A Paraphrase on the New Testament, 1 Timothy
The Firſt Epiſtle of PAUL the Apoſtle to TIMOTHY.
CHAP. I.
1. PAul an apoſtle of Jeſus Chriſt by the commandment of God our Saviour, and Lord Jeſus Chriſt, which is our hope; 2. Unto Timothy, my own ſon in the faith: Grace, mercy, and peace from God our Fa…her, and Jeſus Chriſt our Lord.
1, 2. Note, 1. Apoſtleſhip was by Gods Call and Command.
2. Chriſt is the Believers Hope.
3. It is meet to have ſome ſpecial endeared Love to thoſe that are our Sons in the Faith, converted by our Miniſtry.
4. As the deſire of Worldlings is to worldly Proſperity, ſo the ſum of all holy Chriſtian deſires, is Grace, Mercy, and Peace from God the Father, and from Chriſt.
3. As I beſought thee to abide ſtill at Epheſus when I went into Macedonia, that thou mighteſt charge ſome that they teach no other doctrine, 4. Neither give heed to fables, and endleſs genealogies, which miniſter queſtions, rather than godly edifying, which is in faith; ſo do.
3, 4. Note, 1. Whether this imply that Timothy was Biſhop of Epheſus, is a Queſtion of ſmall moment to them that know what a Biſhop then was. A Biſhop, as Dr. Hammond maintaineth, had then but one Congregation, and no Subject-Presbyter under him. He certainly had no Power of the Sword to force Men. He was onelyonly a Guide to Voluntiers and Conſenters; and not to any againſt their wills. It is certain, that every Church had at leaſt one ſuch Biſhop, (I think uſually more.) And no doubt Epheſus had ſuch, (either Timothy, or others.) If it be Archbiſhops that are made the matter of this Doubt, it's certain, that an Archbiſhop had no Power of the Sword, nor was a Biſhop to any but conſenting Voluntiers, and worked onelyonly on Conſcience, and not immediately on Body or Purſe. And I believe that Timothy and Titus, and the Apoſtles, were ſo far Archbiſhops, as that they had by Office the Care of gathering many Churches, and then taking care of their Preſervation and Increaſe, by urging the Doctrine and Commands of Chriſt, and Ordaining Biſhops over particular Churches (Epiſcopos gregis) by their own and the Flocks conſent, and not otherwiſe; and then exhorting ſuch Paſtors and Churches on juſt occaſions to do their Duties. And who can be againſt ſuch Archbiſhops.
But ſome that now feign the Idea of a Biſhop to be one that hath many ſcore or Hundred Churches under him, which have no Biſhop but himſelf, and one that is ſet over them without their conſent, and that ruleth them by force, of the adjoyned Sword, Impriſonment, or Ruine, are ready to Dream that Timothy and Titus were ſuch Biſhops. Doubtleſs every City or Corporation where were Chriſtians, had then a Church (at leaſt) and every Church a B…ſhop (at leaſt.) And whether it was Timothy or another, Epheſus was not without. Tho it's true that we find him ſo conſtantly with Paul, almoſt every where, where he was, that it's hard to believe that he was very long at Epheſus.
2. Note, That Churches are in danger of Corruption by other Doctrines than thoſe delivered by the Apoſtles. And their Doctrines were ſo ſufficient, that no other ſhould be taught.
3. Though ſome think it is ſtill the Gnoſticks that are here deſcribed by Fables and Genealogies its moſt like to be all the Judaiſers. And though Genealogies be part of Scripture, it's perverſeneſs to make too great a ſtir about them, and to turn Religion into endleſs Queſtions, and divert from matter of Faith, in which our Edification chiefly doth conſiſt. Multitudes ſin by too much ſtir about leſſer Scripture Verities, when by wrangling or long ſtudy it hindreth them from greater.
5. Now the end of the commandment is charity out of a pure heart, and of a good conſcience, and of faith unfeigned:
15. The Holy Scripture is as a compleat Body, which hath its Accidents and Ornaments, as well as Eſſential and Integral Parts, (as Hair, Nails, Colour) &c. But it is the end that is the chief part and muſt be preferred: And the end of all Chriſt's Doctrine and Law is, Charity, or to bring Mens Souls to the love of God, and Man, and Goodneſs, as its very Nature: And the grand means to this are, 1. A Heart purified by Gods Spirit. 2. A good Conſcience, not guilty of reigning ſin, and juſtified from the guilt of former ſin and preſent Infirmity by Chriſt. 3. And unfeigned Faith in Chriſt, by which we are united to him, and have our part in the foreſaid benefits. And this is the Sum of True Chriſtian Religion in few Words, which is more profitably inſiſted on than Jangling Controverſies.
6. From which ſome having ſwerved, have turned aſide unto vain jangling; 7. Deſiring to be teachers of the law, underſtanding neither what they ſay, not whereof they affirm.
6, 7. And ſome that have roved from this Mark, (not placing Religion finally in Love, to be promoted aforeſaid) have turned aſide to Vain Jangling, or Vain Chat; as if Religion lay in being Doctors of Moſes's Law; when as they underſtand not what they ſay themſelves, nor what the things are which they pretend to teach.
Note, 1. They that ſhoot not at this mark (as foreign ſignifieth) and place not Religion as aforeſaid, have ever ſince corrupted it by Vain Jangling, though not about the ſame Subjects: Some ſetting the Churches together by the Ears about unneceſſary, curious Notions concerning the perſon of Chriſt, or concerning Gods Decrees, and Concourſe, and ſome about the Clergies Univerſal Domination, and about their Canon Law (worſe than was that of Moſes) and their Dunghil of Corruptions and enſnaring Ceremonies, and ſome about quibling Notions concerning Juſtification, Faith, and Works. Satan hath Religious Diverſions for them that are above Senſuality. And Ignorant-confidence (with rage) is the uſual Character of all ſuch.
8. But we know that the law is good, if a man uſe it lawfully;
8. We praiſe the Law as well as they: It is Gods Law, and therefore good, if lawfully uſed; which is to lead Men to Chriſt, and typifie Spiritual things to come, and to condemn and reſtrain ſin; but not to juſtifie Men inſtead of Grace, nor to be impoſed on the Gentiles, or continued, when a better doth diſplace it.
9. Knowing this, that the law is not made for a righteous man, but for the lawleſs and diſobedient, for the ungodly and for ſinners, for unholy and profane, for murderers of fathers and murderers of mothers, for man-ſlayers, 10. For whoremongers, for them that defile themſelves with mankind, for men-ſtealers, for liars, for perjured perſons, and if there be any other thing that is contrary to ſound doctrine, 11. According to the glorious goſpel of the bleſſed God, which was committed to my truſt.
9, 10, 11. It muſt be foreknown, 1. That the World was not Lawleſs that had not Moſes's Law: They had the Law of Nature, and the common Law of Grace which was given to Mankind after the fall: And Chriſt hath now brought us the Holy Spiritual Law of Grace in the moſt perfect edition. So that ſin is condemned where Moſes's Law is not received or known. 2. That Moſes's Laws, as ſuch, were all Political for the Government of that Republick, even the Ten Commandments, and had Penalties to be executed by Men annexed, as an eſſential part of it. Now of this Law, ſaith Paul, [It was not made with theſe Penalties either to bridle or to puniſh them that without it were Righteous Men, that is, Who were obedient to the Law of Nature, and of Grace, and whoſe Hearts were ruled with the love of Righteouſneſs, and needed not to be frightened to it by Corporal Penalties; much leſs for us Chriſtians, who have Chriſts Law of Grace, and are Sanctified by his Spirit, writing it in our Hearts by Love of Goodneſs: But God knowing the corruption of Mans Heart, did make it for the Iſraelites, to reſtrain them by fear from living like Lawleſs, Diſobedient Men, &c. and to puniſh them by the Magiſtrate, who were ungodly, ſinners, unholy, profane, murtherers, &c. which the Goſpel, and Chriſts Law, which I preach, is as much againſt as Moſes's Law, and more powerfully overcometh: So that we that have better, even Chriſts Law without us, need not the continuance of Moſes's Law.
12. And I thank Chriſt Jeſus our Lord, who hath enabled me, for that he counted me faithful, putting me into the miniſtry;
12. Note, It is a great mercy to be entruſted with the Miniſtry of the Goſpel, with Ability and Faithfulneſs.
13. Who was before a blaſphemer, and a perſecutor, and injurious. But I obtained mercy, becauſe I did it ignorantly in unbelief:
13. Note, 1. The great Mercy of God to great ſinners; even Perſecutors and Blaſphemers may be converted.
2. That God giveth the greateſt Mercy without previous merit.
3. The word [becauſe] here meaneth not that Ignorance was a proper cauſe of Gods Mercy: But that it made Paul a more capable receiver of Mercy, than he ſhould have been, if he had maliciouſly ſinned againſt Knowledge.
14. And the grace of our Lord was exceeding abundant, with faith, and love which is in Chriſt Jeſus.
14. And this Mercy which called me, hath poured out on me, by the Holy Ghoſt, an abundant meaſure of Faith in Chriſt, and love to him and his, which carrieth me on in his Work with Zeal and unwearied diligence.
15. This is a faithful ſaying, and worthy of all acceptation, that Chriſt Jeſus came into the world to ſave ſinners; of whom I am chief.
15. This is the Great Article of our Chriſtian Faith, which we may truſt to, and of great comfort to us all, and worthy of our thankful acceptation, That Chriſt came into the World to ſave Sinners; which I, that am one of the chief, muſt therefore predicate with chiefeſt Thanks.
16. Howbeit, for this cauſe I obtained mercy, that in me firſt Jeſus Chriſt might ſhew forth all long-ſuffering, for a pattern to them which ſhould hereafter believe on him to life everlaſting.
16. But it pleaſed God to ſhew mercy to me, ſo great a Sinner, to magnifie his Grace, and encourage all Sinners againſt Deſpair, that in me Chriſt might exemplarily ſhew his gracious Patience and Forbearance, and confirm all Sinners in the hope of Everlaſting Life, who after ſhall believe and be converted.
17. Now unto the King eternal, immortal, inviſible, the onelyonly wiſe God, be honour and glory, for ever and ever. Amen.
17. The ſenſe of this unſpeakable Mercy calleth up my Soul (and ſhould do all) to ſpeak with joy the Praiſes of our God, who is Eternal, Immortal, Inviſible, the onelyonly God, abſolutely Wiſe, over Angels, and all Creatures: To him be honour and Glory, for ever and ever. Amen.
18. This charge I commit unto thee, ſon Timothy, according to the prophecies which went before on thee, that thou by them mighteſt war a good warfare. 19. Holding faith, and a good conſcience;
18. Note, 1. By [Charge] is meant holding Faith and a good Conſcience, and keeping the Doctrine committed to him by Paul, as a faithful Miniſter and Soldier of Chriſt, againſt all Oppoſition.
2. It ſeems ſome particular Prophecy (ſuch as Aga…us had of Paul, and many then had) had foretold that Timothy ſhould be a faithful Miniſter.
19. Which ſome having put away, concerning faith have made ſhipwrack. 20. Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaſpheme.
19, 20. Which ſome have caſt away, and loſt the Chriſtian Faith: Such are Hymeneus and Alexander, whom I have delivered to Satan, as Gods Executioner of ſome Bodily Puniſhment, to ſee whether Correction will convince them of their Blaſphemy.
Note, 1. What their Blaſphemy was, is after ſhewn, 2 Tim. 2.17. & 4.14.
2. That Satan is oft Gods Executioner in Correction and Deſtruction, is certain; and that ſuch is the Delivery here meant (for want of Chriſtian Magiſtrates): But it was none of Satans deſire, but Gods, hereby to teach them not to blaſpheme.
CHAP. II.
1. I Exhort therefore, that firſt of all, ſupplications, prayers, interceſſions, and giving of thanks be made for all men:
1. As I have oft ſaid, That Charity is the End and Sum of Religion, I exhort, that this may be ſincerely manifeſted in your Religious Worſhip; and that you heartily pray for all ſorts of Men, that God would ſave them from Sin and Miſery, and give them Grace and Mercy; and be thankful for their Welfare, as if it were your own.
2. For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godlineſs and honeſty.
2. For Kings, and for all that are in Preeminence or Superiority, that they may ſo govern, that we may be protected in the quiet ſerving of God, in Godlineſs and decent Converſation with Men, without Reproach and Perſecution.
Note, 1. That the Character of the Rulers that we are to pray for, is not onelyonly foreign, jus r…gendi, Right; but foreign, Preeminence.
Pray for him that hath the right of Governing, as far as you can know it: But ſubmit to him that hath ſetled Poſſeſſion, ſo far as it wrongeth not anothers Right; and ſo far pray for ſuch, that we may live a quiet and peaceable Life in all Godlineſs and Honeſty.
3. For this is good and acceptable in the ſight of God our Saviour: 4. Who will have all men to be ſaved, and to come unto the knowledge of the truth.
3, 4. For this is agreeable to the great Mercy manifeſted in Mans Redemption by Jeſus Chriſt, who by his Death, and Covenant of Grace, and Preaching, hath ſhewed us how willing he is that all Men ſhould be ſaved, and come to the knowledge of his Goſpel.
Note, 1. That while we obediently pray as God commandeth us, we may confidently expect Gods acceptance. 2. An extenſive Charity rendreth us like Chriſt. 3. It is not onelyonly all ſorts of men that Chriſt would have to be ſaved; but he willeth the Salvation of all Men in general, ſo far as to make a Sacrifice ſufficient for all▪ if all will believe; and to make an Act of Oblivion, or general Pardon, and Gift of Life to all, on Condition of Acceptance; and to ſend his Meſſengers promiſcuouſly to all, with the Word of Reconciliation, to beſeech them to be reconciled to God. What Chriſt giveth to all, he willeth and purchaſed for all: But he giveth to all a Pardon, and Right to Life, on Condition of Acceptance: Therefore he is ſo far willing of their Salvation.
5. For there is one God, and one mediatour between God and men, the man Chriſt Jeſus; 6. Who gave himſelf a ranſom for all, to be teſtified in due time.
5, 6. For it muſt move us to pray for all, in compliance with this Will of God, that would have all Men ſaved; becauſe there is One God who is good to all, and One Mediatour between God and Mankind, who took on him the Common Nature of all Men, and gave himſelf a Ranſom for all, revealed in the Seaſon appointed of God, (or to be preached to all in due time, as God pleaſeth.)
Note, The Controverſie about Univerſal Redemption, too hotly agitated by Beza, Piſcater, and others, on one ſide, and by many on the other, I have fully handled in my Catholick Theologie, and Methodus Theologiae; and it needs no more than as aforeſaid: 1. Whoever is damned, it is not becauſe no Ranſom was made for him, or becauſe it was not ſufficient for him. 2. By Gods Will to ſave all, is meant the Effects of his Will that have a tendency to their Salvation. 3. It is notorious, that God hath made an Univerſal Act of Grace or Oblivion, giving Pardon of all Sin, and Right to Life in Chriſt, to all Men, without exception, on Condition of Believing-acceptance; and hath commiſſioned his Miniſters to offer this Gift to all Men, to the utmoſt of their power, and entreat them to accept it; and doth by many Mercies intimate to them, that he uſeth them not according to the meer violated Law of Innocency, but on Terms of Grace. 4. Few Chriſtians have the face to affirm, that this Univerſal Conditional Pardon and Gift (or Law of Grace) is no Fruit of the Death of Chriſt. 5. If therefore this Act of Pardon was purchaſed by Chriſt, and given to all, no modeſt Face can deny, that he ſo far died for all, as to purchaſe for them all that he actually giveth them. 6. It is uſual to ſay that we give a Man a Benefit, (e. g. Life to a condemned Malefactor) if it be given him on the fair Condition of his Acceptance, and brought to his own Will, and he intreated to receive it. 7. If any Wrangler ſay, that this is unfit Language, (to ſay, He is willing that Men ſhall be ſaved, who offereth them Salvation freely, unleſs he alſo make them willing:) Let him confeſs, that it is but the Name that he denieth, and none of the Gifts in queſtion. 8. And be it known, that Unwillingneſs cometh not from a Phyſical Impoſſibility, through the want of Natural Faculties, (as it is with Brutes) but from a voluntary Pravity, which aggravateth the Sin. 9. And the mutable Will of Man is to be changed by Reaſon: And God giveth Men Reaſons in their kind ſufficient to perſuade them to accept of Chriſt and Life. 10. And laſtly, No Man can ſay, that Adam when he fell had not Grace enough to make him Able to have ſtood, which he might have uſed, and ſhould have done, to his actual ſtanding: No…, that God never giveth ſuch a power to believe (or at leaſt to come nearer the State of a true Believer) to many that might bring it into Act, and do not. This much is enough to end this Controverſie with modeſt Wits.
7. Whereunto I am ordained a preacher, and an apoſtle, (I ſpeak the truth in Chriſt, and lie not) a teacher of the Gentiles in faith and verity.
7. This Goſpel I am appointed to preach to the Gentiles, (Chriſt knoweth that I feign not his Commiſſion) and faithfully and truly to be their Teacher.
8. I will therefore that men pray every where, lifting up holy hands without wrath and doubting.
8. According to this my Commiſſion, I give theſe Directions following to all ſorts. Firſt, That all Men be much in Prayer to God, not onelyonly in the Aſſemblies, but in all convenient Places whereſoever, open or ſecret: but that they lift not up to God Hands defiled with any wilful Sin, but pure and clean by harmleſs Converſation; and that they come not to God with Wrath againſt others, or with a quarrelſom, diſputing, contentious Diſpoſition; but in Chriſtian Love.
Note, That the Ceremony of Lifting up the Hands in Prayer, (which was an Act of Corporal ſecondary Worſhip) is lawful, and fit where Cuſtom maketh it ſo, and yet is not neceſſary by Inſtitution; as Kneeling alſo is.
9. In like manner alſo, that women adorn themſelves in modeſt apparel, with ſhame-facedneſs and ſobriety: not with broidered-hair, or gold, or pearls, or coſtly aray;
9. And for Women, I forbid them not all Ornaments, ſpecially when they come to the Sacred Aſſemblies; but let them be adorned onelyonly with Attire which expreſſeth Gravity, Modeſty, and Sobriety; not like proud, vain, or alluring Perſons, with curious Dreſſings of their Hair, Embroidery, Jewels, Gold, or any over-coſtly Apparel, as thoſe that would ſeem either Richer or Comelier than they are.
10. But (which becometh women profeſſing godlineſs) with good works.
10. But let them take Good Works (of Piety to God, and Charity to Man) for their chiefeſt Ornament; as they will do, if they are true Profeſſors of Godlineſs. It is theſe in which they muſt excel the Ungodly, and not in Oſtentation of Wealth or Beauty.
11. Let the woman learn in ſilence with all ſubjection.
11. Let them be Learners, rather than Teachers; and let them uſe Silence and humble Subjection, and not be over-talkative and maſterly; ſpecially ſilent in the Church.
12. But I ſuffer not a woman to teach, nor to uſurp authority over the man, but to be in ſilence.
12. I forbid Women to be Publick Teachers, and to uſurp any Authority over their Husbands, or over Men in Church-government; but to be quiet, ſilent, and obedient.
Note, 1. That Paul forbiddeth not Women to teach their Children or Servants, or the elder Women to teach the younger. 2. Nor doth he meddle with Caſes of Civil Government; as, whether a Woman may Govern a Kingdom, or a City, or a multitude of her own Tenants and Men-ſervants.
13, 14. For Adam was firſt formed, then Eve. And Adam was not deceived, but the woman being deceived, was in the tranſgreſſion.
13, 14. For God made the Woman for Subjection, by making Adam firſt, and then making her to be for his help: And the Woman ſubjected her ſelf yet lower, by being firſt in the Tranſgreſſion, deceived by the Serpent, and then tempting her Husband.
15. Notwithſtanding ſhe ſhall be ſaved in child-bearing, if they continue in faith and charity, and holineſs with ſobriety.
15. Yet though her Sin have brought her low, and even under a Curſe in the Pain and Peril of Child-bearing, ſhe is, even in that low and ſad condition, under Gods merciful Protection, and ſaving Covenant of Grace, which containeth the Promiſe of this Life, and that to come, if they continue in Faith, Charity, and Purity, with Sobriety.
Or, [Though Sin and Sorrow in Travel came in by the Woman, yet by a Womans Child-bearing a Saviour came into the World, (which is ſome Reparation of the Honour of the Sex;) And ſo the Women may be ſaved as well as the Men by Chriſt, if they continue in Faith, Charity, Purity and Sobriety.
CHAP. III
1. THis is a true ſaying, if a man deſire the office of a biſhop, he deſireth a good work.
1. As for the Office of a Biſhop, believe it, he that deſireth it, doth deſire a very great and excellent work: It is not a bare Name, Title, Dignity, or place of Honour and Command; but a Work, and a Work of great Importance, and Labour, and Difficulty, which every deſirer is not fit for: Take heed therefore whom thou doſt admit.
2. A biſhop then muſt be blameleſs, the husband of one wife, vigilant, ſober, of good behaviour, given to hoſpitality, apt to teach;
A Biſhop muſt be one, 1. That is not guilty of any ſcandalous ſin ſince his Converſion. 2. One that hath not put away his Wife, except for Fornication, and married another, much leſs, that hath two at once 3. One that is vigilant and wholly addicted to do what he ſhall undertake. 4. One that is of a ſober, moderate temper, and not guilty of Levity, and Temerity. 5. One that is of an Orderly, Compoſed, Decent Temper and Carriage. 6. By Charity to be ready to entertain Strangers, and take in thoſe that are expoſed to want. 7. One that is fit by Ability and Zealous Willingneſs to teach the Flock the neceſſary things committed to the Miniſtry to communicate.
3. Not given to wine, no ſtriker, not greedy of filthy lucre, but patient, not a brauler, not covetous;
3.8. One that is not inordinately in love with Wine or ſtrong Drink. 9. One that uſeth no violence, nor hurteth others. 10. One that ſtudieth not after gain, nor uſeth diſhoneſt, unſeemly ways of getting. 11. One that by lenity taketh all things in the beſt ſence, and is not rigorous. 12. One that is againſt Strife, Contention and Fighting. 13. One that is not in love with Money.
4. One that ruleth well his own houſe, having his children in ſubjection with all gravity; 5. (For if a man know not how to rule his own houſe, how ſhall he take care of the church of God?)
4, 5.14. One that ruleth well his own Houſe, (if he have any,) and by his ſucceſs ſheweth it, and that God bleſſeth his Labours, his Children being in ſubjection with all Comely, Grave, and Pious Behaviour. For if either he have not Skill and Care enough to rule his Family well, or the badneſs of his Children ſhew that God bleſſeth not his Labour, how ſhould the Church judge him fit to rule them, and likely to ſucceed.
6. Not a novice, leſt being lifted up with pride, he fall into the condemnation of the devil.
6. Not a late young Convert; for ſuch are more in danger of Pride than others, when they are ſet up as Teachers, and ſo fall as the Devils did.
Note, That young, raw Chriſtians made Teachers are in great danger of falling into Condemnation by Pride, even like to Devils. Becauſe, 1. They have leſs knowledge of their own Ignorance, and how much yet they want. 2. The ſuddenneſs of the Light which they have received ſo tranſporteth them, that they think it to be greater in them than it is. 3. They have ſtronger Paſſions than the Aged; and thoſe puff them up as if they ſignified anſwerable Judgment. 4. They have weaker Degrees yet of Humility, Self-denial, and all Grace, than riper Chriſtians have. 5. They have had leſs time to learn the great things which ſhould ballance them. 6. They want that Experience which fully convinceth Riper Chriſtians of the errour of Self exalting, ſo that none are ſo apt to rage and be confident as the Ignorant and Injudicious. 7. And they are themſelves as Children carried away eaſily by the applauſe and flatteries of ſuch as are like them, and cry them up for their Injudicious fervour.
7. Moreover, he muſt have a good report of them which are without; leſt he fall into reproach, and the ſnare of the devil.
7.16. And he muſt be one that hath by his Parts and Converſation got ſome eſteem, even among Unbelievers, or at leaſt, is not by the common ſort of them made odious or contemptible by any Infamy, juſt or unjuſt, leſt Satan get by his former Scandals, or ill Name, to make the Chriſtian Religion odious, and turn his Infamy into a Snare to keep Men in unbelief.
Note, 1. If all theſe Sixteen things be needful to a Biſhop, and muſt be required in one that is offered to the Miniſtry, is he a true Biſhop or Paſtor that hath ſcarce two of all theſe Qualifications? Yea, that hath almoſt all the contraries? That ſuch are Paſtors, de facto, claiming Honour and Obedience, is eaſily proved: what God accounteth them I leave to him: And how the People ſhould eſteem them, Cyprian tells us in his Epiſtle againſt Martial and Baſilides.
2. What a Biſhop then was muſt be underſtood by thoſe that would know their Divine Obligation to obey ſuch: Of which ſee before, 1 Theſ. 5.12, 13. The Miniſterial Work was, 1. Indefinite, by Itinerants, or unfixed Men, viz. 1. To convert thoſe without, and gather Churches, and ſettle Paſtors over them. 2. And to go and ſend to them after for their Confirmation. Theſe in Scripture are called Apoſtles and Evangeliſts, and their helpers, but not Biſhops. II. But the ſettled Churches had ſettled Paſtors (with Deacons) Theſe are called Biſhops and Elders. Theſe Churches were ſo many Neighbour Chriſtians as could know and Converſe with one another, and were aſſociated for Perſonal Communion in holy Doctrine, Worſhip, and Converſation, as diſtinct from diſtant Communion by meer Concord in the Species of theſe, or by Delegates: Though they did not always meet all in one place; ſo that the Biſhops or Elders had opportunity to know them perſonally, teach and overſee them ordinarily: Which they did without force, upon none but conſenting Voluntiers. This Epiſcopacy we are for, and not againſt the Preeminence of ſome one, as a Senior and Guide to the reſt of the Elders in a Church that hath many: Nor yet againſt the foreſaid General Miniſters or Evangeliſts Inſpection and Care of many Churches of ſuch Conſenters. But it one ſuch General Paſtor will put down all the Biſhops of ſingle Churches, and have none over many hundred Pariſhes but himſelf alone, who cannot poſſibly do the hundredth part of the true Epiſcopal Work, and will do ſome of the reſt by Curates that are no Biſhops, and by Lay-men, this Epiſcopacy is not to be juſtified. Much leſs when the Clergy or People chuſe them not, nor conſent to them, but are governed by them forcibly, and as conſtrained Diſſenters.
8. Likewiſe muſt the Deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre. 9. Holding the myſtery of the faith in a pure conſcience.
8, 9. The Deacons alſo muſt be well-qualified Perſons; Grave and Pious; not double, tongued, to ſay and unſay, as Intereſt leadeth them; not addicted to much Wine or Strong Drink; not greedy of filthy Gain, as Lovers of Money uſe to be: and they muſt be ſound Believers and of an upright Life.
Note, 1. That here are but two ſorts of fixed Church-Officers noted by Paul, Biſhops and Deacons. 2. As every Church had its own Biſhop (one or more), ſo had they their own Deacons. For, as Dr. Hammond noteth, [The Deacons were every where conſtituted to attend the Biſhop.] But Antiquity never knew what a Deacon of a Dioceſs of many Churches (or hundreds of Churches) was, till Archdeacons were firſt new made. Therefore, as no Man was a Deacon of more than one ſingle Church, ſo no Man was a Biſhop of more (diſtinct from Archbiſhops), as the ſaid Doctor de facto maintaineth, in Scripture-times.
10. And let theſe alſo firſt be proved; then let them uſe the office of a deacon, being found blameleſs.
10. And even Deacons muſt not be made, till they are tried and proved fit, and ſound blameleſs.
11. Even ſo muſt their wives be grave, not ſlanderers, ſober, faithful in all things.
11. So alſo muſt the Women (or Wives) be grave, &c.
Note, 1. It is uncertain whether by foreign, [Women] here, be meant the Deacons Wives, or the Deaconeſſes that then were appointed to ſome Care of Women, which Men were leſs fit for. 2. The Qualifications imply, that Women are moſt in danger of the contrary Sins, that is, of unſtayed Levity, forwardneſs to backbite and ſpeak evil falſely, as Accuſers of thoſe that diſtaſte them, …ot ſober and careful of their Buſineſs, not truſty in all things.
12. Let the deacons be the husbands of one wife, ruling their children and their own houſes well.
12. The Deacons muſt not be ſuch as have more Wives than one, or that have injuriouſly put away one and married another: The good government of their own Children, and Houſes alſo, muſt ſhew that they are fit to ſerve in the Church.
13. For they that have uſed the office of a deacon well, purchaſe to themſelves a good degree, and great boldneſs in the faith which is in Chriſt Jeſus.
13. For though the Deacons be as Servants to the Paſtors, they that have uſed that Office well, are in a degree above the Vulgar, and have matter of confident Boldneſs and Freedom in the management and defence of the Affairs of Chriſtianity.
14. Theſe things write I unto thee, hoping to come unto thee ſhortly: 15. But if I tarry long, that thou mayeſt know how thou oughteſt to behave thy ſelf in the houſe of God, which is the Church of the living God, the pillar and ground of the truth.
14, 15. I hope to come to thee ſhortly; but leſt I ſhould be delayed, I write theſe things to thee, that thou mayſt know how thou oughteſt to converſe in the Houſe of God, (which is the Church of the Living God) as (in it) a Pillar and firm Buttreſs (or Baſis) of the Truth.
Note, Though it be true, that the Truth of God is moſt ſafely preſerved in his Church, yet I (with Gataker) marvel that ſo many apply theſe Words to the Church, which are ſpoken of Timothy. That it is he that is called here, [a Pillar and Buttreſs of the Truth,] ſeemeth to me evident; 1. In that in the Allegory it is not like that Paul would in the very next Words call the Church a Pillar and Buttreſs in the Houſe, when he calleth it [The Houſe it ſelf.] He plainly d…fferenceth [a Part] from [the Whole.] The Church is the Whole, a Pillar is a Part. 2. It is the very Sum of Paul's Exhortation to Timothy, that according to his Office he ſhould be [a Pillar and Buttreſs of Truth in the Church.] 3. The Prepoſition [in the Houſe] agreeth to him, and the Word [Pillar, &c. which is in the Houſe]. 4. The omiſſion of the Article before [foreign and foreign] intimate, that it ſhould rather be tranſlated [a Pillar, &c.] than [the Pillar]; which it's like would have been put in, had it been the Churches peculiar Privilege that had been meant. 5. The Apoſtle uſeth the ſame Word of James, Cephas, and John, Gal. 2.9. foreign, accounted Pillars, which Timothy was; And the very ſame Phraſe as here, is uſed Rev. 3.12. He that overcometh, I will make him a Pillar in the Temple of God, foreign. So Rev. 10.1. the Angels Feet. &c: But the Church is never called [a Pillar that's in the Church.] 6. As to them that feign it would be falſe Conſtruction, becauſe the Words [foreign] are the Nominative Caſe, this hath no pretence from the Text: So that I doubt not but the plain ſenſe is as it is Paraphraſed; and all the Fabrick is built on a meer Miſtake, which the Papiſts raiſe upon this Text: Though, were it otherwiſe, it would not ſerve their turn.
16. And without controverſie, great is the myſtery of godlineſs: God was manifeſt in the fleſh, juſtified in the Spirit, ſeen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
16. And confeſſedly the Myſtery of Godlineſs▪ which requireth ſuch great Abilities in thee, as to make thee a Pillar and Buttreſs of it in the Church is exceeding great and high. 1. God himſelf appeared to Man in the Fleſh of our Redeemer, to manifeſt his Love, and Will for our Salvation. 2. The Spirit was Chriſts Witneſs, which by its unimitable holy Impreſſions, Miracles, his Reſſurection, and Communication to his Followers, did juſtifie Chriſt to be truly what he did profeſs to be, and ſealed his Doctrine to the World. 3. Angels beheld, proclaimed, and obeyed him. 4. The Wall of Separation being broken down, he was preached by his Commiſſioned Apoſtles to the Gentile World. 5. The World, that knew him not, or deſpiſed him, is by a few poor unlearned Men brought to believe in him, and ſubmit to him as Lord and Saviour: Philoſophy ſubmitteth, and Wit is ſilenced, and Policy and Power ſtoop to him in part, and more will do. 6. He was taken up into Heaven in Glory, Angels attending him, his Apoſtles looking on. Theſe Six Articles are that great Myſtery which requireth the ableſt Preacher, and the ſoundeſt Faith: And he that firmly believeth theſe, doth ſee into a more excellent Myſtery than Philoſophy, and will be a ſtable Pillar in the Church.
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;
1. The Spirit of Prophecy plainly foretelleth us, that in the latter times ſome who profeſt themſelves Chriſtians ſhall depart from either the Whole, or ſome Eſſential Parts of the Chriſtian Faith, turning Apoſtates, or Hereticks; and this by giving heed to falſe Revelations of ſeducing Spirits (in themſelves or others), and to Doctrines of Devils.
Note, Whether it mean effectively Doctrines taught by Devils, or (as Mr. Mede largely maintaineth) objectively, Doctrines concerning Demons, or the Nature, Order, and Minds of the Spirits, like the Valentinians Aio…es, &c. I leave to the Judgment of others.
2. Speaking lies in hypocriſie, having their conſcience feared with a hot iron;
2. Covering their Lies or Falſe Doctrine by Hypocritical Pretences (of Piety, or Divine Revelation, or ſome great Excellency); having Conſciences feared and branded as the Perfidious uſe to be, by their flagitious Lives.
3. 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.
3. Note, I think it far more probable, that Paul here ſpeaketh of thoſe Hereticks which made up a Religion of Judaiſm and Pythagorean Fancies, who taught, That Marriage was of the Devil, to propagate ſinful miſerable Men; and that Fleſh was not to be eaten, eſpecially the unclean Beaſts; than of thoſe erroneous Chriſtians who onelyonly forbid Marriage to the Clergy, and Fleſh on certain Days of Abſtinence, or that affect the total avoiding Marriage, and eating Fleſh, as a State of ſpecial Strictneſs, not required of moſt: For Paul ſeemeth plainly to ſpeak of a Doctrine taught to all; and he deſcribeth Chriſtian Knowledge herein to be, That God hath made ſuch Meat in kind to be received with Thankſgiving; and not that All men, or any at all times, muſt uſe ſuch Meats.
4. For every creature of God is good and nothing to be refuſed, if it be received with thankſgiving: 5. For it is ſanctified by the word of God, and prayer.
4, 5. For all that God hath made for Food is good and clean, and not to be refuſed as in kind unlawful, if it be received thankfully, as from Gods Gift, to fit us for his Service; For to ſuch as do thus, it is more than lawful, even a ſanctified Means to ſit them to ſerve God, Gods Word allowing and giving it them, and Prayer craving his Bleſſing to that end.
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.
6. Theſe things thou muſt ſuggeſt to the Brethren as their Teacher, that thou maiſt approve thy ſelf a good Miniſter of Chriſt, bred up in ſound Faith and Doctrine, &c.
7. But refuſe profane and old wives fables, and exerciſe thy ſelf rather unto godlineſs.
7. But as for the Jewiſh and Heretical Fancies of Abſtinence from Marriage and Meats, and the idle Reaſons from Tradition, or Pythagorean Dotage, which they give for them, avoid them; and let it be thy Buſineſs to preach, promote, and practiſe plain Doctrine and Duties of Godlineſs; and guide the Flock therein.
8. For bodily exerciſe profiteth little: but godlineſs is profitable unto all things, having the promiſe of the life the now is and of that which is to come.
8. For no Corporal Auſterities or Exerciſes in Religion muſt be overvalued: The beſt of them are of ſmall Profit, in compariſon of that Godlineſs which conſiſteth in Spiritual Exerciſes (of Faith, Hope, Love, and their Expreſſions): But this true Spiritual ſubſtantial Godlineſs is profitable to all that we can juſtly deſire, having from God the Promiſe of all the Good of this Life which is meet for us, and we meet for it; and of that which is to come, after this Life is ended.
9. This is a faithful ſaying▪ and worthy of all acceptation. 10. For therefore we both labour, and ſuffer reproach, becauſe we truſt in the living God, who is the Saviour of all men, ſpecially of thoſe that believe.
9, 10. And what I ſay of the Promiſe to Godlineſs for this Life and that to come, is a Truth moſt ſure, and of greateſt moment, and worthy of our greateſt acceptation. For it is on the belief of this, that we labour, ſtrive, and ſuffer, truſting on the Goodneſs and Promiſes of God, who is Life and the Lord of Life, and as their Saviour giveth the Mercies of this Life and that to come, as Men are fitted for each, to all Men; all Good being from him to all the World: But eternal Good being by his Promiſe ſecured to all true Believers, (which others reject when it is offered them, for temporal Good.)
11, 12. Theſe things command and teach. Let no man deſpiſe thy youth, but be thou an example of the Believers, in word, in converſation, in charity, in ſpirit, in faith, in purity.
11, 12. Theſe things teach commandingly, as neceſſary, with Authority: And ſo behave thy ſelf, that thy Youth expoſe thee not to Contempt. Be thou an Example in whom all the Believers may ſee how they ſhould live▪ in thy Speech, and thy Converſation, in Love and Spirituality, in ſound Faith, and ſpotleſs Purity.
13. Till I come, give attendance to reading, to exhortation, to doctrine.
13. Till I come, be diligent in Reading the Scripture, (privately for thy ſelf, and publickly to Expound it to the Church), to apply it by Exhortation, and ſound Doctrine.
14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.
14. Neglect not diligently to uſe and improve thoſe Eminent Gifts which were given thee, even with Prophecy of thee, as one that would be faithful, by the laying on of the Hands of the Presbytery, or Elders of of the Church, when thou waſt called and ordained to the Miniſtry. (For neglect quencheth the Spirit.)
15. Meditate upon theſe things, give thy ſelf wholly to them; that thy profiting may appear to all.
15. Note, That even thoſe that are extraordinarily Inſpired and Qualified, muſt ſtudy hard, and wholly give themſelves to that, and all their Miniſterial Work if they would appear good Proficients; Therefore thoſe tha… have no ſuch Inſpiration, have need of hard ſtudy. And they that wholly addict themſelves to the Miniſtry, have no leiſure for Magiſtracy or Worldly Avocations: Nor can do that for many hundred Churches, which required the whole of a Timothy for one.
16. Take heed unto thy ſelf, and unto thy doctrine; continue in them: for in doing this, thou ſhalt both ſave thy ſelf and them that hear thee.
16. In ſum, Take greateſt heed. Firſt, that thy own Soul and Life be Sound, and Holy, and Undefiled, and next that, thy Doctrine be ſo, and thou diligently labour in it: Continue in this twofold Care and Diligence, and thou ſhalt ſecure thy own Salvation, and in all likelyhood thy Hearers; for God will will not deny his Bleſſing to ſuch Labours.
CHAP. V.
1. REbuke not an elder, but intreat him as a father, and the younger men as brethren; 2. The elder women as mothers, the younger as ſiſters, with all purity.
1, 2. When Elders (in Age or Office) tranſgreſs, uſe not Magiſterial roughneſs of Reproof, but Humble Exhortation, as to Fathers: And ſpeak to the Younger with Love and Gentleneſs, as to Brethren: And ſpeak to the Elder Women, as to Mothers, with due reſpect; and to the Younger as Siſters, carefully ſhunning all that ſavoureth of Immodeſty or Unchaſtity in thought, or ſpeech, or looks, or behaviour.
3, 4. Honour widows that are widows indeed. But if any widow have children or nephews, let them learn firſt to ſhew piety at home, and to requite their parents; for that is good and acceptable before God.
3, 4. Let thoſe that are Widdows indeed, at once deprived of Husbands and Maintenance, being Aged and unable to work, be maintained by the Church with due reſpect. But if any of them have Children and Nephews that can maintain them: Let theſe their Off-ſpring be taught that Piety and Gratitude for all their Parents care of them; oblige them to maintain their Widdows, and not to caſt them on the Church, and that this is a Duty that God requireth of them, and will accept.
Note, That it is doubted, whether theſe Widdows were Deaconeſſes, or meerly kept for poverty. I think that it was the Cuſtom of the Ancient Churches to maintain all that are Poor and Aged, and unable to get their own livings, but not to maintain them in Idleneſs, but to appoint them to employ much of their time, in viſiting the ſick and poor Women, and counſelling the younger ſort, and giving notice of their Wants and Caſes to the Elders; ſo that the ſame Women were alſo as Deaconeſſes, tho ſome that were wiſer and fitter than the reſt might be more ſpecially thus employ'd.
5. Now ſhe that is a widow indeed, and deſolate, truſteth in God, and continueth in ſupplications and prayers night and day.
5. By a Widdow indeed, I mean one that is deſolate, having neither Maintenance, nor Ability to get it, nor Kindred to relieve her, but liveth Faith and truth in God, who as ſhe is to live upon the Church, ſo ſhe is bound to ſerve the Church, by conſtant Prayers both alone and with theſe Women whom ſhe viſiteth and inſtructeth.
6. But ſhe that liveth in pleaſure, is dead while ſhe liveth.
6. But ſhe that liveth delicately, and ſportingly, and wantonly, with gaudy Ornaments is a living Carkaſs.
7. And theſe things give in charge, that they may be blameleſs.
7. Acquaint them with theſe Canons, that the Church and they may be kept from miſdoing.
8. But if any provide not for his own, and ſpecally thoſe of his own houſe, he hath denied the faith, and is worſe then an infidel.
8. But if any of the Church that is able maintain not his own neer Kindred, eſpecially thoſe that have right to be kept in his own Family (as Parents have) he liveth ſo contrary to the Chriſtian Faith, that he forfeits the Reputation of True Chriſtians, and doth that which the Infidels themſelves will condemn, and in that is worſe than they.
9. Let not a widow be taken into the number, under threeſcore years old, having been the wife of one man.
9. Becauſe ſuch Widows, 1. Muſt be maintaned as thoſe that cannot labour. 2. And do reſove againſt Marrying again, being paſt the need of it. 3. And muſt be ſtay'd Monitors to the Younger Women, therefore take in none into the Churches charge, that is under threeſcore years old, and none that hath ſeparated from her Husband, and Married another.
10. Well reported of for good works; if ſhe have brought up children, if ſhe have lodged ſtrangers, if ſhe have waſhed the Saints feet, if ſhe have relieved the afflicted, if ſhe have diligently followed every good work.
10. It is her Chriſtian Behaviour before her Poverty, that muſt be rewarded with the Churches Maintenance: Therefore ſhe muſt be one, 1. That is known to have done good to others while ſhe was able. 2. Who hath piouſly educated her own Children. 3. Lodged Strangers, &c
Note, That in that hot and poor Countrey, thoſe here called Saints uſually travailed on Foot, and were Bare leg'd, wearing only Sandals or Shoes, and had not-Inns for Entertainment with that convenience as we have here, nor Money for ſuch charges; therefore it was one of the great works of Godly Charity, for Chriſtians to take Travellers and Strangers into their Houſes, and Waſh their Feet from the Duſt contracted daily in their Travail: And to relieve all in want and affliction to their Power.
11. But the younger widdows reſuſe: for when they have begun to wax wanton againſt Chriſt, they will marry; 12. Having damnation, becauſe they have caſt off their firſt faith.
11, 12. But receive not a Young Widow into the number of thoſe that ſerve the Church, and are maintained by it: For as they are not by Age paſt labouring for themſelves, or fit to reſolve on a ſingle life for the Churches Service, ſo when they grow Luſtful and Wanton, and weary of the Yoak of Chaſtity and Church Service, they will Marry: And ſo prove Criminal Sinners againſt Chriſt, by violating that ſort of Devotedneſs to his Service.
13. And withal they learn to be idle, wandring about from houſe to houſe; and not onelyonly idle, but tatlers alſo, and buſiebodies, ſpeaking things which they ought not.
13. And being idle, they learn to go about to Houſes, and there not onelyonly idly paſs their time, but to ſpend it in tatling, or in idle and unfit Chat, aad buſying themſelves with other Mens Matters, and talking of that which they ought not to talk of.
Note, Qu. But are not Women prone to this, tho they be not Devoted to Chaſtity and Church-Service? Anſ. Yes, 1. And therefore Paul ſpeaketh this as the Vice that moſt Women are ſtrongly by nature addicted to: And that all may ſee the danger of it and fear it: And indeed how rare are thoſe Women, even that profeſs to be moſt Religious, that uſe not to venture on this Chat, and Backbiting, and Buſie judging thoſe that are abſent, and meddling with things which they ſhould not meddle with. 2. But yet thoſe that are taken up with Family Buſineſs of their own, are not ſo vacant and liable to theſe Crimes as the idle are. And therefore what Paul ſaith of theſe Young Church-Widows, all Rich Women ſhould read with Application: For Riches tempt them to be idle; and idleneſs tempts them to the ſame ſins, to ſpend their time in going from Houſe to Houſe on pretenſe of Civil Viſits, and there to talk venterouſ…y without a call, of all things and Perſons that come into their Minds.
14. I will therefore that the younger women marry, bear children, guide the houſe, give none occaſion to the adverſary to ſpeak reproachfully. 15. For ſome are already turned aſide after Satan.
14, 15. My Adviſe therefore is, That Young Women marry (that have not ſome ſpecial reaſon againſt it); and by bearing Children, and educating them Religiouſly, and guiding their Houſes piouſly and diligently, they may ſo do the Church the greateſt ſervice, and give no occaſion to malicious Adverſaries to ſpeak evil of the Church, as if it were a Society of idle twatler…, and luſtful wantons. For ſome have already forſaken Chriſtianity, its like tempted partly by ſome ſuch Scandals; or at leaſt are ready to believe and report them.
16. If any man or woman that believeth, have widdows, let them relieve them, and let not the church be charged; that it may relieve them that are widdows indeed.
16. Let all Chriſtians keep the Widdows that Nature bindeth them to keep, if able, and not caſt them on the Church, and rob Widdows indeed, by diſabling the Church to maintain them.
17. Let the elders that rule well, be counted worthy of double honour, eſpecially they who labour in the word and doctrine.
17. It being the Office of Church-elders to be the Churches Guides or Rulers, by the Canon of Gods Laws: Let thoſe that do this well, be counted worthy of double honour, above the common rank of the Faithful, and to be accordingly maintained and obeyed; but eſpecially thoſe of them who are Laborious Preachers, Expounding and applying the Word and Doctrine of Chriſt.
Note, 1. That Elders or Biſhops were the fixed Guides of ſingle Churches, (no bigger than our Pariſhes for number of Souls.) 2. That they had very much work to do beſides Publick Preaching: As to judge who was to be taken in by Baptiſm, or to be openly rebuked, or caſt out, or reconciled; to teach from Houſe to Houſe on juſt occaſion, to viſit the Sick, take care of the Poor, reſolve Doubts, overſee Manners, &c. 3. That uſually one Church had many of theſe, and all found work enough; ſome maintained themſelves, and ſome the Church Offerings maintained. 4. As all theſe could not publickly Preach at once, ſo all were not fitted for it by skill and free utterance: But ſome one or few that were moſt able for it, were the ordinary Preachers: And theſe being the ableſt and of moſt Reputation, were quickly made and called the Biſhops, being ſuch Preſidents and Gudes to the reſt, as the Preſidents of Colledges of Men in the ſame Office, (Phyſicians, Philoſophers, &c.) are, or as the Chief Juſtice among the Judges. 5. Yet all the reſt were of the ſame Office, Eſſentiated by Church Guidance in the Word, Worſhip, Sacraments, and Diſcipline; and were not meer Lay Men, but were Ordained and Separated to the Sacred Miniſtry, and wanted not Authority to Preach and Adminiſter Sacraments, and did theſe on juſt occaſions, tho the ableſt did it moſt uſually. 6 And it was the part of them that were thus employd in Publick Preaching (both for converting Infidels, and edifying the Church,) who are ſaid to be laborious in the Word and Doctrine.
18. For the ſcripture ſaith, Thou ſhalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward.
18. Note, 1. That Honour here includeth Maintenance. 2. That it is the labour of Church Guides which giveth them right to Honour and Maintenance. 3. That the greateſt Honour and Maintenance is due to them that are Laborious Preachers and Inſtructors of the Flock, and not to them that ſeldom ſo labour; much leſs to them that unjuſtly ſilence ſuch.
19. Againſt an elder recive not an accuſation, but before two or three witneſſes.
19 Seeing no private Man ſhould believe an accuſation againſt a Grave Ancient Perſon, much leſs againſt a Perſon of the Church, without ſufficient proof, much leſs muſt thou that art Preſident in the Presbytery admit any publickly to defame an Elder in Office by entering his accuſation againſt him without two or three Witneſſes; and much leſs mayſt thou believe ſuch an Accuſation.
Note, For, 1. It is to be ſuppoſed that ſuch are more unlikely to be guilty than other Men. 2. And that for their Works ſake, the Wicked or Reproved ſort will be more malicious and forward to accuſe ſuch; and they ſhall never want Falſe accuſers if ſuch can but find Judges that are willing to believe them 3. And their defamation is moſt injurous to Religion, and to the Church.
20. Them that ſin, rebuke before all, that others alſo may fear.
20. Thoſe that ſin ſcandalouſly, either openly, or after reproof for private ſin before two or three, and repent not, rebuke before the Church (or Community of the People, ſaith Dr. Hammond) that others may be warned to avoid ſuch ſins and ſuch impenitence.
21. I charge thee before God and the Lord Jeſus Chriſt, and the elect angels, that thou obſerve theſe things without preferring one before another, doing nothing by Partiality.
21. So heinous is the ſin of unjuſt judging in a Guide of the Church, and ſo great a miſchief to the Church, that I do hereby moſt ſolemnly charge thee before God, and the Lord Jeſus Chriſt, and the Elect Angels, that thou obſerve theſe Rules of Juſtice without a haſty or foreſtalled Judgment, or prejudice, and that thou do nothing according to a partial inclination to one party.
N…te, 1. There are Elect Angels, both as reſpecting Reprobate Devils, and as choſen to the ſervice of diſtinct Churches. 2. Tho we know not juſt how far, and when Angels are preſent, we may ſo far preſume of their notice of Church Affairs, and their regard thereof, as to adj…re even the Paſtors of the Church to avoid ſin, as before the Elect Angels. 3. O how heinous then is the ſin of thoſe, who under the name of Biſhops caſt out and ſilence Chriſts faithful Miniſters, and are prejudiced and partial againſt the moſt Godly Chriſtians, who dare not obey all their Queſtionable Canons? The honour of Biſhops being due to them for their Work, it is Satans Deſign to bring them into diſhonour by engaging them in contrary odious work.
22. Lay hands ſuddenly on no man, neither be partaker of other mens ſins; keep thy ſelf pure.
22, Lay not Hands in Ordination raſhly on any unworthy Candidate; nor for abſolution too haſtily on thoſe that profeſs not Repentance credibly; leſt thou make thy ſelf partaker of the guilt of the ſins of unworthy Miniſters, and unſound penitents. Keep thy ſelf pure from the ſins which thou muſt reprove in others.
23. Drink no longer Water, but uſe a little wine for thy ſtomachs ſake, and thine often infirmities.
23. Note, 1. That Diet muſt be fitted to health; and Men ſhould know what is fitteſt for it. To uſe Wine, yea, much Wine or ſtrong Drink for meer Appetite inſtead of a little for health, is ſinful ſenſuality. 2. Even then the Apoſtles that had the gift of Healing could not uſe it commonly, but muſt help Infirmities by ordinary means.
24. Some mens ſins are open beforehand, going before to judgment; and ſome men they follow after. 25. Likewiſe alſo the good works of ſome are manifeſt beforehand: and they that are otherwiſe cannot be hid.
24, 25. I know that when the beſt is done, Church Diſcipline will not cleanſe out all ſin. It dealeth not with ſecret, but with open ſins: Some Mens ſins are open and proveable of which God will have the Church judge them before his Final Judgment; and ſome Mens are unknown, and thoſe not we, but God muſt judge. And ſo Mens good Works and Sincerity of Repentance and Obedience are manifeſted to the Church to judge of; and Hypocrites that counterfeit ſuch, God will open in his time.
CHAP. VI.
1. LEt as many ſervants as are under the yoke, count their own maſters worthy of all honour; that the name of God, and his doctrine be not blaſphemed.
1. Let all that are Servants under that Yoke, whether their Maſters be Chriſtians or Heathens, account it their Duty to give them all the Honour and Obed…ence which is due in that Relation, and not think that Chriſtianity giveth them liberty to diſobey them, nor deſpiſe them, becauſe of their defect of Religion: Elſe Heathens will reproach Religion, and Chriſt, and ſay, that we teach Men to be unfaithful, diſobedient, and proud.
2. And they that have believing maſters, let them not deſpiſe them, becauſe they are brethren; but rather do them ſervice, becauſe they are faithful and beloved partakers of the benefit. Theſe things teach and exhort.
2. And let none deſpiſe their Maſters becauſe they are both Believer, and ſo Brethren in Chriſt, for Chriſtian Brotherhood conſiſteth with Inequality of Place and Relation, and with Subjection, and doth not level Men in other things, nor encourage Pride or Diſobedience: But ſuch muſt the more willingly do Service to their Chriſtian Maſters, becauſe they are faithful, and Partakers of all the ſame Bleſſings of Chriſtianity with themſelves, and ſo more amiable; and therefore ſhould be ſerved out of ſpecial Love, and not onelyonly for Fear, or Wages. Theſe Duties are of great moment; therefore teach and preſs them earneſtly.
3. If any man teach otherwiſe, and conſent not to wholeſom words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according to godlineſs; 4. He is proud, knowing nothing, but doting about queſtions and ſtrifes of word, whereof cometh envy, ſtrife, railings, evil ſurmiſings, 5. Perverſe diſputings of men of corrupt minds, and deſtitute of the truth, ſuppoſing that gain is godlineſs:
3, 4, 5. There be ſome riſen up that teach otherwiſe, on pretenſe of Chriſtian Liberty, and Excellency above Heathens: But they go contrary to the Words of Chriſt our Lord, which are the Words of Truth and Life, and to the Doctrine which is formed to true Godlineſs; and they are a ſort of proud, ſelf-conceited Men, puffed up with a falſe Opinion that they know more than others, and are but Brain-ſick, doting about unprofitable Queſtions, and ſtriving about Words; and in ſtead of edifying Men to Salvation, the Fruit of all their proud Contention is but the increaſe of Envy and Strifes, and Railings at one another, and evil Surmiſings and ill Thoughts of one another, (or ill Opinions;) paltry and frivolous Diſputings againſt each other, coming from Minds corrupted by Pride and Errour, that are void of true Knowledge, and fly further from the Truth, ſtriving for Victory, and for their own Conceits; taking the Side that is moſt for their worldly and fleſhly Advantage, preferring Gain before true Godlineſs, and fitting their Cloak of pretended Godlineſs and Wiſdom to their worldly Gain.
5, 6. From ſuch withdrawthy ſelf. But godlineſs with contentment is great gain.
5, 6. Such Men as theſe, being not onelyonly Hereticks, but alſo proud Defenders of their Hereſie, are neither fit for thy Communion, nor to be diſputed with, but to be avoided, if they repent not. But reſolve thou to adhere to ſincere Godlineſs, which, with Contentedneſs with Gods Allowance of daily Bread, is the true and great Gain, and better than the Wealth of the World, which thoſe Hypocrites prefer.
7. For we brought nothing into this world, and it is certain we can carry nothing out.
7. As for Bodily Proviſion and Wealth, as we brought none of it with us into the World, ſo it's certain that we can take none of it away with us; and therefore truly have no more than we profitably and well uſe while we are alive.
8. And having food and raiment, let us be therewith content.
8. If we have Food and Raiment, and what is needful to the well-doing of our Work, we have enough, and muſt be contented with it: For, deſire of more, except to do good with it to others, is but the ſinful Diſeaſe of the Mind.
9. But they that will be rich, fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition.
9. But they that love and ſet their Hearts on Riches, and ſeek after them, do thereby caſt themſelves into dangerous Temptations and Snares, and kindle and purſue ſuch Deſires as ſhew their groſs Folly, and in ſtead of Gain, do but hurt themſelves, and caſt themſelves into the Gulf of Deſtruction and Damnation.
Note, 1. Oh how little then do the moſt of the World, that ſtudy and ſcramble for Riches, think what they are doing all their Lives againſt themſelves! 2. And is it not doleful Blindneſs in thoſe Roman Prelates, that for Wealth and Worldly Greatneſs have corrupted Chriſtian Doctrine, Worſhip, Diſcipline, and Converſation, and overthrown the Churches Peace, that yet they can ſay, That Paul here condemneth the Gnoſticks and Hereticks, for that in which they incomparably exceed them.
10. For the love of money is the root of all evil: which while ſome coveted after, they have erred from the faith, and pierced themſelves through with many ſorrows.
10. For very much Evil ſpringeth from the Love of Money: (From hence is ſinful Care, and Deſire, and Grief, and Anger, and Malice, and Envy, and Oppreſſion, and Deceit, and Lying, and Theft, and Murders, and Wars, and Perſecutions, and Church-corruptions, and Diviſions, needleſs Law-ſuits, Bribery, Falſe-Witneſs, Perjury, Slander, Railings, and much more ſuch.) And by coveting Money, many have been their own Tormentors, piercing themſelves through in Body and Mind with many Sorrows, (vexatious Labours, Cares, Fears, Trouble for Diſappointments, and torment of Conſcience for their Guilt, and oft come to an untimely reproachful Death.) Yea, it hath drawn them to forſake or corrupt the Faith, for worldly Ends.
11. But thou, O man of God, flee theſe things: and follow after righteouſneſs, godlineſs, faith, love, patience, meekneſs.
11. But thou, that art devoted to God and his ſpecial Service, abhor and avoid this Love of Money, and all theſe its odious Fruits; and follow after the Spiritual Riches, Righteouſneſs, Godlineſs, &c.
Note, That is beſt which is moſt Divine, likeſt to God, and moſt pleaſing to God, and which is the well-fare of our beſt Part, the Soul, which will never die and fail us, as worldly Riches will.
12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art alſo called, and haſt profeſſed a good profeſſion before many witneſſes.
12. Go on by Faith to overcome all Temptations, Difficulties, Sins, and Adverſaries, and to propagate and defend the Faith: Preſs towards the Mark, till thou lay hold on Eternal Life, which is the Prize. This is the Life that thou art called out to hope for, to ſeek, and to obtain, and the Work thou art to do, and haſt well begun, and before many Witneſſes openly and manfully ſtood to the Truth.
13. I give thee charge in the ſight of God, who quickneth all things, and before Chriſt Jeſus, who before Pontius Pilate witneſſed a good confeſſion; 14. That thou keep this commandment without ſpot, unrebukable, untill the appearing of our Lord Jeſus Chriſt:
13, 14. I muſt urgently charge thee, before God, in whoſe Power are all our Lives; and before Chriſt, who went before us by the Example of a good Confeſſion, not denying the Truth to ſave his Life, that thou keep this neceſſary Law of thy Miniſtry, as ſpotleſs and unrebukable, that thou maiſt be found ſuch at the coming of Jeſus Chriſt.
15. Which in his times he ſhall ſhew, who is the bleſſed and onelyonly Potentate, the King of kings, and Lord of lords; 16. Who onelyonly hath immortality, dwelling in the light which no man can approach unto, whom no man hath ſeen, nor can ſee: to whom be honour and power everlaſting. Amen.
15, 16. Which in his due appointed Seaſon God will ſhew, who is the bleſſed and onelyonly Potentate, &c. who onelyonly is eſſentially and neceſſarily of himſelf Immortal, whoſe glorious Abode is in the Light inacceſſible to us Men, and who is to us Inviſible: to him be Honour and Power for ever. Amen.
17. Charge them that are rich in this world, that they be not high-minded, nor truſt in uncertain riches, but in the living God, who giveth us richly all things to enjoy:
17. And knowing to what Sins Riches moſt tempt Men, charge the Rich that they be not high-minded, nor think highly of themſelves for their Wealth, nor look to this for their Safety and chief Comfort, as if it were their beſt: But that they take God for their Portion and Security, and wholly truſt him for Soul and Body, who will give us enough for our Comfort and Content.
18. That they do good, that they be rich in good works, ready to diſtribute, willing to communicate; 19. Laying up in ſtore for themſelves a good foundation againſt the time to come, that they lay hold on eternal life.
18, 19. That they uſe their riches to do all the good that they can in the World, that ſo they may be rich in good Works, which are a far more excellent ſort of Riches than bare Money; that they diſtribute to others neceſſity with readineſs, and Communicate with a willing, forward mind, and not with grudging or backwardneſs, as againſt their Wills; that ſo they may not loſe their Riches, but as they love themſelves, will lay up by them a Treaſure for themſelves, even a good fund and ſecurity by coming under Gods faithful Promiſe, for the time to come, that ſo as good Runners lay hold on the Prize, they may lay hold on Eternal Life.
20. O Timothy, keep that which is committed to thy truſt, avoiding profane and vain babblings, and oppoſitions of ſcience falſly ſo called: 21. Which ſome profeſſing, have erred concerning the faith. Grace be with thee. Amen.
20, 21. O Timothy, be ſure to hold faſt and keep ſafe theſe neceſſary Precepts which I have given thee, as from God by his Spirit, containing the true Wiſdom, tending to Salvation, in truſt that thou teach them others: But avoid thoſe frivolous Tricks, and wordy Arts, and diſputing ſtrife about their falſly named Sciences, even the Logical and Philoſophical triflings of Sto…cks, Peripateticks, and all the Sects of Heathen Philoſophers, in which they think the excellency of Learning conſiſteth, (deſpiſing the ſimplicity of Chriſtianity as Ignorance) Some Chriſtians being taken with this ſort of Learning, have been tempted to corrupt Religion by it, and to turn ſuch Hereticks as are but Mungrel Chriſtians, and not ſound and truly ſuch. The Gr…ce of God preſerve, ſanctifie and ſave thee, Amen.
N…te, I have before ſhewed, that it was Philoſophers, who by their pretence of greater Learning were then the Deſpiſers, and Powerfulleſt Adverſaries of Chriſtianity▪ and the generality of them were taken up with meer uſeleſs quibling and trifling, and ſtriving about Words, and barren Notions inſtead of needful, uſeful Knowledge; ſo that their famed Sciences were but like Dreams and Childiſh Babling: So that it was the Honour of Socrates to call them off to the ſtudy of Virtues and things of uſe, whom Plato followed with a mixture of Vanity: And a ſmattering in theſe Sciences, bewitched the Hereticks of that age. But Paul doth not hereby condemn the true Philoſophical Knowledge of God in his Works, nor a carefulneſs of exact ſpeaking as to Words and Method, or the accurate fitting of Words to things, and uſing Art in due meaſure, and in ſubſervance to great and ſaving Truth. But further than it thus ſubſerveth to the Saving Truth of God in Chriſt, and our duty and hopes of Life Eternal, all that's called Learning and Wit is but Fooling.
ANNOTATIONS.
PAuls Epiſtles to Timothy and Titus are the Church-Canons, which the Holy Ghoſt indited: And ſufficient to their proper uſe and End, tho' ſtill there will be uſe for Paſtoral Determination of ſuch Circumſtances, as muſt be varied according to variety of Perſons, Occaſions, Times and Places. And no Canons of Men that are contrary to any of theſe Divine Rules, (I mean ſuch of them as are of univerſal fixed Obligation) are Obligations to the Faithful. O how happy had the Church been if theſe had better obſerved, and the Churches not corrupted or torn, by ſuch as by Men are deſtructively or needleſsly added, by badneſs, doubtfulneſs, or numbers a…wering, or overwhelming the Conſciences of thoſe that are moſt obedient to God.