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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brethren see c. 15. 3 4 23. Mat. 18. 17. Now what power the Church or brethren considered in this notion the society of Christians doe here appear to have may be considerable The choice of the persons of the Deacons is here committed to them But that first by the appointment of the Apostles declared to them The twelve called to them the multitude and said Look out c. v. 2 3. Secondly they had by the Apostles these bounds set them 1. to take seven the number specified by the Apostles not left arbitrary to them 2 ly to pitch on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men generally known and well reputed of 3 dly with these qualifications 1. faith supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of you that is believers Christians 2 dly fulnesse of the holy Ghost extraordinary gifts 3 dly fulnesse of wisdome fitted by all these for this employment And when by the Apostles appointment together with the observation of these prescribed rules the multitude have sought out the persons then still the Apostles reserve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Constitution of them to themselves v. 3. In the nomination of Bishops and Deacons in other Churches the like may be concluded from the Epistles to Timothy and Titus viz. that somewhat was referred to the Church particularly their testimony concerning the qualifications of the Persons For the Bishop that was to ordain is by S. Pauls direction first to enquire as it were upon Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or whether he be blamelesse c. which concerning a Bishop are fifteen Tit. 1. 6. seventeen 1 Tim. 3. 1. fewer concerning a Deacon And all of them being matters of fact and manners Timothy which was newly entred upon his province and Titus lately left in Crete could not possibly be instructed sufficiently from their own experience and therefore must be supposed to have it by enquiry of the Church So in the Censures of the Church the offender must be rebuked before the many 2 Cor. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Châ—rch Mat. 18. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all 1 Tim. 5. 20. Where yet it is Timothy the Bishop that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke the offenders onely in the presence and with the notice of the Church to make the rebuke more considerable to produce shame and reformation Lastly in the the Councel at Jerusalem with the Apostles and Elders or Bishops of Judaea is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church ch 15. 22. in the choosing and sending messengers to Antioch but that with a most discernible distinction The Apostles and Elders as they whole decree or appointment it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of them Bishops of the Councel but this with the knowledge and approbation of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned wth them as of those that were accessories not principalls in the sending So in the Inscription of the Epistle of the Councel v. 23. The Apostles and Elders and brethren send greeting Not that any but the Apostles and Elders that is Bishops of Judaea were members of the Councel or had voices in it for that is cleared v. 6. at the first mention of their conventing The Apostles and Elders came together to consider of this matter the debate of the question and the decision belonging only to them but that the whole Church joyned with the Apostles and Bishops shewing their consent and approbation and submission to the decree of the Councel And thus in following times have Lay-men subscribed the Acts of Councels in this form Consentiens subscripsi I have subscribed consenting or testified my consent under my hand As for the decree of the Councel though that be in the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us v. 28. which may be conceived to referre to all those that are named in the front and so to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren yet 't is apparent by v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed good to us being assembled together that that belongs onely to those that were assembled or sat in the Councel that is the Apostles and Elders v. 6. and so it is expresly set c. 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decrees ordained by the Apostles and Elders V. 3. Full of the holy Ghost What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the holy Ghost in this place may perhaps be best collected by a farther consideration of the words of Christ Mar. 16. 17 18. But signes shall attend them which believe these things so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred or these signes shall attend or follow them that believe These words seem to contain a promise of extraordinary gifts of casting out Devils speaking strange languages healing c. v. 17 18. to others beside the Apostles under the name of believers For the believers there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with the he that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is baptized v. 16. and that is those that upon the Apostles preaching shall believe and enter into the Church or be added to it But this not so unlimitedly on one side as that all that did believe should have those gifts bestow'd upon them see Note on ch 2. d. for then here would have been no choice all being full of the holy Ghost they could not look out men that were full nor yet with such restrictions on the other side as that none had these gifts but those that were ordained to sacred functions for then these who were not yet so ordained could not thus be full But I suppose the truth is in the middle At the Apostles preaching and mens receiving the Gospel many of them that believed had extraordinary gifts miraculous powers bestowed upon them for the testifying to themselves and others the truth of the Gospel in those first times and to qualifie them for the services of the Church when they should be called to it And agreeably those that were thus endowed were generally chosen to such imployments before others who had them not as there was need of them And such I suppose are here meant under the phrase of Full of the holy Ghost and that phrase mention'd by the Apostles as a qualification required in those whom they would appoint Deacons here and beside the care of the poor communicate the power of preaching and baptizing to them which 't is evident Philip had This may most probably be it which is affirmed of Cornelius's family Act. 10. 44. The holy Ghost fell on all them which heard the word and the gift of the holy Ghost was powr'd upon them 45. for they spake with tongues
more men or by the whole Church So Chrysostome speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presently constitutes them And Socrates of Constantine in the twentieth year of his reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour onely So Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house So Zacharias Bishop of Mitylene speaking of Gods creating of man as a King and guest for whom a palace and a feast were before prepared he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was chosen sure not by the suffrages of many but by God the one Creator and set forth to be both the King and the guest of the good things which the Great Master of the feast had set before him Of this accepâ—ion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a controversie there is between the two great Scholiasts on the Canons Zonaras and Balsamon Zonaras on the first Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a Bishop be ordained by two or three Bishops makes this Scholion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now adaies the office of praiers and invocation of the holy spirit at the consecration of any is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Bishops stretching out his hand and blessing the person ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but anciently the election it self was so called for when the multitudes of the cities had power to choose their Bishops they assembled and some chose one some another and that the greater part of suffrages might carry it it is said that they that made the choice stretcht out their hands and so the suffrages were numbred and he that was chosen by most was advanced to the dignity and thence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken And accordingly saith he the Fathers of the Councils are found to use the word calling election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Council of Laodicea Can. 5. saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be in the presence of the Catechumeni meaning elections by that word How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged when it is remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that Canon and sure that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently and long enough before Zonaras's writing is certainly used for Ordination or Consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation to the Episcopal office by imposition of hands and not any popular or whatever kind of election And therefore Balsamon coming to give account of this Canon and seeing this Scholion of Zonaras before him gives it without naming him the due refutation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Apostolical Canon speaks of that Ordination which is done by the Bishops in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the election as some said following some unwritten reports in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities for though in the 10. it should be the 5th Canon of Laodicea the Fathers command that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be in the presence of the Catechumeni and from thence some supposed that this Canon speaks of election yet I believe they say not well because the ordination which is performed in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the praiers belonging to initiation is done though there be never so many there which concludes that this Apostolick Canon belongs to Consecration though the Laodicean do not And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least by three the rest signifying their consents by writing I cannot think how some could understand this Canon of the election of a Bishop which appoints that it shall be done by two or three and so possibly by two not necessarily by three Bishops By this it is evident that Zonaras if as his premisses prepared for it so he concluded according to them that in the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be understood of election and not of ordination was foully mistaken But the truth is the conclusion of his Scholion seems to look another way citing that Canon of Nice which being of Elections appoints them to be by three at least whereas this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contents it self with two or three and in his Scholion on that Nicene Canon 4. his conclusion is express that the Apostolical Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls consecration and imposition of hands by that title and so not election So Harmenopulus on his Epitome Can. The Apostolical Canon is of consecration and imposition of hands the Nicene of election And so all his premisses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election are utterly aliene from the Canon which he had before him and his observation as far from truth that it was in latter times onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to signifie Ordination His own words conclude rather the direct contrary that at the time of the writing the first Apostolical Canon which by all is acknowledged genuine and so written not long after the Apostles daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in the sense of Ordination and that long after that in the Council of Laodicea 't was used for election And it may be worth observing that he that had taken such unseasonable pains to prove it was taken for election had no proof for it in all antiquity but onely that one Canon of Laodicea where indeed it is evidently used in that sense but whether of any other election save by the Bishops to whom it evidently belongs in the 4th Nicene Canon in the presence of the people excluding the audientes from them to receive testimonie of the lives of those who were to be chosen appears not by that Canon In the Nicene Canon 4. the difference is clear between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituting by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election in the beginning of the Canon and then after that regularly performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination in the end of it And by that we may understand Theodorets meaning Eccl. Hist l. 5. c. 23. when he saith the Canons forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Bishop have ordination without three Bishops not that there must needs be three Bishops to impose hands for that is contrary to the Apostolical Canon which is content with two and yet is by Zonaras himself reconciled with the Nicene that requires three at least but that there must be three at least personally present at his election and that with the concurrence
which the Catechist dismissed those that were catechized preparatory to their Baptisme and so saith Eusebius of Constantine de vita Constant l. 4. that to prepare for his Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made profession that is confess'd his sins and profess'd the faith and then was vouchsafed those prayers that are given by imposition of hands to which purpose also the Author of the Constitutions called Apostolical l. 7. c. 39. where having set down the severals in which the Catechumenus must be instructed he adds but let him that laies on hands adore God c. Secondly that of confirming those of full age that had formerly been baptized Such that of the Ephesian disciples seems to be Act. 19. who being baptized v. 5. Paul laid his hands on them v. 6. To which in those times many extraordinary gifts were consequent speaking with tongues c. as had formerly fallen out Act. 10. 44. Lastly from that in creating successors or assistants in power came the use of imposition of hands in Ordination whether of Bishops or Deacons Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to referre that he should be careful to have those whom he received into Orders sufficiently approved to him But the Context seems rather to referre it to that which was used in Absolution that he should not make too much hast in receiving those that were under Censures to Absolution for that was the thing which would most probably make him partaker or guilty of their sins which the Censures were designed to reform in them but would not doe so if before they had approved their repentance and reformation they were received to the peace of the Church again And thus it connects with the words foregoing v. 20. Those that offend rebuke before all that the rest may have fear and v. 21. I charge thee that thou observe these things without prejudging doing nothing by favour or inclination or partiality whereon it follows Lay hands suddainly on no man and to that also belong the following rules ver 24. 25. see Note h. Thus in Victor about the Vandalick persecution l. 2. Qui nobis poenitentiae manus collaturi sunt reconciliationis indulgentiam obstrictos peccatorum vinculis soluturi they that lay their hands of penance upon us and conferre the indulgence of reconciliation and loose us from the bands of sins where it is clearly used in this sense And in Can. 5. of the Council of Carthage dist 5. Presbyteris Diaconis si quando de gravi aliqua culpa convicti ministerio remoti fuissent mannus non imponerentur ut poenitentitibus Priests and Déacons which had been convict of any grand fault and so removed from their ministery should not have hands laid on them as penitents And in the third Council of Carthage that in S. Augustines time Can. 32. Cujuscunque autem poenitentis publicum vulgatissimum crimem est quod universa Ecclesia noverit ante Absidem manus ei imponatur When the penitents sin in known to the whole Church the Bishop is to lay his hands on him before the Absis that is the upper part of the Quire Where the Altar is And Concil Agath Dist 5. c. 63. Poenitentes tempore quo poenitentiam petant impositionem manuum cilicium super caput sicut ubique constiturum est consequantur Let the penitents receive imposition of hands and sackcloth upon their heads as it is every where appointed And so Hincmarus concerning the divorce of Thietberga sacri Canones jubent ut poenitentes tempore quo poenitentiam petunt imposituram manuum cilicium super capita à Sacerdote sicut ubique vulgatum est ante Absidem accipiant The holy Canons command that the penitents when they demand repentance that is admission to penance and absolution shall receive from the Bishop imposition of hands and sackcloth upon their heads as it is every where known before the Absis where the altar stands So in Fulgentius Ep. 1. de conjug Acceptâ manûs impositione poenitentiam secundùm modum quem habet Christiana religio peregit He performed penance by imposition of hands according to the manner observed in the Christian religion So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab haeresi use imposition of hands to him that is converted from heresie And in the Author contra Praedestin l. â— Non ausi sunt Ecclesiarum Pontifices manum imponere poenitenti nisâ— confessionem voluntariam ostendenti The Bishops of the Churches durst not lay hands on the penitent but on his shewing his voluntary confâ—ssion And in the Chronicle of Jâ— Gerundensis speaking of the Arrians Synod of Toledo one of the Canons is De Remana religione ad nostram Catholicam fidem venientes non debere baptizari sed tantummodâ— per manûs impositioneâ—â— positionem Communionis perceptionem ablui They that come from the Roman religion to our Catholick faith ought not to be baptized but onely purged by imposition of hands and receiving the Communion And this is the notion which S. Cyprian had of this place and Pacianus in paraenesi ad poenit And though Theophylact seem to understand it of Ordination yet what he addes in explication of the following words neither partake of other mens sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou shalt be guilty both of his future sins and even of his past because thou hast neglected them made darkness light and not dismissed him to the state of mourning compunction seems to belong to absolution Ib. Keep thy self pure What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep thy self pure will appear by the antient Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castus it signifies that kind of purity which consists in perfect chastity free from all shew of impurity So 2 Cor. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure chast virgin So Tit. 2. 5. the widows or female officers of the Church must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or chast and Timothy must behave himself toward the yonger women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all purity or chastity c. 5. 2. and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies So that this precept and the other following of drink a little wine though they come in here as in a parenthesis the 24. and 25. being to be connected in sense to the matter of Absolution and Censures see Note h. yet they are added seasonably and pertinently to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent after this manner Thou art not to be over-favourable to offenders to absolve them too easily or speedily But above all thou must be sure not to joyne with them in their course And because there be two chief heads of that false doctrine which is most frequent among you the heresie of the
which is to be adored and on the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deity of the holy Ghost So Dionysius Bishop of Rome cited by Athanasius in Epist de Decret Synod Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These that is the true disciples of Christ evidently know that the Trinity is preached by divine Scripture but that three Gods are not preached by the Old or New Testament So Tertullian against Praxeas Deum unicum quidem sed cum oeconomia esse credendum expavescunt ad oeconomiam numerum dispositionem Trinitaetis divisionem credunt Unitatis quando Unit as ex semetipso derivans Trinitatens not destruatur ab illa sed administretur We are to believe one God but with the oeconomie or administration they are affrighted at the oeconomie and think the number and order of the Trinity is the division of the Unityâ— when indeed the Unity deriving the Trinity from it self is not destroyed by it but administred And Ecce dico alium esse Patrem alium Filium alium Spiritum sanctum non tamen diversitate alium sed distributione nec divisione alium sed distinctions Loe I affirm the Father to be another the Son another the holy Ghost another yet not another by diversity but by distribution nor another by division but distinction And Qui tres unum sunt non unus Quomâ—do dictum est Ego Pater unum sumus ad substantiae unitatem non ad numeri singularitatem These three are one nature not one person as it was said I and my Father are one for the unity of the substance not the singularity of the number The like place out of S. Cyprian was before produced and this text from 1 Joh. 5. made use of for the asserting it And so we see the truth of what we find in the debates of the first Nicene Council on which their decrees are founded Christum consubstantialem Filium Patri juxta olim traditam Ecclesiae Apostolicam fidim expressis testimoniis demonstrantes that the doctrine of the consubstantiality of Christ the Son to the Father is by express testimonies demonstrated to be according to the Apostolick faith of old delivered to the Church and that of Hosius in the name of the Council Trinitatem individuam ineffabilem unam divinitatem candem ipsius essentiam esse credentes eandem confitemur juxta nobis ab initio traditam ipsius fidei dogmatum integritatem à Domino per sanctos ejus Apostolos à sanctis ejus Apostolis à sanctis antiquis nostris Patribus qui Apostolorum sanctam fidem illibatam conservaverunt We believe the individual Trinity the ineffable one Godhead and that the essence thereof is the same and we confesse it the same according to the integrity of the doctrines of the faith from the beginning delivered to us from our Saviour by his holy Apostles and from his holy Apostles and from our holy antient fathers who conserved the holy faith of the Apostles intire So in Athanasius's Epistle to the Africans telling them of the Acts of the Council and of the decree of adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantiability of the Son with the Father he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops in the Council did not invent these words for themselves but having testimony from their fathers thus they wrote For there were antient Bishops about one hundred and thirty years before that Council both of Rome and of this city who reprehended those who affirmed the Son to be a creature and not consubstantial with the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this Eusebius Bishop of Caesarea acknowledged who having formerly gone on in the Arian heresie but afterward subscribed to the Council of Nice wrote and confirmed it with his own words saying We have found some of the antients considerable persons and eminent Bishops and writers which concerning the Divinity of the Father and the Son used the word Consubstantial And these words of Eusebius are at length to be seen in his Epistle in Theodoret l. 1. c. 11. All which being evidences of the doctrine of the Church before the Council of Nice are of full force to demonstrate that which I have now in hand viz. that the Catholicks in their controversie against the Arians had no occasion to insert these words and that this was the doctrine of the Church before that Council of Nice Much more might be added on this subject This I have chosen to say on so great an occasion once for all V. 14. Aske any thing according to his will ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asking according to God's will seems to comprehend two things the first in respect of the matter of his prayer that that be according to God's will and the second in respect of the disposition of the petitioner that he duly be have himself in asking according to God's will For the former of these the matter of the prayer that must be according to the will of God and so it may be two waies First by being not only perfectly lawful and so not contrary to his will for so is every indifferent thing which we have no reason to be confident that God will grant us upon our demand but also good and acceptable in the sight of God such is the gift of his Spirit Luc. 11. 13. such the increase of faith which the Disciples prayed for meaning thereby God's gift of grace so farre as to enable them thus to grow and increase not the habit or degrees of the habit of that vertue for those are regularly to be acquired by our acts or exercises of that strength which God bestowes our making use of that talent intrusted to us to which his promise of more grace is confined whilst from him that laies it up in a napkin he takes away that which he hath nor again the acts of that vertue for those are no otherwise given us by God then as he gives us strength to perform them which the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 13. his working in us to work or doe upon which the exhortation is founded of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working and working out our own salvation Secondly it may be according to his will by being agreeable to his wisdome which alwaies bounds and limits and determins his will And thus a thing may be supposed to be three waies First when that which is prayed for is not contrary to any decree of God which being an act of his will is also an efflux of his incomprehensible wisdome This decree of God is to us expressed by God's oath past on any thing which makes it immutable Hebr. 6. 17. as when of the provokers Hebr. 3. 18. God sware that they should not enter into Canaan for in that case it was certain that neither Moses's prayers for them nor their own for themselves should prevail to reverse it though that others who did
are Gods bydels that is messengers or officers See S t Hen. Spelman ' s Glossary in the word Bedellus This title was given to the chief priest in the Old Testament particularly in Malachie For he is the Angel or messenger of the Lord of hosts whose lips therefore were to preserve knowledge and from thence as from the oracle the people were to require the Law to receive knowledge and direction for their duty These Angels are by antient writers known and affirmed to be Bishops one in every of those Sees and not only so but Metropolitans to whom the Bishops of the adjacent cities were subordinate see Note b. And this course of government is here owned and approved by Christ himself by his sending those messages to those Angels in these Churches and by his holding the starres which resemble them in his right hand v. 10. ch 2. 1. whilest he visits or walks in the midst of the Candlesticks or Churches As for Mr. Brightman's only argument to the contrary because there is mention of many Bishops or Elders of Ephesus Act. 20. 17 28. that is easily answered that the Bishops of Asia were the men understood in that place who met Paul at Miletus but that they are Episcopi Ephesi Bishops of Ephesus is a direct falsification of his there being no such phrase used in that place And for that one objection which by some is drawn against their being single persons because ch 2. 24. after speaking to the Angel of Thyatira it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you and the rest that are in Thyatira as if the Angel before were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you here the answer will be easie if it be observed that in the antient Greek MSS. particularly that at S. James's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out and the words read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you the rest or to the rest of you that are in Thyatira and who have not known the depths as they call them but those depths of Satan c. Where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest or the rest of you is set in opposition to the Gnostick complying party among them before mentioned and belongs not to the Angel or Bishop but as one and the prime of that pure constant party I need adde no more for answer to this so slight an objection These Angels are here described by the hieroglyphick of starres in token of their office to illuminate and send out influences to rule the faithfull under them as the Sun and the rest of the starres do this inferiour world and the Churches where they preside are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sockets for lamps or candlesticks as being the places where these starres as so many lamps or torches do shine where they are set or fastned to give light to all that come into the room Now because these Angels are so considerable parts in the Churches therefore it is that the messages which are sent to the whole congregation of Christian professors under them are here address'd particularly to the Angels c. 2. 1. And so in the rest where though the Angels were single persons yet what is said to them is not said only to their persons but to the universality of the people under them whose non-proficiency or remission of degrees of Christian vertue especially their falling off from the constancy and courage of their profession do deserve and are accordingly threatned with the removal of that Christian knowledge that grace those privileges of a Church which had been allowed them c. 2. 5. which is not so properly appliable as a punishment of the Bishop as of the people under him And therefore in the Paraphrase I have generally changed the Singular into the Plural number by that means to leave it indifferently to the Bishop of each Church and the people under him and yet farther to the other Churches subordinate to each of the Metropoles here named Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see more Note on Act. 12. e. CHAP. II. 1. UNto the Angel of the Church of Ephesus write These things saith he that holdeth the seven Starres in his right hand who walketh in the midst of the seven golden Candlesticks Paraphrase 1. To the Bishop and with him the Church of Ephesus deliver this message Thus faith Christ described c. 1. 13 and 16. sustaining and honouring with his right hand the seven Governours or Bishops of the seven Churches and coming now to visit and examine and according to desert to punish or reward the members of these Churches and to admonish them timely what may be mended in them 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evill and thou hast tryed them which note a say they are Apostles and are not and hast found them lyars Paraphrase 2. I observe and approve your labour and great industry in the Gospel and your most constant patience and perseverance in the faith your no kind of compliance with the vitious men that creep in among you Ye have put the false teachers to the test examined their doctrine and mission see note on Joh. 20. b. and found them to be counterfeits 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted Paraphrase 3. And you have formerly undergone many pressures and persecutions and held out against all assaults of terror or difficulty and for the profession of Christianity have endured very sore and sharp afflictions and were not then disheartened in your course by persecutions in the way 4. Neverthelesse I have somewhat against thee because thou note b hast left thy I first love Paraphrase 4. But one charge or accusation see Mat. 5. 23. I have against you of this Church that that vehement pure Christian love casting out all fear of danger which at first was in you and evidenced it self by your confession of the faith with courage and without fear you since have somewhat remitted and are not altogether so fervent and intense and valiant as at the first you were 5. Remember therefore from whence thou art fallen and repent and doe the first works or else I will come unto thee quickly and will remove thy candlestick out of its place except thou repent Paraphrase 5. Call to mind therefore that degree of Christian zeal and courage which was in you at the first and being sensible of the decay return to it again and act as Christianly and valiantly in all things as at first you did or else I will suddainly punish you by removing the light of the Gospel from you by leaving no Church among you 6. But this thou hast that thou hatest the note c deeds of the Nicolaitans which I also hate Paraphrase 6. Yet one thing is to be said in your commendation that the temptations of the Gnosticks being of two sorts the baits of lusts
all plagues as often as they will Paraphrase 6. And secondly having that power of prayer as to shut up heaven that it should not rain for the same space that Elias did that is three years and an half v. 3. see Jam. 5. 17. and two passages more referring to Moses as first the power to turn the water into blood through all Aegypt and secondly to bring plagues upon them noting by both these that they were a kind of Moses and Elias designed by God one to bring the Jews to obedience as Moses the other to destroy Idolatry as Elias the first the work of the Bishop of the Jewish congregations the second of the Bishop of the Gentiles 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomelesse pit shall note c make war against them and shall overcome them and kill them Paraphrase 7. And when they have spent a good time in discharging their office thus in endeavouring to reduce both Jews and Gentiles and bring them into the Church an eminent instrument of the devils Barchochebah in Adrian's time will gather a multitude of unbelieving Jews unto him and as a wild beast ravine and devour kill and plunder all that will not joyn with him against the Romans and so as histories affirm of him handle the Christians cruelly and hostilely because they would not doe so and unlesse they would deny Christ 8. And their dead bodies shall lie in the streets of the great City which spiritually is called Sodome and Aegypt where also our Lord was crucified Paraphrase 8. And upon this pretence kill them and cast out their carcasses in the streets without burial and this still in Jerusalem that no Prophet might be slain any where else which cannot better be compared then to Sodom for abominable sins of the Gnosticks to Aegypt see note c. on ch 14. for oppressing God's people that is the Christians nor express'd by any character then that which brought all their punishments upon them their crucifying of Christ and dealing in like manner with Christians 9. And they of the people and kindred and tongues and nations shall see their dead bodies three days and an half and shall not suffer their dead bodies to be put in graves Paraphrase 9. And thus shall it be the Christians shall be thus slain and cast out into the streets without any compassion or reverence either from the Jews or heathens inhabiting at Jerusalem see note on ch 10. c. as long as that seditious company prevail there 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth Paraphrase 10. And this should be matter of rejoycing and congratulating to the Jews one with another as upon the destruction of their greatest enemies as Elias was counted an enemy to Ahab whom he would have reformed 11. And after three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them Paraphrase 11. But after some time their cause should come to be heard before God their injuries to be avenged the Christians of these congregations should begin to flourish again as in a kind of resurrection from the dead by the power and mercy of God and all that saw this and the manner of doing it Christians rescued by the Idolatrous heathen Romans could not but acknowledge it a great work of Gods and worship God for it 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them Paraphrase 12. And they were taken up as it were to heaven out of this bloody seditious broil that lay so heavy upon them that is restored to a great and notable tranquillity to Halcyonian days of peace and Christian profession 13. And the same hour was there a great earthquake and the tenth part of the City fell in the earthquake were slain of men seven thousand and note d the remnant were affrighted and gave glory to the God of heaven Paraphrase 13. And as they were thus rescued and relieved so the other inhabitants of that place that joyned in that sedition or complyed with them against the Christians v. 10. were destroyed by the Romans a great part of that new city and the inhabitants thereof and upon this the rest turned Christians seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them 14. The note e second woe is past and behold the third woe cometh quickly Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus and though it came some time after the former yet was not long deferred That under Titus was the 2 d woe described from c. 9. 12 15. to the end of chap. 10. and this under Adrian the 3d set down from the beginning of this chapter and caused by the sedition of Barchochebah v. 7. 15. And the seventh Angel sounded and there were great voices in heaven saying note f The kingdomes of this world are become the kingdomes of our Lord and his Christ and he shall reign for ever and ever Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel who was to conclude this whole tragedie For as he sounded thunders were immediately heard that is pouring in of the Roman armies upon them mention'd v. 13. and an immense multitude of Jewes almost six hundred thousand of them slain faith Dio others affirm as many more from the beginning of this warre And as this was done on the seditious Jewes so by this means the Christians especially of the Gentiles came to flourish there more then ever and that whole city became in a manner Gentile-Christian Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united and thus the Church of Jerusalem entred upon her flourishing condition and the faith of Christ got the upper hand so as it never should be destroyed utterly again 16. And the four and twenty Elders which sat before God on their seats fell upon their faces and worshipped God Paraphrase 16. And the four and twenty Bishops of Judaea ch 4. 2. acknowledged this a great mercy of God which tended wonderfully to the prosperity of the whole Church of Judaea under them 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Paraphrase 17. Saying Blessed be God for this infinite mercy of his wherein he hath magnified his fidelity to the Christians and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea 18. And the note g nations were angry
And he that note e saw it bare record and his record is true and he knoweth that he saith true that ye might believe 36. For these things were done that the scripture should be fulfilled A bone of him shall not be broken Paraphrase 35 36. And John the writer of this testified the truth of it and his testimony though of a single witnesse is worthy of belief because he was an eye-witnesse and the thing testified agrees with a prophecie Psal 34. 20. A bone c. 37. And again another scripture saith note f They shall look on him whom they pierced 38. And after this Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jewes besought Pilate that he might take away the body of Jesus and Pilate gave him leave he came therefore and took the body of Jesus Paraphrase 38. Not following him openly 39. And there came also Nicodemus which at the first came to Jesus by night and brought a mixture of myrrhe and aloes about an hundred pound weight Paraphrase 39. See ch 3. 2. 40. Then took they the body of Jesus and wound it in note g linen clothes with the spices as the manner of the Jewes is to bury 41. Now in the place where he was crucified there was a garden and in the garden a new sepulchre wherein was never yet man layd Paraphrase 41. Now neer the place of his crucifixion there was a garden where this Joseph had a tomb Mat. 27. 60. which he had newly hewed out for his own use and no body had as yet ever been buried in it 42. There laid they Jesus therefore because of the Jewes preparation day for the sepulchre was nigh at hand Paraphrase 42. See v. 31. Annotations on S. JOHN Chap. XIX V. 13. In the Hebrew Gabbatha The word is Syriack or Chaldee and so called Hebrew here according to the custome of the New Testament which calls the Syriack language being at that time the vulgar of the Jews the Hebrew and therefore Nonnus in his paraphrase reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the inscription on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syrian still where the Evangelists read Hebrew V. 14. About the sixth hour Here is a seeming difference between the Evangelist and S. Mark in the specifying the time of day wherein Christ was condemned and led immediately to crucifixion It is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sixth houre but there Mar. 15. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was the third houre and they crucified him If the reading of the antient Greek and Latine MS. were here to be heeded this controversie were soon at an end for that reads here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was about the third houre And so Peter Bishop of Alexandria reads it adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the accurate Copies have it that written with S. Johns own hand which is still preserved in the Church of Ephesus and is had in great Reverence by the faithful there But of what authority that relation is may yet be questioned and the antient Alexandrian Copy which we have oft cited by the name of the Kings MS. accords in the main with the printed copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was as it were the sixth And it is more probable that the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third in Mark should move some transcribers here to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too to take away this seeming difference and to accord the Evangelists which they conceived to differ if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sixth then for any to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to what was before in S. Mark if they had found it otherwise This other way then will be more proper to salve the difficulty That the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night and day or four and twenty hours was divided into eight parts among the Jews is ordinarily known each of them containing three houres the third the sixth the ninth and the twelfth hour and then the like again for the several watches of the night These also were houres of prayer and of going up to the Temple in the day time and at each of them the trumpet sounded to congregate or call pious persons thither This sound of the trumpet was it that gave denomination to the hour when the trumpet had sounded to the sixt-hour-prayers it was then said to be the sixth hour not till then Onely when that time approached and was nigh at hand it was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about or as 't were the sixth hour Now not only that time when that hour came was call'd by that name but also from that all the space of the three hours till the next came was called by the name of the former all the space from nine of clock till twelve was called the third hour All from twelve till three after noon the sixth hour So that the time of Christs crucifixion being supposed to be somewhat before but yet near our twelve of clock or midday as it may truely be here said that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about or as 't were the sixth hour and so S. Luke hath it chap. 23. 44. so it is as truely and fitly said by S. Mark that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third hour that space which is call'd by the name of the third hour being not yet pass'd though it drew toward an end V. 17. Bearing his Crosse Christs carrying his crosse was a part of the Roman custome of crucifying so saith Plutarch de ser Num. Vin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one of the malefactors that are to be put to death carries out his own crosse So Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is to be nailed to the crosse first carries it upon his shoulders and so Plautus distinctly Patibulum ferat per urbem deinde affigatur cruci Let him carry it thorough the city and then be fastned to it And whereas in the other Gospels there is no mention of this but onely of their pressing Simon of Cyrene to carry it for him which is not mentioned here the way of reconciling that difficulty is very easy by affirming that he first bare it himself according to the Roman custome which S. John according to his wont mentions because it was omitted by the rest but after meeting Simon by the way they made him bear it for him V. 31. An high day That day was the first of Unleavened bread and the sabbath too and therefore a sabbath and a great day For that which is among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convocatio coetus the day of solemn assembly in any feast such
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
the people of Samaria giving out that himself was some great one Paraphrase 9. But before this preaching and miracles of Philip there had been in the city one Simon which was a Magician which had done some strange things which pozed and amazed the ignorant people by which means he took upon him to be a divine person 10. To whom they all gave heed from the least to the greatest saying This man is the great power of God Paraphrase 10. the divine power which in every nation is acknowledged sometimes under one sometimes under another name Jehovah Jupiter and the like 11. And to him they had regard because that of long time he had bewitched them with sorceries Paraphrase 11. he had by sorcery or the help of the devil done such strange things that they were amazed at them see ver 13. and knew not what to think of him 12. But when they believed Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptized both men and women Paraphrase 12. But when Philip one of the seven v. 5. and ch 6. called Evangelist c. 21. 8. because of his preaching the Gospel here see note on Joh. 20 b. by preaching the Christian faith and doing farre greater miracles had converted them to Christianity they all came in as proselytes to the Gospel and received baptisme of him all of all sorts 13. Then Simon himself believed also and when he was baptized he continued with Philip and wondred beholding the miracles and signs which were done Paraphrase 13. was himself amazed at the miracles Philip did as the people had been at his v. 9. 11. 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John Paraphrase 14. And when the Apostles that remained at Jerusalem v. 1. heard that by Philip's preaching the whole countrey of Samaria was converted and baptized and knowing that Philip had no farther power they sent two of their own company Peter and John 15. Who when they were come prayed for them that they might receive the holy Ghost Paraphrase 15. To confirm them and to ordain them Elders or Bishops in every city one by prayer and imposition of hands 16. For as yet he was fallen upon none of them onely they were baptized in the name of the Lord Jesus Paraphrase 16. For Philip had not done either of these nor consequently provided for the necessaries to the continuance of a Church onely he had preached the faith and baptized them with that baptisme which Christ commanded to be used Mat. 28. 19. that in the name of the Father Son and Holy Ghost 17. Then note c laid they their hands on them and they received the holy Ghost Paraphrase 17. Then Peter and John confirmed and ordained them Elders or Bishops in all their cities to rule or govern them in the faith and in doing it they used that ceremony of imposition of hands known among the Jewes Deut. 34. 9. and thereby was bestowed on them the gift of the Holy Ghost working of miracles speaking with tongues c. 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them money Paraphrase 18. And Simon the sorcerer seeing those miraculous effects consequent to the Apostles imposition of hands offered to give them money for this power 19. Saying Give me also this power that on whomsoever I lay my hands he may receive the holy Ghost Paraphrase 19. he may receive those gifts and graces of working miracles c. 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Paraphrase 20. I will not receive thy money and thy offering it shall bring mischief upon thy self for thinking so meanly of this Apostolicall priviledge bestowed on us by Christ which sure is not to be bought like earthly commodities with the price of money 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God Paraphrase 21. Thou shalt never have any part of this priviledge nor right of dispensing or administring of these holy things for thy designe in desiring this is not the enlarging Christ's kingdome but the getting an opinion of power to thy self 22. Repent therefore of this thy wickednesse and pray God if perhaps the thought of thy heart may be forgiven thee Paraphrase 22. Repent therefore and humble thy self before God for this wicked project of thine and humbly beseech his pardon and 't is not impossible but that it may yet be obtained by thee 23. For I perceive that thou art in the note d gall of bitternesse and in the note e bond of iniquity Paraphrase 23. For I perceive thou art in a condition poysonous to thy self and bitter to God very dangerous to thee and displeasing to him and makest this proposall out of a villanous treacherous designe not to advance Christ's kingdome but to destroy it and accordingly thou art to expect to be dealt with by God 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me Paraphrase 24. And Simon besought them that they would pray for him that God would pardon this wickednesse of his and not inflict on him such punishment as they seemed to foretell would fall upon him 25. And they when they had testified and preached the word of the Lord returned to Jerusalem and preached the Gospel in many villages of the Samaritanes Paraphrase 25. And when they had confirmed those in the faith bearing witnesse to the truth which Philip had taught who were baptized by him they returned to Jerusalem and as they went preached the Gospel to all the villages of Samaria where Philip had not preacht it and had good successe in it 26. And the Angel of the Lord spake unto Philip saying Arise and goe toward the south unto the way that goeth down from Jerusalem to Gaza which is desert Paraphrase 26. And Philip had a vision and therein an Angel from heaven spake unto him 27. And he arose and went and behold a man of Aethiopia an Eunuch of great authority under Candace Queen of the Aethiopians who had the charge of all her treasure and had come to Jerusalem for to worship Paraphrase 27. one intrusted with that office of greatnesse which antiently was wont to be conferr'd on Eunuchs that is the high-treasurer to the Queen or Kings mother see Oecumenius of Aethiopia had been at Jerusalem to worship the God of Israel being it seems a proselyte of the Jewish religion one of the lower sort see note on Mat. 23. d. 28. Was returning and sitting in his chariot read Esaias the prophet 29. Then note f the Spirit said unto Philip Goe neer and joyn thy self unto this chariot Paraphrase 29. Then
of Jerusalem that one city but the Bishops of all Judaea now met in Councell at Jerusalem v. 4 6 22 23. which joyned in making that deâ—ree ch 16. 4. and so ch 21. 18. when Paul again went up to Jerusalem and address'd himself to James the Bishop there it is added as in Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the Elders were there An image or representation of which Councel we have Rev. 4. 4. 11. 16. One sitting upon the throne The Bishop of Jerusalem as Metropolitan sitting in the midst and four and twenty Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about in fashion of a crown or semicircle sitting on thrones on each side of him in white garments and golden crownes or mitres the characters of Episcopal Dignity and seven lamps of fire the Emblems of seven Deacons ver 5. waiting on them And as the Bishops of Judaea being at Jerusalem are thus fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders not of the Church of Jerusalem but either simply Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or in Jerusalem noting only the place where they met in Councel not of which they were Elders or Governours So Act. 14. 23. it is said of Paul and Barnabas passing through Lystra Iconium and Antioch that having confirmed the Churches they ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders Church by Church that is a Bishop in every Church one Governour in Lystra another in Iconium another in Antioch And so c. 20. 17. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders of the Church of Asia are the same that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of the flock v. 28. set over them by the holy Ghost to wit the Bishops of all Asia who saith Irenaeus were called together ab Epheso reliquis proximis civitatibus from Ephesus and the rest of the cities neer l. 3. c 14. To all which places in that book of the Acts belongs that saying of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the Acts uses to call Bishops Elders So Tit. 1. 5. when Titus is said to be left in Crete to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders city by city there is little doubt but as Titus was Metropolitan of that Iland in which there were said to be an hundred cities and Gortyna the Metropolis so the Elders in those severall cities were a Bishop in each and so they are distinctly called ver 7. and the same directions given for the ordaining of them and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to Timothy are given for the Bishops and Deacons 1 Tim. 3. And the Greek Scholiasts say distinctly on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the Bishops Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle left Titus to constitute Bishops having first made him Bishop and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had Commission to ordain Bishops under him and Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was intrusted with the judging and ordaining of so many that is an hundred Bishops So 1 Tim. 4. 14. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were vouchsafed the favour to be Apostles saith Theodoret who with S. Paul 2 Tim. 1. 6. consâ—crated him Thus S t Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter the Elder 1 Pet. 5. 1. and S t John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder John 2 Joh. 1. and 3 Joh. 1. And accordingly saith St Chrysostome on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Eldership he means not those that were in his daies called Presbyters but Bishops for Presbyters did not ordain Bishops and so Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbytery that is Bishops and so Ignatius calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbytery of the Church And Theodoret renders the reason of the appellation for so saith he the holy scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd the chief men of Israel the Senate or Eldership So 1 Pet. 5. 1. and 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders among you are no doubt the Bishops in all the dispersions of the Converted Jewes of whom it is there said that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 2. doe the part of the Pastor and Bishop Some other places there are where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly signifie a lower order if any such there were in those times but yet it is not certain that they doe so Such is that 1 Tim. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebuke not an Elder and ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive not an accusation against an Elder where 't is the opinion of Epiphanius that Bishop Timothy's power over the Presbyters is spoken of But when it is remembred that Timothy was not only a Bishop but of a Metropoliticall See the chief of all Asia and so a Metropolitan and he appointed by Paul to ordain Bishops there whose qualifications are therefore set down and those of Deacons but no mention of a middle order there is no doubt but those Bishops of inferior Sees ordained by him were also accusable and rebukable before him in the same manner as Theophylact said of Titus that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordination of so many Bishops was committed to him And therefore though S t Chrysostome explaining those places interpret them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all old men and some circumstances in the Context incline to that sense yet having made this question what should be done in case the faults were confess'd but had no witnesses but only an evil suspicion he answers and so also Theophylact and Oecumenius in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle had answered above He ought to have a good testimony from them that are without which plainly referring to the qualifications of Bishops 1 Tim. 3. 7. must suppose the Elders to denote Bishops in that place also and so again saith Chrysostome on that other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that he was intrusted with Churches or indeed with a whole nation that of Asia wherefore S. Paul discourses to him of Elders Where the mention of Churches in the plural and of all Asia over which Timothy was placed must interpret Elders of Bishops there A third place there is in that Epistle 1 Tim. 5. 17. Let the Elders that have ruled well be thought worthy of double honour which may also very commodiously be interpreted of the Bishops the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prefects of Churches so styled by Justin Martyr and others and those discharging their office duely and besides the farther instructing or teaching their Churches already constituted labouring and travailing in the preaching the Gospel to them that
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
the effect conclude that all that were rightly qualified at that time did at that time receive and believe the Gospel preach'd to them and all that did then truly believe were so qualified the obstinate and contumacious Jews and Proselytes opposing and persecuting it Mean while it must be remembred that these qualifications are not pretended to have been originally from themselves but from the preventing graces of God to which it is to be acknowledged due that they ever are pliable or willing to follow Christ though not to his absolute decree of destining them whatsoever they do unto salvation CHAP. XIV 1. AND it came to passe in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed Paraphrase 1. convinced them so powerfully that great store both of the Jews and the Greeks Proselytes of the Jews received the Faith 2. But the unbelieving Jews stirred up the Gentiles and made their minds evill affected against the brethren Paraphrase 2. But the refractary Jewes incensed the Gentiles against the Apostles v. 4. and all others which received the faith of Christ from them 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signes and wonders to be done by their hands Paraphrase 3. preaching the Gospel in their publick assemblies see note on Joh. 7. a. and God added his testimony to their preaching see note on Heb. 13. d. by enabling them to work miracles 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 5. And when there was an assault made both of the Gentiles and also of the Jews with the rulers to use them despightfully and to stone them 6. They were ware of it and fled unto Lystra and Derbe cities of Lycaonia and unto the region that lyeth round about 7. And there they preached the Gospel 8. And there sate a certain man at Lystra impotent in his feet being a creeple from his mothers wombe who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed Paraphrase 9. and Paul looking earnestly upon him and either by his words or by the discerning spirit which Paul had perceiving that he believed that they were able to heal him 10. Said with a loud voice Stand up right on thy feet And he leaped and walked Paraphrase 10. And by the bare speaking of the word he was made so strong that he leaped and walked 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likenesse of men Paraphrase 11. The Gods which all the nations worship have put on the shape of men and come down among us 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chiefe speaker Paraphrase 12. And Barnabas they looked on as Jupiter the supreme God see c. 8. 10. and Paul as Mercury the interpreter of the will of the Gods because Paul did speak more then Barnabas did 13. Then the priest of Jupiter which was before the city brought oxen and garlands unto the gates and would have done sacrifice with the people Paraphrase 13. And the priest of Jupiter whose statue was worshipped before the city as the president of it came presently to the gates of the house where Paul and Barnabas lodged and brought oxen to sacrifice and garlands to put upon their hornes when they were to be killed verily purposing to offer sacrifice to them 14. Which when the Apostles Barnabas and Paul heard of they rent their clothes and ran in among the people crying out Paraphrase 14. they look'd upon it as an abhorred blasphemous thing and rent their garments to expresse their sense and detestation of it 15. And saying Sirs why doe ye these things we also are men of like passions with you and preach unto you that ye should turn from these vanities unto the living God which made heaven and earth and the sea and all things that are therein Paraphrase 15. idol-false-gods so vain things signifie Zach. 11. 17. see Act. 8. note d. 16. Who in times past suffered all nations to walk in their own waies Paraphrase 16. left the Gentiles to their own blind worships 17. Neverthelesse he left not himself without witnesse in that he did good and gave us note a rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Paraphrase 17. And yet while he did so left he not off to evidence himself sufficiently to them by that great goodnesse of his in temporall things the rain and the like which are acts of his particular power and bounty by those means inviting and drawing them off from their impieties 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain 19. And there came thither certain Jewes from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of the city supposing he had been dead Paraphrase 19. gained by fair words the multitude to be on their side and to joyne with them against the Apostles And so in a furious tumultuary manner they threw stones at Paul and verily believed they had killed him In which posture they took him as a dead man and dragg'd him out of the gates of the city 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe Paraphrase 20. But as the Christians there came piously and solemnly to interre him Paul being not dead all this while v. 19. made use of that opportunity when there were none but believers present and he rose up and went thence with them into the city and the next day Barnabas and he went together to Derbe 21. And when they had preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch Paraphrase 21. And having preached at Derbe and converted many to the faith 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the kingdome of God Paraphrase 22. And in all those cities gave confirmation to those whom before they had baptized and exhorted them to persevere and hold out against all terrors counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it 23. And when they had note d ordained them Elders in every Church and had prayed with fasting they commended them to the Lord on whom they believed Paraphrase 23. And having consecrated Bishops for them see note on c. 11. b. one in lieved every city
by fasting and prayer and imposition of hands they then took their leave of them referring them to the good providence of Christ whose faith they had received to defend them and to encrease all good things in them 24. And after they had passed throughout Pisidia they came to Pamphylia 25. And when they had preached the word in Perga they went down into Attalia 26. And thence sailed to Antioch from whence they had been recommended to the grace of God for the work which they fulfilled Paraphrase 26. And they came back to Antioch from whence it was that they were sent forth ch 13. 3 on this voyage and that with solemn prayer and fasting for the preaching of the Gospel see v. 3. and note on Heb. 13. d. to these so many cities of which they had now made an end and so returned 27. And when they were come and had gathered the Church together they rehearsed all that God had done with them and how he had opened the dore of faith unto the Gentiles Paraphrase 27. and that it had pleased God that by their preaching to the Jewes in the Gentile cities many of the Gentiles had received Christianity 28. And there they abode long time with the Disciples Annotations on Chap. XIV V. 17. Rain from heaven The reason of S. Pauls naming of rain from heaven as a peculiar testimony of Gods power and goodness seems to be taken from that notion which the Jewes had of it express'd by this ancient saying in Sanhedr and in Chelek Taani c. 8. § 2. in Ein Israel that there be three keyes not given to any Legate or Proxy kept peculiarly in Gods own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life of rain of the resurrection of the dead making rain as immediate and incommunicable a gift of God as either giving or restoring of life Hence it is frequently styled by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of rain because say they it descends not but by power and 't is one of the things in which the power of God shews its self The difference of it from other the like acts of power they say is this that it belongs to the just and unjust whereas say they the Resurrection belongs to the just onely and so saith our Saviour of it Mat. 5. 45. V. 23. Ordained them Elders The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not as some think the description or notation of the state of the men before they were ordained or of the qualifications which made them fit to be installed Governours viz. their being such who were counted Elders of the people for wisdome and knowledge of Christianity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to consecrate or ordain Governours by imposition of hands to make them such that were not so before to invest and endow them with authority in the Church The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies to stretch out the hand or hold it up and signified among the antient Greeks choosing or giving of sentence or suffrages which in popular elections or judicatures was done after this manner But this being the original of the word it is as is ordinary with other words somewhat enlarged and changed in the ordinary usage of other writers Jewish and Christian and signifies indifferently Constituting or Ordaining without any intimation of suffrages or plurality of persons or voices by whom this Ordination is made This may best appear by some testimonies of those writers which wrote nearest the times and the style of the New Testament Thus saith Philo Judaeus of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was not by any votes or suffrages of many but by the act of Pharaoh the King constituted Governour of all Aegypt under the King So of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was by God certainly without any suffrages of others constituted the Ruler of the Israelites So of Aarons sonnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God without any concurrence or choise of others chose them Priests So Lucian of Alexanders kindness to Hephestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made him a God when he was dead which sure was a single act of Alexanders was not done by voices or suffrages And so Maximus Tyrius of Darius's horse which by neighing made his Master King of the Persians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Persians did not adore or salute Darius till his wanton horse had created him King In all these places the Ordination being an act of some one person Pharaoh God Alexander c. the word is capable of no other notion In like manner when the word is used of the Roman affaires as in Appian and Dio we know it is it must needs be taken in this sense because that ceremony of lifting up or stretching out hands in elections was not in use among them And thus it is used in this place not of any multitude or number of men to whom suffrages might belong but of Paul and Barnabas who did it by joynt consent and there is no other possible way for two to vote any thing As for the suffrages of any others if such could be imagined to have interposed here it would not then be Paul and Barnabas but those others who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch out their hands or give the suffrages And for Paul and Barnabas â—o doe it by the suffrages of others this is farre from the original use of the word from whence it pretends to be concluded for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primitive sense is used of choosing by suffrages as in popular elections c. it iâ— certain that their own not others suffrages are meant by it And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Hesychius rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to elect and so it is here all one directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordain Elders as Tit. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute elders And thus the word is clearly used Act. 10. 41. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of the Apostles being whether fore-ordained or fore-chosen of God to be witnesses of Christs resurrection must needs be without votes or suffrages and accordingly Theophylact on 2 Tim. 1. 6. in stead of S. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imposition of my hands hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I ordained thee Bishop And so S. Chrysostome on those words Act. 6. 6. having pray'd they laid hands on them saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ordained by prayer for this is ordination making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretching out the hands and laying on the hands to be all one And though 2 Cor. 8. 19. it be used of the Churches constituting one to travail with S. Paul yet is this no variation from the present notion of it the word signifying to ordain or elect or constitute indifferently whether it be done by God or one or
also of all the Province that are absent before he can be ordained lawfully and when he is so elected then he may be ordained by two So when Synesius Ep. 67. saith of Siderius Bishop of Palebisca that he was ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he was not constituted at Alexandria or not by three Bishops there meaning the whole affaire as it was made up of Election and Ordination too to the former of which the presence of three Bishops was necessary though not to the latter And so Theodoret again l. 5. c. 9. affirming from the Nicene Canon that the custome was for the Bishops in every Province and the neighbouring Bishops if they pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the ordinations to the best advantage must be thus understood not that all should joyne in the Ordination or imposition of hands but all of the whole Province either personally or by their letters joyning in the election two or three should impose hands on him But this ex abundanti more than was necessary for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 't was used of the Apostles Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is best rendred Church by Church that is in every Church one Elder or Bishop and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ordaine Elders in every Church is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constitute Elders in every city Tit. 1. 5. every city having a Bishop in it and so called a Church to which the believers in all the parts about it belonged and that Bishop having power to make as many inferiour officers in that Church as he thought good Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on ch 11. b. CHAP. XV. 1. AND certain men which came down from Judaea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved Paraphrase 1. And some converted or Christian Jewes which though they believed in Christ yet thought themselves still bound to the observation of the whole Mosaicall Law told those of the Gentile Proselytes v. 19. that were converted to the faith of Christ also of whom some that is the Proselytes of the gates were not wont to be circumcised but only subscribed to the seven precepts of the sons of Noah that they must be complete Proselytes of the Jewes submit to their whole Law and so be circumcised c. or else they could not be saved 2. When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should goe up to Jerusalem unto the Apostles and Elders about this question Paraphrase 2. And Paul and Barnabas opposed these and the matter being turned into a question that undecidable among themselves neither yielding to the other it was necessary to appeal to Jerusalem under which as the prime Metropolis the Jewes of all Syria and so Antioch were and accordingly the Church-Governours of Antioch determined to send up Paul and Barnabas and some others with them to the Bishop of Jerusalem and the Apostles that were there and the other Bishops of Judaea see note on ch 11. b. belonging to that Metropolis to advise whether the Gentiles that received the faith and lived among the Jewish believers should be bound to be circumcised or no. 3. And being brought on their way by the Church they passed through Phoenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren Paraphrase 3. And the Church bore the charges of their journey see note on 1 Cor. 16. a. and as they went through Phoenice and Samaria they told them the great newes that occasioned this their journey the coming in of the Gentiles to the Faith and all the Christians were very much joyed at it 4. And when they were come to Jerusalem they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them 5. But there rose up certain of the sect of the Pharisees which believed saying that it was needfull to circumcise them and to command them to keep the Law of Moses Paraphrase 4 5. And when they came to Jerusalem they were kindly received by the Christians there and particularly by James the brother of the Lord then Bishop of Jerusalem and thence called an Apostle see note on the title of the Epistle of James b. and note on 1 Cor. 15. a. by Peter v. 7. and by John Gal. 2. 9. remaining there at that time and by all the Bishops of Judaea see ch 11. note b. and began their message by telling them also what successe God had given to their preaching among the Gentiles and how that when the Gentiles Proselytes or others uncircumcised came in to the Faith some Judaizing Christians of the sect of the Pharisees said that such of the Gentiles as came in to the faith of Christ were to be obliged to receive circumcision and to observe not only the seven precepts of the sons of Noah but also all the ceremonies of the whole Judaical Law 6. And the Apostles and Elders came together for to consider of this matter Paraphrase 6. Hereupon James the Bishop of Jerusalem and Peter and John the Apostles see note on 1 Cor. 15. a. Rev. 4. g. Gal. 2. e. and the Bishops of Judaea met in councel to deliberate and debate about this difficulty 7. And when there had been much disputing Peter rose up and said unto them Men and brethren ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the word of the Gospel and believe Paraphrase 7. some uncircumcised Proselytes Cornelius and his family Act. 10. should have the Gospel preached to them and accordingly had and received the faith and never were circumcised 8. And God which knoweth the hearts bare them witnesse giving them the holy Ghost even as he did unto us Paraphrase 8. And God that knew the sincerity of their hearts testified that they were believers such as were acceptable to him though they were not circumcised and fit to be baptized giving them that great witnesse from heaven sending down the holy Ghost upon them in like manner as he was before sent down upon the Apostles Act. 10. 44. 9. And put no difference between us and them purifying their hearts by faith Paraphrase 9. And dealt with them just as with us making no difference between us and them but by the Christian doctrine by them received and entertained did the same thing on them farre more effectually for which all the Jewish rites particularly circumcision were first ordained that is took them off from all their heathen sinnes 10. Now therefore why tempt ye God to put a yoke upon the neck of the Disciples which neither our fathers nor we were able to bear Paraphrase 10. This
〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Clemens Romanus Ep. ad Cor. that the Apostles constituted Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying or approving them by the Spirit and Clemens Alexandrinus of S. John and the Bishops of Asia here that he did constitute Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that were signified by the Spirit And so this is the most probable notation of it in this place CHAP. XXI 1. AND it came to passe that after we were gotten from them and had launched we came with a straight course unto Coos and the day following unto Rhodes and from thence unto Patara Paraphrase 1. After this sad parting c. 20. 37. from the Bishops of Asia at Miletus c. 20. 17. we took ship and sailed prosperously without any incommodation 2. And finding a ship sailing over into Phoenicia we went aboard and set forth 3. Now when we had discovered Cyprus we left it on the left hand and sailed into Syria and landed at Tyre for there the ship was to unlade her burthen 4. And finding disciples we tarried there seven daies who said to Paul through the Spirit that he should not goe up to Jerusalem Paraphrase 4. And meeting there with some that had received the Gospel and were indued with gifts particularly that of prophecy see ch 20. 23 24. we staied with them a while at lyre and they by revelation told Paul that he would incurre much hazard by going up to Jerusalem and therefore advised him not to goe 5. And when we had accomplished those daies we departed and went away and they all brought us on our way with wives and children till we were out of the city and we kneeled down on the shore and prayed Paraphrase 5. But this moved not Paul see c. 23. 24. but we left that place all of them men women and children attending us out of the city and there on the sea shore we kneeded down and prayed at parting 6. And when we had taken leave one of another we took ship and they returned home again 7. And note a when we had finished our course from Tyre we came to Ptolemais and saluted the brethren and abode with them one day 8. And the next day we that were of Pauls company departed and came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him Paraphrase 8. Paul and the rest of us that accompanied him whereof Luke the writer of this book was one went from Ptolemais to Caesarea a haven town in Syria see note on c. 18. c. called Strato's tower but rebuilt by Herod and called Caesarea see note on Matth. 16. 〈◊〉 and went into the house of Philip he that being one of the seven Deacons was by the Apostles sent out to Samaria and 〈◊〉 places to preach the Gospel see note on Joh. 20. 21. and with him we made some stay 9. And the same man had four daughters virgins which did prophesie Paraphrase 9. had the gift of foretelling things to come 10. And as we tarryed there many days there came down from Judaea a certain Prophet named Agabus Paraphrase 10. See note on c. 15. e. 11. And when he was come unto us he took Pauls girdle and bound his own hands and feet and said Thus saith the holy Ghost So shall the Jews at Jerusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles Paraphrase 11. after the manner of Prophets of old which often prophesied by syâ—bols or significant expreâ—s of what they foretold he took Pauls girdle and bound his hands and feet with it and said It hath been revealed to me by God that after this manner that I have bound my self with Pauls girdle so the Jews of Jerusalem shall bind Paul and deliver him to the Procurator of the Romans to be put to death 12. And when we heard these things both we and they of that place besought him not to go up to Jerusalem 13. Then Paul answered What mean ye to weep and to break mine heart for I am ready not to be bound onely but also to dye at Jerusalem for the name of the Lord Jesus Paraphrase 13. Why do you by your compassionate sad disswasions trouble and grieve me who have nothing else to afflict or disturb me but your importunity against my taking this journey For of my self I am most heartily willing to suffer any thing bonds or death it self for the propagating of the Gospel of Christ or for the professing my constancy in it in despight of all persecutions 14. And when he would not be perswaded we ceased saying The will of the Lord be done 15. And after those daies we took up our carriages and went up to Jerusalem Paraphrase 15. laded mules with the goods which we had with us and took our journey from Caesarea 16. There went up with us also certain of the disciples of Caesarea and brought with them one Mnason of Cyprus an old disciple with whom we should lodge Paraphrase 16. one who had formerly received the faith when Paul and Barnabas were at Cyprus c. 13. 4. who would gladly entertain us at our journeys end 17. And when we were come to Jerusalem the brethren received us gladly 18. And the day following Paul went in with us unto James and all the Elders were present Paraphrase 18. and we went to James the Bishop of Jerusalem see note on 1 Cor. 1â— a. who with all the Bishops of Judaea see note on Phil. 1. b. were assembled together that they might in councel consider of S. Paul's businesse 19. And when he had saluted them he declared particularly what things God had wrought among the Gentiles by his ministerie 20. And when they heard it they glorified the Lord and said unto him Thou seest brother how many thousands of Jewes there are which believe and they are all zealous of the Law Paraphrase 20. they blessed God for his wonderfull works wrought upon the heathen Idolaters by his preaching and after that began to tell him what at present would be prudent for him to doe not so much in respect of the unbelieving as the converted Jews of whom there were many myriads great multitudes in Judaea who though they had received the Gospel yet stuck close to the observances of the Mosaicall Law 21. And they are informed of thee that thou teachest all the Jewes which are among the Gentiles to forsake Moses saying That they ought not to circumcise their children neither to walk after the customes Paraphrase 21. These said they have heard it affirm'd of thee that not only according to the decrees of our councel thou permittest the Gentile-converts to remain uncircumcised but also that those Jewes that are dispersed in Asia and elswhere whom thou hast converted to the faith thou perswadest them that they may leave off circumcision and the other ceremonies of Moses Law 22. What is it therefore
Church wherein you minister But therein deceive not your selves as they doe that make use of these to faction and division scorning and vilifying of those that are not so well gifted as they but know from me that none of those external abilities are to be compared with that one grace of charity the love of our brethren and the performance of those duties toward them which God requires of us chap. 13. 4 c. the severals of which as they are despised by you so they are much more excellent then those offices and gifts that tend most to the edifying of the Church and I shall proceed to shew you that Annotations on Chap. XII V. 1. Spiritual gifts That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be used in the Masculine not Neuter Gender is most evident and if it be so then it must signifie spiritual persons not things So the word is certainly used ch 14. 37. If any seem to be a Prophet or spiritual such as have any divine afflation Thus in Palladius Lausiac Hist c. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I knew exactly that he was a spiritual person and foreknew all things V. 28. Apostles The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles is known to signifie here not messengers of a common nature but commissioners from Christ sent with the same power which he had from his father Joh. 20. 21. to plant and govern the Church and to that end to part the world between them into so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions and lots and proper places and provinces Act. 1. 25. over which they were set And so though when Christ was here on earth these were Disciples and followers of his yet after his departure and the descent of the Holy Ghost they are instated in the supreme authority in the Church See Note on Joh. 20. b. Ib. Prophets Next after the Apostles are Prophets placed in the Church both here and Ephes 3. 5. and 4. 11. Their office was to preach more fully the Gospel of Christ to those who had formerly received it and to that end they were inspired by God with that special gift of interpreting the prophecies c. of the Old Testament thereby to confirm the Jewes in the faith and beside many other spiritual gifts they had that of foretelling things to come as appears by Agabus and those that went down from Jerusalem to Antioch Act. 11. 27. These differed from Apostles on one side were inferior to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had not that higher commission saith Theophylact and being joyned with Doctors Act. 13. 1. did yet in this differ from them say the Scholiasts that the Prophets did speak all from the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the doctors from themselves Such were Judas and Silas Act. 15. see note e. who being Bishops of Judaea were farther furnish'd with this gift of prophecie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being prophets v. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhorted and confirmed the brethren or Christians as other the like did lay on hands on Paul and Barnabas by revelation from the Holy Ghost Act. 13. 3. their revelation being an evidence of their gift of prophecy their laying on of hands an exercise of their Episcopal power And such were the two witnesses Rev. 11. 3. who are there said to prophesie in sackcloth that is after the manner of Prophets in the Old Testament to preach the will of God and foretell things to come who that they were the Bishops of Jerusalem see Note on that place Ib. Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors are here set down in the third place differing as hath been said from Prophets onely in this that they spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves and had not the gift of foretelling things to come But for the office of teaching and confirming those which had already received the Gospel and for the governing of the Churches as Bishops in that they agreed with them and accordingly Act. 13. 1. the same persons are there call'd Prophets and Teachers And therefore 't is to be observed that Ephes 4. 11. Teachers are set as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors the Bishops title saith Chrysostome and so say the Scholiasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. those that govern the Churches the Bishops he calls Pastors such was Timothy Titus and the like So in Bede Eccl. hist l. 2. c. 2. Episcopos sive Doctores Bishops or Doctors So S. Chrysostome Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of the incestuous Corinthian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many say he had the place of a Doctor streight addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had the presidency of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some pastors and teachers not distinguishing them as Apostles and Prophets and Evangelists with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some to each but only connecting them with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the particle and by way of explication and so noting them to be two names for one thing and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors is not mentioned here The particular notation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be first taken from the difference observable betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching on one side and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching on the other so as the word and doctrine differ 1 Tim. 5. 17. the first belonging to the planting the second to the watering that is instruction and exhortation and confirmation superadded to the preaching or planting the faith any where This office of instructing and confirming certainly belonged primarily to the Bishop in every Church Act. 13. 1. and was not competible to any but him or whom the Bishop appointed to it as the Apostles sent the Evangelists to preach for them where they could not come themselves by neglect of which wholesome practice all heresies and seeds of new doctrines have gotten into the Church Thus in Justine Martyr Apol. 2. when the Anagnostes or Reader hath read the portion of Scripture out of the Apostles or Prophets he holds his peace and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefect or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the exhortation after the manner that we see practised by Paul Act. 13. 15 16. And agreeable to that it is that the Bishop should be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teacher So Chrysostome and Theophylact on 1 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the dignity of Teacher or Priest being great c. by both noting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priesthood to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy was there chosen that is his Episcopal power Of this see more Note on Jam. 3. a. Ib. Miracles Having set down the three prime sorts of dignities in the Church Apostles Prophets Teachers with the distinctive termes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first secondly thirdly the
brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. Paraphrase 58. These are arguments sufficient to teach any Christian constancy and perseverance in doing and suffering God's will and to oblige him to the utmost industry and diligence in the service of God knowing that nothing that we thus undergoe shall fail of receiving a reward Annotations on Chap. XV. V. 7. Seen of James What is here said of Christs appearance unto James is not mentioned in the Gospels yet is it by S. Jerome mentioned from the tradition of the Church and that presently after his resurrection before those other appearances which are here mentioned before it which if it be true it is necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not rendred afterward but either as an Ordinal of dignity not of time or as a form of numbring up several times without exact observation of the order of them then besides or in the next place as the word is used in this Epistle c. 12. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where nothing of order is considered Now what James this was is affirmed by S. Hierome also that James the brother of our Lord whom he calls the thirteenth Apostle styled James the Just saith Eusebius l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith he reckoned by S. Paul among the special witnesses of the resurrection James the known Bishop of Jerusalem whom therefore some of the antients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons l. 1. c. 17. Chrysostome Hom. 1. on the Acts Theophyl on 1 Cor. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was seen by James the brother of the Lord constituted by him the first Bishop of Jerusalem So Photius the Patriarch of Constantinople Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first of High-priests or Bishops who by the Lords hand received the holy unction and Bishoprick of Jerusalem What is thus said of his being constituted Bishop by Christ is by others said to have been done by Christ and the Apostles Euseb l. 17. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the first Bishop of Jerusalem received it from Christ himself and the Apostles by others from the Apostles immediately So Eusebius from Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith that Peter and James and John after the assumption of Christ as being the men that were most favoured by Christ did not contend for the honour but chose James the Just to be Bishop of Jerusalem So before Clemens Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this manner did the brother of the Lord James called by all men the Just receive the Church of Jerusalem from the Apostles And that this was done the first year after the death of Christ is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being delivered out of prison commands word to be carried to James and the brethren that is the Bishop and the believers there And thence is it that he is called an Apostle Gal. 1. 19. and Act. 15. 6 and 22. the Apostles came together and It seemed good to the Apostles so saith Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those whom they now call Bishops they called Apostles bringing this for a proof of his affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostles wrote from Jerusalem to those in Antioch And this is the reason that in this his Church of Jerusalem James is set before Peter and John Gal. 2. 9. and is said to give the right hand of fellowship to Paul and Barnabas and accordingly Paul assoon as he comes to Jerusalem persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle and is called James the Apostle in the Inscription of the Epistle though in the beginning of it he style himself a servant of Jesus Christ See Note b. on the Inscription of that Epistle V. 8. Born out of due time The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be taken from a proverbial from among the Romans begun in Augustus's time It is from Suetonius taken notice of by Baronius An. Chr. 44. n. 74. but somewhat misrepresented The words of Suetonius lye thus in the life of Augustus c. 35. Erant super mille senatores quidâ—m indignissimi post necem Caesaris per gratiam praemium allâ—cti quos Abortivos vulgus vocabat There were at that time an enormous number of Senators above a thousand and some of them most unworthy of that dignity having after the death of Caesar by favour and bribery gotten to be elected These the multitude proverbially styled Abortives To this proverbial styâ—e of reproach S. Paul in great humility seems here to refer making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate viz. that he like them was none of the regular number of the Twelve none of those first taken in in Christs life time no way worthy to be an Apostle 〈◊〉 having persecuted the Church of Christ v. 19. and yet by Christs grace and special favour called and admitted to this dignity by the grace of God I am what I am v. 10. and in thâ—se so many respects fit to be look'd on in his own opinion of himself as they were reproachfully by the people viz. as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an untimely birth which consequently hath not those full dimensions which those children are born with who have staid in the wombe their full time to which most aptly agrees that which followes v. 9. as the reason of this expression for I am the least of the Apostles as the Abortive is the least of children And this is still but proportionable to what he every where when he speaks of himself is forward to say calling himself the greatest or chief of sinners lesse than the least of all Saints and attributing all to the superabundant mercy and grace of God that he so unworthy was thus vouchsafed and dignified by Christ V. 29. For the dead 'T is to little purpose to set down the several interpretations of this place see Justâ—ll in Cod. Can. Eccl. Vniversae p. 173. This which hath been set down in the paraphrase is most natural rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead is but the title in brief of that grand Article of the Creed that of the resurrection of
with salt that ye may know how ye ought to answer every man Paraphrase 6. Let your discourse be alwaies gracious pure and Christian see note on Ephes 5. c. or cheerfull and merry but then as it is such on one side so must it be also savoty discreet and seasonable seasoned with prudence that may make it wholsome to the hearers accommodating it dextrously and skilfully to every mans condition and capacity and wants 7. All my state shall Tychicus declare unto you who is a beloved brother and a faithfull minister and fellow-servant in the Lord Paraphrase 7. All things wherein I am concerned shall be declared to you by Tychicus one that is employed by me as an assistant and intrusted for his approved fidelity in preaching the Gospel to those I cannot come to 8. Whom I have sent unto you for the same purpose that he might know your estate and comfort your hearts Paraphrase 8. Whom I have therefore sent to you that he might make you a relation of all that concerns me and comfort you by doing so 9. With Onesimus a faithfull and beloved brother who is one of you They shall make known unto you all things which are done here 10. Aristarchus my fellow-prisoner saluteth you and Marcus sister's son to Barnabas touching whom ye received commandements if he come unto you receive him Paraphrase 10. who hath been recommended to you probably by letters from Barnabas to which also I desire to adde mine and request you to treat him with all respect when he comes unto you 11. And Jesus who is called Justus who are of the circumcision These onely are my fellow-workers unto the kingdome of God which have been a comfort unto me Paraphrase 11. Whcih Mark and Jesus called by the Romans Justus are Jewes and are the onely men that have here of late at Rome assisted me in any work of the Gospel and from whom I have received great comfort and advantage 12. Epaphras who is one of you a servant of Christ saluteth you alwaies labouring fervently for you in prayers that ye may stand perfect and complete in all the will of God Paraphrase 12. Epaphras that preached the Gospel among you c. 1. 7. and is now elsewhere performing service to Christ wishes you all happiness and daily praies earnestly to Christ for you that ye may continue undefiled from the seduction of hereticks and grow to a full maturity of Christian knowledge and practice 13. For I bear him record that he hath a great zeal for you and them that are in Laodicea and in Hierapolis Paraphrase 13. And I can testifie for him that he is extremely kind and industrious for your good and not for yours only but for those two other cities of Phrygia in the converting of which he was made use of Laodicea and Hierapolis 14. Luke the beloved physitian and Demas greet you 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house Paraphrase 15. meets together in his house 16. And when this Epistle is read amongst you cause it to be read also in the Church of the Laodiceans and that ye likewise read the Epistle note a from Laodicea Paraphrase 16. When this Epistle hath been read in your assembly let a copie of it be sent to Laodicea that it may be read there and in like manner take order that you receive from the Laodiceans and read that Epistle which comes to them 17. And say to note b Archippus Take heed to the ministery which thou hast received in the Lord that thou fulfill it Paraphrase 17. And bid Archippus who now probably was placed and resided Bishop at Colossae be carefull to discharge that trust duly which from Christ is committed to him 18. The salutation by the hand of me Paul Remember my bonds Grace be with you Amen Paraphrase 18. This foregoing Epistle being written by a Scribe or Amanuensis I now conclude it with mine own hand and thereby salute you and commend my love unto you And particularly I would have you remember that I am persecuted and now imprisoned for preaching to the Gentiles the Gospel of Christ and doe ye prepare your selves that ye may be armed for the like and be kind to me who am so kind to you Gentiles as to suffer for you Written from Rome to the Colossians by Tychicus and Onesimus Annotations on Chap. IV. V. 16. From Laodicea If the right reading in this place be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that from Laodicea then the meaning of it may be That Epistle which the Laodiceans have received doe you when you send them a copie of this require a copie of and when you have received it read it in your assembly But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the truer reading then it must be rendred that of Laodicea noting again some Epistle sent to them and in their possession according to that of the Civil law L. si Epistolam D. de acquir Rer. domin Literae ejus sunt cujus tabellario sunt traditae multo magis ubi sunt redditae An Epistle is his to whose messenger 't is delivered especially when 't is received by him And so which way soever it is it referres to some Epistle sent to the Laodiceans which Tertullian against Marcion seems to affirm of that Epistle which is now inscribed to the Ephesians that a copie of it was written to the Laodiceans which if it were done by S. Paul is yet very reasonable to imagine to be sent from Ephesiu to them For Ephesus being the chief Metropolis of Asia and Laodicea being a Church within that circuit as appears Rev. 1. 11. as the Epistle written to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so no doubt was copied out and communicated to them and as the letter from the Council of Ierusalem to the Church of Antioch did belong also to all Syria and Cilicia and was by Paul communicated to all the Churches thereof Act. 16. 4. and as the Epistles to the Thessalonians are said to belong also to Philippi another Metropolis of Macedonia and thereupon Polycarpe in his Epistle to the Philippians mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistles in the Plural which Paul had sent to them whereas there is but one now known to be inscribed to the Philippians and lastly as here the Epistle to the Colossians is expresly directed to be communicated to the Laodiceans and this to be sent from Laodicea to Colossae so there is no difficulty to conceive that the Epistle to the Ephesians was by them communicated as by Paul meant to the Laodiceans also and so may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epistle of Laodicea or which the Church of Laodicea had received V. 17. Archippus It is the opinion of some that Epaphras was at this time Bishop of Colossae but imprisoned at Rome with Paul and
when Psal 103. the Angels are called his host 't is because they minister unto him and as it follows doe his will and so the Sun and Moon are called the host of God as those that minister unto him Thus when Isa 40. 2. it is said Their warfare is accomplished where the Old Latine reads corruptly malitia for militia it belongs clearly to the cessation of the Levitical Priesthood and so Dan. 8. 13. the Sanctuary and the host shall be trodden down and so Isa 24 21. In that day God wil visit the host of the most High the Temple in the like manner Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship the Censures of the Church c. and 2 Tim. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good Souldier of Christ that is minister and v. 4. I have fought a good fight executed the office of my Apostleship as I ought to doe And just so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of Evangelist first then Bishop as he ought CHAP. II. 1. I Exhort therefore that first of all note a supplications prayers intercessions and giving of thanks be made for all men Paraphrase 1. In the first place therefore I advise thee and all the Bishops under thy Metropolis that you have constant publick offices of devotion consisting first of supplications for the averting of all hurtfull things sins and dangers secondly of prayers for the obtaining of all good things which you want thirdly of intercessions for others and fourthly of thanksgiving for mercies already received and all these not only for your selves but in a greater diffusion of your charity for all mankind 2. For Kings and for all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty Paraphrase 2. For the Emperors and rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of religion and vertuous life and therefore ought in reason to pray and give thanks for them 3. For this is good and acceptable in the sight of God our Saviour Paraphrase 3. For this God under the Gospel approves of and requires at our hands 4. Who will have all men to be saved and to come unto the knowledge of the truth Paraphrase 4. In proportion to the example which he hath given us in himself who earnestly desires the good of all mankind and useth all powerfull means to bring them to reform their former wicked lives and now to entertain the Gospel 5. For there is one God and one Mediator between God and men the man Christ Jesus Paraphrase 5. For it is but one God that is Creator of all who consequently designes and wills the good of all and so likewise but one Mediator and peace-maker between God and man even he that hath taken our common nature upon him and in it died for all those whose nature he assumed even Jesus Christ 6. Who gave himself a ransome for all to be testified in due time Paraphrase 6. Who died to redeem all men and rescue them out of their evil waies laying down his life pouring out his blood in our stead and thereby gave also a testimony of the truth of his doctrine thus sealed with his blood in the time appointed by God and foretold by the prophets as the season for the working this great work 7. Whereunto I am ordained a preacher and an Apostle I speak the truth in Câ—rist and lie not a teacher of the Gentiles in faith and verity Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men Gentiles as well as Jewes Christ knows that I speak the truth whose commission it were very unsafe for me to feigne that I might be the Apostle and Bishop of the Gentiles to make known and administer the Gospel of Christ among them faithfully and truly without concealing or adding any thing 8. I will therefore that men pray every where lifting up note b holy hands without wrath and doubting Paraphrase 8. These directions then I give to all both men and women first to men that as the Jewes wash'd their hands before they lifted them up at the altar Exod. 40. 32. Psal 26. 6. so should all Christians pray not onely in Jerusalem but any where else with innocent hearts without any anger or malice see note on Mat. 15. e. quarrels or dissensions preserving the bond of peace the one lip Zeph. 3. 9. among all 9. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered haire or gold or pearls or costly array Paraphrase 9. The second direction I give for women that they come to the assemblies and pray in like manner as was said of the men ver 8. and that they doe it in such attire as is decent accounting modesty and sobriety the greatest ornament that they are capable of and not seting themselves out vainly and with ostentation in curious dressings of hair in embroidery or jewels or other waies of sumptuous attire 10. But which becometh women professing godlinesse with good works Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works charity to others which becomes Christian professors infinitely better than those other waies of expense upon fine clothes c. 11. Let the woman learn in silence with all subjection Paraphrase 11. And of the woman I farther command that she be content to learn and to exercise obedience and subjection to those who are placed over her both in the Church and at home 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence Paraphrase 12. And that she neither undertake to teach in the Church nor at home to have any authority over her husband but to be obedient and meek and still in both those capacities 13. For Adam was first formed then Eve Paraphrase 13. According to the type which God gave in this matter in the first creation forming Adam the man first then the woman out of him to denote her subordination to and dependence on him 14. And Adam was not deceived but the woman being deceived was in the transgression Paraphrase 14. And there is little reason that this course which was then setled should since be changed certainly no reason to be fetched from Adam's sin and fall for the guilt of that lay especially upon the woman for before Adam was deceived or Adam being not deceived the woman being first cheated her self by the serpent was the cause and beginning of sin and ruine on all mankind 15. Notwithstandig she shall be note c saved in child-bearing note d if they continue in faith and charity and holiness with sobriety
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
Gnosticks from which especially flow the faults to which the censures are most due viz. forbidding of marriage to which is consequent all impure abominable living and abstinence from wine and meats c. 4. 3. I therefore now warn thee concerning these two In the former respect that abstaining spontaneously from marriage not as from a thing unlawfull but onely denying thy self that liberty which thou maiest lawfully use thou be sure to preserve perfect chastity and not fall into the least degree of Gnosticisme for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit those sins which thou art to censure in others That is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be guilty thy self not onely to be blameable for thy indulgence to others and so for their commission So Eph. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with the unfruitfull works of darkness that is do not permit your selves to be drawn into their dark villanous mysteries to commit those heathen sins which there are committed but rather discover them and bring them to light And so Rev. 18. 4. Go out of her my people that ye may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate with or partake of her sins that is be corrupted with and drawn into the like commissions And so here 't will be a caution to Timothy against the Gnostick practices as elsewhere to avoid youthful lusts 2 Tim. 2. 22. not to fall into those guilts which he ought to detest and punish but to keep himself perfectly pure from their practices As for the second thing their abstinences from meat and wine this temper is to be observed It is no doubt lawful for those that can do it without any hurt to their bodies to abstain from meats which are most pleasurable and so from wine and for thee to do thus as long as thy health well permits is both lawful and commendable and the Gnosticks heresie consists in this that they impose such abstinences on all as necessary and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Canons Apostolical style it out of a detestation and an opinion of the unlawfulness of meat not for self-denial or austerity but these creatures of God being created for the benefit and refreshment of man these thou mayest very safely make use of and thy health of body being infirme and subject to frequent diseases there is no reason thou shouldest never drink any wine the continual use of water may be hurtfull to such an habit of body as thine and moderate taking of wine may be more proper and then it is best to remit of that austerity which might otherwise be laudably continued and tend to the preserving of virginal chastity but is not to be imposed on those whose health will not bear it To this interpretation of the words agrees the discourse of Cyrill of Jerusalem Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Barocian MS. reads instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Barocian not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Barocian addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When we fast we abstain from wine and flesh not hating them as unlawful but expecting a reward despise not therefore those that eat in respect of the weaknesse of their body nor find fault with those that use a little wine for their stomach and frequent infirmities nor condemn them as sinners neither hate flesh as unlawful for the Apostle knew some such when he speaks of forbidding to marry and abstaining from meats Which being said on this occasion incidentally he returnes again to the former matter v. 24. But if both these neither partake c. and keep thy self pure be interpreted to be an effect or consequent of his laying on hands suddainly then there is no such occasion of introducing that parenthesis and therefore sure that is not the meaning of it V. 24. Some mens sins are open before That these two last verses of this chapter belong to the business of Church-Censures and Absolution may appear by the Context v. 20. there is direction for the publick rebuking of offenders whether by way of correption or inflicting the Censures and v. 21 there is a conjuration against prejudging on one side and partiality or favour on the other and v. 22. deliberation and delay and observation of the penitents behaviour is required before he be absolved Lay hands suddainly on no man that is before the sincerity of his reformation be approved to thee according as in the Primitive Canons they must exercise themselves for some space in good workes before they are capable of Absolution and then some words coming between as proper to Bishop Timothies youth that he be sure that he fall not himself into those sinnes which he sees committed by others and so his office of jurisdiction become a snare to him and on occasion of that the 23 d verse being added by way of parenthesis it followes very pertinently to that former matter Some mens sins are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open beforehand c. that is by not absolving offenders over hastily by observing waiting a while thou wilt be more able to passe a right judgment For the behaviour of some men under the Censures is so ill that they deserve to be farther censured rather than absolved and in that respect it is not good to be too hasty in absolving And the good works of some men doe approve demonstrate the sincerity of their repentance which yet they cannot doe if they be absolved presently before they have so approved themselves And whether one way or other mens works will manifest what they are and though for a time they may be concealed yet if the Bishop make not overmuch hast to absolve they will discover themselves either by their good works to be sincere or by their ill to be unsincere And so still this is the rendring of a reason for the point in hand that the Bishop make not overmuch hast to Absolution CHAP. VI. 1. LET as many servants as are under the yoke count their own masters worthy of all honour that the name of God and his doctrine be not blasphemed Paraphrase 1. Those Christians that are bond-men to heathens must perform all service and obedience to them which belongs to them by the law of servants among the heathens that the profession of Christianity and the doctrine of the Gospell be not looked upon by the heathens as that which makes men worse livers then they were neglecting their morall duties for being Christians 2. And they that have believing masters note a let them not despise them because they are brethren but rather doe them service because they are faithful and beloved note b partakers of the note c benefit These things teach and exhort Paraphrase 2. And those Christians that have Christian masters must not withdraw any of that obedience which is due to them
the Fornication as well as Adultery after mentioned in the interdict That it is thus by way not of affirmation but exhortation or precept may appear by the verses before which from the beginning of the Chapter are all exhortatorie and in the Imperative but especially v. 5. where the style is exactly the same as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition or conversation without covetousnesse and yet the sense must necessarily be thus made up and so our English hath rendred it let your conversation be without covetousness and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content with the things that are present To this agrees what Georgins Alexandrinus saith in the life of Chrysostome p. 188. l. 15. that he alwayes bid them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep marriage honourable which being taken from this place evidently is by him set by way of exhortation And to this rendring therefore I do adhere as an admonition seasonably given contrary to the Gnosticks infusions among them V. 7. Them which have the rule The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a common word to signifie all kind of authority or rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the people Ecclus 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the congregation chap. 13. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the armies 1 Mac. 13. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the Jews v. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the nation Ecclus 17. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the city c. 10. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler of the brethren v. 24. and c. 49. 17. and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler simply So the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are ordinarily rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governor are often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler And what kind of government it is must still be judged by the circumstances of the Context in any place and not from the nature or use of the word In the New Testament it is applied to Christ as ruler or governor in Israel Mat. 2. 6. and so also to the government of the Apostles in the Church Luk. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him that ruleth that is who shall be constituted ruler in the Church be as he that serveth and there it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater or greatest among you So Joseph is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler over Aegypt Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem and chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them and so some of that number of the Bishops of Judaea that were in the Council are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers among the brethren which there appear to be Bishops of Judaea see Note on Act. 15. e. and accordingly do teach and exhort and confirm and impose hands all which were the Bishops office in that place And thus it is here used in this verse and again v. 17 and 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he speaketh of Bishops saith Chrysostome and others And these the Bishops of Jerusalem and the other cities of Palaestine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Scholiasts in the Argument of the Epistle to whom the Epistle was sent Of these there are these Characters in this Chapter all agreeing to this interpretation First that they had spoken to them the Word of God that is preached the Gospel to them in this verse Secondly that they watch'd over their souls and are to give an account of them and consequently the Hebrews must obey and be subject to them ver 17. all evidences of their charge and authority in the Church Thirdly all their rulers and all the saints are the two comprehensive words which contain all the Hebrews to whom this Epistle is written the former noting the Bishops the latter all the faithful committed to their charge And 't is observable that the latter Jewish Writers when they speak of Christian Bishops expresse them by a word of great affinity with this here retaining the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language with little or no change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either with or without the Aspirate So in Abrabaneel on Isa 34. fol. 54. col 4. speaking of the famous Burgensis from a Jew turned Christian and at last become a Bishop he saith that he was formerly called Solomon the Levite and afterward became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler and a great man among the Nazarites or Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egemon that is Episcopus Burgensis See Elias Levita in Thisbi and Buxtorf Lex Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 9. Established The Hebrews expresse food by the staffe of bread because feeding is the sustaining and upholding of the body which would otherwise as a cripple deprived of his crutch as the sick or weak man of his staffe soon fall to the ground Accordingly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilivit fulcivit to establish and sustain signifies also refecit refreshing and doth so especially when 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as Psalm 104. bread to strengthen mans heart and Gen. 27. with corn and wine I have sustained him And in Chaldee and Syriack the same word signifies eating taking meat So 1 Kin. 13. 7. Come home with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed or eat the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dine and Luc. 22. 11. the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat and among the Rabbines ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivium a feast And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be established one sense of that Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signifie that other of feeding or eating and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace imports the Gospel the spiritual food of souls to tend more to our spiritual advantages then ever the sacrifices of the Jewes did or could which are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats because of them part being sacrificed to God part going to the Priest the rest went for the furnishing a feast for the sacrificers and others whom they invited to them and therewith they refreshed and cheered themselves before the Lord Deut. 12. 18. Ib. Grace That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace hath in many places of the New Testament and particularly in this a special peculiar notion to signifie the Gospel as that is opposed to the Law upon this ground because the matter of the Gospel is free undeserved mercy and besides the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also will appear not onely by the opposition here to 〈◊〉
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