were the Elders of Israel Exod. 3. 16 18. and 4. 29. the heads or rulers of the families or kindreds ch 6. 14. Rulers of the Congregation ch 16. 22. who are again called the Elders of Israel ch 17. 5 6. and 18. 12. and Elders of the Tribes Deut. 31. 28. And when Moses appointed Judges for lighter causes Exod. 18. 22. who should have power over thousands and hundreds and fifties and tens that is first over so many families after over greater or lesser cities for so the thousand signifies a city Judg. 6. 15. Mic. 5. 2. and the Ruler thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 6. these were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the synagogues and the like And thereupon in the Theodosian Codex where the second law de Judaeis uses the word Presbyteros Elders another Law hath Synagogarum patres fathers or Rulers of the Consistories And so when the seventy Elders were taken in to assist Moses Num. 11. 16. to whom the Great Sanhedrim at Jerusalem succeeded it is evident that these were so called because they were Princes or Praefects or Rulers of the people before they were thus chosen by Moses Gather unto me saith God seventy men of the Elders of Israel whom thou knowest to be the Elders of the people and officers over them and bring them to the tabernacle of the Congregation that they may stand there with thee And so the word Elder was not a denotation of one of the Sanhedrim any otherwise then as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people and accordingly of three sorts of men of which the Sanhedrim consisted but one is called Elders the other Scribes and chief Priests see Mat. 16. 20. and Note on Mar. 5. c. By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and writers of the New Testament is affix'd to the Governours of the Christian Church the severall Bishops of severall cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jewes are in the Christian Church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and is now onely in use for them under the name of Presbyters yet in the Scripture-times it belonged principally if not alone to Bishops there being no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches Of those first Apostolicall times the testimony of Clemens Romanus in Epist 1. ad Cor. is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ was sent from God and the Apostles from Christ and they went out preaching the Gospel And then They therefore preaching through Regions and Cities Constituted or Ordained their first-fruits first-converts into Bishops and Deacons of those that should afterward believe Where it appears that when the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him there being at the present so small store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already Agreeable is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he fetch'd out of the profoundest or antientest histories l. 3. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At the beginning of the Apostles preaching when there was none fit or worthy to be Bishop the place remained void without any but where need required and there were those that were fit for it Bishops were constituted but while there was no multitude of Christians there were found none among them to be constituted Presbyters in our modern use of that word and they contented themselves with a Bishop alone in every place But without a Deacon 't was impossible for a Bishop to be and therefore the Apostle took care that the Bishop should have his Deacons to minister to him And accordingly when S. Paul gives directions to Bishop Timothy for the ordaining of Officers in the Church he names Bishops and Deacons but no second order between them 1 Tim. 3. 2 8. and so to Titus Tit. 1. 7. c. 2. 1. see Note on Phil. 1. c. And so in the Church of Jerusalem it is clear by story that James the brother of the Lord being soon after Christs Ascension constituted their Bishop see Note on Gal. 2. d. the Deacons are the first that are added to him Act. 6. and no mention as yet of any middle order From whence it will be sufficiently cleared who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders here viz. the Bishops of the severall cities or of the brethren that dwelt in Judaea v. 29. to whom this almes was designed for the famine being in all Judaea and not onely at Jerusalem and there being brethren that is Christians in habiting through severall parts of Judaea there can be no reason to imagin that Jerusalem only should have the benefit of this collection or consequently that the Elders to whom it was delivered should belong only to that city And thus it is known in the Primitive Church that almes and collections called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether in the same Church brought by the communicants in the offertory or by officers sent from one Church to another were solemnly intrusted to the Bishop as the steward of the house of God as the oblations were brought to the high Priest under the Law and the liberality of the faithfull to the Apostles feet Act. 4. 34. So in the 41th Canon Apostolical it is appointed Praecipimus ut in potestate sua Episcopus Ecclesiae res habeat Si enim animae hominum pretiosae illi sunt concreditae multò magìs oportet cum curam pecuniarum gerere ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros Diaconos We command that the Bishop shall have the goods of the Church in his own power For if the soules of men so much more pretious are entrusted to him he ought much more to have the care of the monies so as by his power all be dispensed to them that want by the Presbyters and Deacons And so saith Justin Martyr of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 President or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Guardian of all that are in want From this explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken the notion of it Act. 15. 2. where the Elders at Jerusalem with the Apostles are not the Elders
Jerusalem as of the Metropolis of all Judaea sitting in the middle chair or seat or throne that of the greatest dignity which belonged to James and thereupon the determination of the Council was delivered by him Act. 15. 19. V. 4. Round about the throne The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about the throne will probably be discerned by the antient manner of sitting in Council or Consistory among the Jews first and afterward among Christians A representation we have of it Dan. 7. 9. from which place this here seems to be taken as many other things in this out of that prophecie I beheld till the seats or thrones were pitched not thrown down as we read but pitched or set donec throni positi sunt saith the Vulgar and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Seventy and Theodotion and the Chaldee word is the same that is used by the Chaldee Paraphrase Jer. 1. 15. for the setting of thrones where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall set every one his throne and then it follows and the antient of the daies did sit placing him in the midst of the other thrones as the father or head of the Consistory and the judgment was set v. 10. that is the whole Sanhedrim the rest of the Elders c. seated on those thrones round about or on each side of the head or Prince of the Consistory and the books were opened preparative to the judicature So in like manner in the Christian Church where the Bishop and his Presbyters in any lesser city and the Metropolitane and his bishops in the Metropolis are thus placed the Presbyters or the Bishops sitting at the East end of the Church in the form of a semicircle and the Bishop or Metropolitane in a chair or throne of some eminence in the midst of the Presbyters or Bishops seats with those on each side of him and then the Deacons attending or waiting on them So in Ignatius's Epistle to the Magnesians we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Laurentian copie now rightly reads it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the printed Copies were wont to have it with your most reverend Bishop and the spiritual crown of the Presbyterie noting the Presbyters sitting on each side of the Bishop in the fashion of a crown not of a full circle for a crown was not so antiently but a large semicircle with two ends by which 't was put over and tyed about the head and accordingly the Constellation in heaven so called is not a whole or complete circle And thus in the Apostol Constit l. 2. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crown of the Church that is the Bishops and Presbyters in Consistory And indeed this manner of sitting in an half-circle was but the same with their accubitus or lying at meat in an half-round called Sigma from the old fashion of that letter C where the most honourable place was that in the middle as some learned men have collected from 1 Sam. 20. 25. The King sate upon his seat as at other times even upon his seat by the wall where supposing the form of sitting to be semicircular the seat by the wall will be necessarily the middle of the circle And thus in the Apost Constit l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops seat or throne be placed in the midst and on each side of him let the Presbyâ—erie sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the Deacons stand by And so Greg. Nazianzen a Bishop in his dream describes himself sitting in the midst and his Presbyters in chairs on each hand of him And in Theodoret Eccl. Hist l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle seat is the Bishops chair and the way propounded to compose the difference between Paulinus and Miletius is to set the Gospel in that middle seat and they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit on each side And the Author of the Ecclesiastick Hierarchie c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop is placed in the midst not of the Altar but of that part of the Church which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which what it is will best appear by the Scholiast on Nazianzen's first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the whle Church but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nave signifies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the divine table of the mysteries or communion-table is placed by which it appears both that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole space within the Sept and not only the Altar or Table therein and also that the Bishops being seated in the midst of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking his place at the upper end of the Church within the Sept with the Presbyters on each side of him which is also the way of interpreting and understanding all that is said in the ancient Writers and Liturgies of encompassing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Bishop and Presbyters sitting in a semicircle at the upper end of the Chancel Which is also the reason why in Ignatius Ep. ad Ephes being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies living obediently to the Bishop and his Consistory in all things and assembling with them in the publick service of God in the Church V. 4. Four and twenty Elders Having seen what was meant by him that sitteth on the highest or middle throne God in the thing signified but the Bishop of Jerusalem in the representation it will presently follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders on the thrones round about him are those which sate in Council with this Bishop in the same manner as Act. 15. we find the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders mentioned That those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders signified the Bishops of Judaea not the Presbyters as we now call them of that one city hath been said Note on Act. 11. b. For indeed it no way appears that at that time there were any such Presbyters as soon after and now we have any middle order between the singular Bishop in each Church and the Deacons attending on him And beside it is said of every of these that he had on his head a golden crown parallel to that of Josuah the High-priest Zach. 6. 11. that is a golden mitre such as the High-Priest had under the Law call'd indifferently a crown and a mitre which cannot belong to inferior Presbyters but doth fitly represent the power of rulers that is Bishops in the Church without attributing any thing of regality to them And therefore in all probability they must signifie here the Archbishop of Jerusalem the Metropolis of all Judaea and all the Bishops of that Province sitting in Council with him Otherwise the manner of sitting being the same
also Luc. 3. 16. mentioning both the holy Ghost and the fire too though Mark 1. 8. and John 1. 33. mention not the fire but only the holy Ghost Besides these two speciall uses of the holy Ghosts descending on them one common constant use there was also which belonged to all Christians not only Apostles as appears by Joh. 7. 39. where Christ mentions the Spirit which not only the Apostles but believers in common i. e. all Christians should receive after his Ascension the giving them strength to perform what God now required of them and therefore all that came into the Christian Church as proselytes of Christ not only those that were set apart for the ministery are said to be born a new i. e. received as Christian proselytes and baptized with water and the holy Ghost Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme water which signifies purging from sinne but over and above that made parrakers of the holy Ghost being received into the Christian Church by those on whom the holy Ghost came down Act. 2. and that not onely for themselves to confirm the truth of Christs preaching and to give them their commission but also to rest upon them as the founders of the Christian Church so that they might communicate the benefit and influences of it to others to the end of the world so farre as was usefull to the condition of every one And that is to fit every one and enable him to discharge that calling whereunto he is admitted As if he be admitted barely into the Church to be a Christian then beside water wherein he is baptized after the manner of all other Proselytes he hath also from God by the Apostles blessing of him the holy Ghost bestowed on him i. e. those benefits of it which belong and are necessary for every Christian viz pardon of sinne and grace to lead a new life and this styled being born a new of water and of the holy Ghost Joh. 3. 5. and is intâ—â—ted to be an effect or consequent of Christs Ascenâ—â— v. 13 14. after which it was that the holy Ghost came down upon the Apostles here and to be a superior thing and that which more effectually tended to the salvation of believers that is Christians Joh. 3. 15. then either the Jewish or Johns Baptisme which being the Baptisme of water alone was not able to bestow this and therefore it is that they that had been baptized onely with Johns Baptisme Act. 19. were by the Apostles when they knew it baptized farther in the name of the Lord Jesus see c. 2. Note d. In like manner they that were admitted into the Church to any speciall function as to that of Bishops which consisted in the exercise of Censures and in the power of ordaining others or c. 6. to that of Deacons and of Presbyters afterwards who had some parts of sacred functions communicated to them that of preaching the Gospel Act. 8. 12. and of baptizing were thus admitted also by the Apostles and after them by the Bishops their successors by laying their hands on them and blessing or consecrating them that is giving them the holy Ghost also that is that externall commission which here they had by the holy Ghosts descent upon them and also for some time extraordinary gifts of tongues and miracles and prophecying usefull for the discharge of those functions V. 7. The seasons The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies an opportunity or seasonable time sometimes also signifies a moment or least particle of time Thus 't is wont to be defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that wherein there is no time And so it seems to signifie here where Gods reserving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 V. 9. A cloud The appearance of Angels is ordinarily described by a cloud as hath been formerly said and so here the clouds receiving him signifies the Angels receiving him Thus when Exod. 25. 22. it is said of the covering of the arke There will I meet thee and commune with thee from betwixt the two Cherubims c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory or covering of the ark V. 13. An upper roome It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually in the temple praising and blessing God which clearly signifies that the Temple at Jerusalem was the place not of their continuall abode but of their constant daily performance of their devotions see Lu. 2. 37. and so he concludes that Gospel And here where he begins another book and in that the story after the Ascension of Christ and so repeats that again v. 9. c. he adds v. 12. as he had said in the Gospel that they returned to Jerusalem and when they came thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they went up into an upper room and there that is in that upper room saith he the same S. Luke that before had said they were continually or at the times of devotion constantly in the Temple all the eleven disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continued unanimously in prayer and supplication that is did there daily perform their devotions and religious offices manifestly referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper room where they daily did so And so ch 2. 1. where they are said to be all unanimously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together a phrase to denote their sacred assemblies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sure denotes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper room as the constant place of their daily devotions From the comparing of these two places and the phrases used in the severall places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continually and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were continuing being perfectly equivalent some difficulty would arise how the Temple should by the same historian be set down as the daily constant place of their devotions in one place and the upper room in the same manner and phrase to be it in the other were not this way of reconciling that difficulty neer at hand taken notice of by some late Criticks but not favoured by others viz that the Temple had many chambers and upper rooms in its circuit which served not only for the uses of the Priests and for the keeping of the holy things but stood open some of them for religious meetings also So 1. Chron. 28. 1. in the pattern that David gave to Solomon we have expresse mention of the Porch and the houses thereof and of the treasuries thereof and of the upper chambers thereof
Apostle addes now in another style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after powers then gifts of healings Of which two it must first be observed that they doe not denote severall persons distinct from the former for 't is evident the Apostles had both the powers and the gifts but onely several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extraordinary gifts with which the Apostles and Prophets and Teachers were all endowed And consequently these cannot be imagined to constitute new orders in the Church nor those that follow in this place helps c. Secondly for the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers it is most probable that by it is denoted the same thing that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. operations of powers which are there also joyned with gifts of healing and those may denote those operations or exercises of powers which we find exemplified in S. Peter on Ananias and Sapphira in Paul on Barjesus either inflicting immediate death or diseases upon them or pronouncing that they should come and accordingly it followed and in those first times in the Governours of the Church by their censures delivering men up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to inflict diseases on them And this may very probably be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers here also and so 't is acknowledged by Theophylact And these seem to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies wrought by the Apostles Act. 2. 43. upon which 't is said that fear was on every soule in like manner as it was said upon the death of Ananias ch 5. 10. in respect of these powers of the Apostles Ib. Helps That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sucoour or relieve any in distresse hath been said Note on Lu. 10. b. and there is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in that sense relieving and providing for the poor out of the stock of the Church and this here set down as a special part as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another of the office of those men which were set down in the beginning of the verse the powers and the gifts of healing referring to the virtues and assistances by which they were back'd in the discharge of their office and so in an inferiour degree the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts of tongues in the close of the verse skill in some languages which was usefull to their preaching to the nations but these two helps and governments denoting two special parts of their office under which all was indeed contained which had not been before intimated in their names For as to the former of these the relieving of the poor that alwaies belonged to the Apostles and Bishops and though the Deacons were employed in one inferiour part of it the serving tables Act. 6. the distributing of the several portions daily to the poor widowes c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants under the steward yet the supreme trust and charge was reserved to the Apostles and Bishops of the Church So Act. 20. 35. S. Paul appoints the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relieve or succour those that were weak or sick which by the Context the mention of Christs words It is better to give than to receive is applyed to acts of charity supply of corporal wants And so in the 41. Can. of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop must have the care of the monies so that by his power all be dispensed to the poor by the Presbyters and Deacons and we command that he have in his power the goods of the Church So Just in Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is gathered is deposited with the Praefect or Bishop and he helps relieves the orphans and widowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and becomes the curator or guardian to all absolutely that are in want So Ignatius in his Epistle to Polycarp the Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Lord thou shalt be the curator of the widowes And accordingly Polycarp himself speaking of the Elders or Bishops among the parts of their office reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they visit and take care of all that are sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not neglecting the widow or orphane or the poor and therefore saith he must be farre from the love of money as S. Paul appoints in the qualification of the Bishop And therefore as the bounty of the first believers Act. 2. was brought to the Apostles feet and they by that means were made the dispensers of it so the contribution that Paul and Barnabas brought in time of famine to the poor brethren in Judaea was by them delivered into the hands of the Elders or Bishops of the Churches of Judaea Act. 11. 30. as to the stewards which had the supreme power on earth of ordering this family of Christ And so Epaphroditus that was sent with the liberality of the Church to Paul Phil. 4. 18. and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ministred to his wants Phil. 2. 25. is by Theodoret and others affirmed to be the Bishop of the Philippians at that time By all which the account and reason appears why the ancients doe explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helps here by praefectures this office of providing for and looking to the poor being a special part of the Bishops power which he had over the goods of the Church in the forecited Canon Apostolical Ib. Governments The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Latine gubernationes and so denotes the power and office of ruling and governing particular Churches already planted by the Apostles and by them committed to the care of the Bishops set down here under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers who as they farther instructed the congregations which had received the faith so did they rule and order and administer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius Hence I suppose it is that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of a pastor denotes this power of ruling and is the description of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall rule the people and is applied first to Christ Mat. 26. 31. Joh. 10. 11 14. Heb. 13. 20. 1 Pet. 5. 4. and joyn'd with Bishop 1 Pet. 2. 25. then to S. Peter Joh. 21. 16. then to the Bishops of Asia Act. 20. 28. then to the Bishops of the Jewes in their several dispersions 1 Pet. 5. 1. so 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher Ephes 4. 11. and not as a several office from that as Apostles Prophets and Evangelists had been but as two parts of the same
manner as Philippi did and yet in the Subscription of the Epistle to Titus we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Nicopolis of Macedonia This may serve to give account of the varieties which seem to be among writers about this city And as in Civil so in Ecclesiastical divisions such variety is observable Those cities were chief and Metropoles where the Gospel was first planted and thence communicated to the neighbouring regions And such was Philippi as 't is clear by the story of S. Pauls preaching the Gospel in Macedonia Act. 16. 9 10 c. and 1. Thess 2. 2. first at Philippi then after at Thessalonica In which respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priority of conversion to the Faith and being S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-fruits in that region some privilege belongs to Philippi even before Thessalonica that chief Metropolis of Macedonia viz. that Philippi was the elder sister in the Faith and so in that respect though not in others the prime Metropolis of Macedonia Hence it is that the liberality of the brethren of Macedonia in common 2 Cor. 11. 9. is imputed to the Philippians peculiarly Phil. 4. 16. by which it appears that all the Christians of that region or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Macedonia are contained under that title And so though there be but one Epistle written by S. Paul to these Philippians yet S. Polycarpe mentions Pauls Epistles in the Plural to them by which learned men understand those other inscribed to the Thessalonians that other chiefe city of Macedonia which might therefore belong to Philippi also And to that the severe adjuration of the Apostle 1 Thess 5. 27. seems to belong where he adjures them by the living God that that Epistle be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the holy brethren indefinitely that is I conceive to all the Christian in each Church of Macedonia And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea the chief Metropolis of Phrygia to which Colosse is adjoyn'd as a secundary Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one indeed as many as were in all Macedonia at least as in the cities under that Metropolis Ib. Bishops What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes in the Old and New Testament hath been said already Note on Act. 1. b. viz. praefecture or ruling power in the Church But whether this belonged to singular persons one in each city and region adjoyning or to a number of such ruling together as collegues hath been of late controverted by some and this place which mentions in Philippi Bishops in the Plural hath been a principal testimony to conclude that in one Church there were many Bishops This if it were granted and consequently that Bishops here denote no other then those whom we now call Presbyters would be of no force to inferre this conclusion That Churches in the Apostles times were ruled not by single Bishops but many Presbyters because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands and though absent in body yet by letters being present in spirit exercise that power over them Or 2 dly if the Apostle had constituted a Bishop over them yet 't is possible that at the writing this Epistle the Chair might be vacant or that the Bishop might be absent And indeed Epaphroditus who is by Theodoret and others affirmed to be Bishop of Philippi by Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor which that it is the title of Bishop we have formerly shewed Note on 1 Cor. 12 d. appears c. 4. 18. to have been with Paul at this time when he wrote the Epistle so saith Theophylact that the Clergy are mentioned in this and in no other Epistle because they had sent Epaphroditus with necessaries for the Apostles use and to have carried the Epistle to them which one thing might make it inconvenient to inscribe the Epistle to him And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him under the name of his yoke-fellow that is to look to the relief of the widowes supposing him present at the opening of the letter But there is no need of such answers as these to avoid the force of this argument That which hath been said Note a. will give a clear account of it that Philippi being a Metropolis under which were many other Churches which had each of them a Bishop all those Bishops are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural as this Epistle was written to all those cities or Churches and not onely to that of Philippi Of this it is clear in Ecclesiastical writings that there was a Bishop constituted by the Apostles For so Tertullian distinctly mentions it for one of those Churches which derived the pedegree of Bishops from the Apostles as founders And Ignatius S. Pauls successor at Antioch in his Epistle to them names Vitalis as their Bishop and the Latine old copie of Polycarps Epistle to them mentions Vitus which is surely the same And though that Epistle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and Deacons onely yet considering the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one viz. all the Bishops of the cities under that Metropolis which may well be contained under the title there prefixed to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Church of God adjoyning or belonging to Philippi And indeed as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders is a note of Prefecture and so may fitly belong to the Bishop in each city see Note on Act. 11. b. in all the places of the New Testament so there is little reason to doubt of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishops The first mention of it is Act. 20. 28. where those that had been called Elders of the Church v. 17. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock set over it by the Holy Ghost where if the flâ—ck were the Christians of any one city there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters But it is apparent that the flock is the Christians of all Asia of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord and almost all Asia were converted saith Demetrius v. 26. which Paul câ—lls the opening of a great doore to him in those parts 1 Cor. 16. 9. And consequently the Elders or Bishops there are the Bishops of all Asia at least those that belonged to Ephesus as
their Metropolis To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Ephâ—so proximis civitatibus the Bishops and Elders being assembled at Milâ—tus from Ephesus and the next of the cities And therefore S. Paul in his oration to them tells them they had known how he had been with them all the time from the first day that he came into Asia c. 20. 18. noting those to whom his speech was address'd to be the Bishops of Asia and not of that city only The next mention of Bishops beside that in this place is that 1 Tim. 3. 2. He that desires the office of a Bishop c. A Bishop therefore must be blamelesse c. and in the same words Tit. 1. 7. In both which places as it is agreeable to the affirmations of the Antients see Note on Act. 11. b. that there should be constituted Bâ—shops only and Deacons in the severall Churches there being no middle order yet in use so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters is the joynt affirmation of Chrysostome and Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was need of more Bishops and of those which preside in every city And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every city he there means Bishops as also in the Epistle to Timothy And when he saith in every city it is because he would not have the whole Island intrusted to one but that every city should have ther own Pastor And so saith Eusebius of Titus that there being an hundred cities in Crete converted to the faith by S. Paul Titus had the bishoprick of them all that is the Metropolitical power that he might ordain Bishops under him saith Theodoret that he might exercise judicature and ordination saith Chrysostome and Theophylact. There are no more mentions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament and in all these it is fairly appliable to the Bishops or single Praefects or Governours of Churches And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles there being no use of that second order in the Church till the number of believers increased Ib. Deacons Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken at large Note on Luk. 8. a. both as that signifies indefinitely to serve and as to wait at the table and give every man his dimensum from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence to distribute to the poor to all that want And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that especially and principally of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving tables distributing to the poor v. 2. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily ministration ver 1. But beside that those seven were not wholly imployed in those inferiour imployments but Stephen and Philip made use of for the preaching of the Gospel cap. 7. 8. and Samaria converted and baptized by the latter of them and he therefore called Philip the Evangelist Act. 21. 8. it is every where clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to that notion but taken in a more general for any officer or servant or minister without particular notation of the kind wherein the service or ministerie consists and being taken in an Ecclesiastical notion shall signifie any inferiour Church-officer however imployed by the Bishop or Apostle to whom he belongeth The original of this word and office is to be taken from the Jewes among whom the ministers and officers that attended the Judges in every city Deut. 16. 18. are in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of the synagogue or Consistory and juniores the younger saith Maimonides such as had not attained to the age of Doctor and these sure are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that buried Ananias Act. 5. 6. These Epiphanius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word lightly varied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith the Deacons in the Christian Church are directly parallel to them For as they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers of the treasure so did they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perform all ministerial offices indifferently And of them the Jewes have a saying that about the time of the destruction of Jerusalem the learning of the wise men that is Doctors was degenerated into that of the Azanitae and the learning of the Azanitae into that which was competible to the Notaries noting the subordination of the Azanitae to the Doctors and of the Notaries to the Azanita From hence appears the notion and office of these Deacons in the Christian Church those that attended and waited on the Bishop and did whatsoever he appointed them preach baptize c. read the Gospel attend the Bishop in ministring the Sacrament of the Lords supper receive the oblations from the sub-deacon and bring them to the Bishop mind the people in performing the several parts of the divine office call on them to pray to sing to hear to kneel c. And as these were first trained up for these ministeries in the family of the Bishop so were they after in Religious houses and Colleges or Monasteries which appear by the antients to have been seminaries of the Church and not instituted onely for prayer and devotion and such when they have used the office of a Deacon well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 13. purchase to themselves a good degree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the scholiasts shall soon ascend higher as Clemens being Peters Deacon at Rome succeeded him in the Episcopal chair Proportionable to which it was that afterwards the Bishops were chosen out of Monasteries Gregory Nazianzen Basil Chrysostome c. Thus is the word Deacons to be understood in this place being joyned to Bishops as those that attend on them in every Church and were then next to them there being not then as farre as appears any middle sort of Church officers instituted betwixt the Bishops and them And the same is certainly the notion of it in that other place 1 Tim. 3. 8 12. where the rules are given for the qualifying them that are ordained to that office as before had been given for the Bishops in stead of which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient men Tit. 2. 2. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons in this more comprehensive notion as it contains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversities of
to the dispersed of the Jewes And although those to whom the Epistles were directed immediately were the Jewish Christians yet of these there were so many that did stand for the continuance of the Mosaical Law and so were Judaizing Christians and these lived so intermixtly with the unconverted Jewes themselves and so maliciously acted with them to the persecuting of the Orthodox Christians that as some passages of this Epistle seem to belong onely to the Jewes unconverted as the former part of this Chapter till ver 7. so many more pertain to those that went on with them in their sins those that reconciled Christianity and the world and all the most enormous sensual sins c. 4. 4. and particularly the outrageous practices of the Zelots For so it appears by Act. 21. 20. that many myriads of converted or believing Christian Jewes were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the number of the Zelots that were very vehement persecutors of all that stood not for the Law of Moses To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter made such combustions among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting into a flame the whole wheel or course of affairs v. 5 6. untameable v. 8. full of cursing and bitternesse v. 10 11. and in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal v. 14. and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zeal or envy v. 16. and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumultuousnesse and every evil deed the very character of the Zelots in Josephus so again c. 4. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wars and quarrels among them ver 1. which as it is observed were first intestine among themselves begun by those of the Zelots and so prepared them to their wretched desolation when the Roman Eagles came and more punctually v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye kill and envy And to this purpose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here most properly belongs which though it signifie sighing or groaning or murmuring yet because that is an effect of envy and emulation which sighs at other men's prosperity and because envy proceeds wholly from uncontentednesse as in the story of Cain it appears first his countenance was sad and then he malignes and slayes his brother therefore by a figure it is set to signifie the same thing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy and bitter zeal had before so often done V. 12. Condemnation The antient Copies generally and beside those produced by others the forementioned in Magdalene College Library in Oxford read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hypocrisie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which vulgarly signifies to be an hypocrite to dissemble signifies also to lye to deceive to deal fraudulently as near in signification as in sound to our Knave as it is now used among us and so one of these is taken for the other the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false speaking And then the exhortation of this place will be parallel to that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is best not to swear at all but to take such care of speaking truth with every man that our words may be thought to be oaths And that of the Arabians Let thy speech be I and No that thou mayst be a true speaker among all men and Joseph de Bell. Jud. l. 2. c. 12. of a sort of Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that is said by them is stronger then an oath Swearing is forbidden by them counting it worse then perjury and affirming that that man is already condemned as unsit to be trusted which is not believed without calling God to witnesse V. 14. Elders of the Church What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church is not easie to be determined If there were at the time of the writing this Epistle beside the several Bishops in each Church a second order of Presbyters under the Bishops and above the Deacons and of them more then one in each Church it would then be most reasonable to interpret this place of those But because there is no evidence whereby these may appear to have been so early brought into the Church see Act. 11. b. and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural doth no way conclude that there were more of these Elders then one in each particular Church any more then that the sick man was bound to call for more then one and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church was both in the Scripture-style see Note on Act. 11. b. and in the first writers the title of Bishops and because when there were secondary Presbyters more then one in every city the sick man cannot be thought obliged by this Text to call for the whole college or one sick man for more then one and lastly because the visiting of the sick is antiently mentioned as one branch of the office of Bishops therefore it may very reasonably be resolved that the Bishops of the Church not the Elders of the Jewish Synagogue but the Bishops of the Christian Church Seniores Christianae congregationis as Erasmus paraphraseth it the Elders or Governors of the Christian congregation one in each particular Church but many in the universal Church and so also many in the Church of the dispersion to which this Epistle is addressed are here meant by S. James Thus in Polycarp's Epistle to the Philippians where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being the highest order mentioned and those to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature belongs may as in Papias and Irenaeus and Clemens Alexandrinus and Tertullian they doe most reasonably be conceived to denote Bishops One part of their office is set down that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that visit all the sick And accordingly so it most probably must in this place Ib. Anointing him with oile That anointing with oile was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures healing diseases and casting out devils appears Mar. 6. 13. where at the Apostles going out it is said that they cast out devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and anointed many sick persons with oil and cured them Another ceremony there was used to the same purpose imposition of hands Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance of which Unction and Imposition of hands were onely the ceremonies and this prayer commenced in the name of Christ or else the name of Christ in prayer called over the sick And by these means together with the sick man's examining and confessing and sincerely forsaking whatsoever sin he stood guilty of either toward God or man it was ordinary
his definition of despotick government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which respects the rulers own profit and not the subjects For this is the manner of the Kings of the nations and consequently will be so of their King if they will have one 1 Sam. 8. 11. to receive tributes and the like from their subjects and to be maintained by them in all their splendour and greatnesse that belonged to them all the pomps and expences of their families and courts being fetched out of their subjects purses and persons Which consideration would saith Samuel make them think their present estate under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being governed by God immediately much better to them v. 18. And that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to behave themselves after the manner of these to use their power in order to their own profits and greatnesse like those Neh. 5. 5. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used And this is here forbidden the governours of the Church they may not make this their manner of ruling to exercise this power over their flock but to give them examples of all kind of Christian vertue and so neither to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strikers imperious masterly persons ruling roughly and harshly and in ostentation of their power nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetous griping making advantage of Ecclesiastical power to squeez gain out of men Which two things are so severely interdicted the Ecclesiastical ruler 1 Tim. 3. 3. Tit. 1. 17. and perhaps are intended here also v. 2. the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not forcibly in an Active sense not using violence toward the flock and the latter by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making filthy gain that is such as the use of their power over the flock brings them in over and above that proportion which by the Church is allotted for their maintenance Ib. Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be the several provinces over which each of the Governours mentioned together in the Plural v. 1. are placed So Act. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of ministry and Apostleship is that charge or portion assigned by lot to Matthias whither he was to goe and officiate and preach the Gospel From which division then made among the Twelve at their setting out on their travails to plant the Gospel they and all others ordained by God to be Apostles or Bishops had afterward their provinces to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule as Pastors and Bishops v. 2. when they were converted to Christianity As among the Romans the Province which such a Proconsul was to administer or govern was his lot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lordship In relation to these Provinces among the Romans over which Procurators or Praetors or Proconsuls were set or to which they were advanced as to a Magistracy or preferment and raised great wealth there from their Provinces as Cicero tells us of Verres and the Praetor of Sicilie it is that here the Apostle commands the Bishops not to bear rule as they do over their Provinces that is by force and with griping and squeezing wealth out of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note a. but to rule them as Pastors do a flock going before and so conducting them which is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming examples of the flock after the manner of the sheep in those parts where the Pastor going before the sheep hear his voice and follow him and that as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and chearfully V. 5. Clothed What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is particularly set down by Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. c. 18. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the servants coat is added a little white garment called by this name by which it appears to be a habit peculiar to servants and by what Hesychius and Phavorinus say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies being bound and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band it appears to be some kinde of girdle or belt and agreeably Hesychius and Phavorinus explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Aegyptian girdle This as it is a belt or girdle is an embleme of obedience and much more so as that girdle was proper to servants and so 't is here used by the Apostle to denote humility to those that are placed over them as their badge by which they may be known to be servants of Christ That it is no barbarous word see Photius Epist 156. who cites out of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Apollodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I girt it upon me which agrees with the notion of a belt which we have given of it V. 13. Elected together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call or cull out are in effect all one and agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church are so too noting the society and assembly of Christians as they are separate from the world and in that respect said to be called or picked or culled out of it Thus I suppose the word is used in Ignatius's Epistle to the Trallians or by the interpolator if that be not the original reading where speaking of Bishops he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia non est coetus evocatus aut peculiaris that is in effect the Church is not a Church of such as it ought And so it must be understood by those words which follow in Videlius's copy and if they were not written by Ignatius seem to be a Scholion to explain them and as such to be added to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a collection of Saints not an assembly of pious men And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie that Church which was planted together with them their sister-Church see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle in the second year of Claudius is collected by Baronius and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be resolved to signifie Rome see Euseb l. 2. c. 14. and Jerom. De Scriptor Eccl. in Marco so called either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the great splendor of that city saith OEcumenius or else because of the great confusion of Idolatry which S. Peter found there see Rev. 18. Note a. And so the Church in Babylon the Christians in that heathen city of Rome THE note a SECOND EPISTLE GENERAL OF PETER THat this second Epistle of S. Peter was not at first received in the Church of Christ
it is manifest that Christ who is now our Priest and installed to it after his resurrection was not made a Priest by any law that provides for the mortality of Priests and so appoints them in a succession as the Aaronical Priesthood was but by that Spirit that powerfully raised him from the dead never to dye again and so to be a Priest for ever †indissoluble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According as the Psalmist testifieth Thou art a Priest for ever c. And indeed that this Mosaical Law should be evacuated there was reason because it was so unable and uneffectual to doe that which was designed viz. the expiating of or cleansing from sin For the Mosaical Law got no man any freedome from sin was able to give no man strength to fulfil the will of God and could not purchase pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain promises of pardon of sin which the Law could not promise of an eternal and heavenly life to all true penitent believers which gracious tender now made by Christ give us a freedome of accesse to God and confidence to come and expect such mercies from him to lift up pure hands c. 1 Tim. 2. 8. and in all reason we art to make that use of it and not to fall off from Christ to Mosaical observances †superinducing of better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or let us for the King's MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Levitical priests are a number of men succeeding one another by whom provision is made for the mortality of the men which otherwise will bring it to an end But Christ being now no longer mortal hath no successor in his Priesthood his Priesthood passes not from him to any other * a priesthood that passeth not away By all which evidences it appears to our present comfort that he living for ever can intercede for ever for us bestow on us whatever we stand in need of and so from time to time relieve and succour against all temptations those that are true sincere Christians that serve Christ with all their hearts that adhere constantly to him †perpetuity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was a sort of high priests that we sinfull weak creatures had need of one that being mercifully disposed is also uncapable of suffering any hurt of being defiled or corrupted or consequently of dying v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here * free from evil undesileable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath no necessity oftentimes as upon the great day of expiation once a year see ch 10. 11. to offer sacrifice first for his own then for the peoples sins as the high priest did under the Law All that was necessary for him to doe in proportion to those offerings of the Levitical priest was performed by him at once by his death upon the crosse by which he both offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to die and determine his Melchisedek-priesthood and for others also offered one sacrifice for the sins of the whole world which will serve the turn without ever repeating it again †upon a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Levitical Law makes such men priests and none else which are subject to mortality but the oath of God Psal 110. concerning the immutable priesthood makes Christ the chief priest whose life and so whose priesthood was never to determine whose offering for himself that is for the putting off his infirm mortal body was complete at that once and needed never to be offered again by him any more then the same offering of his as it was for the sins of the world See ch 10. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Sacr. legis Alleg. p. 106. Antiq. l. 1 c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that ministers and officiates in his Church that hath the ordering of the true not typical figurative Temple and Tabernacle that which is not built by humane workmen but by God all power being given unto him in Heaven and in Earth having dominion instated on him over his Church to deliver them and over his enemies to destroy them * â—â—th built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Minister I say for so every Priest is his business being peculiarly to sacrifice and offer burnt-offerings and sin-offerings c. c. 5. 1. and agreeably Christ was to have some sacrifice to offer to God as a Priest and that was himself presenting himself in Heaven the true Sanctuary after the slaying him upon the crosse c. 9. 12. And for his being a minister not on Earth only but now more especially in Heaven and there exercising his Priesthood 't is clear because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law viz. those that offer the Levitical sacrifices and so there is no need that Christ should take that office upon him if it were to be exercised only here because that legally belongs to others †should not have been 〈◊〉 * those being Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †â—ait upon the in age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he saith to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. * for in †on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or citizen for the King 's Mâ— reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first covenant indeed had ceremonial lawes peculiar waies of worshipping God and a tabernacle And first for the latter of them see Mat. 7. note b. the Tabernacle that was a type of the whole world of earth and heaven this
sense ch 5. 14. From this there is also a third sense of the word but lighthly changed from the second to signifie perspicuity of speech as that is opposite to darknesse or parabolicall expressions when the matter is free and not involved or obscured by words So Joh. 10. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell us plainly as that is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold them in suspence So Joh. 11. 14. having said Lazarus sleepeth which was a figurative and withall equivocall speech he then speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plain words Lazarus is dead So again c. 16. 25. and 29. in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in parables So 2 Cor. 3. 12. we use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great plainness that is perspicuity of speech in opposition to the veile over Moses's face the obscurity of the Old Testament v. 13. Fourthly it signifies speaking in any assembly in a Declamatory way of oration speaking to the people Thus doth Phavorinus define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going into the midst of the assemby to speak unto the people on any occasion And this saith he according to the making of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Act. 9. 27 28. and 14. 3. and 18. 26. and 19. 8. will be paraphrased literally saith he from that of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come and stand or speak in the midst of an assembly Thus is it Mar. 8. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake it in the hearing of the people Thus in the 13. v. of this chapter no man spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly by way of harangue to the people No man so interposed either for or against him and v. 26. behold he speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publickly and so c. 18. 20. I speak to the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in publick assemblies Lastly it signifies authority so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also power authority Thus I conceive it signifies in these books whensoever the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in is joyned with it Thus Act. 4. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak the word with authority and v. 31. they spake it with authority being back'd with the power of miracles v. 30. So Eph. 6. 19. that speech may be given me to open my mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as when 't is said of Christ that he taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 7. 29. as one that had authority so Col. 2. 15. where speaking of Christ as a Conquerour he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made open shew of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority as one that triumphed over them And so sure 't is here when his kindred not believing in him v. 5. first finde fault with him for doing his miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more private place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Chrysostome accusing his timidity and also suspecting the things that he had done as not truly done doubting whether they were true miracles or no and thereupon advise him to goe up to Jerusalem to the feast and doe them there then adde as looking on the authority which they thought he sought for among the people or wishing that he would look after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where none of the four former notions will be agreeable to it and therefore must be rendred in the fifth No man doth any thing in secret and desires to be in authority Of this S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adding that phrase signifies love of glory either that they thought he desired to be followed and magnified among men to be a great Rabbi among the people or else that they desired it for him Thus also in the Accusative case with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems to signifie Heb. 10. 19. where the Christian is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holies as the Priest had typically under the Law so Eph. 3. 12. In whom we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is liberty and accesse or liberty to come freely not confidence for that is after express'd by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with confidence so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3. 13. when the Deacon ascends to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is higher degree of Bishop he is said to acquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great power in the faith authority in the preaching of the Gospel or in the Church of God so Theophylact expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become more honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dignity or degree of Presbyter or Bishop V. 20. Thou hast a devill All sorts of diseases were in those days brought on men sometimes by the devil and so generally they that are brought to Christ for cure are said to be possess'd see Note on Mat. 17. c. but especially those who were more strangely affected without any visible cause of it were generally thought to suffer this from the devils getting power to possesse them and of this sort especially mad men such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8. 28. appear to be by their raving temper there who being not discernibly sick or ill affected did yet behave themselves as if they were in some strong distemper which is oft an effect of disease or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore were by them thought to be possess'd by some evill spirit So in Just Mart. Apll. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are possess'd are by all men called mad So c. 10. 20. 't is plainly said He hath a devill and is mad and Mat. 11. 18. V. 22. Therefore 'T is to be observed that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other Gospels so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this is a particle of transition otherwise unsignificant serving only for passage not to import any causality And the same is here to be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this verse which is only a form of proceeding in the present discourse and might be rendred To this purpose you may observe that which followes being an account of the lawfulnesse of working cures on the Sabbath day and not the concluding this from the former as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or therefore literally would import But 't is possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here might be the conluding of the former verse and the reading thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye wonder or are angry with me for this so Theophylact reads it But this is a conjecture V. 35. Dispersed among the
a mark of reproach upon him that he might not be familiarly convers'd with by any which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 6. 22. the Nidui so known among the Jewes This was alwaies done with circumstances of contumely and so hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it contumelious usage Lu. 6. 22. And so v. 35. of this chapter their casting the man out of the synagogue signifies that ceremony of reproach the officers of the court taking him that was condemned and thrusting him out of the assembly What thus belonged to excluding him out of the assembly though it belonged to civil commerce yet certainly excluded him out of the sacred assembly also For the lowest degree of Excommunication among the Jewes being to the separating for the space of foure paces this must needs belong to all kind of assemblies sacred as well as civil And therefore S. Chrysostome here affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast him out of the Temple Hom. 59. and Nonnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the disciples in Christs name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall drive you out of Gods house Where only it must be observed that this separation being only for foure paces that is from familiar commerce or cum discrimine to set a mark upon them the Excommunication did not alwaies reach to totall exclusion out of the Temple but confined them to a particular part and entrance into the Temple called the gate of mourners and excommunicate persons as others were admitted to that of bridegrooms as 't was called This word is beside this place used twice more in this Gospel c. 16. 2. it clearly signifies what here it doth excluding them from familiar conversation of men and those liberties which all others enjoyed But in the third place c. 12. 42. it doth by accident come to signifie somewhat more loosing the dignity of being one of the Sanhedrim for being there spoken of the rulers or members of the Sanhedrim the interdicting them the assemblies casting them out must by consequence deprive them of that dignity or office as in the Christian Church the excommunicating of a Priest must necessarily be the degrading or suspending him from his priesthood This punishment among the Jewes referred to Revel 22. 15. being the making of any man infamous shaming in order to reforming him is by Christ accommodated to Christian Ecclesiasticall uses by removing men from the Sacrament and prayers of the Church to work the like reformation on them when admonitions will nor work upon them CHAP. X. 1. VErily verily I say unto you He that entreth not by the dore into the sheepfold but climbeth up some other way the same is a thief and a robber Paraphrase 1. He that comes and pretends to be the Messias and comes not as he ought to doe with miracles and doctrine such as may testifie him to be sent by God he is to be lookt on as an impostor that means to seduce and ruine those that follow him 2. But he that entreth in by the dore is the shepheard of the sheep Paraphrase 2. But he that thus approves himself to be imploy'd and sent by the owner or Master of the sheep he comes on purpose to feed and preserve his sheep a and is to have power over them 3. To him the Porter openeth and the sheep heare his voyce and he calleth note a his own sheep by name and leadeth them out Paraphrase 3. To him all they who are to guard the dore and keep out theeves are by the Master of the sheep commanded to give admission and to that purpose have a token to discern him by The Messias is so described in the prophets and the doctrine truly divine so far revealed there that by accordance with that all the true watchmen of the Church acknowledge him and all truly pious men obey and follow him and he on the other side looks on these as the peculiar flock that he is to take charge of and hath a particular care of every such pious man and as the shepheard careth for his sheep makes all necessary provision for them 4. And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voyce Paraphrase 4. And when he thus brings forth his sheep see note on Mat. 9. i. to the water or pasture it is not his manner to drive but only goe before and call or lead them tell them what they are to doe and shew them the way by his example and all truly pious men qualified to be disciples of his see note on ch 6. d. they will certainly follow him distinguishing his voyce his doctrine from all others from all impostors 5. And a stranger will they not follow but will flee from him for they know not the voice of strangers Paraphrase 5. An impostor or false Christ that reacheth doctrines contrary to piety they will not follow but flie from him as from a wolf having such certain tokens by which to know the true doctrine of God the true shepheards voice that they can tell how to avoid all others that come to seduce them by this very mark because 't is a strange voice quite contrary to that piety and probity which they have been taught by God 6. This parable spake Jesus unto them but they understood not what things they were which he spake unto them 7. Then said Jesus unto them again Verily verily I say unto you I am the dore of the sheep Paraphrase 6 7. Thus much Christ spake thus parabolically and obscurely to them And because they understood not his meaning in it he added farther As the Fathers mission and commission v. 1. is the dore by which the shepheard himself is to enter and whosoever doth not so being not sent by God betraies himself to be an impostor and as his making known the will of God not preaching any doctrine contrary to piety but all to the advancing of it is a certain evidence of his being sent by God so in another respect I am the dore that is the only way for the sheep the true servants of God to enter by into that fold the Church where all are to live regularly and not to goe out or depart from him 8. All that ever came before me are theeves and robbers but the sheep did not heare them Paraphrase 8. All others that have come of late pretending to be vindicators of the Jews from the Roman yoke such as Theudas Judas Gaulonites c. have been impostors which no pious person would heed as neither coming with commission from God nor bringing Divine doctrine with them but doctrines of rebellion and bloodinesse and the like 9. I am the dore by me if any man enter in he shall be saved and shall goe in and out and find pasture Paraphrase 9. I am the dore that all pious men must passe thorow and whosoever doth so he shall be as in a fenced inclosure
have not before heard it to whom therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the double portion of alimony the labourers reward v. 18. is assigned by the Apostle A fourth place is that of S. James Jam. 5. 14. Is any man sick let him call for the Elders of the Church c. Where as the office of visiting the sick of praying anointing absolving and restoring health to the sick may well agree to the Bishop so the setting it in the plural number is nothing to the contrary for that only signifies the Elders or Bishops of the Christian Church to be the men whom all are to send in to this case not that there are more Elders then one in one particular Church or city any more then that more then one are to be sent for by the same sick person To this purpose belongs that place of Polycarp the primitive Bishop of Smyrna and Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Elders be mercifull to all visiting all that are weak or sick where many other particulars are mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severity or excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepting of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing hastily against any as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reducing hereticks which belong properly to the office of the Bishop and not to any second order in the Church and accordingly in all that Epistle there is no mention of any but of Elders and Deacons As in Papias also his contemporary and after him in Irenaeus and Justin Martyr though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifie that second order yet 't is also used to signifie the Bishop and Polycarp himself styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolick Elder or Bishop Iren. in Ep. ad Plotinum and so Seniores in Tertullian CHAP. XII 1. NOw about that time Herod the King note a stretched forth his hands to vex certain of the Church Paraphrase 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great having obtained a great part of his grandfathers dominions and so calling himself by his name Herod went about that is resolved to persecute the Christians especially the Apostles at Jerusalem thereby to gratifie the Jewes 2. And he killed James the brother of John with the sword Paraphrase 2. And in that persecution he put James the Apostle the son of Zebedee to the sword beheaded him 3. And because he saw it pleased the Jewes he proceeded farther to take Peter also Then were the daies of unleavened bread Paraphrase 3. And perceiving that the Jewes gave their voies and consent to his death and express'd their good liking of it see note on Joh. 8. c. he proceeded and apprehended Peter also And it was about the time of the Passeover of the Jewes when he apprehended him 4. And when he had apprehended him he put him in prison and delivered him to four quaternions of souldiers to keep him intending after Easter to bring him forth to the people Paraphrase 4. And having imprisoned him he set sixteen souldiers to guard him four at a time two to be alwaies by him and chain'd to him see note on ch 28. e. and two to guard the dore ver 6. meaning after the feast of the Passeover to bring him forth to the Jewes and if they thought fit to put him to death also 5. Peter therefore was kept in prison but prayer was made note b without ceasing of the Church unto God for him 6. And when Herod would have brought him forth the same night Peter was sleeping between two souldiers bound with two chains and the keepers without the dore kept the prison Paraphrase 6. And the night before Herod intended to bring him into the assembly before the people to have their suffrage to put him to death see ver 3. and v. 11. 7. And behold the Angel of the Lord came unto him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly And his chains fell off from his hands Paraphrase 7. And an Angel came to him and the light with which he appeared shone in the prison and the Angel 8. And the Angel said unto him Gird thy self and bind on thy sandals And so he did And he saith unto him Cast thy garment about thee and follow me Paraphrase 8. Make thy self ready to goe out immediately put on thy outer garment see note on Mat 5. 1. and thy sandals and follow me And Peter did as he was bid 9. And he went out and followed him and wist not that it was true which was done by the Angel but thought he saw a vision Paraphrase 9. And he followed him out but as yet knew not that this was really done but thought he had been in a dream or trance 10. When they were past the first and the second wards they came unto the iron gate that leadeth unto the city which opened to them of his own accord and they went out and passed on through one street and forthwith the Angel departed from him Paraphrase 10. And the prison being in the suburbs after they were out of the prison they past through two watches or wards which stood every night without the gates and at last came to the gate which enters into the city an iron gate which opening to them of its own accord they passed through it and when they had passed together through one street the Angel left Peter by himself 11. And when Peter was come to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jewes Paraphrase 11. And Peter being perfectly awake out of the trance and knowing that he was so as he did not ver 9. he said to himself that now 't was clear tat God had sent his Angel to deliver him from the hands of Herod and from the malice of the Jewes who verily expected to have had him brought out to them that day ver 6. 12. And when he had note c considered the thing he came to the house of Mary the mother of John whose surname was Mark where many were gathered together praying Paraphrase 12. a place where many Christians at this time of night met together to pray and were now performing that office 13. And as Peter knocked at the dore of the gate a damosel came to note d hearken named Rhoda 14. And when she knew Peter's voice she opened not the gate for gladnesse but ran in and told how Peter stood before the gate 15. And they said unto her Thou art mad But she constantly affirmed that it was even so Then said they It is note e his Angel Paraphrase 15. And they being moved 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 goe themselves and the Dioecese that belonged to these was the whole world or those speciall 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 1 Cor. 12. d. and over and above had that speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. governours of Churches see Note on Heb. 13. b. and are accordingly to be resolved persons intrusted with the power of Bishops in particular Churches of Judaea and so members of the Councel at Jerusalem And so when 't is said that there were at Jerusalem Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the Presbyters of Jerusalem but Bishops of Judaea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 CHAP. XVI 1. THen came he to Derbe and Lystra and behold a certain disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his father was a Greek Paraphrase 1. His father was a Greek but his mother an Hebrew named Eunice and a Christian 2 Tim. 1. 5. He therefore a Gentile as appears both by his name which is Greek and by his not being circumcised the eighth day 2. Which was well reported of by the brethren which were at Lystra and Iconium Paraphrase 2. Who was a Christian approved of all in 3. Him would Paul have to goe forth with him and took and circumcised him because of the Jewes which were in those quarters for they knew all that his father was a Greek Paraphrase 3. Him Paul chose to goe and accompany and assist him in preaching which because the Jewish Christians would not let him doe the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes at least they would never hearken to or benefit by his preaching having a special aversion to such he therefore circumcised him his father being a Greek and consequently his not being circumcised in his childhood being known to all 4. And as they went through the cities they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Paraphrase 4. which had assembled at Jerusalem in Councel ch 15. 5. And so were the Churches established in the faith and increased in number daily Paraphrase 5. And thus they confirmed the Churches and every day converted many to the faith of Christ 6. Now when they had gone throughout Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia Paraphrase 6. by a revelation such as was mention'd ver 9. see ch 18. 5. to preach 7. After they were come to Mysia they assayed to goe into Bithynia but the Spirit suffered them not Paraphrase 7. over against Mysia they purposed to passe by Bithynia but they received a revelation which forbad them 8. And they passing by Mysia came down to Troas Paraphrase 8. And therefore not coming to v. 7. but passing by Mysia they 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 10. And after he had seen the vision we endevoured to goe into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Paraphrase 10. upon discourse resolving from the vision 11. Therefore loosing from Troas we came with a streight course to Samothracia and the next day to Neapolis Paraphrase 11. had a very fair gale that brought us directly 12. And from thence to Philippi which is the chief city of that part of Macedonia and a colonie and we were in that city abiding certain daies Paraphrase 12. a metropolis of one part of Macedonia and this city a colony of the Romans v. 21. 13. And on the Sabbath we went out of the city by a river side note a where prayer was wont to be made and we sate down and spake to the women which resorted thither Paraphrase 13. where by a river side there stood an oratory and thither we went and going in found many women together and to them Paul preached the Gospel 14. And a certain woman named Lydia a seller of purple of the city of Thyatira which worshipped God heard us whose heart the Lord opened that she attended unto the things which were spoken of Paul Paraphrase 14. a Proselyte of the Jewes was an auditor and by the grace of God she received the faith 15. And when she was baptized and her houshold she besought us saying If ye have judged me to be faithfull to the Lord come into my house and abide there And she constrained us Paraphrase 15. If ye believe my conversion to be sincere doe me the favour to 16. And it came to passe as we went to prayer a certain damosell possessed with a note b spirit of divination met us which brought her masters much gain by soothsaying Paraphrase 16. to the oratory see note a that a young maid that had a prophetick spirit by being possest by some devil Lev. 19. 31. which spake from within or out of the belly of her which had gained her masters a great deal by telling of strange things whether future or otherwise met us 17. The same followed Paul and us and cried saying These men are the servants of the most high God which shew unto us the way of salvation 18. And this did she many daies but Paul being grieved turned and said to the spirit I command thee in the name of Jesus Christ to come out of her And he came out the same houre Paraphrase 18. that evil spirit that possest her 19. And when her masters saw that the hope of their gaines was gone they caught Paul and Silas and drew them into the market-place unto the rulers Paraphrase 19. the place of judicature 20. And brought them to the magistrates saying These men being Jewes doe exceedingly trouble our city 21. And teach customes which are not lawfull for us to receive neither to observe being Romans Paraphrase 20 21.
shall forsake the commandements of the law thou shalt be strong and shalt strike them on the heel and inflict sickness upon them V. 9. Company with fornicators What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether only interdicting Ecclesiastical assemblies or farther excluding from civil commerce is a matter of some question In favour of the former of these we may here observe one thing in the Context that 't is somewhat which the Apostle had before these words written to them about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I wrote to you in an Epistle where there is no enforcing reason to conclude that the Apostle referrs to some former Epistle of his not now extant nor anciently mentioned by any the words being very capable of this other rendring that in this Epistle he had so written to them and so he did v. 2. of this Chap. Just as Gal. 1. 9. As we have before said even now again I say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before said looking no farther off then to the eighth verse immediately precedent where that was said that v. 9. is repeated by him As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now I have written v. 11. which may seem to oppose this to some former Epistle there is no force in that For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now is not alwaies a note of time but as 't is ordinary amongst us of transition thus When I wrote to you not to converse with fornicators I meant not the heathen fornicators but I wrote to you onely in reference to the Christian professors guilty of those sinnes But whether this be so or no yet 't is apparent that v. 11. which referres undoubtedly to this Epistle the same phrase is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to converse with them which will therefore make it reasonable to explain this phrase by that which is mention'd v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing the offender from among them which is the ordinary phrase for Excommunication see Note c. and the brief of the sentence set down v. 3 4 5. I have judged c. and then there will be no necessity of extending it any farther then to not joyning with such an one in sacred meetings excommunicating delivering up to Satan and so 2 Thess 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with him that he may be ashamed may referre to these censures of the Church inflicted on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient or refractary there But then a second circumstance in the Context will be observable that v. 11. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated again there is added to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor to eat with such an one This is indeed more likely to belong to the interdicting all familiarity of civil commerce and the rather because the Jewes thought it unlawfull to eat with the Samaritans Publicans and sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will have nothing to doe with such and Why eateth your Master with such say they to Christ's disciples and a special example we have of it 3 Macc. where speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desertors apostates from their Law by any notorious breach 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they expressed a detestation of them judged them as enemies of the nation and denied them the civility of common commerce and good usage and the same is called afterward in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a separating from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be corruptly and without sense read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversation and expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appeared enemies to them And 't is certain that the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first degree of Excommunication being a separation or remotion ad quatuor passus not suffering any man to come within four paces of him that was under that censure was an interdiction of civil familiar converse or of eating with him And for this there is one farther argument from ver 10. For if he had meant only Church-assemblies the caution he there interposeth of not extending it to Heathens had been superfluous since they who never were within their communion could not be ejected out of it And so again the reason he gives for their converse with them for else they must needs goe out of the world seems to denote a civil commerce which is here interdicted It is true indeed that the not-eating with the Fornicator may be also applied no farther then to sacred converse and accordingly the words may be thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 including what is between in a parenthesis not to joyn nor eat with such a man for in those they eat together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Jude v. 12. feasting together in their agapa the common suppers that accompanied the Sacrament in this Epistle chap. 11. 20. and when fornicators c. were received or admitted there S. Jude calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spots in their feasts unfit to be present there as blemished sacrifices to be offered to God And if there be any more then this meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not eating with them it must probably relate to the particular case of the Church of Corinth at that time as being then torne asunder with schismes ch 3. 4. ch 11. 1 8. in which case the censures of the Church being neglected ch 11. 31. and so here v. 2. the Apostle might think fit to prescribe to private Christians this method of shewing their dislikes by avoiding all civill commerce or familiarity with noâ—orious offenders and that the rather in respect of the scandal of such sinnes that being not practised by the Gentiles there but detested by them v. 1. could not be committed by Christians among them without bringing great reproach on Christianity And that would not be removed by exclusion from sacred meetings which could not be visible to the Infidels and therefore might fitly be provided for by this separation from familiar converse or society an expression of a clear detestation of so foul facts And so 't is possible the Apostle might designe his exhortation Rom. 16. 17. to mark such as cause divisions c. among them and avoid them and 2 Thess 3. 14. to note him that obeys not S. Paul's orders by Epistle and have no company with him as a direction not onely for the publick censures in a quiet Church where they may be seasonably exercised but also what private Christians were to doe for the discountenancing of offenders in case of schisme and of either the neglect or unefficaciousnesse of the censures of the Church And to that also may be applied that of Christ Mat. 18. 17. Let him be to thee an heathen and a publican it being in this case reasonable for private Christians to restrain themselves towards those who resist all fraternal methods of charity
will be that in a matter of this nature of eating they have little temptation to sin against conscience when they consider the great store of other food even all the plenty of the world which they may lawfully enjoy and let the idol-sacrifices alone But the King MS. which leaves them out seems to be in the right and 't is easie to imagine how the transcribers might here insert them on occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the same words after which v. 25. these words had followed and then the 29 th ver will immediately adhere to the end of v. 28. because of conscience Conscience I say c. which connexion will be otherwise disturbed CHAP. XI 1. BE ye followers of me even as I also am of Christ Paraphrase 1. And doe ye in like manner as oft as there is occasion for the good of others deny your selves the use of your Christian liberty 2. Now I praise you brethren that you remember me in all things and keep the ordinances as I delivered them to you Paraphrase 2. Now for you that have written this letter to me and asked my advice in all these particulars I cannot but commend you that ye have been so mindfull of my doctrine that ye have adhered so close to it that ye have not been seducible by any false teachers in any of these particulars but have appealed to me for my opinion of them 3. But I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God Paraphrase 3. To proceed then to your next quaere in order to matters of decency in the Church it is fit for you to consider the subordination of persons in the Church viz. that as Christ in respect of his office of mediator is under God but above all men so the man being under Christ is above all women and consequently that their garb in the Church must be proportionable to this 4. Every man praying or prophecying having his head covered note a dishonoureth his head Paraphrase 4. Every man that doth any office in the Church that either praies or expounds the word of God or sings Psalms c. see note on Luk. 1. m. if he doe it with his head and face covered this is indecent against the liberty and dignity of his sex it being a signe of shame and infamy in a man to have his head and face covered 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for it is even all one as if she were shaven Paraphrase 5. But every woman that doth any office in the Church that is imployed as a member of a congregation joyning with the Minister whether Pastor Prophet in discharging of any Christian duty such as is prayer or expounding or singing Psalmes c. see note on Luk. 1. n. and hath her head or face uncovered this is contrary to decency in her against the modesty and meeknesse of her sex as much as it is for her to cut her haire and weare it as men doe 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered Paraphrase 6. The use that is made of the not cutting a woman's haire of letting it be worn at the length is that it may be a kind of veile or covering to her ver 15. which is an argument that as 't is uncomely or unfashionable for her to have her haire cut after the mannâ— of men so it is uncomely to 〈◊〉 her head uncovered after the manner of men the distinction of sexes being to be maintained in the one as well as in the other 7. For the man indeed ought not to cover his head for as much as he is the image and note b glory of God but the woman is the glory of the man Paraphrase 7. For the man indeed is to be uncovered that being a signe of power and majesty and man being the image of God and a beam and irradiation as it were of God is an image of his power and majesty and therefore ought so to appear but the woman she is but the beam of the man having no power but from him and so her subjection to the husband being her duty she therefore is to be covered which is a signe of that subjection 8. For the man is not of the woman but the woman of the man Paraphrase 8. As you know in the forming of man and woman the woman was made of the rib of the man and so is to be resolved inferior to him 9. Neither was the man created for the woman but the woman for the man Paraphrase 9. And the creation of the woman was that she might be the helper ministerial and usefull to the man not so the man to the woman which is another proof of her being inferiour to him and that a reason still why she should wear a covering on her head especially in the time of divine service where her behaviour ought to be most decent and agreeable to her condition 10. For this cause ought the woman to have note c power note d on her head note e because of the Angels Paraphrase 10. And especially when the Angels are generally believed to be present in the places of God's publick worship this piece of decency in the woman her being covered ought most strictly to be observed as we will be most carefull of doing no indecent thing in the presence of such pure divine spirits 11. Nâ—verthelesse neither is the man without the woman neither the woman without the man in the Lord. Paraphrase 11. But this inferiority of the wife to the husband must not so be urged that the man being independent from her should be thought to have no respect unto her which may be seasonable to tell the Gnosticks who were great despisers of marriage any more then the woman should be from the man 12. For as the woman is of the man even so is the man also by the woman but all things are of God Paraphrase 12. For as the woman was formed out of Adam's rib so all the sons of Adam were born and conceived and propagated by women and man and woman united by God from whom all things are 13. Judge in your selves is it comely that a woman pray unto God uncovered Paraphrase 13. But for that of women's behaviour in the place of publick service judge you by what is decent among you is this decent for her to have her head uncovered in time of divine service 14. Doth not even note f nature it self teach you that if a man have long haire it is a shame unto him Paraphrase 14. Doth not the universal custome of all nations make this distinction between sexes that men wear their haire cut and that is decent in them 15. But if a woman have
say would he not think them all mad if he should casually come among them 24. But if all prophesy and there come in one that believeth not or one unlearned he is convinced of all he is judged of all Paraphrase 24. But if that which they are about be the interpreting of Scripture promulgating the doctrine of Christ this may probably work upon them that hear though they came in unbelievers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Paraphrase 25. And coming to a sight of their sins they will be forced to doe reverence and confesse that God is in such a congregation as that 26. How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying Paraphrase 26. If then ye demand how ye shall behave your selves in Church-meetings â—ake care especially that what ever ye doe whether by the afflation of the Spirit ye compose Psalms see note on Eph. 5. g. for the praising of God as was used especially in the Eucharist v. 15 16. or whether ye make use of your gift of languages note on c. 12. â— or whether ye explain the figures of the old Testament see note b. or whether ye interpret what others have spoken in an unknown tongue all be done so as may be most to the benefit and advantage of others 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret Paraphrase 27. And whensoever any use the gift of tongues let not above two or three doe it at one time and they one by one and let one of them interpret all that the rest have spoken 28. But if there be no interpreter let him keep silence in the Church and let him speak to himself and to God Paraphrase 28. And if none present he able to doe that let not him that hath the gift of languages speak in the Church the place of believers but reserve his tongues for the converting of strangers and in the mean time keep his languages to himself to be used at his own home betwixt God and him in private 29. Let the prophets speak two or three and let the other judge Paraphrase 29. And as for the gift of tongues so next for prophesying let that be done by those who are endowed with that gift two or three in a day the rest of those who have the like gift of prophecy passing judgement on that which is done by them 30. If any thing be note b revealed to another that sitteth by let the first hold his peace Paraphrase 30. And if while one that hath that gift is reading or expounding any part of Scripture another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty let it be free for him to doe so and in the mean while let the other that was speaking give way to him 31. For ye may all prophesy one by one that all may learn and all may be comforted Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another and if ye doe so that will be the best way to instruct and exhort all others 32. And the spirits of the prophets are subject to the prophets Paraphrase 32. And it cannot be objected against this that they that are thus inspired cannot thus stop themselves for the afflations or inspirations of such prophets as are here spoken of may be ruled by the prophets that is by them that have them the Christian gifts of expounding c. being not like the afflations of evill spirits which put them into extasies God's gifts to the Church are as even Prophecy it self appeared to be in Jonah such as it is in their power to restrain and consequently they may prophesy one after another v. 31. 33. For God is not the author of confusion but of peace as in all Churches of the saints Paraphrase 33. For the Spirit of God is not a violent extatical impetuous but a quiet soft spirit as appears by the effects in all well-tempered constituted Churches 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law Paraphrase 34. As for your women let them be so farre from teaching that they doe not so much as speak by way of asking questions in the Church but acquiesce in the judgments of their superiours particularly their husbands as the law of God commands Gen. 3. 16. 35. And if they will learn any thing let them ask their husbands at home for it is a shame for women to speak in the Church Paraphrase 35. What therefore they desire to be instructed in they must seek it by their husbands by whom it may be conveighed to them if not from their own skill yet from those that are able to instruct the officers of the Church much more decently then by their speaking or asking questions in the Church the doing of which is uncomely in a woman as arguing some pride in her or weaknesse in her husband 36. What came the word of God out from you or came it unto you onely Paraphrase 36. As for you that take upon you to order otherwise are you the planters of the Gospel or did the Apostles that planted give none but you directions that you must doe contrary to all other Churches particularly to Jerusalem and suffer women to speak in your Churches 37. If any man think himself to be a Prophet or spiritual let him acknowledg that the things I write unto you are the commandments of the Lord. Paraphrase 37. If any man be a prophâ—t or have any other spiritual gift or afflation let him receive these directions as the commands of the Lord or not pretend to be a true prophet For the Apostles and such am I being the men intrusted by Christ to conveigh the Gospel to the world and to preserve order in the Church are to be obeyed by the Prophets themselves and in matters of difference the resolution is to be made by the Apostles as the Governours of the Church not by the prophets or the spiritual 38. But if any man be ignorant let him be ignorant Paraphrase 38. But if any man doubt of it resist the directions let him continue to doe so his will be the danger of it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues Paraphrase 39. To conclude therefore prophesying teaching exhorting is the thing by which the Church is most profited and for the gift of tongues 't is that that they which have may be
allowed to use if they doe it according as I have directed 40. Let all things be done decently and in order Paraphrase 40. Let all things therefore be done according to the custome of the Church which is the rule of decency and according to the orders and directions which now and at other times have or shall be given you by me And this is all I shall now adde on this subject Annotations on Chap. XIV V. 16. Amen The word Amen is an expression ordinarily used by the people by way of assent to the prayer made by another before them being an Hebrew Adverb of affirming and so rendred by Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfully For as Maimonides saith 't was a custome of the Jewes in their daily prayers that he that had not skill or ability to pray himself should say Amen but he that had ability should pray himself The former of these was he that is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private or vulgar person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. the younger as Lucian defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude or congregation which the wise men call Idiots This custome is clearly deduced from Deut. 27. where all the people of Israel joyne in this and so in the Psalmist particularly on this occasion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing of God Blessed be the Lord God of Israel from everlasting and world without end and let all the people say Amen So Neh. 8. 7. All the people answered Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laity peculiarly as that differs from the Priests who therefore in all reason are here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Talmudists have a threefold Amen 1. Amen pupillum saith Caninius when one prayes and another that understands not what he saith gives answer to him parallel to this of the idiote in this place 2 ly Amen Surreptitium a stollen Amen when 't is before the end of the prayer and 3 ly Sectile when he cuts it into two parts A-men as he that yawnes or is a doing or minding something else Now the use of this Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy giving thanks seems here to referre to the custome of the ancient and it seems Apostolical Primitive Church which was at the consecrating of the Lord's Supper for to that the giving of thanks seems to belong according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 16. At the ending of which saith Justine Martyr Apol. 2. there was a solemne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamation of Amen by the people 30. Revealed That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwaies signifie a vision or passively a receiving a revelation by extasie or dream from God but onely a sense or notion a meaning or interpretation of a piece of Scripture that through some figure or the like hath much difficulty in it may appear by ver 6. where in opposition to the miraculous speaking of tongues those four waies of expounding in the Church are set down and the first of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation or expounding of sacred figures c. So v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a revelation as hath an interpretation is of him that can expound any such figure as the other is he that can interpret a strange language and so here in this verse that which is here hath a revelation must be expounded by the prophet's speaking ver 29. For thus it lies Let the prophets speak two or three that is so many in a meeting If another that sitteth by have any revelation that is if whilst one is a speaking another be or conceive himself able to expound the difficulty then let the first that is the prophet then a speaking hold his peace give way to him where as the prophets speaking is all one with having a revelation so the thing thus delivered being to be judged of by others whether it be right or no let others judge ver 29. is concluded not to be any special revelation from God for if 't were supposed such it ought not to be subject to others judging of it And then what is here said will clearly be explained by that which we read in Philo lib. Omnem probum liberum esse where speaking of the Doctors of the Jewes when they are set in the Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One reads the bible some part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another of the more skilful or Doctors passing through those that are not known that is the more difficult passages expounds This was called among the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching or expounding in their Synagogues See Note on ch 1. c. CHAP. XV. 1. MOreover brethren I declare unto you the Gospel which I preached unto you which also ye have received and wherein ye stand Paraphrase 1. As to that great heresie of some among you v. 12. that deny the resurrection I shall now speake the very same which at my first preaching the Gospel among you I taught and which ye then embraced and for some time till these Gnostick false teachers crept in among you ye never made question of 2. By which also ye are saved if ye keep in memory what I preached unto you unlesse ye have believed in vain Paraphrase 2. By which also you were converted fetch'd out from the midst of the Gentile world after what manner if your memory serve you I delivered the story to you with all the circumstances and explication of difficulties unlesse your believing and receiving the Gospel were light and rash and inconsiderate or unlesse what you then received be now quite vanished 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the scriptures Paraphrase 3. For one of the principall things which I told you and which I my self had learned at my first believing the Gospel was this that as Christ died for our sins 4. And that he was buried and that he rose again the third day according to the scriptures Paraphrase 4. And his body was laid in the grave so on the third day according to the prophecies of the scripture he rose from the grave 5. And that he was seen of Cephas then of the twelve Paraphrase 5. And after his rising appeared to Peter Lu. 24. 34. and then to the whole colledge of disciples Lu. 24. 36. consisting formerly of twelve and so soon after again though now one of them was wanting 6. After that he was seen of above five hundred brethren at once of whom the greater part remain unto this present but some are fallen asleep Paraphrase 6. After that he was seen in Galilee Mat. 28. 7. by neer five hundred believers or Christians at one time of whom a great part are now still alive ready
13. 14. where yet we read I will be thy plague And some have conjectured that in stead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where But R. Tanchum and Ebn Jannahius saith Mr. P. affirme that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies where in that very chapter of Hoseah v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is thy king and so then the Septuagints rendring will be literal and the Apostles words lightly varied from it CHAP. XVI 1. NOw concerning the collection for the saints as I have given order to the Churches of Galatia even so doe ye Paraphrase 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judaea exhausted partly by their former Christian liberality Act. 2. 45. making sale of their goods and communicating their stock to the Christians and partly being spoiled of their goods by the persecuting Jewes 1. Thes 2. 14. the same order that I gave to the Churches of Galatia I now give to you 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come Paraphrase 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty see Exod. 23. 15. Deut 16. 16. and therefore at such a time upon such a special occasion as this let every one lay aside whatsoever by God's blessing comes in to him by way of increase so that there may be a full collection made without any more gatherings when I come among you 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality to Jerusalem Paraphrase 3. And then ye shall have the choice of the messengers who shall carry it that ye may be confident of the due disposing of it according to your intentions and whom ye choose I will in my letters recommend them and send them to Jerusalem 4. And if it be meet that I goe also they shall goe with me Paraphrase 4. And if the collection be such an one as may make it fit for me to be the bearer of it I will go my self and they along with me 5. Now I will come unto you when I shall passe through Macedonia for I doe passe through Macedonia Paraphrase 5. And my coming to you I designe as soon as I have spent some time in the severall parts of Macedonia for I shortly intend to remove from hence and in my way to Jerusalem to passe through that region 6. And it may be that I will abide yea and winter with you that ye may bring me on my journey whithersoever I goe Paraphrase 6. And perhaps when I come I will stay the whole winter with you which being done I will goe farther and I suppose some of you will goe some part of my way with me 7. For I will nto see you now by the way but I trust to tarry a while with you if the Lord permit Paraphrase 7. For I mean not now to come to you because if I did I should not be able to stay or to doe any more then take you in passing but my purpose is by God's leave to spend some time with you when I next come 8. But I will tarry at Ephesus untill Pentecost Paraphrase 8. At the present purposing to stay at Ephesus till it be fit for me to set forward toward Jerusalem where I mean to be at Pentecost 9. For a great doore and effectual is opened unto me and there are many adversaries Paraphrase 9. And I have great reason to doe so for as I have a great deal of hope that I may be able to doe much good to propagate the Gospell in those parts so there are many that oppose the truth which makes it more necessary for me to stay there some time for the quelling of them 10. Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also doe Paraphrase 10. When Timothy comes to you with this Epistle be carefull that the schismaticks among you give him no disturbance and doe ye look upon him as ye would upon me 11. Let no man therefore despise him but note a conduct him forth in peace that he may come unto me for I look for him with the brethren Paraphrase 11. Take heed to all he saith let him have an authority among you and when he returns bring him on his way and provide him with necessaries when ye take your leave of him that he may return to me for I and the brethren expect him 12. As touching our brother Apollos I greatly desired him to come unto you with the brethren but his will was not at all to come unto you at this time but he will come when he shall have convenient time 13. Watch ye stand fast in the faith quit you like men be strong Paraphrase 13. Be carefull and vigilant that ye be not seduced continue constant in the truth and whatsoever temptations ye have to sollicit you shew your selves courageous and well armed against all assaults 14. Let all your things be done with charity Paraphrase 14. Away with all divisions and schismes from among you 15. I beseech you brethren ye know the house of Stephanas that it is the first fruits of Achaia and that they have addicted themselves to the ministery of the saints Paraphrase 15. received the Gospel at the first preaching of it in Achaia and have ever since been very bountifull to all the poor Christians see Luk. 8. a. 16. That ye submit your selves unto such and to every one that helpeth with us and laboureth Paraphrase 16. That you honour and reverence them and such as they and all that joyn with them in the propagation of the Gospel and faith of Christ 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied Paraphrase 17. I was very glad at the coming of Stephanas c. B b b 2 probably the sons of Chloe who have told me of the schismes among you ch 1. 11. and of all other matters of importance and so supplied your place done that which you ought to have done See Mar. 12. b. 18. For they have note b refreshed my spirit and yours therefore acknowledge ye them that are such Paraphrase 18. For they came very much desired and very welcome to me and will so I presume to you at their return such men as they deserve all reverence from you 19. The Churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the note c Church that is in their house Paraphrase 19. all the Christians in their family 20. All the brethren greet
causeth through us thanksgiving to God Paraphrase 11. Having enough to be very liberal at all times which is a most desirable condition and that which brings in thanksgiving and glory to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God Paraphrase 12. This charitable and serviceable ministring to and supplying of other mens wants being not only a means to relieve those Christians that are in necessity see note on Mar. 12. b. and so a charity to our brethren but also an invitation and obligation of many mens gratitude unto God and so an occasion if not a speciall act of piety also 13. While by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberall distribution unto them and unto all men Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God first that ye are so ready to believe and obey the Gospel of Christ to confesse Christ by doing what he commands and secondly that by your liberality these poor saints and all others in their sympathy with them doe receive so much benefit from you 14. And by their prayer for you which long after you for the exceeding grace of God in you Paraphrase 14. And lastly they are hereby raised up to pray for you out of that passionate love and affection toward you which the fight of the abundant virtues and graces of God in you doe work in them 15. Thanks be unto God for his unspeakable gift Paraphrase 15. For all this goodnesse of God to you and by you to others his name be ever praised Annotations on Chap. IX V. 8. Make all grace abound There is no way of rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Active sense to make abound and that hath been formerly noted to be ordinary in the New Testament see Note on Mar 14. f. The Greek wanting the Hebrew conjugation Hiphil which denotes making to doe a thing and having no way to supply it but by using the Active voice in that sense so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not only signifie Neutrally to abound but also to make any man or thing to abound Of which kind there be innumerable examples And so the making their charity to abound toward them here that is Gods blessing their liberality so that it shall enrich in stead of impoverishing them will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity as hath been oft shewn and the plenty consequent to their exercises of that virtue being proportionable to the fruit that comes by sowing the hundred-fold encrease which Christ promises even in this life to those that forsake or part with any thing for his sake and accordingly 't is there joyn'd with multiplying their seed where their acts of charity are figuratively call'd their seed and the blessings consequent thereto the fruits of it CHAP. X. 1. NOw I Paul my self beseech you by the meeknesse and note a gentlenesse of Christ who in presence am base among you but being absent am bold toward you Paraphrase 1. Now I that Paul that am so calumniated by some among you and said by way of reproach to be mild and contemptible when I am personally present with you but when I am absent severe and confident toward you I exhort you by the meeknesse and gentlenesse of Christ which was so remarkable in him and which I shall not be ashamed to imitate be I never so vilified for it And as I exhort you so 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh Paraphrase 2. I beseech God or you that at my coming I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship as either fearing or flattering of men too mild on one of those grounds 3. For though we walk in the flesh we doe not warre after the flesh Paraphrase 3. For though I am an infirm person obnoxious my self to many afflictions and distresses for which you are apt to despise me yet doe I not exercise my Apostleship in a weak manner or by weak weapons 4. For the note b weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds Paraphrase 4. For the instruments of our Apostleship the censures of the Church are not weak or contemptible but such as have a divine force upon the conscience for the beating down all the fortifications which are raised in us against the power of the Gospel or subduing the most refractary offenders 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reasonings of mens understandings against the Christian doctrine all notions and conceits of vain hereticall men to the acknowledgment and practice of the truth 6. And having in a readinesse to revenge all disobedience when your obedience is fulfilled Paraphrase 6. And truly thus I am resolved when you have made good your obedience reduced your selves to good order and demonstrated that to punish those that remain refractary with severity enough For when the whole Church lies in disobedience those acts of severity are not so fit to be used but when the reformation of the greater part is so conspicuous that it may be prudent to proceed against the refractary then I shall not fail in my duty but inflict these censures as shall be fit 7. Doe ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christs Paraphrase 7. Doe you judge so slightly and as the weakest and most passionate men are wont only according to outward appearances If any man out of confidence that he is a speciall favourite of Christs think fit to despise me let him consider and by all those arguments by which he will be able to conclude that he is the Disciple or Apostle of Christ he will be 〈◊〉 to conclude it of me also 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed Paraphrase 8. Nay if I should pretend to some more authority from Christ then hath been given to others all
is sufficiently known These when Paul came to Jerusalem laid it to his charge that he preached to the Gentiles that were not circumcised conversed freely with them and Titus being a Graecian and at that time with him they specified to be one of them and him they would have constrained to be circumcised But saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he were such as was pretended and though this were thus pressed by them and though I was by this means likely to aliene the Jewes minds from the Gospel as it was preach'd by me this being an act of confession that I was guilty of what was laid to my charge and so matter of some scandal to the Jewes of Jerusalem yet I that was willing to yield at some times to avoid the scandal of the Jewes to perform some ceremonies of the Law Act. 21. 26. and so circumcised Timothy was resolved not to doe it now because if I did it must appear that those false brethren pretended Christians had overcome me at Jerusalem and that the Church there judged on their side against me and so that Titus had been by order of the Church or Councel of Jerusalem forced to be circumcised Which thing must needs have been matter of so much greater scandal and discouragement to the Gentiles in aliening their minds from the Christian faith and that scandal have been more considerable to the hindrance of the progresse of the Gospel which was to be hoped for more plentifully among the Gentiles then the Jews that I was very resolute and took special care that Titus should not be circumcised And this v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the false brethren that came in to watch what I would doe and to carry it against me in the Councel at Jerusalem which is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing under in the end of the verse By these Paul resolved he would not be worsted and therefore though at other times he was content to comply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some short time yet now he would not doe so that the truth of the Gospel might abide toward you that is that the Galatians that is Gentile Christians might not be scandalized at this compliance which is before meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. lest I should have run in vain that is lest I should discourage and lose the Gentiles which I had brought to the faith as on the other side he went and gave an account at Jerusalem to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent persons there of his preaching the Gospel to the uncircumcised Gentiles and the reasonsof it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he should now scandalize the Jewes that were Christians and aliene them at Jerusalem and elsewhere from hearkning to him V. 6. But of these What hath often been observed of the usuage of Greek words in these sacred writers otherwise then in the propriety of the Greek language belongs to them must also from words be extended to syntaxis which is oft such as the rules of Grammar and use of authors doth not admit of And this for the most part falls out by the interposing of some parenthesis of greater or lesser length and then prosecuting what was begun before it in another form of construction then that in which it had been begun Some examples of this in an inferior degree are observable Col. 1. 10. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some words interposing the construction is altered and goes on with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And c. 3. 16. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the word of God inhabit in you the construction is soon alter'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Ephes 3. 17. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so chap. 4. 1. where after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. after a few words follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not regularly cohere with it But this is more eminently observable in the beginning of the second and third Chapters of that Epistle In the second after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there follows a long parenthesis to ver 4. by which means the Verb that should govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted and the period again begun with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath quickned together with Christ was sure the Verb omitted in the first verse So c. 3. 1. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause I Paul a prisoner of Christ Jesus for you Gentiles comes in a long parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and another involved in that ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the end of the fourth verse and then the former parenthesis resumed again either unto the end of verse 7. and then the form of the construction is changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps to the end of v. 12th or possibly the 13th and then the period begins anew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is For which cause I that Paul the prisoner of Jesus Christ ver 1. beseech you that ye be not discouraged at my tribulations or for this cause I bow my knees c. or yet more probably it concludes not till the end of that chapter the fourth chapter beginning I therefore the prisoner in the Lord beseech you And by this means the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Verb following it wheresoever the parenthesis be concluded 'T is true indeed some have endevoured to avoid this by acknowledging an ellipsis in that first verse and supplying it thus For this cause I Paul am the prisoner But there be many inconvenices consequent to that rendring And the many other examples of the like shew that there is no reason to flie to that refuge And to omit other instances thus it is twice in this place First v. 4. where having begun the period with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some words intervening by way of parenthesis to the end of the verse the sense begun is not finish'd but in stead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. And then in like manner here v. 6. the period being begun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from these prime men or that appeared to be somewhat by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received nothing or somewhat like was designed to be joyned to it after the interposing of a parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whatsoever they were it maketh no matter to me c. the sense is begun again in another form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these prime men added nothing to me So Theophylact on occasion of a reading in his Copy Heb. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the
more that being the ordinary notaion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age But it is also known what notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was among the hereticks of those first times set down at large by Irenaeus in his discovery of the Valentinians where there is a great deal of phantastical unitelligible stuffe about the Aeones And therefore considering that the Gnosticks heresie was now abroad in the Church of Ephesus named distinctly in the close of this Epistle c. 6. 20. and referr'd to in a great part of this Chapter v. 3 4 6 7 9 10. and because the Valentinians were but the progeny of these saith Irenaeus and took their doctrines from them and because it hath been already shewn Note on Col. 2. a. and h. that these were the titles of and Angels who were in Ezechiel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creatures and from thence these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formed by them it is therefore not improbable that the Apostle might referre to this Theologie of theirs here as he had done before v. 4. by their genealogies And then this will be the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King or Ruler or supreme Commander as of the whole world so particularly of the Angels his constant subjects and servants and executioners of his will those to which under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gnosticks attribute so much To the same purpose is added the incorruptible invisible onely wise God in opposition to Simon Magus whom they taught to be the supreme God being but a corruptible visible man that by his sorcery got the reputation of wisdom among them And the giving glory and praise to him is an antient form of Confession of faith which was wont to be done by way of Doxologie and so is here set as a short Creed against the Gnosticks so as the Doxologie in that form which is now continued in the Church was framed against other hereticks V. 13. Prophecies That the Apostles received frequent revelations and never more distinctly and frequently than to this matter of designing Bishops and Governou s of the Church may appear by many places Thus concerning Paul and Barnabas the text is distinct Act. 13. 2. The holy Spirit said Separate to me Paul and Bâ—nabas for the work to which I have called them and so here of Timothy and c. 4. 14. for that by prophecy here is meant such revelation may appear by comparing 1 Cor. 14. 25. with v. 30. for there what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophesie in the former place and v. 31. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive a revelation in the latter To this sense Saint Chrysostome and Theophylact are clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dignity of being a Doctor and a Priest being a great one wants God's suffrage that a worthy person may receive it thereupon the Priests were made antiently by prophecie that is by the Holy Ghost Thus Timothy was chosen to the Priesthood that is his Episcopacy And so generally 't is said of the Bishops of Asia that the Holy Ghost had set them over the flock Act. 20 28. Thus saith Clemens Romanus of the Apostles that at their first preaching in every region and city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They constituted their first fruits making trial and judgment of them by the spirit into Bishops Deacons and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having received perfect foreknowledge that is revelation or prophecy they constituted the forementioned Bishops and Deacons and not onely so for the present but for the next course or succession for so saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterward they gave order that if those whom they had constituted should dye other men that were approved by the spirit also should undertake their Ministery or employment So saith Clemens Alexandrinus of Saint â—â—hn that in Asia he constituted Bishops sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made up whole Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes ordained some certain persons such as were signified to him by the Spirit See Act. 8. Note f. That this should thus be done in the Apostles time besides the will of God there is this reason also discernible because in the first preaching of the Faith to any City or Region performed by the Apostles in their journeyes as it was necessary that the Apostle before he went away from them should leave a Governour among them so it was not possible in so short a stay as ordinarily was made after the conversion of some in a city to discern by any humane meanes who of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new converts would be fit for that imployment and so this rendred it very necessary that the Apostles either by the discerning spirit which they had extraordinarily bestowed on them or by particular Revelation should thus make designation of the persons But after when Churches were setled and men had continued in the Faith so long as to give testimony of their sincerity and abilities to qualifie them for that office there was not that need of Revelation in this matter humane meanes being in some measure sufficient to direct in it And accordingly by the qualifications which Saint Paul names to Timothy and Titus in their ordaining Bishops in every Church it is evident that they made Bishops upon observation and experience of mens behaviour and abilities and upon the testimonials of the brethren and therefore were forbid to make a novice Bishop that is one lately converted 1 Tim. 3. 6. because of him they could not have this experience or these testimonies and were not afforded divine Revelation in it or any thing proportionable to that Ib. Warre a good warfare What is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be fetch'd out of Num. 4. 3. where the Levites are said to goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the army or host which is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to officiate and so Num. 1. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall minister and encamp so generally under the Law the ministery of the priests is compared to a warfare the Temple to a camp the inferior officers to watchmen and the like so Exod. 38. 8. when the women brought their gifts after child-birth to the Tabernacle they are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warriers that warred in the dore of the tabernacle And therefore it is that 2 Sam. 6. 2. where there is speech of the bringing back of the Arke it is called the Arke of the Lord whose name is the Lord of hosts who dwelleth between the Cherubims that is the Lord of the Arke or Tabernacle the Temple being not then built dwelling in it between the Cherubims and that perhaps is the reason why in Zacharies prophecie which concerns the rebuilding of the Temple he is so oft intitled the Lord of hosts as the title most agreeable to stirre them up to that work so
so much scandal for his former life see Theophylact. 8. Likewise must the Deacons be grave not double-tongued not given to much wine nor greedy of filthy lucre Paraphrase 8. And as for the choosing of the Bishop al this care must be taken so for the Deacons that must every where be constituted to attend the Bishop they also must be chosen grave sober persons not cunning and deceitfull not given to excesse of drinking wine or strong drink those which use not any fordid course for gain 9. Holding the mysterie of the faith in a pure conscience Paraphrase 9. But such as being orthodox in point of faith live pure and Christian lives according to the doctrine and directions thereof 10. And let these also first be proved and then let them use the office of a Deacon being found blamelesse Paraphrase 10. And before any be thus assumed into holy Orders let them be well known and by testimony approved for sufficiency piety and good behaviour and then being found blamelesse persons of good report among all let them then be assumed into Orders 11. Even so must their wives be grave not slanderes sober faithfull in all things Paraphrase 11. So likewise the women that have any office in the Church see note on Tit. 2. b. must be of a grave behaviour not given to slander and calumniate not given to any excesse trusty in all that is committed to them 12. Let the Deacons be the husbands of one wife ruling their children and their own houses well Paraphrase 12. And as of the Bishops so of the Deacons let them be those that have not put away former wives upon dislikes and married others see note b. but those which either have not married or lived constantly with their first wives and duly brought up their children and governed their families 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus Paraphrase 13. For though the office of a Deacon be an inferior degree yet it is a step to the higher and they that behave themselves well in it are fit to be assumed to an higher imployment that of rulers or Bishops that greater dignity in the Church of God see note on Joh. 7. a. 14. These things write I unto thee hoping to come unto thee shortly Paraphrase 14. These brief directions I now give thee for the necessary of thy present employment hoping to come quickly to thee my self and furnish thee with all farther instructions 15. But if I tarry long that thou maist know how thou oughtest to behave thy self in the note e house of God which is the Church of the living God the pillar and ground of the truth Paraphrase 15. But if it shall fall out that I cannot come that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee being an office of stewardship or presecture in Gods family the Church not of Idol false but of the one true God the pillar and basis which holds up the truth sustains and keeps it from sinking 16. And without controversie great is the mystery of note f godlinesse God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Paraphrase 16. The truth I mean of Gods oeconomy at this time which is most precious and valuable and tends mightily to the begetting of all piety and vertue in our hearts And it consists of these so many degrees 1. That God himself took on him our flesh and here on earth visibly appeared among us in an humane shape and did thereby make known his will unto us and that this might be done more convincingly 2 dly the Spirit descended on him at his baptisme and gave testimony of him Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill convinced him that he was the son of God Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles and so his Apostles after him which testified the truth of all he said and 3 dly in these and in the discharge of his designed office of revealing Gods will unto men he was beheld and confess'd and adored by Angels themselves good and bad fourthly he was by his Apostles preached and proclaimed not only to the Jewes but Gentiles fifthly he was received and believed on by many of all nations through the world and sixthly he was visibly and with a glorious appearance of Angels taken up into heaven there to reign for ever in the glory of God the Father and to exercise power in his Church and by converting of some and destroying of others to propagate his Gospell over the world Annotations on Chap. III. V. 1. A Good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies honestum opus a work of some vertue and excellence in itself as being that which is the consecrating a mans life at least the greatest part of it to the service of God to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward 1 Pet. 5. 4. where as the great reward in heaven Mat. 5. is an argument that the vertue to which it is assigned is a very eminent vertue very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety so far from being censurable in him that desires it as he ought to doe in order to the glory of God or the love of our brethren or the just provision for their spiritual wants that it is very commendable in him and the desire of it is an act of Christian piety in the more perfect degree as the designing this without putting the flock to any charge is yet more excellent in Saint Paul 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world ad seculum again such was Demas who had been a fellow-labourer of S. Paul's Philem. 24. Col. 4. 14. but after forsook him 2 Tim. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having loved this present age or world not that this crime was that love of the world which 1 Iohn 2. 15. is a crime in any Christian but that he betook himself to his own worldly secular affaires again forsaking the attendance on the service of God in his Church as he that marries a wife is said to be solicitous for the things of this world how he may please his wife which love of the world though it be not in it self a fault for then marriage could not be faultless yet if it be the taking one off from Ecclesiastical emploiments which hath devoted himself to them will be a fault in him and that was
〈◊〉 〈◊〉 they affirm some meats to be ill see Col. 2. Note i. V 5. Word of God The word of God in this place by which meats are said to be santified that is rescued and freed from all uncleannesse or pollution so that they may lawfully be used enjoyed is certainly that word of truth now revealed in the Gospel which frees the Christian from those observances For this onely can satisfie conscience that it is lawful to doe so and consequently that it may be done with faith or assurance that they doe not sinne And as this secures us in general that no meat is now unlawful to a Christian under the Gospel so to make it in the particular lawful to each one the addition of prayer is the onely requisite meaning by that the prayer of faith coming to God with the assurance it is lawful and acknowledging it to be received of him and praying for his blessing upon it V. 8. Profiteth little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken in a sense wherein little signifies nothing at all but as when it is set in comparison and opposition to some greater matter as here in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things as in that speech of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates is a little to be considered but truth much V 13. Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading is the rendring of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which the Rabbines call the oral word in the holy Scripture so called because none but that was suffered to be read in the Church but this not simply read but expounded also See Note on 1 Cor. i. c. V. 15. Meditate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Agonistical saith Peter Faber and belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the young men are exercised in Ephebâ—eo and from thence 't is applyed to exercises in the Schools Declamations c. So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to exercise as well as to take care or meditate and so the relation which here it hath to proficiency doth inferre CHAP. V. 1. REbuke not an Elder but intreat him as a father and the younger men as brethren Paraphrase 1. Deal not rigidly with a Bishop of the Church see note on Act. 11. b. have that respect to his office that whenever there is need of thy exhortation thou doe it as to a father of the Church with all humble respect to him And for any inferior officers in the Church let thy rebukes and correptions be fraternal and full of kindnesse and friendlinesse to them 2. The elder women as mother the younger as sisters with all purity Paraphrase 2. Behave thy self toward women the antienter sort or widows of the Church with great respect the younger with modesty and civility abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude 3. Honour note a widows that are widows indeed Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved see note d. by you that is by the Church out of thier stock which is intrusted to your disposing 4. But if any widow have children or nephews let them learn first to shew peity at home and to requite their parents for that is good and acceptable before God Paraphrase 4. But if any widow which is a Christian be not perfectly destitute but have children or grandchildren let them relieve and take care for her as a part of their family v. 16. this being due by way of gratitude see note on c. 3. f. to the parents which have done so much for them and so consequently that which as God approves of so he requires at their hands 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Paraphrase 5. But the widow that is truly so and is fit to receive relief from the Church is she that is wholly destitute hath none of her children to relieve her no body but God to hope in or rely on and so continues hoping and praying at set constant times continually without any other cares to distract or businesse to employ her 6. But she that liveth in pleasure is dead while she liveth Paraphrase 6. But she that abstaines from marrying not in order to peity but that she may live the more at her own disposal she is not to be counted a widow or vitall member of the Church but a kind of carcasse or piece of noisomnesse in it 7. And these things give in charge that they may be blamelesse Paraphrase 7. Give these rules that none but blamelesse persons may be taken in and those that have need of it 8. But if any note b provide not for his own and especially for those of his own house he hath denied the faith and is worse then an infidel Paraphrase 8. But if any man or woman doe not maintain those that belong to them especially those of their family as their parents clearly are having a right to live in their house and a propriety tobe maintained by them or that they take care for and relieve them supposing they are able to doe it that man or woman doth quite contrary to the commands of Christ and indeed performs not that duty to parents that even infidels think themselves obliged to doe 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Paraphrase 9. Let none be listed as a widow into the number of those that are to be maintained by the Church see note on Tit. 2. a. under the age of sixty nor any that have parted with their husbands and marryed again see note on c. 3. b. 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work Paraphrase 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable such are good carefull education of their children hospitality friendlinesse and humility and submission to the meanest offices for the relief of those that stand in need care for all that are in any distresse and in brief seeking occasions for all works of charity and not onely embracing them when they have been offered 11. But the younger widows refuse for when they have begun to note c wax wanton against Christ they will marry Paraphrase 11. But receive not into the Church-offices those widows that are under that age for there will be danger of such that they will be weary of their employment in the Church of living in
in all respects à s one that hath the primogeniture of maintainance to which v. 18. referres as well as dignity especially if his pains be extraordinary as it must be if he both preach the Gospel where it was not before heard which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach Rom. 15. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach and take pains in farther instructing the believers in the Churches which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching or doctrine For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that signifies wages reward of service appears among many others by the third verse of this chapter Honour widows that is relieve maintain them So Ioh. 12. 26. where speaking of those that attend on and minister to Christ he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father shall honour that is reward him or pay him his wages but especially Mat. 15. where the command of Gods of honouring the parents ver 6 is expressed v. 5. by giving them that by which they may be profited that is maintainance c. see Col. 2. Note i. So in Nicolaus Damascenus of the Thyni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They honour that is entertain receive strangers exceedingly So Act. 28. 10. they of the Island honoured Paul with many honours giving him provision for his journey As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned to it although that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy yet it signifies without any reference to that simply to enjoy to receive to have as might appear by many evidences among authors One for all that of Justin Martyr or the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where speaking of the Father Son and Holy Ghost he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they have been counted worthy but they have had have been endued with one and the same divinity V. 19. Against an Elder receive not an accusation What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive an accusation here must be explained by the judicial proceedings among the Jewes where before the giving of the sentence there were three parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the admission of the cause or suit when the Judge doth not reject the complaint or accuser and that is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admit an accusation and is the meaning of Isa 1. 23. neither doth the cause of the widow come unto them the character of an unjust judge that he admits not the widows complaint against the oppressor After the complaint is admitted then 2 dly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the confirmation of the suit or complaint when the accuser confirms his suggestion by oath for before that oath one saying one thing and the other the contrary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradiction Heb. 6. 16. and in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parts of judicial proceedings the Judge is uninclined to either side but then comes in the oath and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of that affirming and denying in the Author of that Epistle takes away the aequilibrium that the Judge was in before and by it he is now confirmed to the believing the one part against the other whereupon the oath is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation in that place Heb. 6. 16. as in the Romane law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Psellus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12 13. the oath coming in parts the controversie or doubt and in Leg. Bajuvar c. 12. tit 15. 2. In his verò causis sacramenta praestentur in quibus nullam probationem discussio judicantis invenerit See Bignon not in Marculfi Form l. 1. c. 38. then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof The 3 d part is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. the searching out of the cause by arguments afterwards produced causae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and considered of by the Judge The first of these onely it is that belongs to this place the admission of the complaint or accusation which against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or governor of the Church is not allowed under two or three witnesses in respect of the gravity of his person and weight of his office or calling who must not be defamed as the being brought into the court is a kind of defamation if there be not great cause for it V. 22. Lay hands That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying on hands is a ceremony of prayer or benediction is ordinarily known in the Old Testament used first by the father to the children in bestowing the blessing upon them and with that succession to some part of the estate So when Jacob blessed the children of Joseph Gen. 48. 14. he laid his hands upon their heads v. 15. And from thence it was among them accommodated to the communicating of power to others as assistants or deriving it to them as successors So when Moses assumed the seventy to assist him Num. 11. 17. this saith Maimonides was done by his laying hands upon them Sanhedr c. 4. And when he left the world and constituted Joshua his successor God appointed him to take Joshua and lay his hands upon him Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome that is was his successor in the Government for Moses had laid his hands upon him From these three uses of the ceremony in Prayer in paternal benediction in creating of Officers three sorts of things there are in the New Testament to which it is principally accommodated In Prayer it is used either in curing diseases or pardoning â—ns Diseases the corporal bands Luk. 13. 16. were cured by imposition of hands Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick and they shall recover And so Sins the spiritual bands were done away or pardoned by the same ceremony laying on of hands used in the absolution of penitents Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes so the imposition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme see Note on Heb. 6. b. From that of paternal benediction is that of laying on hands in blessing of infants Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme as those that have title to this kingdome of heaven the Church here and through the same mercy of God in Christ heaven hereafter This benediction and imposition of hands I suppose it is that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words Tivi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On whom doth the Presbyter lay hands whom shall he blesse meaning most probably in that place the solemnity with
not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are swift eager dogges and so signifies greedy devourers And to this sense hath Guil. Canterus with full confidence interpreted the phrase Nov. Lect. l. 1. c. 15. But that which to me seems more facile is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take no care but for food and so the word bellies will be proverbially taken for gluttonous persons as in Hesiods Theogenia from whence the latter part of this verse seems to be imitated and lightly changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle annex'd to it will signifie all those sins of uncleannesse consequent to gluttony which are also proverbially express'd by idlenesse as in Sodome Ezech. 16. 49. and so seem to signifie here among the Gnostick hereticks in Crete V. 15. Unto the pure The meaning of this verse will be discern'd by considering the doctrine of the Gnosticks which here and through this whole Epistle he arms them against that talked much of Christian liberty and extended it to the partaking of idol feasts and to all the filthinesse of the flesh calling themselves the Spiritual and Perfect to whom all these things were lawful and indifferent or free These are they that pervert the truth ver 14. teach things which are not lawful v. 11. and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted in the latter end of this verse Now the notion of lawful or indifferent is here expressed by pure that is that hath no impurity or turpitude in it defileth not the conscience Of which sort of things the Apostle here pronounceth that to them that live pure lives and unspotted from the pollutions of the flesh these indifferent things may thus freely be used And this he thus expresses To the pure all things are pure that is They that strictly abstain from unlawful freedomes may with a safe conscience use any lawful liberties but to them that are defiled and unfaithful that is to polluted filthy Apostate Gnosticks nothing is pure there is no place for such pretences as these that what they doe they doe with a good conscience their mind and conscience is defiled they are far from those faithful and knowers of the truth 1. Tim. 4. 3. who have this liberty there allow'd them their mind is polluted with pestilent errors and their conscience with knowledge and memory of their foul sins and so Christian liberty belongs nothing to them That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure and not onely to them that count these indifferent things lawful may appear by the latter part of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the polluted are set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure to whom nothing is pure or lawful that is the things that are in themselves most indifferent are by them done in a polluted manner their eating things offered to idols is far from being lawful or indifferent in them Christian liberty can never excuse them or be pretended for them CHAP. II. 1. BUT speak thou the things which become sound doctrine Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me see c. 1. 9. 2. That the note a aged men be sober grave temperate sound in faith in charity in patience Paraphrase 2. And for the deacons or other officers of the Church beside the Bishops c. 1. 7. they must be free from all manner of intemperance or excesses of a reverend behaviour discreet orthodox and such as have not been guilty of the Gnostick heresie who have so much love to Christ as to persevere in that profession in time of persecution see note on Rev. 2. b. 3. The aged women likewise that they be note b in behaviour as becometh holinesse not false accusers not given to much wine teachers of good things Paraphrase 3. So for the Deaconesses that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church not backbiters not accustomed to intemperate drinking of wine such as by words and examples may teach good not ill lessons unto others 4. That they may note c teach the young women to be sober to love their husbands to love their children Paraphrase 4. Carefull of instructing and advising of the younger women in all Christian duties 5. To be discreet chast note d keepers at home good obedient to their own husbands that the word of God be not blasphemed Paraphrase 5. staying at home taking care of the family gentle and kind and charitable in all their relations to servants at home and to others that need their charity respectfull and observant of their husbands that Christian religion be not thought to infuse any thing into them contrary to moral vertue 6. Young men likewise exhort to be sober-minded Paraphrase 6. Likewise for the men all those that are under authority see note on Luke 22. d. advise them to take care that they be humble and temperate 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptnesse gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you Paraphrase 8. True doctrine and coming with so much clearnesse of expression and conviction that it is not liable to the censures of any but that they that doe not like but oppose the Christian profession may have nothing to lay to your charge and so be ashamed that they oppose such excellent persons 9. Exhort servants to be obedient to their own masters and unto please them well in all things not answering again 10. Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things Paraphrase 10. but approvin themselves the most truly faithfull servants that can be that by their actions the Christian religion may be well spoken of by all men in this as well as other respects 11. For the grace of God that bringeth salvation hath appeared to all men Paraphrase 11. For the Gospel see note on Heb. 13. d. hath been made known and published to Gentiles as well as Jewes see Luke 3. b. 12. Teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world Paraphrase 12. And the summary doctrines of that are to oblige us Christians to renounce and forsake all impious licentious practices and perform all sorts of duties reducible to three heads toward our selves toward our brethren toward God sobriety justice and piety all the time of our living here 13. Looking for that blessed hope and the glorious appearing of that
c. and so signifies such as having taken a sacred habit upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Nic. cap. 19. behave themselves worthy of it Fourthly by the nature of the word which denotes dignity as well as age and differs little from the word Presbyterae by which the Deaconesses are express'd by Baronius out of some of the Antients Thus doe the Commentaries under S. Ambrose's name understand it Anus in statu religione digno reading it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where religio signifies those that are in some sacred function And those under S. Jerome's name on 1 Tim. 3. 11. Similiter eas ut Diaconos eligi jubet unde intelligitur quòd de his dicat quas adhuc hodie in Oriente Diaconissas appellant He commands them to be chosen in like manner as the Deacons from whence 't is to be understood that he speaks of those which now in the East they call Deaconesses And the words are clear in the 11 th Canon of the Council of Laodicea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called antient women to wit those that preside in the Church must not be ordained Where 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said to be Praesidentes a note of some function over which they were set in the Church as the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church demonstrates and not onely of age And although the Canon there appoints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not be ordained yet first that very prohibition is an argument that they were in the Church and to that Epiphanius agrees Haer. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is to be observed that the Ecclesiastical order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one wanted Deaconesses and called them widows and the elder of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and secondly for the prohibition it self it signifies no more then this that they should not be ordained by that imposition of hands which belonged to the other superior orders in the Church For there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imposition of hands saith Tharasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of blessing and of ordination or consecration these were received by the first not second way To the same purpose is the Concil Epaunense Can. 21. Viduarum consecrationem quas Diaconas vocant penitus abrogamus solùm eis poenitentiae benedictionem imponendo that they were not to be ordained but onely received with a benediction such as is used in the absolution of a penitent And this was first done against the Heresie of the Cataphrygae which would have them ordained and teach or preach in the Church in favour of Montanus's Prophetesses as appears by the Commentaries affix'd to Saint Ambrose on 1 Tim. 3. Cataphryges erroris occasionem captantes propter quod Diaconas mulieres alloquitur ipsas mulieres Diaconas ordinari jubere defendunt c. sed Apostoli verbis contra sensum utuntur Apostoli ut cùm ille mulierem in Ecclesia in silentio esse debere praecipiat ille è contra etiam authoritatem in Ecclesia vindicent ministerii The Cataephrygae taking occasion of their error from Saint Pauls speaking to the Deaconesses defend that they are to be ordained c. but they use his words against his sense and when he will not permit a woman to speak in the Church they assert their authority of ministery in the Church By which it appears what was forbidden by those Canons the Deaconesses having authority or power of officiating in the Church of preaching in opposition to Saint Pauls precept of their keeping silence of administring the Sacrament saith Epiphaphanius and consequently they received ordination which belonged to such not their being constituted officers in the Church so as to serve in it Which is all that I suppose here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By what hath been said it will sufficiently appear how perfectly parallel this place is to 1 Tim. 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Deacons and woman v. 11. are just all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop antient men and antient women in the list here V. 4. Teach the young women to be sober There were in Athens some chosen persons to whom the education of youth was intrusted and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen magistrates ten in number of every tribe whose office it was to take care of the education of the young people such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the female sex among the Lacedaemonians see Note on 2. Cor. 11. 2. a. And proportionably with these it was the office of these Deaconesses to instruct and take care of the younger women and infuse all Christian practices into them V. 5. Keepers at home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe at home is the office of wives See Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wives for the most part keep at home This Phidias expressed by the Tortoise that carries her house about with her Pausan Eliac 2. See Eaber's Semestria p. 29. And therefore Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 't was the custome for women among the Aegyptians to use no shoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might live quietly at home Thus the Dogges being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep our goods doe saith Artemidorus signifie women in the Oneirocriticks or the interpreting of dreams So in Euripides in Oreste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are left within doors corrupt their wives Under this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are contained two things both staying at home and taking care of the family as in Naumachius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art to take care of the profit of the house and to looke to the family So Hector to Andromache in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go home and fall to thine own works on which saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Poet in those words delivers a moral sentence that it is the proper imployment for women to keep home and follow their domestick affairs Contrary to these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that goe about to houses 1 Tim. 5. 13. V. 14. Peculiar people The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set down by the Glossaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies acquired or purchased as Israel for an acquisition that is a possession to himself So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius a purchased people but especially as that referreth to the richnesse plentifulnesse
while those extraordinary gifts remained in the Church for diseases to be cured and health restored to the sick without the use of any other means of physick c. where as the prayer of faith or calling the name of Christ over the sick was the means of curing the disease v. 15. and so Act. 3. 16. Christ's name hath made this man strong and the faith which is by him hath given him this perfect soundnesse so the ceremony whether of Oil or Imposition of hands was indifferently either used or not used by them In the Gospels many such cures are wrought without either and so in the Acts by taking by the hand by embracing c. 3. 7. c. 20. 10. and by his bare word ch 9. 34. and so again ver 40. and c. 14. 10. and c. 16. 18. and 19. 12. From whence it appears First to what end this Unction was used precisely to that of miraculous healing or recovering the sick to health and that not through any efficacy or virtue in the oil but directly the contrary as touching the eyes laying on the hands and saying the word were used none of which have any natural force in them nor were used on other designe then to demonstrate the miraculousnesse of the work which was wrought without any contribution of means Secondly that this usage as a bare ceremony was not instituted by Christ or any way commanded to be continued by the Apostles or their successors in the Church even while the gifts of healing did continue among them but was by the Apostles themselves very frequently omitted in their working of cures Thirdly for that use of unction or enoiling as a viand to those that depart out of the world there being nothing said of it here but on the contrary the whole use of it in order to the recovering of the sick there is no colour of ground for asserting it nor obligation to the use of it to be met with in the New Testament and therefore allowing it to be a bare ceremony or a signe of our spiritual cure it is strange how it should come to be esteemed a Sacrament and that distinguished from Absolution on the sick bed and as such be deemed necessary to all that depart out of this world and used to them only when it is thought certain that they will dy and all this meerly on the authority of this one place where it is designed on purpose to the recovering of the sick person Fourthly that even in order to the recovering of the sick it is not now a ceremony of any propriety or fitnesse for use the gift of miraculous healing being not now pretended to in the Church and therefore this ceremony which was then sometimes attendant on that gift and was adjoined to the exercise of it on purpose to shew that it was clearly a gift operating without natural means to which end the unefficaciousnesse of unction was very proper must long since cease to have any propriety Mean while the other parts of S. James's direction here to the sick are very worthy observing in order to our present practice that they should call for the Elders of the Church that those Elders should pray over or for them and that in the name of our Lord Jesus that if the sick have upon examination been found guilty of any sinne or sinnes which may probably have brought that admonition from heaven that sicknesse upon him he confess them to God and if they be trespasses against a brother confesse them to the injured person and desire his reconciliation also and in either case approve the sincerity of his resolution contrition and change of mind to the Elder or spiritual person who may be deemed in many respects more likely to passe a right judgment on it then he can on himself and by his office is rendred most fit to be thus intrusted and employed and then lastly that upon a due performance of all this and upon a due preparation of the patient and expression of his sincere desire of it the Absolution of the Church should be afforded him And as this may be a very proper method to be used for the obtaining the peace of God and of real comfort to the true penitent soul so may it now by the blessing of God in case the disease was sent for such correction be a most probable means together with the skilful directions and applications of the Physician and a patient submission to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recover the diseased and to qualifie him to receive benefit by the Physician and to partake of the promise here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall raise him up when he in wisdome and mercy shall see that fittest for him and the like may be said of all other afflictions For as certainly as God hath the disposing of the world every particular disease that befalls any is sent by him and from him comes with some commission whether to remove out of this world or to exercise patience or to mortifie sin or to call to reformation and if the latter be it as I think I may truly say most commonly it is and it is most safe to suspect and examine alwaies whether it be not so then nothing can more contribute to the remove of this evil then to take away the cause of it and to perform that work for which it was sent according to what we find in the cures wrought by Christ that the forgiving of the patient's sinnes Son thy sinnes are forgiven thee is the ordinary preface to his recovery And so Ecclus 2. 11. before God's releasing or delivering in time of tribulation there is first his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting of sins as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegious enterprize and the high priest offered sacrifice for his recovery v. 32. the Priest is said to have made an atonement and God thereupon to have granted him life v. 33. And so in Hezekiah's sicknesse when the Prophet is sent unto him this is the method of his recovery And accordingly the son of Syrach counsels Ecclus 38. 9. My son in thy sicknesse be not negligent but pray unto the Lord and he will make thee whole Leave off from sin and order thy hands aright and cleanse thy heart from all wickednesse Give a sweet savour and a memorial of fine flower and make a fat offering as one that is to dy Then give place to the Physician for the Lord hath created him There is a time when in their hands there is good successe And why may not this be that time which I now mention The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the dayes of Henry the Eighth in their book set out by the King and intituled A necessary Doctrine and Erudition for any Christian man upon the head of Extreme Unction It is agreeably the grave and sober conclusion of
and no more strange then for any other living person to have his Martyrdome particularly foretold As for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was killed which may be thought to conclude him already killed sure that is of little weight it being very ordinary for prophecies to be delivered in words which signifie the time past All this may serve for a competent satifaction to the grand difficulty And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time wherein the Visions were received yet that they belong much of them to the businesse of the destruction of the Jewes there will be little question when the particulars come to be viewed This being thus farre evident it follows to be observed that the destruction of Jerusalem under Titus was but one part of this coming of Christ I mean of the judgments upon the Jewes Many other bloody acts there were of this Tragedy still behind when that was over Not to mention Domitian's edict of killing all David's kin Eusebius l. 3. c. 19. The first I shall insist upon is that under Trajan till whose reign S. John himself lived saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39. and l. 3. c. 3. and out of Clemens Alexandrinus though not to this part of it In this Emperors time it went very heavily with the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he their calamities came tumbiling in upon them one of the back of another For both in Alexandria and the other parts of Aegypt and even in Cyrene many Jewes behaving themselves seditiously and at last breaking out into open warres and horrid cruelties described by Dion and Spartianus as well as Eusebius and once having worsted the Grecians they of Aegypt and they of Cyrene joyning together under the conduct of Lucuas and overrunning all Aegypt the issue of it was that Trajan sent Marcius Turbo with an army by sea and land horse and foot who in a long continued warred killed great multitudes of them and lest they in Mesopotamia should or suspecting that they had already joyned with them the Emperor sent to Quintus Lucius Aemilius that he should destory them all utterly out of that province and for his care in obeying that command he was saith Eusebius constitued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruler of Judaea under the Emperor These passages we find in Eusebius l. 4. c. 2. and saith he all the Greek writers of the Heathens who set down the stories of those times have the same verbatim and so indeed they have See Dio as also Spartianus And the number of the slain Jewes in that calamity is reckoned to be no lesse then two hundred thousand in that reign of Trajan's this if there had been none before and if there were no more behind might well be styled a coming of Christ in the clouds against his crucifiers a lamentable judgment on all the tribes of that land and so might own the expressions in that seventh verse and some part of the after Visions But beside this yet farther within few years more in the time of Adrian Trajan's immediate successor who began his reign An. Dom. 118. there befell more sad destructions upon the Jewes and particularly upon Jerusalem it self occasioned by the rising of Barchocheba who being but a villain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that lived by robbing and killing took upon him to come as a Messiah as a light from heaven to the Jewes and therefore styled himself Son of a starre And with those that he thus raised a great warre there was waged by the Romans in the eighteenth year of Adrian at the town Bethek not farre from Jerusalem and the issue was that the Jewes were under a most miserable siege and Rufus governour of Judaea on occasion of this rising without any mercy destroyed all he could come to men women and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius l. 4. c. 6. whole myriads together and to conclude there came out an Edict of Adrian's after the death of the ring-leader interdicting all Jewes and forbidding them to return to their city Jerusalem again or so much as to look toward it to which end the foundations of the Temple were ploughed up by Rufus and so Christ's prophecie not till now exactly fulfilled of not one stone upon another the city inhabited by the Romans new built and named Aelia from Aelius Adrianus and they say the statue of a Swine set over the gate of it reproach the Jewes and banish their very eyes from it And this was another passage which might well be referred to in that place as matter of mournful spectacle to all the Tribes of Judaea and as mournfully represented in some of the Visions To which must be farther added that the unbelieving Jews are not the only men to whom the destruction here reveal'd in these Visions did belong but as notably also and welnigh as soon the erroneous vile Christians of those times which were many of them Jewes also and those that were not Judaizers or compliers with the Jewes viz. the Gnosticks so oft spoken of in S. Paul's Epistles and by S. Peter and S. James S. Jude and S John also with intimation of their approaching destruction which here is visible in the Vision of and the causes of the several destructions that lighted on the seven Churches of Asia if not wholly yet at least on the Gnosticks and other hereticks among them of whom saith Eusebius after the enumerating of their heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they vanished to nothing in a moment and this saith he in Trajan's time l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then in the second place the other enemies of Christ partakers in the crucifying of him and afterward eminent persecuters of Christians those of heathen Rome as will appear in the exposition of the Visions And then thirdly as in a parenthesis Gog and Mogog c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years should waste the Church again the Turks in the East c. And then all the enemies of God at the fatall last day of doom c. 20. 11. That this was the summary matter of these ensuing Visions the most serious pondering of every part soon made unquestionable to me And of it the Reader may here before-hand receive this short scheme viz. that after the Preface in the first Chapter to v. 10. and the Visions about the seven Churches of Asia each of them set down distinctly c. 2 and 3. this book contains First the proceedings of God with the Jewes from the fourth to the twelfth chapter Secondly the infancy and growth of the Church of Christ in order to the heathen world till it came through great oppositions to get possession of the Roman Empire partly by destroying partly by converting the heathen and villanous impure Idol-worshippers from the twelfth to the twentieth chapter Thirdly the peaceable flourishing state of the Church
testimony of them that they hate the deeds of the Nicolaitans Who these Nicolaitans were may appear by Eusebius Eccl. Hist ◠3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts having a beautifull wife was by the Apostles after Christs ascension reproached and upbraided that he was jealous of her whereupon he brought out his wife before all men and gave any that would leave to marry her saying that this was agreeable to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that men ought to abuse the flesh The same is affirmed by Irenaeus l. r. c. 27. Others which followed him and laid hold of this action and speech of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and without examination of the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens commit all kinde of filthinesse upon this score without any kinde of shame This speech used by Nicolas and so abused by his followers is by Eusebius said to be the saying of Matthias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we must fight with the flesh and abuse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not allowing it any thing for pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encrease the soul by faith and Christian knowledge And this saith he was Nicolas's meaning in the use of those words and his bringing forth his wife of whom he was said to be jealous was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disdaining of all that carnal pleasure or desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a containing from those pleasures that are so desired by men An argument of the truth of which saith he was this that he never used any other woman but his wife and having children by her they all remained perpetual virgins Which relation of his concerning the person of Nicolas be it true or no 't is yet clear that his followers which are by Eusebius said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter on his heresie and here are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicolaitans were guilty of all abominable shamelesse uncleannesse and called that the abusing of the flesh and so made a Christian duty of the most abominable sin and put off all shame and reverence in the acting of it V. 8. Church in Smyrna The strangenesse of Mr. Brightman's interpretations will here again appear so farre from being the speaking of God by him as he pretends that it is manifest that any thing that any mans phansie could represent to him or incline him to wish that it were the meaning of a part of this prophecie might as commodiously be affix'd to it as that to which 't is here applied For first saith he it must observed that Smyrna is northward from Ephesus and Pergamus from Smyrna and thence he concludes that this order similem Ecclesiae progressum proculdubio monstrat doth without all doubt shew the like progresse of the Church still farther from the sun the fountain of light that is from the first purity to greater darknesse till at last it comes to Pergamus the utmost Northern point and then turns back again toward the South What the progresse of the Church hath been from greater to lesser purity need not be disputed but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio farre from all doubt that 't is certainly a fansie of the writers own brain without all ground imaginable in this vision which doth not at all take notice of this situation or descend in the least degree to such minute considerations After this his second observation is that Smyrna signifies myrrhe and that sweet and gratefull to God which being so contrary to the former observation of degeneration to greater impurity noted thereby it may well be expected that the artifice of accommodating it to his purpose must be very strange and so it is for saith he Though in the outward shew that Church was more deformed then the other wanting the splendor and ornament of the due polity or Church-government in which respect the Northern situation agrees to it yet the ardent love of the godly who valiantly contended for the truth in that state of deformity raised up to God a most sweet savour Thus easy is it for a licentious fansie to transform any thing into any thing even into the most contrary shape to make the sweet myrrhe denote the most ungratefull corrupt state of the Church because forsooth there were some in it sweet and gratefull But I demand Were those pious defenders of the truth denoted by Smyrna or not If they were then was it most unjust to affirm that the degeneration from the primitive purity was noted by it if they were not then is it a grosse deceit to render this reason of this denomination the same directly as if he should say that the Church of that age which he referres to was impute and corrupt and that was expresly signified by the name which signifies the greatest purity and acceptablenesse to God V. 9. Say they are Jewes Those that here are said to say that they are Jewes when they are indeed the Synagogue of Satan might probably enough be thought the followers of Helxai in Epiphanius haer 19. of whom he saith that he was a Jew by birth and of Jewish opinions and join'd himself to the Hereticks of that party but did not live according to the Law But because this Helxai was of a later beginning then the matter and persons spoken of in this prophecie seem to be and because such men as he when they did arise I mean Hereticks of all sorts in those times did join together in that great heresie of the Gnosticks we must not fasten this part of this Vision upon any such inconsiderable person as Helxai but resolve that the men here spoken of are directly the Gnosticks who that they might not be persecuted by the Jewes made men circumcise themselves which was directly the pretending that they were as good Jewes as any Circumcision being a mark of the Proselytes of justice and supposing the observation of the whole Law of these see Gal. 6. 12. and Note b. on this Chapter but were not really observers of the Mosaical Law Gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they doe not themselves keep the Law perhaps were not themselves circumcised for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may belong to the whole complexum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only thus they that make others to be circumcised are not circumcised themselves doe not themselves keep the Law but only doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there saith make a fair appearance make advantage to themselves to avoid the sury of the Jewish zelots by causing others to be circumcised And of these it is that Ignatius speaks Ep. ad Philadelph when he warns them not to learn Judaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are not circumcised Now why these that thus pretend to be
would have it but to the constant continual production of them not at a few but at all seasons for so the year being the measure of all time bearing fruit as oft as there be moneths in the year must needs signifie the continual constant fruitfulness of it And this was much for the honour of the tree few trees bearing above once a year few in the winter but this every moneth in the year and so the fitter to denote Christian piety to which our Baptisme engageth us and our living in the Church confirms that engagement on us and both to continue to serve God in holinesse and righteousnesse all the days of our lives Ib. The leaves of the tree The leaves of a tree that beareth fruit are of use to guard and preserve the fruit and besides they are many of them medicinal and so both in Ezechiel and here they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing or medicine That which is most probably here meant by these leaves of this tree of life is the outward visiblenesse and exemplarinesse of piety which accompanies the fruits of it This in single persons is only the shining of their light before men which is of great use to attract others even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if that signifie the Gentiles unbelievers here to Christianity who see their good works whereas the scandalous sins of Christians are apt to aliene and deter others from that profession But in a Church these leaves may signifie more also the publick and frequent assembling for the service and worship of God and the Canons and exercise of strict discipline c. And that these latter of the discipline and censures of the Church are meant by these leaves may be collected not only by the usefulnesse of them to the preserving works of piety in a Church as leaves are for preserving the fruit and secondly by the propriety of them in order to cuting of the diseases of mens souls the reforming of lapsed sinners which may here be express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for healing but also by that which follows presently upon it v. 3. which most signally belongs to this matter of Censures see Note e. V. 3. Shall be no more curse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse or execration is ordinarily taken for the person to whom that Censure or second sort of Excommunication belongs appears by the use of it in other places of the New Testament Thus Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I could wish to be a curse that is accursed from Christ separate or excommunicate from the body of Christ the Church So 1 Cor. 16. 22. If any man love not let him be anathema and Gal. 1. 8. If I or an angel shall teach any other doctrine let him be anathema In all these places the word Curse is clearly put for an excommunicate or accursed person put under the censures or execration of the Church and accordingly here in any reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every curse must signifie every wicked person fit for the Censures of the Church And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be no longer must signifie the exercise of such discipline in the Church in excluding all such wicked persons out of it and so to the mention of Baptisme by the river v. 1 2. and of the Christian assemblies by the streets v. 2. adds the use of excommunication in the Christian Church for which we know Ecclesiastical Judicatories were erected in Constantine's time and so continued under the favour of Christian Emperors and Princes By which appears also what is meant by the throne of God and the Lamb in this verse viz. Christian Judicatories for the excommunicating of scandalous offenders where in the power exercised by the Bishops is acknowledged to be the Power of God or Christ and this throne here the same with that v. 1. the power of Baptizing and of excommunicating of admitting and excluding from the Church being branches of the same authority by Christ communicated to the Apostles V. 18. If any man shall add This form of speech here used to conclude this Book is First a Symbolical and prophetical form of expressing the certainty and immutability of this Prophecie and Secondly an expression of the absolutenesse and perfection of it in order to publick use that it should be the one prophecie given to the Christian Church which should bring divine authority along with it sent with a commission from heaven and not only proceeding from a publick spirit but sent out with a publick charge that as Josephus saith contr Appion l. 1. that after the time of Artaxerxes though many excellent things were written yet they brought not divine authority with them nor consequently were so received or believed because there was not then a certain succession of Prophets and no body durst adde or detract or change any thing in the Old Canon after so long a time so though there might be some Prophets after S. John as Justin Martyr tells us that the gift of Prophecie remained in the Church till his time yet this book should be the last and so the close and seal of all publick Prophecie and that therefore no new doctrine was now farther to be expected by the Christian Church and whosoever taught any as a rule of faith and life and pretended Revelation for it should fall under the censure denounced against false Prophets Deut. 13. and under Saint Paul's anathema Gal. 1. 8 9. That this should be only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adjuration of the Scribe as in the end of Irenaeus in some Copies there is an adjuration not to add or diminish and as 't is said in Aristeas that after the translation of the Septuagint Demetrius perswaded the Jews to adde an imprecation on any that should change or add or transpose or take away any word from it was the conjecture of a learned man Mr. Lively and as it may very well be received so need it not prejudge those other importances of it before mentioned THE END Addenda Delenda Mutanda Corrigenda PAg. III. lin 31. for they had r. they that had p. V. l. 7. for of fit r. to fit p. 5. l. penult r. unto thee Mary p. 8. col 2. l. 23. r. providing p. 15. col 1. marg l. 4. r. Dei l. 18. c. 23. l. 7. r. par 3. p. 17. col 1. l. 43. r. Optatus l. 1. p. 18. col 2. l. 7. r. it were of fire p. 19. col 2. l. 43. r. i. e. my self p. 24. v. 32. r. causeth p. 26. col 1. l. 43. r. this p. 29. col 1. l. 45. r. secundum ea col 2. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. col 1. l. 62. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. col 2. l. 24. r. mine is thine p. 38. col r. l. 35. r. cubit chap. 7. v. 6. l. 6. r. return thee p. 45. col 2. l.
of the Presbyters of each city where there were such about their Bishop and of the Bishops of the Province about their Metropolitane see Note c. it might as properly be applied to Presbyters as to Bishops Now for the number of twenty four that I suppose was exactly the number of the Bishops of Judaea at that time all beside the Metropolitane Bishop of Jerusalem answerable to the number of the heads of the courses of the Priests 1 Chron. 24. who seem as such to have been taken into the Sanhedrim though the records of those times being obscure afford no demonstration of this circumstance V. 5. Seven spirits The seven spirits of God here are the ministring spirits or Angels see Note on ch 1. b. that attend and wait upon God as apparitors or serjeants or officers to attend the judicature to cite and bring malefactors before it and are represented here by the seven Deacons in the Church of Jerusalem attending on the Bishop Act. 6. but those like lamps of fire burning in respect of the glory and brightnesse wherein Angels are wont to appeare V. 6. In the midst of the throne That which is here said of the placing of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the throne and round about the throne may I suppose be thus most commodiously explained that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne shall signifie at the former part that which is most visible to the company so to be set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst Act. 4. 7. is in a conspicuous place all one with before them Act. 22. 30. and being called forth Act. 24. 2. and in like manner to stand up in the midst Act. 1. 15. is so as he may be seen and heard best by all that are present And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which must needs be opposite to that will signifie behinde or at the hinder part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about will straight appear to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the back or behinde see Note i. Which being granted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst will necessarily denote the two foremost points of the chair or throne where two of the living creatures are placed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the two hindmost and so all the four living creatures will be disposed of at each corner one Others I see have conceived the two which are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the throne to have been placed one before and the other behind and consequently the two that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about to be one on each side but this cannot well be imagin'd without incommodating the judge before whom he stands unlesse one be placed upon the steps of ascent to the throne and so below the space on which the throne was set which cannot probably be yielded because the throne and this place where this living creature would be placed would not then make up one space as it seems to doe ch 5. 6. where the lamb is said to be in the midst of the throne and of the four living creatures supposing all these to make up but one space But howsoever this be this placing of the living creatures so near the throne doth by the way make it appear that this representation here referres not as might be thought to the encamping of Israel about the Ark Num. 2. because here the four living creatures are set close to the throne and as appears chap. 5. 6. nearer then the four and twenâ—â— Elders whereas the standards in Numbers are appointed to be pitched farre off c. 2. 2. the Tribe of Levi immediately environing the Tabernacle and the camps environing that v. 17. Ib. Four beasts Who these four living creatures were in this representation may in proportion and analogie with what hath ben said be conjectured also And to that purpose it may be observed that they are both here v. 9 and 10. and c. 5. 6. set betwixt him that sat upon the throne and the four and twenty Elders which may probably conclude them to be four Apostles who will be acknowledged to be superiour to the Bishops of Judaea and may also in some sense be conceived inferiour in that Council of Jerusalem to James advanced to be Bishop that is supreme ruler there at least to be there in another capacity then he was as transcendent persons accordingly standing about the throne and not as regular members of the assembly For thus saith Clemens Hypotypos l. 5. Peter James and John chose James the brother of the Lord Bishop of Jerusalem where Ruffinus reads Episcopus Apostolorum Bishop of the Apostles and though they three were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Christ preferred and more honoured then all the rest of the twelve yet did they not contend one with another for this dignity but unanimously conferred it on James the Just who is therefore in Scripture oft called an Apostle see Note on Gal. 2. f. Now that Apostles are meant by these living creatures and also who those four Apostles were may appear by comparing this Council or judicature here represented with the Councill of Jerusalem Act. 15. There it is certain that the Bishop James presided v. 13. together with the Elders or Bishops of Judaea v. 6. and then besides and before these Elders are mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles ver 2 4 6. and Peter is one of them v. 6. and though not there named John also Gal. 2. 9. his brother James that was wont to â—be there being before this put to death Act. 12. 2. And so there are two of them and why may not Paul and Barnabas separated before that time to Apostolacy c. 13. 2. certainly present in this Council be the other two That any other Apostle was then there doth not appear and 't is evident that these four were and from them and the Elders jointly are these decrees sent to the Churches of Syria and Cilicia v. 23. The learned H. Grotius I perceive hath fallen very near upon this conjecture only he hath placed James the brother of the Lord that is the Bishop himself which cannot be imagined in stead of John and Matthew in stead of Barnabas upon no other reason but because Matthew is found to have continued long in Judaea But referring the matter as the representation here doth to a Councill at Jerusalem it will be most fit to pitch on those four who were in that one Scripture-Councill there present And if it be objected that Paul and Barnabas were sent thither from Antioch at this time and therefore may not seem so properly to belong to that place to that I answer First that those two being by the holy Ghost's appointment separated to be Apostles they were not affix'd to any Diocese or Province as ordinary Bishops were but had an