Titus were bishops respectively of
Ephesus and Crete--"Now, of this matter, I confess I can find nothing in
any writer of the first three centuries, nor any intimation that they
bore that name."

[242:4] 1 Tim. i. 3; 2 Tim. iv. 10, 12, 21; Titus i. 5, iii. 12.

[242:5] Hence Fulgentius speaks of "cathedra Joannis Evangelistae
Ephesi." Lib. "De Trinitate," c. 1. Contradictory traditions sometimes
happily annihilate each other.

[243:1] Homer, "Iliad," ii. v. 156.

[243:2] Mark x. 42-45.

[244:1] 1 Pet. v. 3.

[244:2] Acts i. 15, 21-23, 26.

[244:3] 2 Cor. viii. 19, 23. See also 1 Cor xvi. 3.

[244:4] Acts vi. 3, xiv. 23. See also 1 Tim. iii. 10, compared with 1
John iv. 1.

[244:5] Clemens Romanus states that, in the apostolic age,
ecclesiastical appointments were made "with the approbation of the whole
church." "Epist. to Corinthians," Sec. 44.

[245:1] Acts vi. 6; 1 Tim. v. 22.

[245:2] See Selden, "De Synedriis," lib. i. c. 14.

[245:3] Acts xiii. 1-3.

[245:4] Acts xiv. 23.

[245:5] 1 Tim. iv. 14. That the preposition [Greek: meta] here indicates
the instrumental cause, see Acts xiii. 17, xiv. 27.

[245:6] Acts vi. 6. Some have thought it strange that Paul gives no
instructions to Titus respecting the ordination of deacons in Crete. See
Titus i. 8. This was unnecessary, as the elders, when ordained, could
afterwards ordain deacons.

[245:7] Rom. xvi. 1.

[245:8] [Greek: diakonon].

[246:1] 1 Tim. v. 3, 4, 9.

[246:2] Rom. xvi 2.

[247:1] 1 Cor. xii. 12, 21, 26.

[249:1] Such as we find described in Deut. xxxi. 10-12.

[249:2] In Greek [Greek: ekklesia]. The reference in the text is to its
ecclesiastical use, for in the New Testament it sometimes signifies a
mob. See Acts xix. 32.

[249:3] Acts xi. 22, xv. 4.

[249:4] Acts xxi. 20, [Greek: posai muriades]--literally, "how many tens
of thousands."

[249:5] One of these is mentioned Acts xii. 12.

[249:6] Acts xiii. 1.

[249:7] Acts ix. 31. The true reading here is, "Then had _the church_
([Greek: ekklesia]) rest throughout all Judea and Galilee and Samaria."
This reading is supported by the most ancient manuscripts, including
ABC; by the Vulgate, and nearly all the ancient versions; including the
old Syriac, Coptic, Sahidic, Ethiopian, Arabic of Erpenius, and
Armenian; and by the most distinguished critics, such as Kuinoel,
Lachmann, Tischendorf, Alford, and Tregelles. It is likewise sustained
by the authority of what is believed