their Metropolis To which purpose is that of S. Irenaeus l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Ephâ—so proximis civitatibus the Bishops and Elders being assembled at Milâ—tus from Ephesus and the next of the cities And therefore S. Paul in his oration to them tells them they had known how he had been with them all the time from the first day that he came into Asia c. 20. 18. noting those to whom his speech was address'd to be the Bishops of Asia and not of that city only The next mention of Bishops beside that in this place is that 1 Tim. 3. 2. He that desires the office of a Bishop c. A Bishop therefore must be blamelesse c. and in the same words Tit. 1. 7. In both which places as it is agreeable to the affirmations of the Antients see Note on Act. 11. b. that there should be constituted Bâ—shops only and Deacons in the severall Churches there being no middle order yet in use so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters is the joynt affirmation of Chrysostome and Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was need of more Bishops and of those which preside in every city And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every city he there means Bishops as also in the Epistle to Timothy And when he saith in every city it is because he would not have the whole Island intrusted to one but that every city should have ther own Pastor And so saith Eusebius of Titus that there being an hundred cities in Crete converted to the faith by S. Paul Titus had the bishoprick of them all that is the Metropolitical power that he might ordain Bishops under him saith Theodoret that he might exercise judicature and ordination saith Chrysostome and Theophylact. There are no more mentions of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament and in all these it is fairly appliable to the Bishops or single Praefects or Governours of Churches And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles there being no use of that second order in the Church till the number of believers increased Ib. Deacons Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken at large Note on Luk. 8. a. both as that signifies indefinitely to serve and as to wait at the table and give every man his dimensum from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence to distribute to the poor to all that want And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that especially and principally of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving tables distributing to the poor v. 2. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily ministration ver 1. But beside that those seven were not wholly imployed in those inferiour imployments but Stephen and Philip made use of for the preaching of the Gospel cap. 7. 8. and Samaria converted and baptized by the latter of them and he therefore called Philip the Evangelist Act. 21. 8. it is every where clear that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be restrained to that notion but taken in a more general for any officer or servant or minister without particular notation of the kind wherein the service or ministerie consists and being taken in an Ecclesiastical notion shall signifie any inferiour Church-officer however imployed by the Bishop or Apostle to whom he belongeth The original of this word and office is to be taken from the Jewes among whom the ministers and officers that attended the Judges in every city Deut. 16. 18. are in the Scriptures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers and with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of the synagogue or Consistory and juniores the younger saith Maimonides such as had not attained to the age of Doctor and these sure are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that buried Ananias Act. 5. 6. These Epiphanius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word lightly varied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith the Deacons in the Christian Church are directly parallel to them For as they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepers of the treasure so did they also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perform all ministerial offices indifferently And of them the Jewes have a saying that about the time of the destruction of Jerusalem the learning of the wise men that is Doctors was degenerated into that of the Azanitae and the learning of the Azanitae into that which was competible to the Notaries noting the subordination of the Azanitae to the Doctors and of the Notaries to the Azanita From hence appears the notion and office of these Deacons in the Christian Church those that attended and waited on the Bishop and did whatsoever he appointed them preach baptize c. read the Gospel attend the Bishop in ministring the Sacrament of the Lords supper receive the oblations from the sub-deacon and bring them to the Bishop mind the people in performing the several parts of the divine office call on them to pray to sing to hear to kneel c. And as these were first trained up for these ministeries in the family of the Bishop so were they after in Religious houses and Colleges or Monasteries which appear by the antients to have been seminaries of the Church and not instituted onely for prayer and devotion and such when they have used the office of a Deacon well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 13. purchase to themselves a good degree that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the scholiasts shall soon ascend higher as Clemens being Peters Deacon at Rome succeeded him in the Episcopal chair Proportionable to which it was that afterwards the Bishops were chosen out of Monasteries Gregory Nazianzen Basil Chrysostome c. Thus is the word Deacons to be understood in this place being joyned to Bishops as those that attend on them in every Church and were then next to them there being not then as farre as appears any middle sort of Church officers instituted betwixt the Bishops and them And the same is certainly the notion of it in that other place 1 Tim. 3. 8 12. where the rules are given for the qualifying them that are ordained to that office as before had been given for the Bishops in stead of which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antient men Tit. 2. 2. all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons in this more comprehensive notion as it contains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversities of
Apostle addes now in another style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after powers then gifts of healings Of which two it must first be observed that they doe not denote severall persons distinct from the former for 't is evident the Apostles had both the powers and the gifts but onely several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extraordinary gifts with which the Apostles and Prophets and Teachers were all endowed And consequently these cannot be imagined to constitute new orders in the Church nor those that follow in this place helps c. Secondly for the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers it is most probable that by it is denoted the same thing that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. operations of powers which are there also joyned with gifts of healing and those may denote those operations or exercises of powers which we find exemplified in S. Peter on Ananias and Sapphira in Paul on Barjesus either inflicting immediate death or diseases upon them or pronouncing that they should come and accordingly it followed and in those first times in the Governours of the Church by their censures delivering men up to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh to inflict diseases on them And this may very probably be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers here also and so 't is acknowledged by Theophylact And these seem to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigies wrought by the Apostles Act. 2. 43. upon which 't is said that fear was on every soule in like manner as it was said upon the death of Ananias ch 5. 10. in respect of these powers of the Apostles Ib. Helps That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sucoour or relieve any in distresse hath been said Note on Lu. 10. b. and there is no doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be taken in that sense relieving and providing for the poor out of the stock of the Church and this here set down as a special part as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another of the office of those men which were set down in the beginning of the verse the powers and the gifts of healing referring to the virtues and assistances by which they were back'd in the discharge of their office and so in an inferiour degree the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts of tongues in the close of the verse skill in some languages which was usefull to their preaching to the nations but these two helps and governments denoting two special parts of their office under which all was indeed contained which had not been before intimated in their names For as to the former of these the relieving of the poor that alwaies belonged to the Apostles and Bishops and though the Deacons were employed in one inferiour part of it the serving tables Act. 6. the distributing of the several portions daily to the poor widowes c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants under the steward yet the supreme trust and charge was reserved to the Apostles and Bishops of the Church So Act. 20. 35. S. Paul appoints the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relieve or succour those that were weak or sick which by the Context the mention of Christs words It is better to give than to receive is applyed to acts of charity supply of corporal wants And so in the 41. Can. of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop must have the care of the monies so that by his power all be dispensed to the poor by the Presbyters and Deacons and we command that he have in his power the goods of the Church So Just in Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is gathered is deposited with the Praefect or Bishop and he helps relieves the orphans and widowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and becomes the curator or guardian to all absolutely that are in want So Ignatius in his Epistle to Polycarp the Bishop of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the Lord thou shalt be the curator of the widowes And accordingly Polycarp himself speaking of the Elders or Bishops among the parts of their office reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they visit and take care of all that are sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not neglecting the widow or orphane or the poor and therefore saith he must be farre from the love of money as S. Paul appoints in the qualification of the Bishop And therefore as the bounty of the first believers Act. 2. was brought to the Apostles feet and they by that means were made the dispensers of it so the contribution that Paul and Barnabas brought in time of famine to the poor brethren in Judaea was by them delivered into the hands of the Elders or Bishops of the Churches of Judaea Act. 11. 30. as to the stewards which had the supreme power on earth of ordering this family of Christ And so Epaphroditus that was sent with the liberality of the Church to Paul Phil. 4. 18. and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that ministred to his wants Phil. 2. 25. is by Theodoret and others affirmed to be the Bishop of the Philippians at that time By all which the account and reason appears why the ancients doe explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helps here by praefectures this office of providing for and looking to the poor being a special part of the Bishops power which he had over the goods of the Church in the forecited Canon Apostolical Ib. Governments The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the Latine gubernationes and so denotes the power and office of ruling and governing particular Churches already planted by the Apostles and by them committed to the care of the Bishops set down here under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers who as they farther instructed the congregations which had received the faith so did they rule and order and administer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius Hence I suppose it is that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discharge the office of a pastor denotes this power of ruling and is the description of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall rule the people and is applied first to Christ Mat. 26. 31. Joh. 10. 11 14. Heb. 13. 20. 1 Pet. 5. 4. and joyn'd with Bishop 1 Pet. 2. 25. then to S. Peter Joh. 21. 16. then to the Bishops of Asia Act. 20. 28. then to the Bishops of the Jewes in their several dispersions 1 Pet. 5. 1. so 't is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teacher Ephes 4. 11. and not as a several office from that as Apostles Prophets and Evangelists had been but as two parts of the same
him to eternal blisse shall never part from Christ again but enjoy his presence for ever 18. Wherefore comfort one another with these words Paraphrase 18. This consideration is certainly sufficient to yield you matter of comfort and support in the death of any that is nearest to you and to assure you that Christ's promise of delivering the persecuted is no whit lesse performed to them that die under the persecutions then to them that live to see their persecutors destroyed which shall now ere long come to passe See ch 2. 16. Annotations on Chap. IV. V. 4. His vessel It is the conceit of a learned man that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own vessel here signifies his lawful or proper wife But there is no example nor analogie for this interpretation unlesse that the wife is elswhere called the weaker vessel 1 Pet. 3. 7. But that supposes the man to be a vessel too and concludes no peculiarity of that title to the woman but onely that she is the weaker The wives are indeed by some called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your fields in Demetrius Cydonius by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your dwelling in Euthymius Zygabenus but no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessel And indeed the Context doth otherwise incline it to denote the mans own body For that which is opposed v. 5. to this possessing his own vessel with chastity and honour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of lust that is inordinate lust as the Gentiles c. Now those Gentile impious unnatural practices were not peculiarly opposed to conjugal chastity but simply to chastity or purity whether in marriage or out of marriage And to that best agrees the notion of his own vessel as it signifies his own flesh his own body Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying simply an utensil or instrument of use see Mat. 21. Note b. the body being the great utensil or instrument of the mind is fitly so called Thus Barnabas in his Epistle calls the body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vessel or utensil of the Spirit and so the Jewes call the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very near that onely the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant This possâ—ssing or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes in the idiome of these Writers preserving or keeping Luk. 21. 19. the body in purity and honour is the perfect chastity either in coelibacy or the conjugal state in opposition to all those unnatural lusts which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 26. dishonourable affections the basest vilest submissions imaginable and the same is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it not improbable that that should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also but however it signifies the same thing inordinate desires or lusts And to this also agrees that which follows v. 6. See Note b. V 6. Goe beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a general word to signifie transgressing of the due limits in any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe beyond the bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressing of oaths and obligations saith Hesychius and when the close of Hesiods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Proclus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— to avoid all deviations from the right and good mark and so in Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischievous transgressing This being applied to matters of uncleanness as appears v. 7. and by the modest civil expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a matter and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath formerly been explained to belong to inordinacy or unnatural lusts will be concluded most probably to signifie those filthinesses which exceed the bounds and law of nature Hence perhaps it is that Hesychius hath rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely in that notion of the word wherein Clemens in his Paedagogus l. 2. cites it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that dishonourable villanous practice here mentioned v. 5. And thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Epiphanius of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And to this purpose it may perhaps be farther observable that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old word from whence the rest of the tenses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come doth in the Old Testament signifie the husbands companying with the wife and is rendred going in unto her and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by humane Authors used in that sense applied to other creatures Aristot Hist Animal l. 5. cap. 14. speaking of an Elephant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Histor Animal l. 6. c. 12. And to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Cicero the Latine batuere Another ordinary notion there is wherein these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are here used together doe agree viz. to denote superiority or being in a more eminent degree So saith Chrysostome of the Bishops superiority above Presbyters in the point of Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this they exceed or haâ—â— more power But this notion being by the Context rendred unappliable to this place will onely signifie that these two words being of the same importance in other things may probably be so in this matter also wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so visibly used in these Sacred writings for unnatural unclean excesses See Ephes 5. 5. Theophylact though he acknowledge the phrase to belong to matters of uncleanness and so interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet thinks it belongs peculiarly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultery which saith he is here fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God saith he hath allowed every man his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and defined bounds to nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should content himself with that one woman and he that doth not he may properly be said to exceed and to desire inordinately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this peculiarly against or to the wronging of his brother But the sin here mentioned being a specification of what was meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an instance of the practice of the heathens that knew not God v. 5. and presently attended with Gods being an avenger of all such things v. 6. it will not so reasonably be restrained to adultery but be taken for those foul sins for which the Gentiles mysteries were so
the other as he doth in the former part of this Epistle by this assurance that Gods judgments would suddainly surprize these enemies of his and nothing but constancy and purity be likely to preserve any from that heavy destruction V. 10. Live together with him To live together with Christ though it comprehend under it yet must not necessarily be confined to the future immortal life but may belong first and literally to preservation and deliverance here so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred to be saved doth v. 3. 8 9. and oft elsewhere denote deliverance out of calamities and destructions here which is also attended constantly and when the temporal is not had supplied with eternal life Thus doth the matter here in hand incline to interpret it being the description of that coming of Christ for the destroying of the enemies of Christianity which is designed as a means of preserving the constant Christians and giving them quiet halcyonian days after the storms wherein they had been tossed And so to live is to live prosperously and cheerfully in the profession of Christianity here together with an assurance of living and reigning with him eternally And according to this must the phrase whether we sleep or wake be interpreted not so as sleeping signifies death and waking being not yet dead but alive though that sense will have truth in it also applyable to the notion of life for eternal life but as may best agree with the contexture of this Chapter Here this calamity approaching the Jewes and Gnosticks is said to come as a thief in the night v. 2. Upon which he tels the pious Christians that they are in no danger of receiving hurt from this v. 4. they are not in darknesse that this day or judgment should thus surprize them and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep but watch and be sober in the figurative notion of sleep for sin and watching for carefulnesse and constancy and v. 7. the ground of that figurative notion of sleep is set down because as sleep is a night-work so drunkennesse is a night-work and so every sin and therefore that visitation that comes as a thief in the night is likely to surprize them and none else And on the contrary the sober pure constant Christian he is sure to escape which he farther proves v. 9. by Christs dying to that end to bring us to that purity and consequently being risen again and coming to dee vital acts such is executing vengeance on enemies he will be sure to preserve those which are thus qualified and that whether they wake or sleep That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live but as by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted on Mat. 8. â— it is ordinary in the vulgar ordinary sense of waking and sleeping the one noting solitude the other security and so the sense will be most currant that without their special care and solicitude referring all to God and so laying them down to sleep and taking their rest they shall be secured by Christ and live when others that were more solicitous for their safety the Gnosticks were destroyed with the Jewes V. 12. Are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are set or rule over you are sure the Bishops of several Churches called in the first times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prefects and Presidents in the Latine Church As for that objection which may arise here from the plural number which argues that they were more then one the account is to be the same that was given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more Bishops then one Phil. 1. 1. because first as Philippi was a Metropolis of Macedonia and contained many Churches and consequently Bishops under it so was Thessalonica here also and all the Churches that were under it were written to also in this Epistle inscribed to the Metropolitan Church Secondly it hath been before observed Note on Phil. 1. a. that Thessalonica and Philippi being both Churches of Macedonia these Epistles were written to both and indeed to all the Christian Churches of Macedonia as the Epistle to the Corinthians belonged also to the Saints or Christians of all Achaia And there being many Bishops constituted in that whole countrey they are all here contained under these phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that labour among you that is labour in the word and dâ—ctrine 1 Tim. 5. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are set over you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that exhort you it being the Bishops office to doe all these V. 14. Unruly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregular is a military word and signifies disbanded Souldiers that have left their employment or service or obedience to their commanders and so may here be set to expresse those that live not in obedience to the Apostles rules or to the commands of their superiors the Bishops in their Churches who are here first admonished according to Christs directions Mat. 18. 15. and so again a second time 2. Thess 3. 12. and if they reform not are then to be censured and excommunicate 2 Thess 3. 6. But the Context in that place seems to refer to one particular kind of irregularity contrary to the expresse orders of the Apostle there v. 10. viz. living idlely giving over the workes and duties of their callings v. 11. which beside the disobedience to his orders was literally also a forsaking their colours â—leaving that rank wherein they were placed by God and so there v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set opposite to labouring v. 8. V. 22. Appearance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily rendred appearance is known to signifie as the Latine species among authors kind or sort Thus they that interpret it otherwise acknowledge the Syriack to render it And so the meaning of the place will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all sort or the whole kind of evil from all that is truly so be it never so small according to that of Ribbi in Pirche avoth c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as carefull in the keeping a light as an heavy commandment Thus the place seems to be understood by Saint Basil who opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every kind of evill to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will upon trial bear the touch on the beginning of the Prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good merchant will keep that which is good unadulterate metal but will abstain from all king of evil or adulterate not from that which appears ill if it be not for to what purpose then is his skill or touchstone but from that which is ill whatever it appear So Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fly from all simply not from this or that from every lying prophet and from every sinne So
voluntarily had devoted themselves to the service of God and to ministering to that is providing for the necessities of Christ and the Apostles and Saints out of their own substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 3. Such was Ioanna a married woman and Susanna and others there Such was Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16. 1. our sister that is a believer and she a Deaconesse of the Church in Cenchrea which is most probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas For before there was any stock in the hands of the Church to make provision for either the Apostles or any other there could no other course be taken but this to have them supplied by such persons which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their own possessions liberally impart to them But when afterward the faithful had brought their possessions and laid them at the Apostles feet and when in stead of that greater liberality yet by the help of the offertory at the Sacrament wealth came into the hands of the Church and thereby saith Justin Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prefect became the guardian to provide for all that were in want then this office was instituted in the Church first of men-deacons Act. 6. and after of women also which were more usefull for oeconomical services and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 3. elder women and afterward Diaconissae Deaconesses and might be admitted into the Church at fourty years old See Can. 5. of the Council of Chalcedon The second sort of widows were those who being childlesse and helplesse were to be fed and maintained by the Church and these are particularly spoken of in this place and those many of them formerly married and therefore were not to be received in till sixty years old v. 9. for so Zonaras on the Council of Chalcedon gives the reason because saith he the widow which hath had an husband is not at the same age so likely to continue unmarried as she that hath lived a virgin to that age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in case she marry that she is to be removed out of this list seems clear both first because in that case the husband must provide for her and secondly by what is here said ver 11. of the care in not admitting such as are young and likely to marry This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety v. 5. waiting on God continuing in prayer and supplication night and day which is not supposable of married women which have so many other affairs belonging to them v. 14. to bring forth and bring up children to manage the houshold and the like V. 8. Provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to provide here doth not signifie laying up by way of carefull thoughtfull providence before-hand but onely taking care of for the present as we are able relieving maintaining giving to them that want So saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take care for So children that are exposed by their parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Harmenopulus unprovided destitute So when Alexander Aphrodisaeus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is said to provide for any who allows him any good thing And Ammonius in his Scholia on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having resolved that one of Gods acts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing for those that want applies that of the Poet to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods giving them what they want making his providence and giving to be all one and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. which is the sons duty to the aged helplesse parent and he that doth it not was infamous among heathens and accordingly Theophrastus in his Characters among the vilest actions whoring gaming stealing c. placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglecting to feed the mother and elsewhere next after frequent worshipping of God he placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duly feeding the aged parents and therefore John being by Christ commanded to be a son to Mary presently takes her home to his house Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them and the form of speech was like Christs to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give thee this mother Thus in Hierocles speaking of marriage and children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he we begâ—t helpers and feeders of our age and as he adds when the fathers dye their children must in their stead performe this office to the Grandfather so Aristoxenus in his Pythagorean Sentences lib. 4. the children must think all they have to be their parents and consequently must provide for them to the utmost of their power See Stobaeus Ser. 77. V. 11. Wax wanton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phrynichus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to grow stout or proud or disorderly not willing to bear so much strictnesse and so to put ones self out of the list or number of the Votaries and here the widows that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as after-times called it in the number of those that were to be maintained by the Church and there to wait on the service of the Church when they begin to be weary of that kind of life then they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow insolent and weary of Christ that is his service in the Church Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18. 3. signifies irregular disorderly behaviour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7 9. to live disorderly enormously V. 17. Double honor The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour referres to the elder brothers portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double portion Deut. 21. 17. and this going along with the power of ruling the family Gen. 4. 7. after the death of the father is fitly accommodated to the office of Bishop in the Church and so the electing of Barnabas and Paul to the Apostleship Act. 13. 2. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate the word used about the first born Exod 13. 2. and so in Clem. Constit l. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a doule portion be separated for them Thus the double portion of the spirit of Elias resting on Elisaeus was the making him his successour in the office of Prophet as the father above the ordinary sons of the prophets to have rule over them And so this verse is the setting down the reasonableness that the Bishop that dischargeth his duty or prefecture well should be looked upon
great God and our Saviour Jesus Christ Paraphrase 13. With patience and perseverance in well doing attending God's good time of performing his blessed promise to us on which all our hopes are fastned even that glorious appearance of Jesus Christ our powerfull God and deliverer 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a note e peculiar people zealous of good works Paraphrase 14. Who came into this world in form of flesh and delivered himself up to a shamefull death on purpose that he might ransome us out of the power of Satan from that course of vicious living in which men were before engaged Rom. 8. 20. and cleanse us in an eminent manner to be an holy pious people most diligent to advance to the highest pitch of all vertue 15. These things speak and exhort and rebuke with all authority Let no man despise thee Paraphrase 15. And those that doe not practise accordingly proceed to the censures of the Church against them And take care thou permit not thy admonitions to be set at nought or despised by any Annotations on Chap. II. V. 2. Agedmen It is not certain here what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wordmay denote the antienter sort of men and no more But the Context seems to incline it to Church-officers For this Epistle being written to Titus a Bishop who was to ordain such and that which is here said being the enumerating the qualifications of such it is evident that it referres to some such order unto which upon choice and approbation of their qualifications some were to be received and not others Whereas of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juniors that is the ordinary Christians assumed to no office the style is altered no more then this that he should admonish them to be sober ver 6. Thus the Commentaries under S. Hieromes name Senes aetate ordine possunt intelligi Those antient men may be here understood that are such both for age and order But what order is here noted is uncertain still The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to be that which is turned into the Latine Presbyter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ordinarily turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celer and the like and so the Commentaries under S. Hieromes name interpret it Ecclesiae Seniores the Elders of the Church But it is much more likely that it is the order of Deacon first because the comparing of the instructions which are here given to Titus for his Province with those to Timothy for his 1 Tim. 3. 1. doth inferre this There the qualifications of a Bishop are first set down that he should be lamelesse the husband of one wife c. and so here chap. 1. 6 7 8 9. almost in the same words Both after the example of Jethro's direction to Moses for the choosing of rulers over the Israelites Exod. 18. 21. And proportionably as after the Bishops the Apostle gives Timothy directions for Deacons the Deacons likewise must be grave c. ver 8. so here the directions are given for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be sober grave c. By which it may reasonably be concluded that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the Deacons there And accordingly they that are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine but to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women only are generally in the antient Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaconesses Secondly It is formerly cleared Note on Phil. 1. 2. that at the first in every city the Apostles and Apostolical men instituted none but a Bishop and Deacons and that there never was any Bishop instituted but there were Deacons also to attend upon him To which it is consequent that here being mention of no other style which can belong to Deacons this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote them As for the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senes antient men it is not improper to signifie these for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders in the Comparative are the Governours of the Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger the ordinary believers under Government so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the middle betwixt those the Positive to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so inferior to them and yet superior to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Deacons are under the Bishop but over the brethren or ordinary believers V. 3. In behaviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun cometh from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find used chap. 1. 5. and Act. 6. 3. for ordination or consecration of Church-officers according to that which Grammarians have observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas noting office or function committed to any And therefore in all reason it must signifie the rank of those who are thus constituted Officers of the Church in the same manner as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for chusing officers of the Church the Ecclesiastical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catalogue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred catalogue doth frequently signifie the list of Ecclesiastical persons This is that which in aftertimes was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they in the rule is the style of the Officers of the Church Thus it may first appear by the Context here Saint Paul giving directions to Titus for the ordaining of Bishops chap. 1. 5. passes orderly to the next degree of Church-officers chap. 2. 2. under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then after those succeeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as several sorts of Church-officers under one another Secondly by the qualification which are here set down both for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Theophylact the deaconesses 1 Tim. 3. which sure cannot be applied to them under the notion of aged men or women but onely as such as Titus was to ordain in each city Whereas the younger women are mentioned in another manner thus ver 4 5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discipline the young women to be sober c. which is again an intimation of a part of the function of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Athenians of which see Note c. Thirdly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word peculiar for sacred whether persons or things that is for those which are set apart to the service of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are peculiarly the clergy martyrs see Note on Rev. 3.
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoyles seems remote and alien Another way may be better collected from Hesychius by changing the punctation of a few words in him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies publick service officiating and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populus signifies publick or belonging to the people Thus is the King call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the officer of God for publick administrations Rom. 13. 6. Hence then is the prime importance of the word for any publick service Of which sort because among both Jewes and Heathens the Priestly office the sacrifices c. of the Temple were the chief the word comes to signifie any sacred office Of this we have these footsteps in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius Phavorinus and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the word is used in this place by S. Lu. for the executing the priests office so Phil. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned sacrifice and sacred office or service and Heb. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath obtained a more excellent ministery that is priestly service in opposition to the priests office on earth ver 4. so Heb. 9. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the utensils of the priest and Heb. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was daily attending or waiting on the priests office From hence it is brought down to the service of the Christian Church any Christian office as Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they ministred to the Lord that is were about the daily offices praying and fasting c. and so Rom. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might be a minister of Jesus employed in sacred offices This word though it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publick doth not yet so belong to publick employments but that it signifies domestick also and simply serving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius especially that office of the steward which is most publick of any in the family having the administration of the whole domestick affaire belonging to it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pollux to perform the stewards office over the house Now because as Christ saith it is the stewards office to give every man his portion of food in his season and because the diet in an house or family belongs to all is every man's portion only so that the steward assignes it diversly to every one as he thinks fit to dispense it and thence in the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are set over the diet therefore in the Scripture style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for the businesse of the collecta or offertory for the dispensing of the oblations and out of them relieving the poor Christians Thus 2 Cor. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the administrations of this liberality which was to supply the wants of the Saints as it followes there and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberality of communicating v. 13. And so Phil. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the relieving the Apostle and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. the reliever of my want So Rom. 15. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering to them in carnall things is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 26. liberality to the poor saints and so perhaps when the Angels are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 7. his ministers and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 ministring spirits it may bear the sense of serving so as to feed and relieve and provide for us But because the office of the steward is to govern the family as well as thus to give meat in due season therefore agreeably to this as the word is sometimes used by Christian writers peculiarly for the Lords supper in reference to the feast provided there in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiently and still in the offertory for the use of the poor in the same manner as 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of bread so also sometimes it is used to signifie the whole service of the Church or exercise of the priest's office and sometimes peculiarly the government of the Church as in Eusebius generally when one Bishop dies another saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertakes the office or administration or government of it as of Pius the Bishop of Rome l. 4. c. 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Chap. of Câ—ladion Bishop of Alexandria V. 28. Highly favoured For the finding out the full importance of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place 't will be needfull first to examine the severall notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nowne from whence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes One eminent notion of it for the Gospel of Christ is explain'd as it signifies the matter of the Gospel Note on Heb. 13. d. and as it signifies the preaching or promulgating of it Note on Act. 18. e. Another notion as it signifies charity liberality is explained Note on Act. 2. f. and very neer to that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift Note on 1 Pet. 3. e. Beside these it signifies also a reward either that of good words of thanks as we call it or else farther of some real return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius a retribution for a good turn and so 't is oft used Lu. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will he thank or reward that servant so Lu. 6. 32 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thanks or reward is due to you for which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward v. 35. So 1 Pet. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this shall be or shall yeild a reward all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour the reward of an heroick action v. 20. Fourthly it signifies favour or mercy in this chapter to Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast found favour with God ver 30. and in some other places and in effect in all those where it signifies the Gospel in opposition to the Law that being so styled because there is so much of Gods favour and undeserved mercy discernible in it contrary to boasting or debt Lastly it is taken for virtue goodness in the latitude without restraint to any particular kind of it and that both of the body beauty and of the minde from whence is that gloss of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word gracious signifies either good or handsome for that universall goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace that is all kind of goodness and in the knowledge that is practical knowledge of our Lord c. and so in diverse other
particular office of servants that of waiting at feasts Thus Lucian in his Cronosol among the leges Convivales mentions this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the waiters do nothing out of favour or partiality to any where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those that in feasts distribute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portions to each guest as it follows there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to one a larger or better to another a meaner or lesser piece but equality in all For this we find among those rites or customes of feasts that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributed the portions first to the master of the feast and then to the guests each of them in order either according to the direction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the orderer of the feast or as they pleased themselves when he did not direct onely according to that rule of equality that they should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give one a great another a very little portion This we find in Lucian both in his Cronosol and Epist Saturn and speaking of unjust officers he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the division of a swine the servant gives his master half of it with the head and to the rest a few bones Agreeable to this custome of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving to every man his portion is that of our Saviour Luk. 12. 37. speaking of a master that entertains his servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall gird himself like a servant and make them lie down and passing from one to another shall distribute to every man his portion a parallel to which we have in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a rich man entertains his servants and ministers to them he and his friends with him This as was even now intimated belonged primarily to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the governour or orderer of the feast and thus we read of Christ when he entertained the multitudes he acted the part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had given thanks he gave to his disciples as the oeconomus to the waiters and they to the multitudes to every man single his portion So that still the office of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to distribute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the oeconomus break or divide them So that that saying of Christ Mat. 20. 28. and in the same words almost Mar. 10 45. may justly be understood of this custome and this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of man came not that others might minister to him or distribute favours or shew kindnesses to him but he to distribute to them and as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute that great gift among his disciples and all mankind his life for the redemption of the world Neither is this interpretation resisted or made lesse probable by that which went before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but it shall not be so among you but he that will become great among you let him be your minister and he that will be first let him be your servant as if the words belonged onely to the humility required by Christ of Christian Governours for there be two things there spoken of by Christ concerning the Heathen Rulers to which the Christian are opposed one that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use their servants as Lords and owners of them as of a possession as servants were reckoned by them among their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their wealth or riches and so reap fruit and profit by their labours Which Xenophon calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be profited by them the 2d that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise despotical power over them To which two Christ here opposes these two other duties of a Christian governour in his Church 1. that he shall be beneficial or profitable to those that are under him 2ly that he shall be humble toward them and the first of these is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a minister as the 2d by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a servant and therefore Christ returns and speaks farther to that The son of man came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ministred unto but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister and what that is he farther expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to give his life c. From this festival custome set down in all the parts Joh. 2. 9. where there is beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or master of the feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divider of the meats and wine and again the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 5. which distribute and carry it being divided to each guest we may clearly fetch the office of the first Deacons in the Church who were to distribute to the poor as every one had need under the Apostles as the oeconomi or chief dispensers and to take off that toyle from them and so in like manner at the administration of the Eucharist to be ministerial to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop or Praefect and distribute that wine and bread which he had consecrated See Justin Martyr Apol. 2. But to the former of these that of distributing to the poor the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring in Scripture peculiarly belongs and so still makes good that notion which we now take it in So Act. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send some relief to be distributed to them that want and Act. 12. 25. and 2 Cor. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liberality of distribution to the saints So 1 Pet. 4. 10. where speaking of hospitality he bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispense or distribute that is give and again v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man exercise liberality to the poor So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. the dayly distribution to the poor widowes or as the 16. Canon of the Councel in Trullo interprets the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispensing of necessaries at their tables and therefore Zonaras on that Canon explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensers of meat meaning I suppose under the chief oeconomus or steward rather the distributers of it Thus in Julian speaking of the Galilaeans as he styles the Christians you shall find saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their feasts of love and entertainments and distribution at tables by which saith he they allured many to their religion So in Procopius's scholia on 1 Sam. 9. there is mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sure is ill rendred Apostolorum ministrantium of the Apostles that ministred and should be rendred in the passive sense administratione or liberalitate aliorum utentium they that were ministred to for so he adds out of S.
bear the burthen of the people with thee that is take part of the burthen of ruling them So v. 25. The Lord took of the Spirit that was upon him and gave it unto the Seventy and when the Spirit rested upon them they prophecyed c. that is some gifts extraordinary attended this commission partly to signifie that they were thus set apart and endowed with authority by God and partly to fit them for the discharge of their office conferred on them So v. 26. the Spirits resting on Eldad and Medad was Gods conferring this authority on them to which were joyned also those gifts of the Spirit and they prophecied also and so ver 29. Would God all the Lords people were prophets and that the Lord would put his Spirit upon them that is communicate that power to them which he had given to Moses and qualifie them with extraordinary gifts accordingly So at the making of Saul King the Spirit of the Lord shall come upon thee 1 Sam. 10. 6. some extraordinary change wrought on him by which his commission was evidenced to himself and others and so ver 10. And proportionably in the New Testament Christs Prophetick commission was thus conferr'd on him The Spirit of God descending like a dove and lighting or resting on him and above what had before been done to any a voice from heaven proclaiming this Commission to be given to him from his Father and this from Isa 61. 1. is called the Spirit of the Lord being upon him and that explained by his being anointed to preach Luk. 4. 18. and by the Spirit of wisedom c. Isa 11. 2 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him and is called his being anointed with the holy Ghost and with power And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost is their being endow'd with commission from heaven for that sacred function and accordingly they spake with tongues as the Seventy and Saul after the Spirits coming on them prophecied as the Spirit gave them utterance and this as the completion of that promise of Christ that they should be endued with power from on high Luk. 24. 49. or receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of the holy Ghost coming upon them And so ever after the ordaining of a Bishop in the Church was expressed by his receiving the holy Ghost Other uses there are of the word Spirit which will be discernible by the Context and be reducible to one or more of these but are too long to be more particularly set down here CHAP. X. 1. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himselfe would come Paraphrase 1. beside the twelve Apostles chose seventy others to be to him as disciples were wont to be to Prophets that is to go on his errands as he should appoint them which they did by turns two at once as harbingers proclaiming his approach in every city whither he meant to come 2. Therefore said be unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest Paraphrase 2. The province is large and there be many that are ready to receive the Gospel when it shall be preached to them It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them for as yet there are very few for so great a task 3. Go your wayes behold I send you forth as lambes among wolves Paraphrase 3. But when ye go ye must expect to meet with dangers and ill receptions 4. Carry neither purse nor scrip nor shooes and salute no man by the way Paraphrase 4. Yet let not that deterre you or put you upon making provisions before-hand for your journey And as you go spend no time in civilities with any Intend and mind that one business you go about 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the sonne of peace be there your peace shall rest upon it if not it shall turn to you again Paraphrase 6. any to whom peace properly belongs any pious person called by an Hebraism the sonne of peace as the wicked Apostate traytor is the sonne of perdition Joh. 17. 12. any pliable person capable of the blessing of the Gospel dwell there 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house Paraphrase 7. Remove not out of one house to goe to another in the same city 8. And into whatsoever city ye enter and they receive you eat such things as are set before you Paraphrase 8. receive without any scruple the entertainment which they offer you 9. And heal the sick that are therein and say unto them The kingdome of God is come nigh unto you Paraphrase 9. See Mat. 3. note c. 10. But into whatsoever city ye enter and they receive you not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdome of God is come nigh unto you Paraphrase 11. as a testimony of your obstinacy and usage of us Mat. 10. 14. and Luke 9. 5. and as a token to assure you that your destruction is very neer falling on you 12. But I say unto you that it shall be more tolerable in that day for Sodome then for that city Paraphrase 12. when that judgment comes v. 14. 13. Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sack-cloth and ashes Paraphrase 13. Woe unto you ye cities of Jewry among whom so many miracles have been shewn to work faith in you and so to bring you to repentance and all in vain Had the like been done in heathen cities neer you they in all likelihood would have been wrought on by them 14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you Paraphrase 14. And accordingly their portion in the vengeance approaching shall be more supportable then yours 15. And thou Capernaum which art exalted to heaven shalt be thrust down to hell Paraphrase 15. destruction and desolation See Mat. 11. 23. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Paraphrase 16. The not hearkning to your preaching the despising of these warnings of yours is the despising of me that have sent you and so of God that sent me and hath destin'd this only
fright thinking it had been a vision of some spirit without any reall body joyned unto it 38. And he said unto them Why are ye troubled and why doe thoughts arise in your hearts Paraphrase 38. yee doubt or suspect me to be a spirit without a body 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have Paraphrase 39. it is very I body and soul together 40. And when he had thus spoken he shewed them his hands and his feet Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet 41. And while they yet believed not for joy and wondred He said unto them Have ye here any meat Paraphrase 41. And the greater and more transporting their joy was the lesse confident were they of the truth of it and therefore to confirm them in the certain belief of it he called for some meat 42. And they gave him a piece of a broiled fish and of an honey comb 43. And he took it and did eat before them 44. And he said unto them These are the words which I said unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning me Paraphrase 44. What you now see I did foretel when I was among you before my crucifixion is agreeable to all the severall images and predictions of me in all the books of God which were of necessity to be fulfilled 45. Then opened he their understanding that they might understand the scriptures Paraphrase 45. Then by the speciall operation of his spirit he gave them the understanding of the Scriptures in those things especially which concerned the Messias 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning at Jerusalem 48. And ye are witnesses of these things Paraphrase 46 47 48. The summe of which he declared to be this that the Messias was thus to be put to death and rise again and that his Apostles the witnesses thereof should after his resurrection preach repentance and upon that remission of sinnes to Jerusalem and through all Judea first and then to all the nations of the world 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem untill ye be indued with power from on high Paraphrase 49. To which end he promised immediately to send them the holy Spirit promised by God the Father to descend from heaven upon every one of them and so to install them to succeed him in his office till which time he commanded them all to stay and not to stiree out of Jerusalem 50. And he led them out as farre as to Bethany and he lift up his hands and blessed them 51. And it came to passe while he blessed them he was parted from them and carried up into heaven Paraphrase 51. Act. 1. 9. 52. And they worshipped him and returned to Jerusalem with great joy 53. And they were continually in the Temple praising and blessing God Amen Paraphrase 53. constantly at the times of devotion see note on Act. 1. d. in some of the chambers of the Temple Annotations on Chap. XXIV V. 18. Cleophas This Cleophas saith Hegesippus was the brother of Joseph Marys husband and so the reputed uncle of Christ whose son Simeon saith Eusebius there was by the joynt consent of all the Apostles then living made Bishop of Jerusalem after James as being neerest of kin to our Saviour The Gospel according to S. JOHN CHAP. I. 1. IN the beginning was the word and the word was with God and the word was God 2. The same was in the beginning with God 3 All things were made by him and without him was not any thing made that was made Paraphrase 1 2. In the beginning of the world before all time before any thing was created the son of God had a subsistence and that subsistence with his Father of whom he was begotten from all eternity and was himself eternal God and being by his Father in his eternal purpose design'd to be the Messias who was among the Jews known by the title of the Word of God see note on Luk. 1. b. he is here fitly express'd by that title The word Paraphrase 3. This eternal word of God I mean by which all things were at first created 4. In him was life and the life was the light of men Paraphrase 4. He brought with him that doctrine which is worthily called life c. 6. 63. and 12. 50. because it leads to holy life here such as God will be sure to accept of through Christ and to reward eternally whereas the law was the bringing in of death see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind especially the Jews to tell them their duty and therefore is called the light of life c. 8. 12. 5. And the light shineth in darknesse and the darknesse comprehended it not Paraphrase 5. Though through the darknesse of mens hearts the greatest part of the Jews themselves had no fruit or benefit by it 6. There was a man sent from God whose name was John Paraphrase 6. There came a man with commission from God to preach repentance to the lews 7. The same came for a witnesse to bear witnesse of the light that all men through him might believe Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias the true teacher sent from heaven that so by that testimony of his all men might believe on him 8. He was not that light but was sent to bear witnesse of that light Paraphrase 8. This Iohn was not the Messias but the whole end of his mission into the world was to 9. That was the true light which lighteth every man note a that cometh into the world Paraphrase 9. That word which now I speak of that is Christ is that true light eminently that which light is defined to be able to refresh and warm the coldest and to enlighten the darkest heart And he as the sun after a long darknesse of night is now risen in our hemisphere see v. 10. and c 9. 5. and 12. 46. and being manifested to the world shineth forth to every man therein 10. He was in the world and the world was made by him and the world knew him not Paraphrase 10. This word was from the beginning in the world in so eminent a manner that indeed the world was made by him but the generality of men did not take notice of him 11. He came unto his own and his own received him not Paraphrase 11. And therefore
Johns the former attestation being included as in a parenthesis yet may it also well be a part of that attestation caused by the consideration of the fabrick of this Gospel on purpose designed not to set down all the passages of Christs story but some eminent ones pass'd by the other Evangelists The reason of which is here rendred because it would be too long to set down all One only objection there is against the Bishops of Asia being authors of this last verse because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose is here in the Singular number but that is answered by observing that that word is a form usual in hyperbole's which as it keeps this and the like speeches from being false as they would be were they by way of positive affirmation so is it used indifferently whether it be one or more that speak it note a THE ACTS OF THE HOLY APOSTLES THat which is usefull to be premised concerning this book of the Acts of the Apostles may be reduced to these few heads 1. That Saint Luke the Physitian which wrote the Gospel from the advertisements which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations wrote this history partly from other mens partly from his own knowledge being a companion of S. Pauls travails for some time 2. That this story is confined to the passages of two not enlarged to the travails of all the Apostles viz of S. Peter and S. Paul and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts whither all the rest of the Apostles must be presumed to have gone out as to their severall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 25. their lots or places or provinces but only affords us an essay or tast first of what was done in Judaea and Samaria among the Jewes remaining there and in other cities of Syria Asia Macedonia c. even to Rome among the Jewes in their dispersons and secondly of the revealing the Gospel to the Gentiles first to some single families as that of Cornelius and after the Jewes had given evidences of their obstinate resolutions of opposing them upon that account especially that they preach'd to the Gentiles then to whole cities and regions profess'dly departing to the Gentiles as those among whom they were assured of better successes then they had found among the Jewes According to which pattern it is reasonable to believe what we learn not from holy Scriptures more particularly but from other stories that the rest of the Apostles proceeded and acted in their severall journyings and so likewise other Apostolical persons imployed by the Primary Apostles whither they were not at leasure to go themselves All which as it concludes the usefulnesse and necessity of other histories to give us a perfect knowledge of those first Apostolical times so it is farre from prejudging the authority and credit of those other Records and relations which having no sacred character upon them are yet written by those whom we have no reason to suspect as deceivers though we acknowledge them fallible 3. That of S. Peters actions or travails the relations here given us are very few not to be compared with the many other which are not mention'd And they proceed no farther then to his deliverance from Herods imprisonment and the death of that persecutor which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years and certainly was not an unprofitable steward of Gods talent entrusted to him all that time 4. That the passages of S. Pauls travails are also but summarily and shortly set down save only for some part of that small space wherein S. Luke the writer of this story was present with him and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him till his coming to Iconium which was twelve years after so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years and having preached the Gospel in Spain and other parts of the West at last came to Rome again and suffered martyrdome there after Cestius's siege of Jerusalem and the Christians departure to Pella which consequently both he and S. Peter lived to see and died both of them before the taking of it by Titus An. Ch. 68. CHAP. I. 1. THe former treatise have I made O Theophilus of all that Jesus began both to doe and to teach Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians see Lu. 1. note c. a relation of all things which Jesus both did and taught see note on Mar. 2. a. 2. Untill the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen Paraphrase 2. From the time of his birth to his assumption to heaven before which on that very day that he rose from the dead Joh. 20. 19. he breathed on his chosen Apostles and said Receive the holy Ghost v. 22. and so by virtue of the power committed to him by his Father who formerly had sent him v. 21. he gave them commission in like manner and delegated the government of his Church to them and commanded them to preach and by testifying his resurrection from the dead to confirm his doctrine to all the world 3. To whom also he shewed himself aliva fter his passion by many infallible proofs being seen of them fourty daies and speaking of the things pertaining to the kingdome of God Paraphrase 3. To which end he appeared to them after his resurrection and gave them many sure evidences that it was truly he and talked with them of the Church which should be planted and ruled by them and of many other things concerning the Gospel and his dealing with the enemies thereof See v. 7. Mat. 3. note g. 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be note a baptized with the holy Ghost not many daies hence Paraphrase 4 5. And as he eate and drank and was familiarly conversant with them thereby to give them all possible assurance of the truth of his resurrection and so of his power and Godhead and that he was indeed the undoubted Messias see Note on Matt. 26. f. he gave them order after this manner Go not from Jerusalem suddenly but there expect a while the completion of that promise which I gave you from the Father in these worde when I told you that as John baptized his disciples with water so you should have to that an addition of
conscience especially upon guilt of blood are weary of their lives and have this ready way to deliver themselves from that burthen 'T were impertinent to multiply testimonies to that purpose The authors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention it of other creatures that on occasion of great sadnesse have done the like But whether this were the manner of his death or no the Context gives us no means to define Ib. Burst asunder The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek by which the old Glossary renders dissiluit not as that signifies to leap down but to break asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it signifies no more then in Latine medius discerpitur or disrumpitur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 23. 45. that is that he was broken in pieces a naturall consequent of which it is which here follows that his bowels gushed out at the wound or rupture V. 20. Bishopricke The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the Old and New Testament In the Old Testament there be two Hebrew words rendred by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Lord Angel so once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So among profane authors 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruler as in Aristides where after the mention of Kings are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that come annually as Episcopi overseers of which he had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there come rulers by law every year by which it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers and Bishops are all one and so Justinian calls those which Aristides speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rulers of provinces and Metropoles and accordingly Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king or governour The 2 d Hebrew word which is rendred by it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other the Derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which note a prefect or governour or any impowr'd by commission to exercise any authority entrusted to him And as 't is sometimes rendred so elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words of government or prefecture and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dore-keeper to whom the keyes of the house of the Lord were committed Ezech. 44. 2. when 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is taken in five senses 1. in an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 31. 14. Judg. 9. 28. 2 Kin. 11. 15. the captain of the host 2dly among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34. 12 17. 3dly in the city the ruler or prince Neh. 11. 9 14. and especially of the Priests v. 10. and of the Levites v. 15 4thly in the ministery of the Temple Eleazar the son of Aharon who Num. 3. 32. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruler of the rulers of the Levites Num. 4. 16. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop Eleazar 5thly in the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elswhere in the New denotes prefecture or ruling power in the Church viz that Apostolick power which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place to be an Apostle See Note on Phil. 1. b. V. 25. His own place What is here meant by may be best collected from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion of ministery and Apostleship that is of Apostolical ministery in the beginning of the verse the taking of which is preparative here to his going to this That certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus a part or portion that falls to any particularly a province that belongs to any Governor and if that be a Bishop or Governor of the Church then such a Province styled v. 20. out of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoprick which he that succeeds in is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take there as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the portion of ministerie c. And then that which is thus become any mans assigned Province cannot more fitly be express'd than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place or Province proper to that man assigned to him This therefore regularly belonging to Judas if he had not by his treason against his Master forfeited it which is here said as in a parenthesis being inclosed with two comma's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthias now succeds him in it takes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or portion and so is now to go to this as his own place or Province which had else belonged to another Many prejudices there are against understanding this phrase of Hell as some have understood it as the place whither Judas was to go For 1. That was not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper place or assignation of Judas but common to all other damned spirits 2. 'T was not S. Luke's office to pass sentence on Judas any farther then by setting down the hainousness of his crime which he had done v. 16 17 18 19. and was not to proceed to judge or affirme ought of Gods secrets such is his going into hell And 't is S. Chrysostomes observation on v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the wisdome of S. Luke how he doth not reproach or insult on Judas but simply sets down the matter of fact without any descant on it and what he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he discourses of the present vengeance belongs evidently to what befell him in this present world and so excludes all inlarging to his future damnation 3. There is no propriety in saying of the one that he sinned to go to hell but of the other 't is most proper so say that he was elected to such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion to go or that he might go to it To this accords Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calls that his own place which Matthias should obtain So Oâ—cumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be interpreted of Matthias that Judas being fallen he should have his place for his own receiving his Bishoprick making place and Bishoprick synonyma So Didymus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many things signifies saith he an order as the place of a Bishop or an Elder So the Ordinary Gloss ut abiret in locum suum that is sortem Apostolicam his own place that is the Apostolical lot making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉
were the Elders of Israel Exod. 3. 16 18. and 4. 29. the heads or rulers of the families or kindreds ch 6. 14. Rulers of the Congregation ch 16. 22. who are again called the Elders of Israel ch 17. 5 6. and 18. 12. and Elders of the Tribes Deut. 31. 28. And when Moses appointed Judges for lighter causes Exod. 18. 22. who should have power over thousands and hundreds and fifties and tens that is first over so many families after over greater or lesser cities for so the thousand signifies a city Judg. 6. 15. Mic. 5. 2. and the Ruler thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 6. these were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the synagogues and the like And thereupon in the Theodosian Codex where the second law de Judaeis uses the word Presbyteros Elders another Law hath Synagogarum patres fathers or Rulers of the Consistories And so when the seventy Elders were taken in to assist Moses Num. 11. 16. to whom the Great Sanhedrim at Jerusalem succeeded it is evident that these were so called because they were Princes or Praefects or Rulers of the people before they were thus chosen by Moses Gather unto me saith God seventy men of the Elders of Israel whom thou knowest to be the Elders of the people and officers over them and bring them to the tabernacle of the Congregation that they may stand there with thee And so the word Elder was not a denotation of one of the Sanhedrim any otherwise then as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people and accordingly of three sorts of men of which the Sanhedrim consisted but one is called Elders the other Scribes and chief Priests see Mat. 16. 20. and Note on Mar. 5. c. By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and writers of the New Testament is affix'd to the Governours of the Christian Church the severall Bishops of severall cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jewes are in the Christian Church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders have been also extended to a second order in the Church and is now onely in use for them under the name of Presbyters yet in the Scripture-times it belonged principally if not alone to Bishops there being no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches Of those first Apostolicall times the testimony of Clemens Romanus in Epist 1. ad Cor. is observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ was sent from God and the Apostles from Christ and they went out preaching the Gospel And then They therefore preaching through Regions and Cities Constituted or Ordained their first-fruits first-converts into Bishops and Deacons of those that should afterward believe Where it appears that when the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him there being at the present so small store out of which to take more and so small need of ordaining more that this Bishop is constituted more for the sake of those which should after believe then of those which did already Agreeable is that of Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he fetch'd out of the profoundest or antientest histories l. 3. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At the beginning of the Apostles preaching when there was none fit or worthy to be Bishop the place remained void without any but where need required and there were those that were fit for it Bishops were constituted but while there was no multitude of Christians there were found none among them to be constituted Presbyters in our modern use of that word and they contented themselves with a Bishop alone in every place But without a Deacon 't was impossible for a Bishop to be and therefore the Apostle took care that the Bishop should have his Deacons to minister to him And accordingly when S. Paul gives directions to Bishop Timothy for the ordaining of Officers in the Church he names Bishops and Deacons but no second order between them 1 Tim. 3. 2 8. and so to Titus Tit. 1. 7. c. 2. 1. see Note on Phil. 1. c. And so in the Church of Jerusalem it is clear by story that James the brother of the Lord being soon after Christs Ascension constituted their Bishop see Note on Gal. 2. d. the Deacons are the first that are added to him Act. 6. and no mention as yet of any middle order From whence it will be sufficiently cleared who are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders here viz. the Bishops of the severall cities or of the brethren that dwelt in Judaea v. 29. to whom this almes was designed for the famine being in all Judaea and not onely at Jerusalem and there being brethren that is Christians in habiting through severall parts of Judaea there can be no reason to imagin that Jerusalem only should have the benefit of this collection or consequently that the Elders to whom it was delivered should belong only to that city And thus it is known in the Primitive Church that almes and collections called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether in the same Church brought by the communicants in the offertory or by officers sent from one Church to another were solemnly intrusted to the Bishop as the steward of the house of God as the oblations were brought to the high Priest under the Law and the liberality of the faithfull to the Apostles feet Act. 4. 34. So in the 41th Canon Apostolical it is appointed Praecipimus ut in potestate sua Episcopus Ecclesiae res habeat Si enim animae hominum pretiosae illi sunt concreditae multò magìs oportet cum curam pecuniarum gerere ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros Diaconos We command that the Bishop shall have the goods of the Church in his own power For if the soules of men so much more pretious are entrusted to him he ought much more to have the care of the monies so as by his power all be dispensed to them that want by the Presbyters and Deacons And so saith Justin Martyr of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 President or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Guardian of all that are in want From this explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken the notion of it Act. 15. 2. where the Elders at Jerusalem with the Apostles are not the Elders
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
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
many sleep Paraphrase 30. And the want of this due preparation to and performance of this duty the factions and divisions that are among you have brought many punishments upon some of you afflictions see Gal. 4. a. diseases and death it self as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses Exod. 12. 19. 31. For if we would judge our selves we should not be judged Paraphrase 31. Which had never fallen upon you if you had not by such faults needed admonition and discipline God never punishing them that doe not stand in some need of being awaked thus and stirr'd up by his punishments 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world Paraphrase 32. And when we are punished 't is for our good that being reformed by stripes we may be freed from those punishments which fall on the unreformed to all eternity 33. Wherefore my brethren when ye come together to eat tarry one for another Paraphrase 33. To conclude then when ye meet at one of these Christian festivals have that care and charity to all others as well as your selves that all eat together by equality as having a common right to a feast of charity that so ye may celebrate it as ye ought to doe 34. And if any man hunger let him eat at home that ye come not together to condemnation And the rest will I set in order when I come Paraphrase 34. And he that cannot do thus let him stay at home and eat there for he may there dispose of himself as he please which here he must not doe and his making no difference betwixt a meale at home and this Christian festival in the assembly is a great sin in him and may expect punishment accordingly For the other particulars mention'd by you I will deferre the ordering of them till I come my self unto you Annotations on Chap. XI V. 4. Dishonoureth his head It was a part of the punishment of malefactors among severall nations to have a covering put over their faces and therefore in the Roman form of giving sentence this was part Caput obunbite Cover his head and that â—â—long'd to the whole head the face also So among the Persians in the story of Hester c. 7. 8. the word went out of the Kings mouth and they covered Hamans face And this seems to be the literall notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having over the head which is here used so having upon the head as comes down upon the face also as that differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the veile upon the head onely This therefore which was the fashion of condemned persons is justly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reproach or shame his head V. 7. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both glory and beam the beams of the Sunne being so glorious that all glory is described by them and is rendred both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one of them may be here taken for the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beam or irradiation such a beam which flowing from another derived from another implyes that from whence it flowes to be more honourable Or else the word may signifie similitude likenesse in both places of this verse for so it is used by the Septuagint Num. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of the Lord and Psal 17. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy likenesse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places And so here it will agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man is the image and similitude of God and the woman of the man V. 10. Power What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be best conjectur'd not by hearkning to the criticall emendation of Jacobus Gothofredus who would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine exuviam in stead of it but by looking on the Hebrew word which signifies the woman's hood or veile and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dominion or power over any thing or person according to which notion of the theme the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently though it signifie power primarily is yet fitly set here to signifie a veile and by the Vulgar translation in some copies rendred velamen by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deduced from the root signifying power is put for a woman's veile Cant. 5. 7. and Isa 3. 23. and so Gen. 24. 65. and 38. 14. and explain'd by the Targum by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a veile peplus theristrum such as Rebecca and Tamar used And this more fitly in respect of the discourse or rationall importance of this place which v. 8. proves that the woman should weare a covering in token of her husband's power over her So when Eustathius a Bishop of Sebastia in Constantine's time among other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caused women to be polled against him the Councell of Gangra made a Canon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any woman for some exercise of pretended piety shall poll her haire which God gave for a remembrance of subjection let her be excommunicate as one that dissolves the ordinance of obedience or subordination of the woman to the man So Photius Epist 210. The women ought to be subject to the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bear the signe of her subjection a covering on her head which he there sets as the meaning of this place As for that on which this whole interpretation is founded the custome of using one Greek word for another when the Hebrew signifies both it hath been formerly observed Note on Mar. 14. f. and need not now seem strange or be repeated again Ib. On her head The woman's head signifies her head and face both which were customarily covered with a veile and 't was counted immodest to be without it according to that saying of Rabbi Abraham in the Talmud tract Sota that the bare uncovering of the head is immodest for the daughters of Israel See Schickard De jure Regio p. 134. Thus among other writers also Plutarch in Problem Rom It is the custom and consequently decent for women to come into the publick covered and for men uncovered And Clemens Alex. Paedag. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T was appointeed that the heads and faces of women should be covered and shaded and that the beauty of the body should not be a snare to catch men So saith Dicaearchus of the Thebanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heads and faces were all covered as with a mask and nothing but their eyes to
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers and Guardians From whence it is that Theophrastus observes that the Lacedaemonians sending magistrates to the provinces style them much more commodiously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Athenians doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence also it is that in the Christian Church the antient author that goes under the name of Dionysius Areopagita calls Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seem more peculiarly to belong to the use of the word in this place were a peculiar sort of governours which had to doe with the education of women especially for the forming of their lives and manners and breeding of them as among the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were set over them to fit and order their manners and make them regular and harmonicall a kind of Censors of manners among them So saith Hesychius and Phavorinus in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't was an office in Lacedaemon to bring up and breed women And this is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Tit. 2. a. set over your congregation as he over a single virgin to breed and fit you that I may present you to Christ a pure virgin c. V. 9. I was chargeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Jerome ad Algasiam is a Cilician word the full meaning of it here will be judged by that which Aelian saith of the fish called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the torpedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the torpedo fish whatsoever it toucheth it gives it its own name makes it to be benumm'd Now they which ask any thing of another are proverbially said to do that which the torpedo doth to give a chilness or numness Molestum verbum est onerosum Rogo saith Seneca asking or begging is very troublesome and burthensome and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally signifies to chill or benumme so in Theocritus Idyll 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in respect of this consequent signifie to ask or intreat and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I begged or asked of no man I importuned no man V. 24. Fourty stripes save one Of this punishment of S. Pauls these four things are to be observed 1. that S. Paul as a Roman was not to be whipp'd Ex Lege Portia and therefore Act. 22. 24. when the Tribune had commanded him to be beaten thus understanding he was a Roman he dismiss'd him and was afraid saith S. Luke because he had bound him 2dly that he was yet subject as a Jew to the lawes of the Jewes which were yet in force and so was subjected to this Jewish punishment as a Jew 3dly that he was dealt with as a robustious offender in suffering so oft the utmost extremity of the Jewish law when they that were weak or which upon any other score had any mitigation were not used so severely according to that of Maimonides Hil. Sanhedrim c. 17. They inflict saith he no more then fourty stripes though he be as strong as Samson but if he be weak they abate of that number 4thly that that summe of thirty nine was the solemne proportion in the Jewish punishments when they were most severely inflicted So in Josephus of one that had accused his wife falsly of the losse of her virginity before marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him extend himself and receive 39 stripes For when the number which might not be exceeded was by the Law defined to be fourty Deut. 25. 3. and when the custome was taken up of executing this punishment with a rod of three branches and so of giving three strokes at one blow or as it is in Maccoth c. 3. § 12. with one twisted cord unto which two more were fastened every stroke consequently going for three as Maimonides affirms in Sanhedr c. 17. § 2. it was consequently impossible to inflict more stripes then thirty nine unlesse they exceeded to two and forty and so that of thirty nine was the last among those that were lawfull See Talmud Babyl in Maccoth cap. 3. As for the beating with rods which followes ver 25. that differs from this of the scourging the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rods being wands or cudgels a bundle of which was carried before the Roman Consul and he that carried them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it probable that this was a Roman sort of punishment and so here differenced from the scourging with twisted cords which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflicted by the Jewes see Note on Lu. 23. b. howsoever so much distinguish'd from the other as rods and scourges differ V. 25. In the deep To what passage of S. Pauls story this of his being a day and a night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the deep doth belong cannot be shewed out of Scripture 'T is not altogether improbable what Beda l. quaest qu. 3. tit 8. saith out of Theodorus Tarsensis that in Cyzicum which is in the Propontis a famous city there is a prison which for the depth of it under ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the bottome of the sea a most noysome silthy prison as in Athens there was one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell at Syracuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minerall and many the like in other places see Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into this as a most infamous prison S. Paul might well be cast passing from Troas to that city though S. Luke who reports not things particularly save when he himself was present make no mention of it And indeed whatsoever else may be meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luke seems not to have made mention of this passage there being no reason to apply that of Act. 27. to it the Epistle being written before that time in the compasse of the Macedonian progresse Act. 20. 1. and if it might be conceived to be written after it that would more reasonably be defined to be one of his three shipwracks foregoing here Theophylact speaks of some that interpreted it of a well called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundity because of the great depth of it wherein after his danger at Lystra he hid himself V. 32. Aretas The Gassanii reigned in Syria some say 400 others 600 years many of them were called Harethi or Aretae which is the name of the King here See M r Pocockes notes on Gregorius Abul Faraiius his story of the Arabians p. 77 78. CHAP. XII 1. IT is not expedient for me doubtlesse to glory I will come to visions and revelations of the Lord. Paraphrase 1. But I shall give over these things for if I should goe on in it I should then come to mention the visions and revelations which I have
Tim. 1. 3. he is yet commanded by S. Paul to doe the work of an Evangelist 2 Tim. 4. 5. that is as he was Bishop of those that believed under that Metropolis and of those also that should come in to the faith in all Asia so he had also authority to make known the Gospel to them that knew it not to call them to the faith which is the peculiar notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28. 29. to gather disciples as those words are opposed to teaching Act. 15. 35. and c. 5. 44. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that belonged to a Deacon still continued to him and the addition of so much more so he that is an Evangelist if he be farther invested with power of Ordination may still remain an Evangelist the power of constituting Bishops over them that believe and are baptized being reconcileable with the power of preaching to them that believed not Only the word Evangelist denoting no more then that of being sent by an Apostle to preach is indifferently used whether he have the power of Deacon onely as Philip or more as of Timothy and Mark hath been affirmed and so is here set after the Apostles and Prophets and distinguish'd from Pastors and Doctors that come after by which the ruling Elder or Bishop is understood V. 14. Sleight The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dye might possibly signifie inconstancy and mutability because nothing is more variable then that And so in Antoninus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set to signifie the firmest constancy of mind In this sense it might well enough agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being carried about with the wind c. and so Xylander upon that place hath taken confidence to interpret it that S. Paul advises us to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he nè omni vento doctrinae circumagi nos in errores abripi patiamur that we doe not permit our selves to be driven about and snatch'd into errors by every wind of doctrine But the Glosse of Phavorinus is more to be heeded who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 craft subtilty dexterity to deceive and agreeably the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here set with it in the sense wherein we proverbially say of a cunning cheat that he sets the dice upon us And so Eusebius out of Irenaeus speaking of Marcus saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying deceitfull artifice such as Conjurers use Eccles Hist l. 4. c. 11. See Theophylact who comparing the false teachers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicers saith of them that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remove the simple as they please as at dice they can cast what throw they have a mind to and this saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever their deceitfull artifices have a mind to Ib. Ly in wait to deceive What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place may thus be collected Hesychius seems to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arts for so I suppose the words in his Glossarie must be mended in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes after and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use any artifice and to deceive The word saith S. Chrysostome is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in speeches in work◠in wrestlings In speech it is set down by the Rhetoricians for one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. and because these are all designed to the working on and perswading the auditors therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus to contrive the speech that it may probably be most perswasive see Chrysost Tom. 4. p. 416. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he otherwise dressed up the same thing and proposed it more softly or calmly and cunningly So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly calling it idolatry c. but after another manner contrives and formes his speech so as it may best perswade by concealing what is likely to avert So in Marcus Eremita in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 941. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you desired some method and exhortatory discourses that is some colours of perswasion And the like arts of dissimulation and disguise as these in all sorts of actions and particularly in combates are in like manner express'd by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. the crafts and ambushes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treacheries deceits and cunning contrivances of the devil Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that is not apt to be deceived by any subtilties contrivances concealments as in Hermes Trism l. 13. p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most wise Judg that cannot be imposed upon by any artifices of the advocates or pleaders And thus in this place the craftiness of men is designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the managing and contriving of their false doctrine so as they may be most likely to perswade and gain upon seducible auditors V. 16. From whom the whole body This verse hath much of difficulty in it and the first part of that is whether Christ being called in the former verse the head of the Church the influences that here are said to come from him and are set down by Analogie with the natural body are those that come from the head and not rather from the heart To this the solution may be easie first that it is very probable that in a mans body the growth is from the head For the animal spirits are by the nerves conveyed to the nourishing and encreasing the several parts through the whole body and those nerves descend from the brain by the spina dorsi and are from the vertebrae there branch'd out over the whole body from whence it comes to passe in crooked persons where the vertebrae are displaced that the growth is thereby hindered And then the Analogie will hold exactly to the Church the body of Christ that it receives its supply for encrease or growth from Christ the head Secondly that if this be not so but that the heart should be found to be the fountain both of life and growth yet the Analogie here will still hold it being reasonable to affirm that Christ supplies the place of both these parts in the Church is the head to rule and direct and the heart also to supplie it
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
Demas's crime not as 't is thought forsaking of Christianity And that was charged on some others though Timothy stuck close to him Phil. 2. 21. All seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. betake themselves to the care of their own secular affairs not to the affairs of Christ in attending on the Gospell ver 22. And the criminousnesse of this arising from hence that he forsakes that which is more excellent for that which is lesse so though it be not otherwise unlawfull Ecclesiastical for Secular emploiments is an evidence that the Ecclesiastical emploiment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion a good that is excellent work a state if lived in as it ought of some perfection V. 2. Husband of one wife What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband of one wife both here andv 1◠and Tit. 1. 6. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband c. 5. 9. will not be easily resolved For if it should be interpreted as an interdict of choosing to the office of Bishop or Deacon any who had lived in Polygamie that is had had more wives at once though that might have some colour of sense in it from the practice of the Jewes as far as concerned the man who among them was permitted Polygamie yet this is not appliable to the widow or woman c. 5. 9. for never among Jewes or even Turks was it permitted that the woman should have more then one husband at once and the reason is clear because the multitude of husbands did not help forward but rather hinder propagation for which it was that the multitude of wives was permitted Onely among the Barbarians there is mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people so called because the wife among them had many husbands and among the Medes that dwelt in the Mountains 't is said that a woman was married to five husbands at once But there is no probability that this should be referred to or looked upon in this place Then for the other interpretation that here the Digamist or he that hath had two wives successively one after another should be made uncapable of holy Orders or be under some reproach for so doing and his having married but once should be as necessary to a Bishop or Deacon as sobriety c. this is a little strange it being ordinary for the wife to die soon after marriage and without children and in that case the second marriage tending as much to the ends of Matrimony comfort of life propagation remedy of lust as the former can be supposed to doe And besides this prohibition being not to be found in the lawes of any nation and being grounded on no other text but this of the meaning of which the question now is will no farther be concluded hence then the words of this place do inforce it A third sense the phrase is capable of which seems much fitter for the matter in hand that he be said here to be or to have been the husband of more wives thenone who married after divorce that is who having put away his wife on any cause whatsoever even for that of fornication which the Law of Christ allows doth marry another This he that had done was by the words of Christ especially as they are set down Mar. 10. 11. Luk. 16. 18. and by a speech of Saint Paul's 1 Cor. 7. 39. under such prejudices that we cannot wonder that here he is not thought fit to be received into holy Orders and so the woman also They that marry after Divorces are in the first Canon of the Council of Laodicea expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and legally coupled in second marriages And the like mention we finde of them Concil Necoasar can 52. where such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to entreat absolution And Concil Ancyr can 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term of abstension or separation which belongs to the Digamist in thisnotion of it is mentioned as a known and vulgar thing And Concil primi Niceni Can. 8. the Novatians error appears to have been their refusing to communicate with these Digamists upon their repentance in like manner as with those that had fallen in time of persecution which signifies these two to be look'd on as crimes of high importance in a Christian for which the Censures of the Church fell heavy on them though upon Repentance the Catholicks admitted them to Communion again And thus also in Athenagoras we Christians saith he are commanded either to remain every man as we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to content our selves with one marriage which is no where commanded in that other sense of marrying after the death of the first and therefore must be understood of this other sort after Divorce For the second marriages saith he are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comely kinde of adultery Adultery saith he from Christ's words for he that puts away his wife and marries again committeth adultery which proof of his restraines his words to those second marriages which are after Divorces but that a well-favoured fashionable comely one because the Imperial lawes say nothing against such marriages after Divorces allowed by them And again saith he 'T is the Law of Christ that no man shallput away her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he hath defloured or made no virgin and marry again This seems to be Theophylacts understanding of it for as on this place he saith it was opposed to the practice of the Jews among whom saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polygamie was permitted or as other Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude of children was desired in which respect their divorces were permitted so on Tit. 1. 6. he applies it to him who had so little kindness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he marries another and after expresly to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who saith he doth that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be approved by the Laws of them which are not Christians where if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thought to signifie the dead wife then it will be unappliable to the practice of the Jewes for all others as well as they married second wives after the death of the former and therefore it must probably signifie her that is departed by divorce and then that which followeth of the digamist will also concurre with it to interpret his sense to this purpose For of such marriages after divorces we know the practice and allowance of the Graecians and Romans as well as Iewes and of the Imperiall Laws And so before him Theodoret If any man having put away his former wife shall marry another he were worthy of reprehension and therefore a Bishop that must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be such an one So Chrysostome also from whom Theophylact had his sense and words So Plutarch in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
making mention of a law prohibiting to marry second marriages on festival dayes saith that it was brought up because either widows married which might doe well to do it in secret or those whose husbands were living and then they ought to be ashamed to think of any other husband So Valer. Max. l. 2. c. 1. cals the experience of many marriages legitimae cujusdam intemperantiae signum a sign of intemperance but such as the law of Heathen men permits So in AErodius among the Presbyters that were brought as witnesses against Marcellinus one being found to have married again after Divorce placuit reprobari he was rejected saith he whence it appears that such marriages were not only allowed by the Imperial laws but that they were practised also among Christians which farther appears by Marculfus Formul l. 2. c. 30. Dum inter illum illam non charitas secundùm Deum sed discordia regnat ad hoc pariter conversare minimè possunt placuit utriusque voluntate ut se à consortio sâ—parare deberent quod it à fecerunt Seeing between him and her Christian charity doth not reign but discord and so they cannot converse together it is agreed by the consent of both parties that they should separate from one anothers companies which accordingly they did This it seems was a formula used among Christians as there was another to the same purpose Leg. Rom. c. 19. and Novel Instit 117. And this being allowed by the secular Imperial laws and accordingly practised the Council of Carthage thought fit to make a Canon to reform it Can. see Zonaram 116. and to reduce it to Christs and Saint Pauls institution and therefore appointed that the Emperor should be desired to make an Imperial law against it Saint Hierome mentions some that being divorced this day married the next and addes Uterque reprehendendus maritus cui tam citò displicuit cui tam citò placuit both husbands were to be blamed he that was so soon displeased with his wife and he that so soon liked and married her And so Innocentius of those who after a divorce marry anew in utraque parte adulteros esse they are on both sides adulterers and to be excommunicate To this belongs that of Iustin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that by mans law make second marriages are sinners in the account of Christ our Master He that would see more to this purpose for the confirming of this interpretation may consult Zonaras's scholia on that Canon and Rodolphus Fornerius Rerum Quotid l. 6. c 23. and Burchard l. 9. c. 72. and the Notes on Cod. Can. Eccl. Universae And that this custome was also among women who thus divorced themselves from their husbands will appear by Iustinians Novell 117. which will therefore be appliable to the prohibition of the widows being chosen which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wife of one husband also Ib. Of good behaviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well ordered or composed saith Phavorinus and so c. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such and habit or attire as argues gravity of manners and mind V. 6. Novice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not in respect of age for Timothy himself was such but in respect ofreceiving the faith by analogie with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant for to instruct in Christianity to teach the faith as when Saint Paul saith that he hath planted and so saith Theophylact 't is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly baptized lately received into the Church V. House of God What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of God here signifies is evident by the Context The whole discourse here is to give Timothy directions forthe choosing and constituting Bishops and Deacons in his Province that is over all Asia of which Ephesus where Timothy was placed by S. Paul was the chief Metropolis This then being the Province wherein he was to ordain must needs be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house of God wherein he is here directed how he should behave himself being by S. Paul set there as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or steward in an house who having under the Master chief power in the family to him it belongs to entertain or remove servants and officers out of it But this not so to restrain the phrase to that one Province but that both the universal and every other particular Church of Christ is capable of that title as truly and properly as that of Ephesus or Asia at that time For indeed the phrase is derived from the Temple which as the special place of Gods presentiating and exhibiting himself is called Gods house where he dwells and delights and meets the pious votary receives his addresses entertains and treats him as in his own house and answers the petitions which he came to offer there and where his Angels which are his attendants and court as it were are peculiarly present 1 Cor. 11. 10. As when the Angels appeared to Iacob at Luz he presently calls it Beth El the house of God saying surely God is in this place this is no other then the house of God c. Proportionably to this the whole family of God as that comprehends the whole corporation or community of all the Christians alive is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great house of God and in like manner every lesser society of Christians among whom God is pleased to dwell also and rule by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or steward And such is every Bishop in every particular Church Of this house of God in this sense two titles are here set down fitly belonging both to the whole and to each branch but especially verified at that time wherein the words were delivered that first age of the Apostles preaching and planting of the faith The first title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the living God in opposition to the false dead livelesse gods whose pictures were adored in their heathen Temples Those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of meeting and assembling but only for the worship of Idols empty nothings But the house of God where Timothy was set the oeconomus or steward at Ephesus contrary to Diana's Temple there was the Church of the living God and so was every such regular assembly of Christians under a Bishop such as Timothy was an oeconomus set over them by Christ Such again every larger circuit under the Metropolitan who as Timothy again had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordination and jurisdiction over the whole Province And such all the particular Churches of the whole world considered together under the supreme head Christ Iesus dispensingthem all by himself and administring them severally not by any one oeconomus but by the several Bishops as inferior heads of unity to the several bodies so constituted by the several Apostles in their plantations each
of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinctcommission from Christ immediately and subordinate to none but the supreme donour or Plenipotentiary The second title is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of truth and the basis of that pillar The houses anciently were built on pillars Iudg. 16. 26. where we find the pillars whereupon the house standeth and v. 29. the two middle pillars whereon the house stood and on which it was born up and upon the removing of which the house fell and so when the Psalmist describes the land by this similitude of an house he supposeth it set on pillars and the feeblenesse of those pillars when they want bearing up are an evidence of the weaknesse of the earth The earth is weak and the inhabitants thereof I bear up the pillars of it Psal 75. 4. Now of a pillar it is known that it receives the usefulnesse from the basis on which it stands which being so set that it cannot sinke the pillar being firmly fastened on that and standing upright it is able to bear a vast weight of building laid upon it And so these two though several in themselves yet joyning together and consolidated into one they doe as one not severally support what is laid upon them A like expression we find in the Jewish writers from whence it seems to be imitated as when Maimonides in his first volume lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins his first Hilchot called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of foundations and the pillar of wisdome is to know there is a first being c. which phrase though it differ from this in speaking of a first absolutely first foundation whereas this speaks indefinitely of a foundation yet it agrees with it in this that foundation and pillar are joyned together to signifie not severall but one and the same title It is therefore necessary so to render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar and ground that they be not distinct titles of the house of God a pillar one and a basis another but by the figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one described by two a pillar upon its basis which firmly sustains that which is built and erected upon it And so is the house of God the Churche both Universall of Christ and under him of all the Apostles and each particular of each single Apostles plantation this pillar erected firmly upon the basis to sustain to uphold the truth of Christ which being by Christ and his Apostles erected as a roof upon a pillar is sustained and upheld by it If the truth of the Gospel had been scatterd abroad by preaching to single men and those men never compacted together into a society under the Government of Bishops or Stewards c. such as Timothy was to whom was delivered by Saint Paul that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 20. a depositum or body of sound doctrine to be kept as a standard in the Church by which all other doctrines were to be measured and judged if I say such a summary of faith had not been deliver'd to all Christians that came in in any place to the Apostles preaching and if there had not been some Steward to keep it then had there wanted an eminent means to sustain and uphold this truth of the Gospel thus preach'd unto men But by the gathering of single converted Christians into assemblies or Churches and designing Governors in those Churches and entrusting this depositum or form of wholsome doctrine to their keeping it comes to passe that the Christian truth is sustain'd and held up and so this house of God is affirmed to be the pillar and basis of truth or that pillar on a basis by which truth is supported According to which it is that Christ is said to have given not only Apostles and Prophets and Evangelists but also Pastors and Teachers that is the Bishops in the Church known indifferently by those two titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the compacting of the Saints into a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the building up of thebody of Christ confirming and continuing them in all truth Eph. 4. 12. that we should be no longer like children carryed about with every mind of doctrine c. v. 14. And so again when Heresies came into the Church in the first Ages 't is every where apparent by Ignatius's Episles that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was supposed to be corrupted and immers'd in that sink of corruption which was then among the Gnosticks the pests of that age of the Church To which purpose these sayings of that divine Martyr are expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man doe ought of those things which belong to the Church without the Bishop and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth any thing without the privity of the Bishop worships the devill Epist ad Smyrn And this is his meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being within the altar preserving communion with and dependance on the Bishop who sat in that part of the Church which was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar which he that did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falls short of the bread of God Ep. ad Ephes from thence concluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us take care not to resist or oppose the Bishop that we may be subject to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every one whom the Master of the house sends to his own stewardship him must we receive as him that sent him we must therefore look to the Bishop as the Lord himself And in the Epistle to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We ought not only to be called Christians but also to be such as some call or acknowledge the Bishop but doe all without him And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think it reasonable to entertain any private opinions of our own for as he addes they that did so were sure to be seduced in such times being once grown wiser then their teachers So in Ep. ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are of God and of Iesus Christ these are with the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one altar as one Bishop that whatever ye doe ye may doe according to God And speaking of seduced Hereticks he mentions their only way of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they repent and return to the unity of God and the councell of the Bishop And so every where in all those Epistles to the same purpose to signifie that that form of doctrine deposited with and kept by the Bishop in the Church is the only sure means to support and preserve the truth Which how little it belongs to those Congregations or Churches which
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
as the priest in dissecting the sacrifices observes and separates those things which are most secret and closest joyned together 13. Neither is there any creature that is not manifest in his sight but all things are naked and note c opened unto the eyes of him with whom we have to doe Paraphrase 13. And no man shall be able to disguise himself so cunningly but he shall be discovered disclosed layed open and bare as the sacrifice when 't is first flay'd then cut down the back and all laid upon and discernible before the priest 14. Seeing then that we have a great high priest that is passed into the heavens Jesus the Sonne of God let us hold fast our profession Paraphrase 14. On these considerations therefore the rest which is promised upon our constancy and the certain ruine if we doe not persevere and withall having such an example before our eyes Christ that having suffered ascended through the clouds unto the right hand of the Father in the supreme heaven which is a token to us that sufferings are the way to exaltation let us take heed and be sure that whatever opposition or afflictions we meet with in the way we be not discouraged from our course of Christianity and the acknowledging and professing it publickly 15. For we have not an high priest which cannot be touched with a feeling of our infirmities but was in all points tempted like as we are yet without sinne Paraphrase 15. For Christ our high priest that is entred into heaven before us hath also suffered before us all that we can suffer and so will be sure to be sensible of our condition and to assist and aid and relieve us that if we be not wanting to our selves we shall be able to stand 16. Let us therefore come boldly unto the note d throne of grace that we may obtain mercy and find grace to help in time of need Paraphrase 16. And accordingly let us adhere to him and pray confidently to him make an open free discovery of all our wants and requests to God who though he sits upon a throne yet sits there to hear our requests most freely see Joh. 7. a. to relieve us in a fit season and will do so when we most want and least look for it Annotations on Chap. IV. V. 2. Not being mixed If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the right reading then questionless that being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the English rendring is proper being not mix'd with faith But it is certain that S. Chrysostome read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative case Plural so as to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them who are said not to have been profited This is clear by that passage in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for by not being mix'd they were not profited which supposes the not mixing and not profiting to belong to the same persons And so Theophylact expressely reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon that reading proceeds all his interpretation If therefore this be the right reading as not improbably it is then the rendring is evidently this But the world that was heard did not profit those who were not by faith joyned or united to them which heard Thus Theophylact interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mix'd that is not united or agreeing by faith with them that heard that is saith he that believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these are said to be hearers indeed but breaking off from them To this S. Chrysostome accords in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that which he saith They heard saith he as we hear but they received no profit do not you therefore think that by the hearing the word preach'd ye shall be profited seeing they also heard but were profited nothing because they believed not What there followes in S. Chrysostome of those that were with Caleb and Ioshuah that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing they were not joyned with the unbelievers that is agreed not with them they escaped the punishment which went out against them Theophylact professeth not to understand This saith he Chrysostome saith according to his great and deep wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he hath not given me unworthy man to understand how he said it Where yet I suppose the riddle not so inextricable viz. that that passage of S. Chrysostome was rather delivered ex abundanti over and above what was necessary to the interpreting of the words then designed to set down who were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he had set down clearly before viz. that the disobedient or unbelieving Jewes were they which being said he farther addes on the other side that Caleb and Ioshuah and those that were with them associated not with the unbelievers c. which certainly was true also for as the unbelievers joyned not with them so neither they with the unbelievers Having thus expatiated he retires again and observes somewhat from the Critical notation of the word He saith not saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they consented not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mix'd not joyned not with them in which words he speaks not of Caleb and Ioshuah as in the last period he had done but of those of whom S. Paul spake that is of unbelievers and so I doubt not but that which followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupt and should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they seditiously differed or departed from them who as he addes were all of one and the same mind which he observes on purpose to make the parallel more complete betwixt those provoking Israelites then and the Gnostick hereticks referred to in that Epistle who brake union divided schismatically and seditiously from their Bishops as those from their leaders Caleb and Ioshuah That this was his meaning appears by his conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this word he seems to me to intimate a sedition which I suppose a competent evidence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the right reading The corrupting of which word was it as appears which made S. Chrysostomes meaning so unintelligible to Theophylact it being indeed by this means wholly mistaken by him Meanwhile it is not easie to divine what caused the Author of the Annotations on that place of S. Chrysostome to express his wonder whence that Father took that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding that it was neither in S. Paul nor in the place of Numbers where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle was visible before him in tha◠place Heb. 4. 2. Ib. Word of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God should signifie Christ the eternal Word is not impossible it being among the Jewes the known title of the Messias see Luk. 1. Note b. and to that the mention of eyes v. 13. doth somewhat incline it But this phrase being not elsewhere found in this sense in the New
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 〈◊〉
Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis p. 53. speaking of these very words of S. James Hanc salutarem admonitionem sequens Ecclesia Catholica suadet ante ulla compori adhibenda humana medicamenta animam Deo esse reconciliandam nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat sine cujus priùs obtenta gratia non convalescet aeger The Catholick Church following this wholesome admonition advises before men use any humane medicines to the body that their souls be reconciled to God lest the Physician labour in vain to cure them whom God chastiseth for sin without whose pardon first obtained the sick will not recover This indeed is a proper use of and conclusion from this Text and it will hardly without wresting yield any other V. 15. They shall be forgiven him That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be taken Impersonally and so rendred absolution or remission shall be given him may appear by the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins which being the Plural number cannot be joined with this which is in the Singular nor is there any other Noun that can belong to it For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord were the antecedent to it it must have been in the Active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall remit them And thus in all probability it would have been if it had been a promise of God's pardon or remission for then as it was said the Lord shall raise him up so would it commodiously have been added and if he have committed sins he that is the Lord will remit them By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission and then that froÌ„ the precedent mention of the Elders of the Church will be concluded to be the absolution of the Church in the hands of the Rulers thereof the Bishops of which see Note on John 20. 23. This is of two sorts first a release of the offender from the publick Censures of the Church Excommunication c. inflicted on scandalous offenders upon publick cognizance of their faults upon repentance restoring such to their communion again secondly more private in case of any wasting sin more privately committed and in confession revealed to the spiritual person in which case upon faithful promise of reformation and obedience to spiritual advice and direction upon recovery to health the Elder may and ought to give the sick person the peace of the Church and the benefit of Absolution And that being by hâ—m done Ministerially and pro officio and clave non errante as it brings the blessing and prayers of the Church along with it so it may reasonably tend to the quieting of the Conscience and avoiding all scruple and doubtfulnesse as our Church affirms in the exhortation before the Communion and be a means of obtaining a release from the disease if God see fit or a pawn and pledge of remission in heaven V. 16. Confesse your faults What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins here is matter of some doubt For as according to the notation of the word it may signifie some lapses or lighter sins and so be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed sins in the former verse so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another adjoining it may seem to be restrained to trespasses offences against the brethren that is other men or Christians and so to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins against God In either of these notions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing one to another will not necessarily import any more then confessing those lighter sins to any inferior fellow-Christian or to the wronged brother the addition of whose prayers may be very useful to the obtaining any mercy from God particularly that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing that here follows and the seeking his reconciliation in case of trespasse will be a duty if not of this of another Text Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers for the removing that punishment which his injuring his brother hath cried to heaven for and fetch'd down upon him But it is to be observed that the King's MS. reads this place with some variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confesse therefore your sins to one another and so the Latine also And then as that distinction of the two sorts of sins heavier and lighter against God and against the brother is superseded here so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore connecting it to what went before the prayer and absolution of the Elders and indeed the Elders being the only persons who are supposed to be present there and whose prayers ex officio will be most fit to be compared with Elias's praying v. 17. it must follow that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to another must be restrained only to the Elders forementioned as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary Copies 1 Pet. 5. 5. Be ye all subject to one another must signifie as it is defined by the matter subjection which is not mutual nor of superiors to inferiors nor of equals to equals but only of inferiors to superiors and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution To which purpose it is certain that as Repentance if it be sincere comprehends confession to God and if the penitent desire to approve the sincerity of it to the spiritual person and obtain Absolution from him it is necessary that he make at least a general confession and such as shall not hide any sort of his guilts from him as we read at John Baptists's Baptism Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every faithful man ought to tell his offences and to renounce and disclaim them and very useful and expedient that he descend to particulars also that his prayers may be more particularly adapted to his wants and probably prove more efficacious by this means so this particular confession will be very advantageous to the penitent for the obtaining direction to the most proper remedies for the resisting and preventing the returns of those sins in order to his fortifying himself against them 20. Hide a multitude of sins What is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover a multitude of sins is a matter of some difficulty to determine It seems to be a proverbial speech and very near that of Prov. 10. 12. Love covereth all sins and if by analogie to that it be interpreted it must signifie to cover other means sins from our own eyes to cause us to look favourably on others faults to see few faults in them in order to peaceable and
his definition of despotick government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which respects the rulers own profit and not the subjects For this is the manner of the Kings of the nations and consequently will be so of their King if they will have one 1 Sam. 8. 11. to receive tributes and the like from their subjects and to be maintained by them in all their splendour and greatnesse that belonged to them all the pomps and expences of their families and courts being fetched out of their subjects purses and persons Which consideration would saith Samuel make them think their present estate under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being governed by God immediately much better to them v. 18. And that is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to behave themselves after the manner of these to use their power in order to their own profits and greatnesse like those Neh. 5. 5. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used And this is here forbidden the governours of the Church they may not make this their manner of ruling to exercise this power over their flock but to give them examples of all kind of Christian vertue and so neither to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strikers imperious masterly persons ruling roughly and harshly and in ostentation of their power nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetous griping making advantage of Ecclesiastical power to squeez gain out of men Which two things are so severely interdicted the Ecclesiastical ruler 1 Tim. 3. 3. Tit. 1. 17. and perhaps are intended here also v. 2. the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not forcibly in an Active sense not using violence toward the flock and the latter by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making filthy gain that is such as the use of their power over the flock brings them in over and above that proportion which by the Church is allotted for their maintenance Ib. Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here be the several provinces over which each of the Governours mentioned together in the Plural v. 1. are placed So Act. 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of ministry and Apostleship is that charge or portion assigned by lot to Matthias whither he was to goe and officiate and preach the Gospel From which division then made among the Twelve at their setting out on their travails to plant the Gospel they and all others ordained by God to be Apostles or Bishops had afterward their provinces to govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule as Pastors and Bishops v. 2. when they were converted to Christianity As among the Romans the Province which such a Proconsul was to administer or govern was his lot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lordship In relation to these Provinces among the Romans over which Procurators or Praetors or Proconsuls were set or to which they were advanced as to a Magistracy or preferment and raised great wealth there from their Provinces as Cicero tells us of Verres and the Praetor of Sicilie it is that here the Apostle commands the Bishops not to bear rule as they do over their Provinces that is by force and with griping and squeezing wealth out of them that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note a. but to rule them as Pastors do a flock going before and so conducting them which is here the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming examples of the flock after the manner of the sheep in those parts where the Pastor going before the sheep hear his voice and follow him and that as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and chearfully V. 5. Clothed What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies is particularly set down by Julius Pollux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. c. 18. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the servants coat is added a little white garment called by this name by which it appears to be a habit peculiar to servants and by what Hesychius and Phavorinus say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies being bound and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band it appears to be some kinde of girdle or belt and agreeably Hesychius and Phavorinus explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Aegyptian girdle This as it is a belt or girdle is an embleme of obedience and much more so as that girdle was proper to servants and so 't is here used by the Apostle to denote humility to those that are placed over them as their badge by which they may be known to be servants of Christ That it is no barbarous word see Photius Epist 156. who cites out of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Apollodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I girt it upon me which agrees with the notion of a belt which we have given of it V. 13. Elected together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call or cull out are in effect all one and agreeably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church are so too noting the society and assembly of Christians as they are separate from the world and in that respect said to be called or picked or culled out of it Thus I suppose the word is used in Ignatius's Epistle to the Trallians or by the interpolator if that be not the original reading where speaking of Bishops he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia non est coetus evocatus aut peculiaris that is in effect the Church is not a Church of such as it ought And so it must be understood by those words which follow in Videlius's copy and if they were not written by Ignatius seem to be a Scholion to explain them and as such to be added to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a collection of Saints not an assembly of pious men And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie that Church which was planted together with them their sister-Church see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle in the second year of Claudius is collected by Baronius and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will be resolved to signifie Rome see Euseb l. 2. c. 14. and Jerom. De Scriptor Eccl. in Marco so called either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the great splendor of that city saith OEcumenius or else because of the great confusion of Idolatry which S. Peter found there see Rev. 18. Note a. And so the Church in Babylon the Christians in that heathen city of Rome THE note a SECOND EPISTLE GENERAL OF PETER THat this second Epistle of S. Peter was not at first received in the Church of Christ
with so universal an agreement and consent as the former may be concluded from Eusebius and others of the Antients But that either it was not received into the antient Canon or not acknowledged to be written by that Apostle is the too hasty affirmation of some few later writers For the confirming of which because the posthumous Annotations of the most learned and judicious Hugo Grotius a person which hath deserved so extremely well of this last age have offered a special argument it will not be amisse briefly to consider it It is this Peter as all know died under Nero but this Epistle as it is there suggested at least the third Chapter of it was written after the destruction of Jerusalem This is attempted to be thus proved because no Christian ever believed that the end of the world would come till after the destruction of the Jewish state but that soon after that it would come was the opinion of many whereas saith the objection the writer of this Epistle arms his readers with patience in expectation of the last day if it came not so soon as they expected Hereupon the conclusion there is that Simeon the Bishop of Jerusalem next after James is probably to be deemed the writer of this Epistle who lived after the destruction of Jerusalem till Trajan's time and then was crucified To make this good these inconveniences are presently foreseen which this opinion must necessarily fall upon One from the beginning of the Epistle where he is styled Simon Peter which cannot belong to Simeon Bishop of Jerusalem who was not called Peter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle of Jesus Christ which as little belongs to Simeon whose predecessor James in his Epistle styles himself no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of Jesus Christ A second from c. 3. 15. where he calls the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our beloved brother To these inconveniences the onely expedient that is there offered is this conjecture Puto titulum fuisse c. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter should be left out in the Title and so likewise the word Apostle and so the form be reduced to that of James and Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symeon the servant of Jesus Christ and so likewise that the words rendred our beloved brother were not in the antient Copies But of this there is not pretended any colour of authority from any antient Copie but onely Credo it a comperturum si quis antiquiora quà m nos habemus Epistolae hujus exemplaria invenerit I believe that he which shall meet with more antient copies then those which we now have will find it thus Which as it is an acknowledgment that no copie which we now have favours this conjecture and so that it is deprived of all authority or probable ground so it is an evidence of the infelicity and great injury done to learned men whose notes and all their most sudden conjectures which never past the Authors review or second maturer thoughts are indifferently put together and set out by others after their death For it is not imaginable that that most judicious learned man who was so great a master of reason and so seldome or never assumes to put off any opinion of his own upon his own Puto and Credo thoughts and beliefs or conjectures should thus leave out words and expressions upon his own phansie without any pretence of any one Copie to assist him This will be yet more strange if it be remembred first that ch 3. 1. this is said to be a second Epistle written much to the same purpose with the former which is very agreeable to S. Peter's being the Author of it the former being wholly bent to fortifie the Christian sufferers in their constancy against the baits and seductions of the Gnosticks but can no way be competible to Symeon the Bishop of Jerusalem of whom no records of those times tell us that he ever wrote any and of whom it is not by those Annotations pretended that he wrote two Epistles Secondly that ch 1. 16 17. there is a whole passage which cannot possibly belong to Bishop Symeon but signally doth belong to the Apostle Peter that of having been on the holy Mount with Christ and hearing those words This is my beloved son c. which certainly belongs to the Transfiguration Mat. 17. where only Peter and James and John were present with Christ And it is as strange which on those verses is said in those Annotations first that these words must not be referred to the Transfiguration on Mount Tabor but to that other passage Joh. 12. 28. whereas H. Grotius in those Annotations which are known to he his on Mat. 17. distinctly applies the words to that on Mount Tabor And secondly that when the voice Joh. 12. 28. was in the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have glorified and will glorifie again it is there suggested that the words This is my beloved son c. were put in by some scribes who took the Epistle for S. Peter's For which again there is not the least proof offered from any Copie antient or modern So unhappy are all those conjectures in this matter and so injurious to him whose name they have assumed to give them authority 'T is true there is some shew of proof offered there that the phrase holy mountain ver 18. cannot belong to mount Tabor being used by the Hebr. only for the mount Moriah where the Temple was But that argument is of small validity because though Moriah be ordinarily styled the holy mountain and no other vouchsafed that title by the Jewes because of God's presence peculiar to the Temple which gave it the title of holinesse yet it is certain that other places where God hath appeared to be present by his Angels have by the Jewes and God himself been acknowledged and styled holy as when Moses is commanded Act. 7. 33. to put off his shooes for the place where he stands is holy ground and it is evident that that glorious appearance and cloud and voice at mount Tabor were evidences of this presence which might therefore by analogie with the Sacred style denominate it an holy mountain To this purpose it is farther evident that S. Jude ver 18. speaking of the scoffers that should come in the last time walking after their own lusâ—â— cites that prediction from the Apostles of our Lord Jesus Christ ver 17. where it is reasonable to believe that this Epistle ch 3. 3. is referred to as indeed a great part of the argument of this Epistle is there made use of for in it those very words are met with and are not so in any other Apostolick writing Knowing this first that there shall come in the last daies scoffers walking after their own lusts From all these premises considered it is abundantly clear that if there be truth in this Epistle which they that acknowledge it a place
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
the rest there will then be another ground of calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that literally signifies chief in power or authority Ephesus being indeed the chief Metropolis of all Asia V. 10. Neither bid him God speed This form of interdict here is an imitation of the practice of the Jewes in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anathema against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apostates who were to be excluded not onely from commerce but from the smallest kind of ordinary salutation THE THIRD EPISTLE OF JOHN 1. THE Elder unto the well-beloved note a Gaius whom I love in the truth 2. Beloved I wish above all things that thou maist prosper and be in health even as thy soul prospereth Paraphrase 2. It is my fervent prayer for thee that it may be with thee in all outward things as it is in respect of thy soul that every thing may succeed prosperously with thee 3. For I rejoiced greatly when the brethren came and testified of the truth that is in thee even as thou walkest in the truth Paraphrase 3. For it was great matter of comfort and joy to me when the Christians that came out of Judaea came and told me of the sincerity of thy Christian course see note on 1 Cor. 13. g. and gave me assurance of thy perseverance 4. I have no greater joy then to hear that my children walk in truth Paraphrase 4. There is nothing that I more delight in in the world or of which I more abundantly rejoyce then to hear that those which have been converted by me do adhere to that profession and live after a true Christian manner 5. Beloved thou dost faithfully whatsoever thou dost to the brethren and to strangers Paraphrase 5. It is most Christianly done of thee to do as thou dost toward the poor Christians and strangers that have been among you Rom. 16. 23. 6. Which have born witnesse of thy charity before the Church whom if thou bring forward on their journey after a godly sort thou shalt do well Paraphrase 6. Who gave publick testimony of thy charity shewed to them And as then thou didst so it will be a pious work in thee to help them now again and furnish them for their travail see 1 Cor. 16. a. in publishing the Gospel and that in a Christian manner and for Christ's sake whose ministers they are 7. Because that for his names sake they note b went forth taking nothing of the Gentiles Paraphrase 7. For 't is on Christ's errand that they have taken this journey that is to preach the Gospel of Christ or for the testimony which they have given to the Gospel that is because they have published the Christian faith they have been driven out of their Countrey that is Judaea by the Jewes and being so they are also look'd on shiely by the Gentile Christians where they come v. 10. cast out by their Countrey-men the Jews for being Christians and not entertained with any kindnesse by the Gentile Christians for being Jewes 8. We therefore ought to receive such that we might be fellow-helpers to the truth Paraphrase 8. And therefore 't is but necessary that they be relieved by some and they that shall relieve them shall thereby have the comfort of co-operating and contributing their part toward the propagating of the Gospel of Christ 9. I wrote unto the Church but note c Diotrephes who loveth to have the preeminence among them receiveth us not Paraphrase 9. To this purpose I wrote to the Church but Diotrephes that would fain be Bishop there gives no heed to my Letters 10. Wherefore if I come I will remember his deeds which he doth prating against us with malicious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church Paraphrase 10. For which contempt of his I shall at my coming use some severity upon him and teach him to use me better especially seeing he is not content thus to slight and baffle me and to reject the Christian Jewes that come thither but farther restrains others that would not have been so unhospitable will not permit the Gentile Christians to receive them to their communion but utterly rejects them out of the Church 11. Beloved follow not that which is evil but that which is good He that doth good is of God but he that doth evil hath not seen God Paraphrase 11. Brethren be not ye followers of these evil ways but contrariwise follow all Christian meeknesse towards the Jewish Christians Rom. 14. 1. He that is kind and merciful and willing to receive all to communion is of a Christian temperâ—â—◠〈◊〉 shews himself to be but he that is malicious and proud and separates from others knows not what belongs to Christianity 12. Demetrius hath good report of all men and of the truth it self yea and we also bear record and ye know that our record is true Paraphrase 12. Demetrius indeed a Gentile convert hath a very good testimony from all men that know him and indeed hath done many things which testifie more fully of him then the suffrages of men can doe And the same testimony I and others with me give him also and ye know that what we say is true 13. I had many things to write but I will not with ink and pen write unto thee 14. But I trust I shall shortly see thee and we shall speak face to face Peace be to thee Our friends salute thee Greet the friends by name Annotations on the third Epistle of John V. 1. Gaius Who this Gaius was cannot certainly be affirmed That it is the same that is mentioned by S. Paul Rom. 16. 23. may seem probable by that which is there said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person that entertained Paul and the whole Church or generality of Christians in like manner as here ver 5. Gaius is said to have been very kind to the brethren and to the strangers and to have furnished them for their journey in a very liberal manner But one circumstance there is which is of force against this This Gaius Rom. 16. appears to be a Corinthian and so to be mentioned there from whence S. Paul writes the Epistle as his host and so as an inhabitant not a stranger there And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith and baptized by Paul whereas the Gaius here is by S. John called his son or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. which signifies him to have been begotten in the faith that is converted by S. John Another of that name there is mentioned Act. 19. 39. of whom it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-travailer of Paul and this was a Macedonian and of the
an expresse signification what was the designe of sending the Visions to the Churches viz. to fortifie them by that consideration Proceeding therefore by these degrees it presently appeared by demonstrable evidences that the first part of that which was thus suddenly to come to passe was the illustrious destruction of the Jewes which was also of all things imaginable the surest and opportunest comfort and fortification to the Christians at that time who were virulently persecuted by them and indeed as Tertullian saith owed the beginning of all their persecutions to the Jewes This appeared first by the latter part of the seventh verse of the first chapter where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as pierced Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the tribes of the land most clearly denote the Jewes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or the land hath been often shewed to signifie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land among the Jewish writers see Note on Mat. 24. b. whose wailing there mentioned in the very words that are used Mat. 24. 31. was to be for the miseries that came upon them Jam. 5. 1. For although some few words in this seventh verse as the looking on him whom they had pierced would seem to make that seventh verse parallel to that of Zach. 12. 10. and so that it should belong to the contrition or repentance of the Jewes for the crucifying of Christ as that seems to doe and if it doe may have had its completion at several times in many thousands of that nation see Act. 21. 20. about three thousand being converted in one day Act. 2. 39 and 41. yet the whole frame of the words of this seventh verse together Behold he cometh with clouds and every eye shall see him and all that had pierced him all the tribes of the land shall mourn over or upon him doth much more fully agree with the like words Mat. 24. 30. where in the destruction or the coming of the Son of man to this destruction of the Jewes we have these words And then shall all the tribes of the land mourn and shall see the Son of man coming in the clouds of heaven with power and great glory which clearly belongs to the destruction of the Jewes To which I shall only adde that because that royal coming of Christ consisted of two parts to destroy the impenitent Jewes remarkably and as remarkably to rescue or save the penitent believers and therefore in that pace of Matthew it follows v. 31. and his Angels shall gather the elect c. which belongs to that delivering of the penitent Christian Jewes therefore that also of the Jewes repenting for the crucifixion of Christ that is of those Jewes that at any time did repent may here be taken in in the richnesse of this divine writing and so the ordinary sense of the word in Zachary also will not be left out by this interpretation which applies this verse to the destruction of the Jewes So c. 6 9 10 11 the souls beneath the altar that crie for vengeance of all the blood that was shed in the land is just parallel to that of Mat. 23. 35. that on the Jews of that generation should come all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood that had been shed on the land c. And accordingly all the rest of that sixth chap. of the great earthquake the sun become black and moon as blood and the stars falling from heaven c. are the very particulars mention'd in the immediate subsequent discourse of Christ Mat. 24. So most especially c. 11. 8. that the scene of these tragedies is the city where our Lord was crucified that is certainly and literally Jerusalem called Sodome there but that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystically or spiritually or in the vision as the text specifies So saith S. Jerome Hierusalem ex eo tempore non appellatur civitas sancta sed sanctitatem pristinum nomen amittens spiritualiter vocatur Sodoma Aegyptus Jerusalem is called Sodom and AEgypt referring to that place of Apoc. c. 11. which must therefore in his opinion be understood of Jerusalem And so that Comment which Bishop Tunstall set out for S. Ambrose's interprets the sixth chap. to be meant of the Jewes And in Arethas on c. 6. 12. concerning the earthquake we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some expound this tropologically of Vespasian's siege where the thing of which he makes doubt in that interpretation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figurativenesse of the speech whereas perhaps it may be understood of real earthquakes see Note on c. 6. f. but he objects not against the interpretation or application of it to those times of Vespasian and the Jewes So Rupertus Tuitiensis interprets that chapter of the Jewes and I shall not need make use of the suffrages frages and consent of many more who have been forced to acknowledge that truth But I must suppose that it will be objected and pretended that this destruction of Jerusalem was past at the time of John's receiving and writing this Vision because ' t is affirmed by Eusebius out of Irenaeus that t was received or seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of Domitian's reigne To this I might reply from the opinion of S. Augustine some others that these Visions were not all predictions of what was future but the description of what had passed from the first coming of Christ and from venerable Bede that John recapitulates from the suffering of Christ and Rupertus Tuitiensis that the Apocalypse comprehends what had been what is and what should be the state of the Church and this to very good purpose by what was past to confirm Christians in what was future and now farther to be declared And 't would be no great objection against this that 't is all set down as a prophecie for 't is no new thing for prophecies sometimes to speak in the future tense of things that are past as Dan. 7. 17. These great beasts which are four are four kings which shall arise out of the earth where yet the Chaldaean Monarchy was long before risen and now near expiration But to passe this over I answer more distinctly to the testimony of Irenaeus First that what he affirms concerning John's vision at the end of Domitian is not of all but particularly of that Vision of the number of the beast c. 13. 18. Thus will Eusebius's words be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the name of Antichrist ought to be proclaimed openly now it would have been declared by him that saw the revelation for it was not seen any long time agoe Where 't is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen may belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the beast as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared did And that it
Ib. The seven spirits There is some question what is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven spirits Some interpret them to be the holy Ghost in respect of the seven graces of that Spirit some the several operations of God's providence which they conceive to be mentioned ch 5. 12. and noted by the seven eyes Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is more reasonable to understand the Angels by them saith Andreas Caesariensis So Clemens Alexandrinus Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are seven which have the chiefest power the first-begotten princes of the Angels where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first-born princes is sure taken from Dan. 10. 13. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief princes of which Michael is there said to be one or of the first So Tobit 12. 15. Seven holy Angels which present the prayers of the Saints And there appears no reason why the seven eyes in Zachary and here chap. 5. 6. interpreted the seven spirits of God should not be the Angels of God the same that stood before God chap. 8. 2. as here they are before his throne it being ordinary for the Officers employed by persons to be called eyes These seven Spirits we find again ch 4. 5. where in reference to the number of the lamps on the candlestick in the Sanctuary they are called seven lamps And they there seem to referre to the seven deacons in the Church of Jerusalem God being before likened to the Bishop and the Saints to the 24 Elders And if it be thought strange that John should pray for Grace and Peace from the Angels which here he seems to doe from the seven Spirits I answer first that these and the like words Peace be to or with you are but a form of greeting or salutation which includes in it all good wishes of the things mentioned but not a solemn praier to those persons named in the form This may appear by Christ's taking leave of his Disciples Joh. 14. 27. where he tels them he leaves peace with them and gives his peace to them that is he takes his leave of them greets them at parting and bids them not be troubled at it nor affrighted adding that he gives it to them not as the world gives it that is he greets them heartily and affectionately and in doing so doth more then in the world is wont to be done by such salutations Men are wont to use these words Peace be to you c. formally and by way of civility but oft doe not wish it when they say it and can never doe any more then wish or pray for it but Christ bestowes it by wishing it Where first Christ uses this greeting and yet doth not pray to his Father in doing so but actually bestows it and saith he gives it them nay the men of the world are said to give it though not as Christ doth Both which note a difference betwixt such salutations and praiers But then secondly supposing it a praier yet the action of praier being not address'd to the seven spirits whether immediately or terminatively there can be no inconvenience from thence to define the spirits to be Angels For 't is certain that the Angels are used by God as instruments to conveigh his mercies to us and the word Peace as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in salutations especially signifies all kind of mercies all prosperity and then those mercies come from the Angels immediately though originally from God And accordingly Jacob in blessing Joseph's sons having mentioned God before whom his fathers did walk the God which had fed him all his life Gen. 48. 15. adds ver 16. the Angel which redeemed me from all evil that is the Angel by whom as by an instrument or servant God had done this for him and which had so often appeared to him blesse the lads c. where though he praies not to the Angel but to God yet he may and doth pray that God would continue to use the Angel's service in blessing the lads which he had used in blessing him And if it be farther objected that these spirits here are named before Christ and therefore must not be Angels I answer first that the order of setting down is no note of dignity or priority in the Scripture In these benedictions the Lord Jesus is generally named before God the Father And secondly if the spirits should signifie the various operations of the Divine providence as some or the graces of the Spirit as others would have them signifie this inconvenience will also hold against either of those that they should be named before the second person in the Trinity and a farther inconvenience also that grace should be said to come from graces or from operations or that any thing but persons God or Angels should have to doe in conveighing grace and peace unto us But then thirdly the reason why the mention of Christ is left to the last place is evident First because the Angels being God's attendants are accordingly joyned with him not as one equal with another but as servants following the Master And secondly because there was more to be said of Christ then the bare naming him as appears v. 5 6 7. which made it more convenient to reserve his mention to the last place in which that might most commodiously be spoken V. 6. Kings and priests This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken out of the Jerusalem Targum Exod. 19. 6. There the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdome of priests but that Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and priests and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood From the Septuagint S. Peter 1 Pet. 2. 9. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a royal priesthood writing to the Jewes of that dispersion which had the Septuagints translation in their hands and S. John here and ch 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Priests in respect of those Jewes again who had that Targum in their hands also And the meaning of both the phrases is to be conceived the same agreeing with the first notation of the Hebrew phrase a kingdome of priests that is a nation not going on in the waies or customes of other people but populus alius a several distinct people as the Targum reads it v. 5. consecrated as it were and set a part for the service of God as the Priests office is to wait upon God's service continually Such were the Jewes to be by God's command and by their entring into covenant with God Exod. 19. 6. And such must the society of Christians be now with Christ who requires them to perform these offices of Devotion and that in publick assemblies instituted for that turn not only at some few set feasts or times but continually morning and
shew saith he what glory and liberty the Christian doctrine had obtained among all men both Greeks Barbarians before the persecution of Diocletian requires too great a work for me to perform Thus saith he appears by the good will of the Emperors and the great favour of their officers to whom they intrusted the governing of countreys who have granted the Christians liberty and security permitted them in their palaces and in their sight them and their whole families c. Who saith he can recount the multitudes of assemblies in every city who can describe the confluxes to the Oratories and the spacious Churches which they built from the foundation not contenting themselves with the antient edifices These saith he no envy could suppresse no evil spirit bewitch nor man hinder as long as Christians lived worthy of God's protection But when the lives of Christians degenerated through too much liberty into softnesse and sloth and Christians hated and reproached one another and with those weapons of the tongue invaded and fought with one another when Bishops set upon Bishops and people raised seditions against people when hypocrisie and shews of piety fill'd all places then by little and little the judgments of God as they are wont began to visit us and when we used no means to appease God but multiplied sin upon sin as if God did not respect or consider our sins and so there was nothing left among Christians but contentions emulations hatred enmity ambition tyranny c. then God as he said by Jeremy made the daughter of Sion dark and cast down the glory of Israel and remembred not his footstool in the day of his wrath c. and all this saith he was fulfill'd upon us Churches pull'd down Bibles burnt Bishops of the Church contumeliously used c. Of which all that I have to say is to justifie the righteous judgment of God and so he proceeds to set down the words of the Emperors edict against the Christians chap. 3. In which words is contained a full answer to this objection For God's promises being but conditional and the mercies contained in them no longer ascertained to us then that condition is perform'd by us this tranquillity and peaceable enjoyment of assemblies which is here promised and afterwards oft repeated cannot be expected to continue any longer then Christians walk worthy of it and when they doe not the greater the blessing is the fitter is it to be withdrawn from them the discipline which is provided for Christians being a delivering up to Satan when they offend against the Christian rule that so they may be taught amendment But beside this other uses there are of the frequent returns of persecutions to teach them vigilance and make trial of their Christian fortitude and to give them occasion to practise all other Christian duties of patience and meeknesse and so make their light shine before men which would otherwise be more dimme And in this matter it is observable that as Christ's promise of the greatest temporal felicities the richest harvest the hundred-fold more in this life hath the mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecutions joyned with it so this promise of being Kings and Priests unto God had its mixtures also When the Jewes were destroyed by Titus and so the Christians persecutions ceased under Vespasian and Titus yet in Adrian's time the Jewes under Barchocheba raise a sedition again and lie very heavie upon the Christians because they would not rise and joyn with them see ch 11. 7. and so there were some gleanings of evils still behind from the Jewes after this signal cessation here spoken of And when the Jewish malice was at an end then the heathen Emperors are stirred up by the Devil Magicians and Oracles to persecute the Christians and so it often fared with them till Constantine's time that is till the Roman Emperour was converted to the faith and then the promise is c. 20. that for the space of a thousand years they shall live and reign with Christ that is that for that space Christian religion shall be no more interdicted or persecuted and that promise was perfectly performed And so still the objection is of no force against the truth of this promise thus interpreted This hath been here thus largely said once for all to clear the many passages of this nature which are to be met with in these Visions and in other parts of these Books V. 7. Cometh with clouds That Christ's coming denotes this middle coming of Christ in vengeance on his enemies and for the rescue of his constant servants this especially now approaching in the destruction of the Jewes hath been shewed Mat. 24. Note b. And that the addition of the clouds with which he comes is not an argument against this sense may appear by the cloud in the wildernesse which signified God's presence to defend the Israelites and the cloud on the Tabernacle which noted God's special presence there and by the Psalmist calling the clouds his chariot the ordinary way wherein God exhibits himself present to men to protect or to punish and not only at the day of the final doom and by Isa 4. 5. where the cloud upon mount Sion is the defence in the end of the verse and by the very same phrase Dan. 7. 13. the Son of man coming with the clouds of heaven when dominion glory and a kingdome are given unto him v. 14. which is not by any pretended to belong to the day of doom but to Christ's kingdome here in though not of this world and by the same phrase repeated Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory which yet was to be within the compasse of that generation ver 34. and so Luk. 21. 27. And so among the heathen we have the like phrase as when God is said by Homer to come to Diomedes Iliad l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his shoulders wrap'd in a cloud and that there on purpose to defend him And in Virgil when Jupiter came to assist Aeneas Ae n. 7. it is said of him that radiis ardentem lucis aure Ipse manu quatiens ostendit ab aethere nubem He shewed a cloud from heaven burning with rayes of light and gold By all which appears how properly is signified by this phrase Christ's protecting his constant servants as well as punishing his enemies which are two special acts of his Regal power to which he is installed by his Resurrection V. 15. Fine brasse That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred fine brasse will be lyable to this exception that 't is against analogie that the former part of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be set to denote the thing it self which must rather denote some attribute of or ingredient in the thing spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure is one that hath entrails of brass not brasse that hath entrails and
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
as well as the terrors of worldly sufferings though you have been wrought on by the latter of these yet for the former you are free you detest those abominable villanies of lust which come from the Nicolaitans and are gotten into other Churches v. 15. and 20. 7. He that hath an eare let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Paraphrase 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus and all that are under that metropolis for it is of near concernment to all And as it brings terrors to all who shall be involved in the sin mentioned so every one that shall hold out and overcome the temptations he shall have deliverance here and hereafter eternal life bestowed upon him which is the meaning of eating of the tree of life Gen. 2. 22. and may be encouragement and reward sufficient to those that shall lay down their lives for Christ and so here is fitly mention'd to those who would not confesse Christ in time of persecution 8. And unto the Angel of the note d Church in Smyrna write These things saith the first and the last which was dead and is alive Paraphrase 8. Another message deliver to the Bishop of Smyrna another metropolis of Asia in these words Thus saith Christ the eternal God that was so despised and contemned by men who was put to death but rose from the dead see c. 1. 11. and so is fit to encourage you in your patience and sure to reward you whatsoever it cost you though it be the losse of life and all 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them that note e say they are Jewes and are not but are the Synagogue of Satan Paraphrase 9. Your works have been very pious and Christian your diligence remarkable and great persecution and poverty you have suffered but this very thing tends to the encreasing of your wealth treasured up for you and your contentednesse is at the present all riches and you have been tempted by the contumelies and reproches and railings cast upon you by the Gnosticks who are a sort of men that take upon them to be Jewes to avoid persecutions from them but indeed are not live not according to the Law Gal. 6. 13. that professe to dive into the secrets and mysteries of the Old Testament for the understanding of which they call themselves Gnosticks and from thence to fetch great secrets which are all nothing but hellish abominations and their practices consequent to them meerly diabolical accusing calumniating and persecuting the Orthodox Christians And therefore if they are of any society or Synagogue any religion 't is not that of Moses from God but of the devils institution These I know have reproached and railed at you and ye have suffered much from them 10. Fear none of those things which thou shalt suffer behold the devil shall note f cast some of you into prison that ye may be tried and ye shall have tribulation ten daies Be thou faithfull unto death and I will give thee a crown of life Paraphrase 10. Take courage against all possible dangers remembring me as I have represented my self to you v. 8. And now I tell you before-hand that your constancy to the faith must in reason be expected to raise you up enemies both at this present the Jewish zelots for the Synagogue v. 9. incensed against you by the Gnosticks and afterwards the Romane officers assertors of the diabolical Idol-worship against Christianity and these latter shall apprehend and imprison some of you being permitted by God to doe so on purpose for the farther tryall of your constany And this persecution which shall come upon you when the Jewes are destroyed in the time of Marcus Aurelius and Verus under which Polycarpe the Bishop of this Church shall suffer death shall then last for a little while and all this shall prove a foundation of greater glory to you and help them to the reward and crown of Martyrdome which suffer in it and that is all the hurt which your constancy shall bring you 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death Paraphrase 11. They that hold out to the end that persevere in despight of all these temptations shall continue a prosperous flourishing Church shall not have their Candlestick removed from them as all they shall that by the sharpnesse of persecutions are scandalized and fall off from Christ see note on c. 20. d. 12. And to the Angel of the Church in note g Pergamos write These things saith he who hath the sharp sword with two edges Paraphrase 12. This is the message of Christ to you who looketh upon you as a judge and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily 13. I know thy works and where thou dwellest even where Satans note h seat is and thou holdest fast my name and hast not denyed my faith even in those daies wherein note i Antipas was my faithfull Martyr who was slain among you where Satan dwelleth Paraphrase 13. I cannot but commend your Christian behaviour and constancy and that the greater being considered with the circumstances of the place of your abode in the midst of such temptations to the contrary and of the times approaching wherein Antipas for his fidelity and courage in preaching the Gospel will be I foresee cruelly martyr'd and where the instant malices of the adversary might possibly have terrified you 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication Paraphrase 14. But yet for all this courage great faults there are among you though the whole Church be not guilty of them viz. the doctrines and practices of the Gnosticks are gotten in among you which are but a transcript as it were of that famous counsell of Balaam to Balac which brought that curse and ruine upon the Israelites when nothing else could doe it consisting in joyning and complying with the Idolaters see note b. and committing all abominable uncleannesse see Jude f. 15. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Paraphrase 15. In like manner there is gotten in among you and permitted or not punished by your Bishops that unclean doctrine and practice of the Nicolaitans see note c. which being most odious to me ought most sharply to have been punished by them 16. Repent or else I will come unto thee quickly and fight against them with the sword of my mouth
person moreover supposed to arrogate to her self that which Jezabel did not the honour and title of a Prophetesse that is pretending to divinity and revelation from God a deep mysterious understanding of Scripture and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of God 1 Cor. 2. 10. beyond all others and from thence grounding the particular matters of this heresie though they were indeed but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths of Satan v. 24. and calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge as pretending all the followers of this heresie to be prime special Christians of great perfection for to such onely is that title applied by Clemens Alexand. 'T is true indeed that Epiphanius and out of him others referres this title of Jezabel to those women-hereticks which followed Montanus and took upon them to be Prophetesses about Commodus's reign Priscilla Maximilla and Quintilla under the pretence of Revelations spreading many monstrous heresies of Montanius's being the Paraclete which saith he were in this Church of Thyatira not long after S. John's time But because the Text referres to the known doctrine and particularly the uncleannesse of the Gnosticks and because the heresie of the Montanists was not a licentious heresie but rather of too much strictnesse and thereby seduced Tertullian to it and lastly because Helena that went along with Simon Magus was a woman more capable of this title therefore I cannot adhere to that interpretation But without defining that which is somewhat obscure what City this of Thyatira was one of that name being placed by Strabo in Mysia another by Stephanus in Lydia another by Pliny in Ionia who also mentions a whole Island of that name I shall rather interpret the heresie which is here said to be permitted in that Church of that known unclean sink of men the Gnosticks described v. 14. in the same manner as here that so over-run Asia then leave it to any more uncertain subject to be applied to V. 26. Unto the end What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end may appear not onely by what hath been oft said of it that it notes the end of the Jewes Commonwealth see Mat. 24. Note c. d. but by the parallel phrase that here goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the time wherein I shall come For that the coming of Christ notes that notable destruction of his enemies the Jewish crucifiers of Christ and persecuters of Christians hath been often shew'd see Mat. 24. b. By comparing of these two phrases together the sense of this whole passage will be discoverable To those in this Church of Thyatira and the other cities under this Metropolis which had not fallen off to the Gnostick-heresie he gives no other counsel for the present till this time come of destroying the Jewish persecuters and Judaizing Gnosticks but that they continue as they are do as they do hold fast what they have already ver 25. And he that shall do so that is continue thus constant against all temptations of either sort the offer of immunity from persecutions on one side and the carnalities on the other and so overcome and keep Christ's works keep fast to the Faith till that long expected period here is an honourable promise made to him as the reward of this his constancy and perseverance When that end comes and Gnosticks and Jews be destroyed and so peace and purity restored to the Church then these constant Christians shall be employed by Christ to propagate the Gospel to those who have not yet received it and this is express'd by Christ's giving him power over the Nations even as he received of or from his Father For first it must be observed that those words in the former part of ver 27. taken out of the second Psalm must be read in a parenthesis and so the end of v. 26. and the latter part of v. 27. will connect together thus To him will I give power over the Nations even as I received that is as I received from my Father What this signifies is apparent from John 20. 21. As my Father sent me so send I you The same commission that Christ had from his Father he gives to his twelve Apostles that is authority to govern the Church after him This authority is here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power And as the Apostles had this power for their time and some others derivatively from them and those that so derived it may yet be said truly though not immediately to have received it from Christ so here they that are made Bishops in the Church after the Apostles receive this power from Christ and he is truly and properly said to give it them And as the Apostles power and commission was first to plant then to govern Churches so here the power that is promised these persevering Christians of this Church is to preach the Gospel and propagate it farther then it was yet received and having converted then to govern Churches and these being now made up not as before of Jewes dispersed and their Proselytes but of Gentile-Idolaters that should now flock in to the Faith of Christ the converting them and having planted Churches ruling as Bishops among them is that which is here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power over the Gentiles And then to these are accommodated those words out of the second Psalm And he shall feed them so the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit as a pastor feeds his flock though now the Hebrew copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit with a rod of iron as the Potters vessels are broken that is shall begin with the exercise of Regal in stead of Pastoral power bring some to repentance and then destroy the rest and by conjoyning of these two means both the instruments of his power the one of his spiritual power in subduing souls to the faith the other of his secular power in acting vengeance on the rebellious and obdurate expulse heathenisme and plant Christianity in the place For it must be remembred first what is the ground of this figurative expression feed with a rod of iron viz. an elegant variation from the custome of Pastors they feed their sheep and need no more then a rod or staffe to manage their whole flock but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God must come with aids of power strike their hearts and powerfully convince them of sin bring them to contrition and really destroy those that will not by the preaching of the Gospel be thus convinced This is to feed them with a Scepter an iron rod an exercise of Regal rather then pastoral power a powerful work first of grace and then of vengeance both necessary to reduce an heathen nation to Christianity And secondly that
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
unlimited jurisdiction like other Apostles and consequently had as much to doe at Jerusalem to which as at Antioch from which they were sent Secondly that Jerusalem being the place from whence the Gospel first went out and began to be preached and the faith being from thence sent out to all other Churches it was very reasonable that all other Churches at that time especially whilst the Apostles resided there should look upon that as the chief mother-city of all Christians And in that respect although Antioch was the Metropolis of Syria and that which had the third place of all the world that was under the Roman power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus De bell Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it may truly be said of Jerusalem at that time that it was the Metropolis of that Metropolis and accordingly 't is the affirmation of Agrippa in Philo concerning Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is the Metropolis not only of one Province or Region Judaea but also of most others because of the Colonies which it sent out to AEgypt Phoenicia Syria and Coelosyria and to some farther removed Pamphyla Cilicia c. Which being supposed this question being sent from Antioch the Metropolis of Syria there is no reason but they that brought it being themselves not Messengers but solemnly Apostles equal to any others though they came later in and being as able to speak from their own knowledge to the point in hand as any and so speaking at large Act. 15. 12. and indeed sent this journey by immediate commission from heaven Gal. 2. 2. should be reckoned together with those other two Apostles that before were there and considered in the same capacity with them And then supposing as I now doe that this representation here is copied out from that Council of Jerusalem which alone is mention'd in the story of the Scripture there will be small doubt but these are two of the living creatures here mentioned V. 7. First beast was like Of these four likenesses here 't is first observable from the Rabbins Aben Ezra c. on Num. 2. that they were those that made the four Standards of Israel viz. the likenesse of a Lion in the Camp of Judah of a Man in the Camp of Reuben of an Oxe in the Camp of Ephraim of an Eagle in the Camp of Dan and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy living creatures Psal 68. 10. are said to be those ensignes or standards in their Camps but by us rendred thy congregations see A. Masius on Joshua c. 6. 9. Secondly it is evident that these four resemblances are the same that are set down Ezech. 1. 10. All the difference is that here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calf which is not there but as in Numbers before an oxe in stead of it But that will be easily salved For in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bull oxe calf signifie the same thing See St. Augustine Quaest l. 2. qu. 25. Vitulos appellant AEgyptii grandes boves ut nos Poeni Pullos gallinas cujuslibet aetatis The Aegyptians call great oxen Calves c. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for an horse or mare which literally notes a foale and puella a little wench for a woman great with childe Fast 2. and Horat. Od. l. 3. od 22. and many the like In that place of Ezechiel 't is certain that the Cherubims or Angels that attend on God are signified and so here supposing him that sits on the throne to be God these in the midst and round about the throne must needs be the Angels also But because God is here represented in this Vision by the Bishop of Jerusalem sitting in Council with the four and twenty Elders or Bishops of Judaea on so many Chaires or seats on each side of him this resemblance in proportion must be held for these four living creatures also to signifie as was said those four Apostles in this honourable relation as the standard-bearers of the Christian Israel they that thus travailed to plant and defend and contend for the Christian faith over all Judaea and in other cities where the Jews were and as long as they would endure to hear it not departing to the Gentiles but being so rejected by them and persecuted they are now fit to be next to God about this throne for the judging of the Jewes And that which some learned Jewes have observed to be the meaning of those hieroglyphicks those four likenesses on the standards all together will here be applicable There is little sense in that of Aben Ezra that the Man was in Reuben's standard because he found Mandrakes c. or in that of the Talmudists that there are four proud creatures in the world the Lion among wilde beasts c. All which are vaine and ridiculous And the account which Photius gives of this matter Epist 157. is little better The most sensible explication of the hieroglyphick given by them is that by the slowness of the Oxe the anger of the Lion the swiftness of the Eagle and the humanity mercy kindness of the Man is meant the representation of God as he was at first towards the Fathers in the wilderness and to their posterity ever after and even now when he comes to execute vengeance on them most remarkably slow to anger and swift to mercy the same in effect which is attributed to God by Joel when he is considered in this very businesse of punishing this people in the great and terrible day of the Lord Joel 2. 13. the subject of this ensuing Vision As for the truth of that which is thus supposed to be represented by it viz. the great patience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God express'd in the inflicting of these his judgements on the obdurate Jewes and the wonderfull mercy in delivering the penitent believers I shall onely transcribe one passage from Eusebius being his observation after the setting down of the story to this very purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is but justice to adde the mention of that which will set before mens eyes the great mercy of the all-gracious providence of God which forty years after their crucifying of Christ deferred the destroying of them in which time saith he many Christians Apostles and others James the Bishop of Jerusalem c. being then alive and among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as a strong hedge or wall to the place and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he God's visitation did yet endure with much patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word compounded of the two things signified by the Oxe and Lion the slowness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oxe and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length repenting of what they had done they might so obtain
have either cast out that Apostolical form of sound words or by degrees received in many corruptions and falsities either against the will of their Governours or by connivence or assistance of them doth easily appear by what hath here been said because as the good husbandman sowes seed in his field so the enemy may scatter darnell and the field bring forth the fruits of one as well as the other V. 6. Godlinesse The notion of piety in this place is observable for Christian religion doctrine of Christ whether as that which is it self the true way of serving and worshipping of God so as will be acceptable unto him and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety or that which prescribes and delivers the most exact and perfect way of serving God and so by a Metonymie is called piety That it signifies so here appears by the parts of this mysterie as they are here set down God that is Christ incarnate manifested in the flesh c. the several articles of our faith from the Birth to the Assumption of Christ which all together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysterie of piety the parts of our religion into which all Christians are initiated or entred the foundation on which all our Christian practice is built God being so desirous that men should live according to that Law of his revealed by Christ that to preach it to us and inforce it on our practice he was himself pleased to assume and manifest himself in our flesh and to testifie the truth of this the Spirit of God came down visibly upon Christ and the voice from heaven This is my beloved son Mat. 3. 17. and so in the several particulars here mentioned as branches of our initiation into Christian religion grounds of our believing and practising the Christian doctrine Thus c. 6. 5. where speaking of the wicked Hereticks of those times the Gnosticks he mentions it as a piece of their doctrine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety that is the Christian religion the being of that profession is gain matter of secular advantage Thus again c. 6. 3. 't is called more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine which is according to piety So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel Agreeable to which it is that mercifulnesse and spotlesse purity are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure worship c. I am 1. 27. that is prime special branches of the true religion In other places 't is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety is taken in a narrower sense for that vertue particularly of worshipping God aright as Tit. 2. 12. in distinction from the duties toward others and our selves 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents which is a kind of piety also as the love of our countrey honouring of magistrates that are a sort of gods as well as parents to us is ordinarily called piety CHAP. IV. 1. NOW the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils Paraphrase 1. But there are risen up some among you which oppose this Christian doctrine mentined in the close of the third chapter deny this from of Evangelical truth viz. the Gnosticks that deny Christ to be come really in the flesh 2 Joh. 7. And there is no wonder in this for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine before that notable coming of Christ see notes on Mat. 24. b. c. d. Act. 2. b. some shall forsake the faith and follow erroneous seducing teachers see note on Luke 9. c. though the docrines which they teach are most unclean polluted devilish doctrines See 2 Pet. 3. note a. 2. Speaking lies with hypocrisie having their note a conscience seared with an hot iron Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge which these liars make shew of among the people men that have their consciences stigmatized with the marks and brands of their ill works notorious to all for infamous persons 3. note b Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth Paraphrase 3. Part of the character of these men is to interdict marriages and speak against them as unlawfull and so likewise to command abstinences from some sorts of meats from which the Jewes abstain but by the liberty allowed by Christ are perfectly lawfull for all Christians so they be taken with thanksgiving and acknowledgment of the donour 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving Paraphrase 4. For indeed all the creatures in the world being created for the use of man may lawfully be used and eaten by a Christian if it be done with faith and acknowledgment of the donour see Mat. 14. c. 5. For it is sanctified by the note c word of God and prayer Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use First God's permission of freedome allowed us by him and that we have in this matter by the expresse words of Christ that tells us that which goes in that is meats c. is not that which defiles a man and secondly prayer which blesseth our meat to us being beside the calling for God's blessing upon it an acknowledgment of God from whom it comes and who hath allowed it for food for us 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Paraphrase 6. Such admonitions as these which may help secure them from the infusions of these men thou art frequently and timely to give the Christians under thee notice of and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop whose duty this is thus to ruminate and chew over and over again and so to feed continually on the doctrines of Christ and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently 7. But refuse profane and old-wives fables and exercise thy self rather unto godlinesse Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats quite contrary to the Gospel which sets an honourable character upon marriage and takes away difference of meats and in stead of idle ridiculous grounds upon which they found these abstinences thou doe by diligent search into the doctrine of the Gospel pursue that perfection of Christian knowledge
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that have coats of brasse armour not brasse that hath coats so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not brasse like a flie but a kind of flie whether in colour or something else having a resemblance of brasse And so in all other the compounds the latter part of the word noting the thing or person the former some attribute of it That interpretation of Andreas Caesareensis seems more reasonable who after the former and one more for brasse that is digged out of mount Lebanon gives a third notion of the word that 't is Amber that looks like brasse which Physicians call the male-amber which coming near the fire sends out a perfume Of this Dioscorides speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the male is more excellent called Stagonias And of this doth Suidas farther speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a sort of amber more valuable then gold Now this amber is mix'd with glasse and stone of which mixture is the Communion-table of the great Church Thus Ezech. 1. 27. I saw as the colour of amber as the appearance of fire round about within it where as the appearance of fire and the colour of amber are of the same importance so here his feet that are said to be like amber are in the next words again express'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were set on fire in a furnace This Amber being of all things nearest the colour of fire and not of the flame of fire for to that before his eyes were compared which two being joyned with his head and hair white as a fleece make up the representation complete For as in a great flaming fire the lower part the fire it self looks like Amber then the flame being higher then the fire differs in colour from that but the top of the flame looks perfectly white so 't is here the head and the hair are white being the uppermost part the eyes or countenance as an ordinary flame but the feet or lower part of the colour of amber All together making up a fiery flaming appearance see ch 9. Note f. to represent the gloriousnesse of this coming of Christ to judgment upon his enemies as he doth in the subsequent Visions After the same manner God sitting in judgment is represented Dan. 7. 9. he himself his head hair and garments white as snow or wool then under that the throne like a flame of fire and under that the wheels as burning fire V. 19. The things which thou hast seen and the things which are and The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be rendred and which are and which shall come to passe and if it be so then it must denote these two other sorts of things the one then present and the other future over and above what he had now seen v. 13. which was only the laying of the scene and the title as it were and breviate of the ensuing Visions of the seven Churches his care of them and his severity to all that provoke him to it But 't is much more probable that the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred both thus Write the things which thou hast seen viz. the seven lamps v. 13. and seven starres c. v. 16. of which 't is here added v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast seen where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast seen belongs to this not to any former Visions both which are and which shall come to passe after them noting this Vision if it belong only to that to describe both the present and future estate of those Churches but if it extend farther to the rest of the prophecie then noting the subsequent Visions to contain these two heads of matter the present and future dealings of Christ with his Church permitting them for their trial to suffer a while but at length upon their perseverance rewarding them Of both these it will then be here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 write the things which thou hast seen of both these sorts some the representation of present events the present estate of Christianity and then others the representation of what should for the future come to passe in both which Christ's care of his faithfull servants and punishing of his enemies and of all that fall off from him will be discernible In the expounding these words Mr. Br. hath made use of a special subtilty and on that as he confesses built his ensuing interpretations For having rightly concluded from the plain words that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which thou hast seen are tam res futurae quà m praesentes things future as well as present he interprets that thus that every one of those seven Churches signifies two things one literally then present of which being the only true he hath generally little to say and another by way of antitype in that prophetically contained as the Church of Ephesus beside that which literally it signifies must be the whole primitive Church from the Apostles to Constantine and the like and by that means hath obtained a liberty of phansying whatsoever he will though never so distant and affixing it as the antitype or second interpretation of those Visions of the seven Churches The falsnesse of which processe is farther visible from the very words on which he laies all his weight confessing the observation of that little thing to have been his key to the whole interpretation For if as he would have it the thing there affirmed were that the same things were both present and future the phrase must then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both are and shall be whereas the phrase is quite otherwise the things which thou hast seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which are and which shall be or possibly and which are c. which clearly is a distribution of the Visions in respect of the matter of them into two sorts one the matter of which was then present the other the matter of which was to come to passe not long after and no way a distribution of their completions that these Visions were to be doubly fulfilled once at that present a second time 1600 years after The grossnesse of this deceit was here to be displayed as being the one groundlesse support of the whole ensuing interpretation which all presently vanisheth as far as concerns this second completion without any farther confutation V. 20. Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are no question the governours of these seven Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Andr. Caesareens so many overseers for so many Churches so many singular persons to rule one in each of them thus called as the officers and ministers of Christ ascending as it were and descending on Jacobs ladder between God and them in ruling them delivering Gods messages to them and also returning their messages or prayers to God Thus in a Saxon MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops