The Apostolical History, Chapter 6 · Section 15
SECT. XV.
THE Apoſtle (as it ſeems) ſhortly after this, from Macedonia comes into Greece, and there ſtays three months, Act. 20.2, 3. And about this time he ſeems to have written his firſt Epiſtle to Timothy, then at Epheſus, whom he had beſought to abide there, for the better ordering, inſtructing, and eſtabliſhing of that Church.
Timothy ſignifies an Honourer of God; and ſo he proved, both in Doctrine and Converſation, according to the happy omen and preſage of his Name. He is ſuppoſed to be of Lyſtra, (a City of Lycaonia in Aſia (a)Act. 16 1, 2. compared with Act. 14.6.), for there the Brethren reported well of him. His Father was a Greek, and a Proſelyte; his Mother a Jeweſs, Daughter of Lois, both ſincere Believers. They trained him up from a Child in the Holy Scriptures(b)2 Tim. 1.5. & 3.14, 15., ſo that Paul was perſwaded that the like unfeigned Faith dwelt in him as did in his pious Mother and Grandmother. His Father being a Greek, a Gentile-Proſelyte, and uncircumciſed, Timothy was not circumciſed in his infancy after the cuſtom of the Jews, but being come to maturity Paul circumcis'd him(c)Act. 16.3., for the gaining of the Jews, by his miniſtry. The Apoſtle made him his Companion in his travels throughout the Churches far and near, whom he moſt diligently and faithfully ſerved in the work of the Lord, ſometimes being left with the Churches newly planted, further to inſtruct them, ſometimes being ſent as a Meſſenger to comfort and eſtabliſh them. Though he had many bodily infirmities upon him, yet he abounded with many eminent graces and gifts, and in proceſs of time being ordain'd a Miniſter, with impoſition of the hands of the Presbytery, he ſo approved himſelf in that office, that he became moſt affectionately dear to Paul, inſomuch that he makes frequent and honourable mention of him, eſpecially to the Philippians, ch. 2.19, 20. I have no man like minded, who will naturally care for your ſtate; for all ſeek their own, not the things which are Jeſus Chriſts. But ye know the proof of him, that as a Son with the Father he hath ſerved with me in the Goſpel. And elſwhere he dignifies him with excellent titles, calling him his Brother, his beloved Son, and faithful in the Lord, his natural Son in the Faith, his fellow-labourer in the Goſpel of Chriſt, yea he joins Timothy with himſelf in the inſcriptions of divers Epiſtles to the Churches, that ſo he might both commend Timothy's worth and authority to the Churches; and alſo propound him as an exemplary pattern to all faithful Miniſters. From Corinth he accompanied Paul into Aſia, and when they came to Epheſus, the Apoſtle beſought him to abide. there to inſtruct that Church; touching which imployment the Apoſtle now gives him ſundry Precepts and Directions throughout this whole Epiſtle.
In which Epiſtle there are three parts.
…he Firſt Epiſtle to Timothy.1. The Preface.
2. The Matter or Subſtance of the Epiſtle.
3. The Concluſion.
Chap. 1 IN the Preface he aſſerts his Apoſtolical authority from the command of God, (whom he ſtiles our Saviour, becauſe he gives us Salvation by Chriſt(a)See Luk. 1.47. Tit. 1.3.), and from the c…mmand of Jeſus Chriſt, who is the ground and object of our hope. He directs his Epiſtle to Timothy, whom he calls his own Son in the Faith, either becauſe he had gained him to the Faith of Chriſt; or elſe, becauſe he was his Diſciple, and reſembled him in Faith, and Doctrine, and holy Converſation, as a Son reſembles his Father in face and manners. From Ver. 1, 2.
After the Preface he comes to the Body of the Epiſtle; wherein, 1. He tells him, that he left him at Epheſus (b)v. 3. Sicut te monui manere Epheſi] Supple ita & nunc moneo., to take care that no ſtrange heterod…x Doctrines be broached in that Church, and that Fables*Quia inanes il…ae ſpeculationes otioſae ſunt & in…erminatae, quarum nec uſus eſt, nec ſinis. Vid. cap. 4. v. 7. & 6.4. 2 Tim. 2.23. Tit. 1.14. & 3 9. v. 4. Gene…logia… vocat infinitas, i. e nunquam terminandas aut ſatis liquido explicandas Illas quaeſtiones negat praebere aedificationem Dei, i. e. profectum in ſolidà verâque pietate, qui fit propriè per fidem; quae aedificatio à Deo venit eique probatur, ac ab eo exigitur, eóque Illius dicitur., and Jewiſh Genealogies, and praeterſcriptural Traditions be not heeded or regarded, which rather occaſion perplex diſputes, than edifying in true piety towards God, and in the Faith of Chriſt. Ver. 3, 4.
2ly. Becauſe ſome falſe Teachers ſeem'd to be carried with a perverſe zeal to the Law, and mingled Faith and Works in the point of Juſtification; he ſhews, that the true end of the Law, and the main ſcope and drift of it was Love, (viz. to God and our Neighbour), ſpringing from a pure heart, and a …d Conſcience, and Faith unfeigned, which ſome not rightly underſtanding have been carried aſide to vain diſcourſes. And while they affect to be thought learned Teachers, and Expounders of the Law, they betray their own ignorance, not underſtanding either what they ſay, or what they affirm. But here ſome of his Adverſaries might object, that by ſaying thus, he ſhewed himſelf not very well affected towards the Law. He anſwers, he did not at all detract from the Law (in reproving thoſe that abuſed it), but rather commended and taught the right uſe of it. For he acknowledges, that the Law rightly underſtood and preached, was very good, and given for, and ſerves to excellent purpoſes, if we make uſe of it as we ought, not ſeeking to be juſtified by the obſervation of it, but to be directed by it in our obedience, as a perfect rule of life; and to be brought by it unto Chriſt, Gal. 3.24. But yet notwithſtanding, they were to know that in reſpect of its damnatory and terrifying uſe, (viz. to conſtrain to obedience for fear of puniſhment), ſo it was not given to the righteous (c)Lex lata eſt, non ut fideles juſtificati jam per fidem in Chriſtum, juſtificarentur per legem (ſicut perverſi legis doctores intendebant) ſed ut injuſti & infideles (quales ſunt omnes flagitioſi & profani) per legem condemnati, ſuam injuſtitiam, & meritam condemnationem agnoſcerent, reſipiſcerent, & ad Chriſtum conſugerent. Lex justo non est poſita] i. e. Non eſt lata ad juſtos coercendos. Juſti enim ſponte ſuâ, ſe conformant legi, amore justitiae & obedientiae, non timore poenae, quam lex tranſgreſſoribus minatur, ſed lata eſt ut minis ſuis, & poenis coerceat impioſ. Corn. a Lap. Chryſostomus hoſce duos uſus in diverſis perſonis commoda ſimilitudine explicat, quod, Sicut fraenum domat, & cohibet ferocem equum; domitum autem, & obedientem tantum regit in viâ recta; ſi… Lex praefractos ſecuroſque peccatores domat, pios verò tantum regit, eiſque rectam vitae normam monſ…at. Lex justo non est poſita] h. e. Maledictio legis incumbit tantum petulantibus legi… tranſgreſſoribu…, non autem juſtis, &c., but to the unrighteous and wicked, to lawleſs and diſorderly perſons. It was given to condemn all ſins that are againſt the ſound D…ctrine, which is according to, and taught in the Goſpel, (wherein the glorious mercy of God is diſplayed), and to reſtrain diſorderly perſons from ſuch crimes: ſo that the Goſpel agrees with the Law, as to the right regulating of mens lives and manners: for the ſins forbidden in the Law, are contrary alſo to the Goſpel. From Verſ. 1. to Verſ. 12.
3ly Having m…ntion'd the G ſpel, which was committed to him by Jeſus Chriſt, he takes occaſion from thence to aſſert the Authority of his Apoſtl…ſhip againſt th…ſe that d…nied it, or by reaſon of his former courſe of life, did endeavour to l…ſſen it. And, 1. He gives ſolemn thanks to Chriſt who committed that gr…at tru…t of preaching the Goſpel to him, and enabled him to preach it with ſuc…ſs, and eſteemed him faithful, (giving him grace to be ſo), and honour'd him with the office of an Apoſtle, who was before a Blaſphemer and a Perſecutor, yet n…twithſtanding mercy was ſhewed him, becauſe he did it ignorantly through a falſe zeal, not rightly informed; and the goodneſs of God (he acknowledges) abounded towards him, in drawing him to believe in Chriſt, and removing his former unbelief, working in him l ve to Chriſt and his Goſpel, notwithſtanding his former oppoſition againſt it; which graces of Faith and Love Chriſt requireth and frameth in the hearts of all his Members by his Spirit, [ſee 2 Tim. 1.13.], giving them a right knowledg of himſelf, and the benefits that are obtainable by him. He further declares, that it need not ſeem incredible that ſo wonderful mercy and favour was ſhewed to him, ſeeing this is moſt certain and true, that Chriſt came into the world to manifeſt his mercy to ſinners, yea great ſinners, of which number he had reaſon to reckon himſelf to be one, becauſe of his perſecuting the Church of God [ſee 1 Cor. 15.9.]. He further ſhews, that the Lord had ſet him f…rth for an example and pattern of his long-ſuffering, mercy, and admirable grace, that ſinners to the end of the World, (who ſhall hear of his wonderful converſion, and the bounty of Chriſt towards him), may be aſſured of his readineſs to receive ſinners, and may, upon their repentance and believing in him, expect the like goodneſs and kindneſs from him t…wards themſelves. And thus the Ap ſtle being raviſhed with a ſweet ſenſe of the greatneſs of Gods mercy to him, concludes this whole matter with a pathetick doxology or thanksgiving. From Ver. 12. to 18.
4ly. He charges Timothy to carry himſelf couragiouſly in the ex…cuti…n of his miniſtry againſt all diſcouragements and oppoſitions whatſoever, encouraging himſelf by the Propheſies of holy men, that were uttered before of him, n…mely, that he would war a good warfare, (in defence of the Goſpel) joining ſound Doctrine with a good Conſcience, and a good holy life; and ſo ſhould eſcape the dreadful ruin of thoſe, who falling firſt into impure courſes of life, afterwards fall into foul errors, and depart from the ſound Doctrine they before embraced: Such were Alexander and Hymenaeus, [who, it ſeems, denied the Reſurrection, 2 Tim. 2.14. & 18.], whom he had by excommunication delivered up to Satan, to chaſten and afflict them, that ſo they might repent and come to an acknowledgment of their errors, and might take heed for the future of blaſpheming or ſpeaking evil of wholſom Doctrine and the truths of God. From Ver. 18. to the end.
5ly. He inſtructs Timothy concerning publick prayer, ſhewing him firſt for Chap. 2 whom it is to be made. In general, for all ſorts of men; particularly, for Kings, and all in authority, that Chriſtians may lead a peaceable and quiet life under them in all godlineſs and honeſty. And the reaſons he gives for it are theſe; 1. Becauſe this is pleaſing to G…d, whoſe will it is, that ſome of all ſorts of men ſhould come to the knowledg of the truth, and be ſaved, and therefore ſome among Kings and Magiſtrates as well as others. And, 2ly. Becauſe there is but one God, who is the Creator of all Nations, and one Mediater between God and man, Chriſt Jeſus, who died for all ſorts, and gave himſelf a ranſom (or price of redemption) for all kinds, orders, and degrees of men whatſoever; and this great truth God deſign'd in his due time to reveal and manifeſt, and therefore it was now to be declared and publiſh'd in Chriſtian aſſemblies by their making prayers and interceſſions for all ſorts of men. And particularly, he ſhews, that the publiſhing this Doctrine was in an eſpecial manner c mmitted to him, and he was ſent of God to inſtruct the Gentiles therein, (who where accounted the worſt of men), and to teach them Faith in Chriſt, and all other neceſſary Truths. And this he ſolemnly proteſts to be true, that name of the Jews might be ſcandaliz'd at his preaching to the Gentiles. 2ly. He ſhews, where publick prayer is to be made, viz. every where, in any place without exception, where the Church-aſſembly meets, (all ceremonial d…ſtinction of places being now remov'd), and that men be enjoin'd, when they come to pray, to lift up holy hands free from injuſtice and oppreſſion, and to pray with hearts free from hatred and malice*Maimonides in regulis orandi, Si quis ſenſerit animum ſibi commotum, & cor turgens, ne oret; ſed quieſcat dum mens ſit ſedata., or doubting of the truth of Gods Promiſes. He requires alſo, that Women, when they come into the Church-aſſemblies to join in prayer and other duties, ſhould be very modeſtly attir'd; and that they ſhould ſtudy rather to exceed others in good works, than brave Clothes. And that they ſet themſelves quietly to learn and receive inſtruction in the Church-aſſemblies, and not preſume or take upon them to teach; for that were to uſurp authority over the man, which he utterly forbids, for two reaſons; 1. Becauſe the man was firſt formed, and the woman out of him; and that may ſerve to denote, her ſubordination to, and dependance on him. 2ly. The woman was firſt deceived and ſeduced, and became Satan's inſtrument to ſeduce her Husband to tranſgreſs Gods Commandment; whence God impos'd upon her, ſubjection to her Husband, and ſorrow in Child-bearing, Gen. 3.16. But leſt women ſhould be too much diſcourag'd at this, he c mfortably leviſies what he had ſaid, by aſſuring them, that notwithſtanding this their ſorrow and danger in Child bearing, they may be ſaved as well as men, if they perſevere in faith, love, ſanctity, ſobriety, and modeſty. From Ver. 8. to the end.
Chap. 3 6ly. He comes now to inſtruct him concerning Church officers, viz. Biſhops and Deacons, ſhewing him, how they, and how their wives ought to be qualified. And firſt he premiſes, that the Paſtoral office is an honourable Function, and commends thoſe who being fitly qualified, and duely called, do out of ſincere ends undertake it, viz. that by labouring in the Goſpel they may bring men to eternal Salvation. Then he ſets down Sixteen requiſites to a good Biſhop. He muſt be blameleſs, that is, free from ſcandal; the husband of one wife, no Polygamiſt; vigilant over his Flock, to preſerve them from ſeduction; ſober and temperate; of good behaviour, gravely weighing and conſidering his words and actions, and carrying himſelf ſo as not to expoſe himſelf to contempt; given to hoſpitality, ready to entertain and refreſh thoſe that are in need, according to his ability, eſpecially ſtrangers and baniſhed Chriſtians; apt to teach, well inſtructed in the Doctrine of Chriſtianity, and skilful to divide the word aright, and to accommodate his teaching to the edification of his auditors; not given to wine, no ſtriker; not greedy of filthy lucre; but patient; not a brawler; nor covetous; one that governs his own Family well, elſe he cannot in reaſon be thought fit to take care of the Church of God; not a novice, that is, one n…wly inſtructed in the Faith, and planted in the Church, and not ſufficiently experienced in the myſteries of the Goſpel, leſt being lifted up with pride and vanity, he fall into condemnation with the Devil, who for his pride was caſt out of Heaven into the torments of Hell, 2 Pet. 2 4. likewiſe that he be of an unſtained reputation, even among thoſe that have not yet embraced the Faith, leſt being upbraided by them for his former wickedneſs, he be tempted to ſeek occaſions to revenge himſelf, which is a great ſnare of the Devil; or leſt the Devil make uſe of thoſe reproaches to inſnare others, and give them averſions to the Doctrine of ſuch a man, who is under ſo much ſcandal for his former life. He ſhews alſo, how Deacons muſt be qualified, preſcribing, that they ſhould be proved and tried concerning their ſufficiency, piety, and good behaviour. He ſhews, they muſt be ſober and grave perſons; not cunning and deceitful, not given to exceſs in drinking, not greedy of filthy lucre; but ſuch as being orthodox in point of Faith, live pure and Chriſtian lives, according to the Doctrine and directions of the Goſpel. He declares, that they muſt be no Polygamiſts, as too many in that age (it ſeems) were, but the Husbands of one Wife at once; and ſuch as govern their Children and their Families well. And leſt any ſhould deſpiſe the Deaconſhip as a mean office, he ſhews, that thoſe who faithfully diſcharge this office*Qui Diaconi munere bene ſuncti ſunt, ſi Preſbyteri fiant, liberius & cum majori fiduciâ aliis Evangelium praedicabunt., purchaſe to themſelves a good degree of reſpect, and alſo lay a foundation of riſing to a higher degree in the Church, and if they come to be Presbyters, they preach the Goſpel, or the Doctrine …f Faith*foreign, hîc ponitur pro Doctrinâ ipſâ, ut Gal. 3.23. & alibi ſaepe, Grot. in Chriſt with greater boldneſs and confidence. From Ver. 1. to 14.
7ly. He ſhews him, why he gave him theſe Directions, namely, that he might kn…w h…w to behave himſelf in the Church, which is the Houſe or Family of God, in which he dwells by his Spirit, and wherein he is truly worſhipped; which Church is the Pillar or Baſis of Evangelical truth, holding it forth, and publiſhing it to the world; ſuſtaining it and keeping it from ſinking. Now of this Evangelical truth he ſets down ſix principal heads and myſteries 1. That Chriſt the Eternal Son of God, took on him our nature, and did viſibly appear among men in an humane ſhape. 2ly. That he was juſtified by the Spirit, by or by his Divine Nature, by which he rais'd himſelf from the dead, and conſequently demonſtrated himſelf to be the Eternal Son of God, and proved himſelf to be juſt and innocent, although he was condemned as a Malefactor by the Jews and Gentiles, [Rom. 1.4. 1 Pet. 3.18.]. 3. That he was ſeen and attended, acknowledged, and adored by Angels at his birth [Luk. 2.14.], at his temptation [Math. 4.11.], at his paſſion [Luk. 22.43.], at his reſurrection [Luk. 24 4.], of which things they were glorious witneſſes, [Math. 28.2. 1 Pet. 1.12.]. 4ly. That he was preached by his Apoſtles among the Gentiles as well as the Jews. 5. That he was believ'd on by many in the ſeveral Nations of the World; the ſound of his Goſpel going out into all the Earth, [Rom. 10.18. Col. 1.5, 6.]. 6ly. He was viſibly and with a glorious appearance of Angels receiv'd up into Heaven, from whence ſending down the Holy Ghoſt, and giving gifts unto men, to this very day he manifeſts the glory of his Deity. Theſe are the Doctrines which he orders the Church ſhould hold faſt, from whence all the reſt derive their original and eſtabliſhment. From Ver. 14. to the end.
8ly. He now prophetically warns Timothy, (that he may forewarn the Chap. 4 Church), of the Apoſtaſie and defection of ſome from the Chriſtian Faith, and ſound Doctrine of the Goſpel in the latter(a)So the times of the New Teſtament are call'd from the ſpreading abroad of the Goſpel to the end of the World. Appellatione foreign intelligitur totum illud t…mpor s ſpacium quod inter primum & ſecundum Coriſti advent…m intercedit … T…m. 3. 2 Pet. 3 3 1 Joh. 2.18. G…th in loc. times, [or in the following times]; which defection was expreſly reveal'd to him by the Holy Ghoſt. The cauſe of which defection he ſhews, would be the ariſing of ſeducing Spirits, who being hypocrites, and men of feared Conſciences, would preach and propagate Doctrines of Devils(b)See Medes Apoſtacy of the latter times., that is, whereof the Devil is the Author and Fomentor, forbidding marriage, (to ſome me…), which God allows, and ertain meats, (at ſome times), whereas God allows a free uſe of his good Creatures to Believers, and permits thoſe who know and believe the Goſpel freely to partake of them, with thanksgiving; all difference of meats, being taken away under the New Teſtament, and every Creature(c)Sanctificatur, i. e. fit mundum Act. 10.15. ſanctified, (that is, made holy and lawful for us to uſe, 1 Cor. 7.14. Tit. 1.15.), by the word of God certifying us, and warranting us, that we may lawfully uſe it; and by prayer, which muſt be put up to God that it may be made wholſom and bleſſed to us. From Ver. 1. to 6.
9ly. He gives Timothy ſeveral Exhortations, in reference to his miniſterial office. As firſt, To ſuggeſt th…ſe things, which the Apoſtle had taught him, frequently to the Brethren, whereby he would approve himſelf a good Miniſter of Chriſt, and one nouriſhed(d)Enutritus] Poteſt etiam activè accipi enutriens illos: eſt enim participium medium apud Graecos l'atablus. Vel innutritus ſermonibus fidei bonaeque doctrinae, i. e. Verbo Chriſti vero, & ſincero, ceu ſpirituali cibo, nutritus & educatus. up with the ſincere Doctrine of the Goſpel, which he had attained to by the Apoſtles preaching. And 2ly. That he ſhould avoid Jewiſh Fables, and human Traditions, (which are no more to be valued than old Wives Fables), and exerciſe himſelf unto real Godlineſs. For bodily exerciſe, ſuch as outward auſterities, abſtinences from meats, and ſuch like voluntary afflictings of themſelves, preſcribed by men, are not the things wherein mans true holineſs before God conſiſts. For though theſe things may be of ſome uſe in ſome caſes, yet they are but of little value in compariſon of true Godlineſs, ſeeing they do only tame the body, not ſanctifie and change the heart, as a lively faith and love, and the fear of God, do. And then theſe may be abus'd and degenerate into ſuperſtition, (as the Apoſtle teſtifies, Col. 2.23.), but true Godlineſs is always acceptable unto God, and profitable unto men, having promiſes of happineſs both in this life and that which is to come, annexed to it. This, he ſhews, was a true ſaying, and very worthy to be received. And for rejecting the inventions of men, and defending and maintaining true Godlineſs, (which conſiſts in Faith and Obedience); he ſhews, he laboured and ſuffered reproach, having confidence in Gods promiſe made to true piety, and in his ſalvation, who as he is (in reſpect of outward preſervations) the Preſerver of Men and Beaſts, Pſal. 36.6, 7. ſo he affords more eſpecial preſervations to Believers in this life, when he ſees it conducing to his glory and their good), but aſſuredly and certainly, he will preſerve them from eternal miſery in the other world. Theſe things he charges Timothy to teach and inculcate. 3ly. He exhorts him, to give no occaſion that his Youth be deſpiſed, but to ſupply what was wanting to him in age, with gravity of manners; and to be an example to Believers in ſpeech and converſation, in charity, in ſpiritual zeal, and holy affections, in faithfulneſs and fidelity in his office, and laſtly, in all purity. 4ly. He exhorts him, to be diligent in reading the Scriptures, and in the preaching the Word, while he had an opportunity to ſtay there; for when the Apoſtle came thither, he muſt go along with him, and accompany him in his travels. He exhorts him, not to neglect the gift or office that was given him at his Ordination(e)Paul laid hands on him in the Name of the Presbytery, and together with other Presbyters, among whom for the time he was Preſident, by which impoſition of hands they ſignified, that the man was conſecrated and dedicated to God., becauſe this office was committed to him by a ſpecial prophetick revelation given to ſome Prophet, that he ſhould be taken into the miniſtry, and ſhould prove an eminent inſtrument therein, [ſee ch. 1.18. 2 Tim. 16.7.]. He exhorts him, to meditate on the things that concern'd his Function, and to give himſelf up wholly unto them, that his improvements in all the parts of his miniſtry may be manifeſted to all. And laſtly, that he ſhould take heed to himſelf and his Doctrine(f)Attende tibi, ut recte vivas: attende doctrinae, ut recte alios inſtituas., and continue ſo doing, which would conduce to his own and his hearers eternal ſalvation. From Ver. 6. to the end.
10ly. In the next place, he directs him, how to order and temper his reproofs, Chap. 5 to elder and younger men and women. The elder ſort, he ſhews, muſt not be dealt with roughly and rigidly, but with due reſpect to their age, according to the fifth Commandment. The younger ſort muſt be treated with all kindneſs and friendlineſs; and he muſt look that he behave himſelf with all purity in the diſcharge of this duty. Ver. 1, 2.
11ly. He gives Precepts concerning poor widows, who were to be Servants of the Church, as Deaconeſſes, and to be kept by the publick charge of the Church, which he calls honouring of them(a)He ſpeaks of widdows who were to be Servants of the Church, Rom. 16.1. and to live upon the Churches contribution, which he calls an honouring of them, becauſe the Church teſtifi'd thereby the virtues of thoſe ſo ſuſtain'd, and that they were worthy perſons.; for ſo their repution would be preſerved, whereas if they ſhould be reduced to extream poverty they would be contemptible. He ſhews, what kind of widows are thus to be maintained. 1. Such as have neither Children nor Grandchildren to perform this duty duty of piety(b)foreign, quandoque ſignificat, pietatis officio fungi erga Parentes, ut apud Virgil. Tum pius Aeneas. to them, (which is ſo acceptable to God), and to take care of them, as part of their Family; this being due by way of gratitude to Parents who have done ſo much for their Children; and therefore Children ſhould imitate the Stork(c)foreign. herein, which Bird is famous for nouriſhing and cheriſhing its aged Parents, and as it were, endeavouring to requite them. 2. Such as being deſtitute of friends, have none to truſt in and rely upon, but God alone, (who is the Father of the widdows and the fatherleſs, Pſal. 68.6.), and ſuch as daily(d)Tam aſſiduè quam fieri poteſt. Grot. vide 1 Theſ. 2.9. & 3.10. 2 Theſ. 3.8. 2 Tim. 1.3. give themſelves to the exerciſes of piety and devotion, as Anna did, Luk. 2.36. 3. Such as are not of the number of wanton widows, who indulge themſelves in idleneſs and pleaſure, being as it were dead while they live, both in reſpect of God whom they do not ſerve, and in reſpect of humane ſociety which they do not benefit. Theſe Precepts he gives, that none but blameleſs perſons may be taken into the Church's allowance, and thoſe that are really neceſſitous. And that the Church may not be unneceſſarily burdened, he declares, that if any man or woman provide not for thoſe of their own family, (if they be able), they do that which is utterly incompatible with the Chriſtian Faith, of which they make profeſſion, and are worſe than infidels, who even by the light of Nature uſe to do this. 4ly. He orders, that no widdows be admitted into the number of thoſe that are to be maintained by the Church, but ſuch an one as is not under ſixty years of age(e)Agit Apoſtolus de illis Viduis quarum operâ in curâ aegrotorum, & pauperum, utebantur. Rom. 16.1., and that hath been the wife of(f)h.e. Quae ſuâ culpâ non tranſivit ad ſecundas aut tertias nuptias, puta per divortium aut repudium aliquod illegitimum. Vorstius. Secundas nuptias mortuo conjuge non damnat ſed concedit. Rom. 7.2, 3. one husband, that is, hath not had two husbands at once, or if her husband hath ſent her a Bill of divorce, upon his repudiation of her, hath married no other. 5ly. That ſhe be ſuch an one as hath been well reported of for good works, and bath, by acts of duty and charity, approved her ſelf to thoſe among whom ſhe hath lived, in all things of which her condition hath been capable; ſuch as are, careful edification of Children, hoſpitality, friendlineſs, and humility(g)Waſhing of the Saints feet was an office of courteſie performed to Strangers in thoſe hotter Counties, Gen. 43.24., and exerciſing her ſelf in all ſorts of good works. He comes now to ſhew, what widdows are not to be received into the Churches ſervice, or to the office of Deaconeſſes, nor to live upon the Churches maintenance, viz. the younger women. 1. Becauſe there was danger, left being pampired with the Churches bread, they ſhould wax wanton againſt Chriſt, that is, not regard the ſervice which they have promiſed to Chriſt, and his Church, as ſome younger widdows (whom poſſibly he points at) had already done: who deſpairing of marriage in the Church had revolted from the Faith, that they might marry ſome infidel out of the Church; whoſe condition he ſhews, to be damnable and miſerable, becauſe they had renounced that Faith in Chriſt, which they at firſt made profeſſion of in Baptiſm; and further he ſhews, that ſuch widows are commonly idle, and wander about from houſe to houſe, curiouſly prying into, and tatling of other folks matters, and medling with things th…y ought not. He adviſeth therefore, that the younger widows, (if they have not the gift of Continence…) ſhould betake themſelves to a married life, and ſerve God in that, bearing and bringing up Children, guiding their own houſes and families, that they give no occaſion of reproach to theſe that are ſtrangers to the Faith, and are apt enough t… ſeek occaſion to accuſe and find fault with Chriſtians. And he tells them, there were ſome ſuch, who having foraken the Chriſtian Faith, had betaken themſelves to the territories of Satan, and being bitter enemies to Chriſtians, would be glad to have ſomewhat to ſay againſt them. Concluding therefore this matter, he adviſeth, that if any Chriſtian have any helpleſs wid…w of his own family, that he undertake the care and charge of her, (if he be able), and not caſt her upon the Church, leſt there be not in the ſtock of the Church ſufficient to provide for all that are truly helpleſs. From whence it appears, that if there were no poor and honeſt widows in the Church, of ſixty years of age, there was no neceſſity to make proviſion for them, or empl…y them in the Churches ſervice, and by c…nſequence, that the miniſtry of women in the Deaconſhip was not needful, unleſs by accident, when they were maintained by the publick charge, that they might not be altogether uſeleſs. From Ver. 3. to 17.
12ly. He gives directions concerning Presbyters or Elders in office, that are imployed in the government of the Church, as well as in preaching the word. And he i…j…ius, 1. That they be accounted worthy of double honour, and be liberally maintained, eſpecially thoſe that labour in Word and Doctrine(h)From whence it appeareth, that there were two ſorts of Elders in the Church, namely, ſome th t laboured in the word, and others who were imployed only in the governvernment of the Church, who are called Overſeers, or Rulers, Rom. 12.8. 1 Cor. 12.28.; which Precept he confirms, partly from the analogy of the Law of Moſes, forbidding the muzling the Oxe that treadeth out the Corn, [Deut. 25.4.], but allowing him to feed all the time he doth the work, and ſo to have a certain reward for his labour; and partly from the rule of our Saviour, that the labourer is worthy of his reward, Luk. 18 7. Mat. 10.10. 2ly. He injoins, that an accuſation be not received againſt an Elder under two or three witneſſes. 3ly. If Elders, or any others, ſin openly, he orders, that they ſhould be publickly reproved, that others may fear to offend after their example. 4ly. He ſolemnly charges Timothy, that Eccleſiaſtical adminiſtrations and cenſures be performed without partiality, or reſpect of perſons. 5ly. That he do not raſhly ordain or receive perſons into the ſacred miniſtry, l…ſt if they prove wicked and unworthy afterwards, their miſcarriages he imputed to him; and if other Presbyters will raſhly ordain ſuch, he adviſeth him not to conſent to them therein. He adviſes him, to keep himſelf pure from theſe and other ſins, which were then ſo riſe among them. Yet he ſpake not this, to prohibit him from drinking a little Wine(i)v. 23. Verſus iſte videtur irrepſiſſe in hunc locum praeter mentem Apoſtoli: quo f…cto incertum. Fortê appoſitu, erat in margine, & incuriâ Apographi, non ſuo loco inſertus. Viceſſi…s …m ſecundus & quartu… invi…em cohaerent. Knatchbul. vide ibi plu…. m…derately for his health. And as to that Precept, of not partaking of other mens ſins, he ſhews, he ſpake not of open ſins, which were manifeſt; for the ſins of ſome Candidates for the miniſtry are manifeſt before they are choſen, and go before(k)Praecedentia ad judicium] de quibus ideo judicare poteſt qui imponit manum. Quoſdam vero ſubſequuntur peccata] i. e. manifeſta ſiunt poſt judicium & impoſitionem manuum, tum demum incipientia ſ… exerere, unde & de iis certò judicare is non poteſt; idcirco nec eorum ſiet particeps qui manus imponit. to condemn them, as utterly unfit for that office; but ſome mens ſins follow after judgment hath paſs'd upon them, that is, appear not, and are not known till after their ordination, and then their hypocriſie breaks out. In like manner the virtues and good works of ſome are manifeſtly known, that 'tis eaſie for the Church to judg them fit to be admitted into the miniſtry; and the evil works of thoſe that are otherwiſe (which upon inquiſition made, cannot for the preſent be diſcovered) notwithſtanding will not long be hid, but in their own time be brought to light; ſo that if the Church cannot prevent ſometimes, but that ſome hypocrites will be admitted into the Miniſtry, yet when their faults are manifeſt, they may deal with them according to the diſcipline of the Church. From Ver. 17. to the end.
13ly. He now directs him, to inſtruct Chriſtian Servants to be obedient to Chap. 6 their own Maſters, whether they were Infidels or Believers. If their Maſters were Infidels, they ſhould notwithſtanding carry themſelves dutifully and reſpectfully towards them, ſeeing by the providence of God they were placed under them, that ſo the Goſpel be not evil-ſpoken of among Infidels, through the miſcarriages of Chriſtian Servants. If their Maſters were Believers, they ſhould ſerve them the more readily, becauſe they were Believers, and Brethren, beloved of God, and partakers of the Redemption purchaſed by Chriſt, and of the grace of Adoption. Or, (as ſome tranſlate the words), becauſe believing Maſters are ſuch as will be careful to recompence the well doing of their Servants(a)foreign, Qui beneficentiam ſuſcipiunt, & viciſſim bonis bene…aciunt. foreign, eſt, curam alicujus gerere. Sic foreign, Iſa. 26.2. q. d. Domini diligendi eo nomine quod curam gerant, ut vobis benefaciant, i. e. ut vos veſtiant, paſcant, ab injuriis protegant.. Theſe things he enjoins Timothy to teach and to exhort other Paſtors to teach the ſame likewiſe. Ver. 1, 2.
14ly. He exhorts him, not to have fellowſhip with new-fangled Teachers, who depart from the Apoſtolical verity and ſimplicity in the matter and manner of their teaching; and being proud, and knowing nothing ſolidly in the myſtery of the Goſpel, are contentious about words, and verbal controverſies, (from which ſprings nothing but uncharitableneſs), being men of a corrupt and perverſe mind diſcovering themſelves more ſtudious of gain than godlineſs, and deſigning by their preaching, to ſerve and promote their worldly profit. Ver. 3, 4, 5.
15ly. He exhorts him and other Paſtors, to purſue after real piety, out of which ſprings true contentment(b)Eſt mercatura magna picta s cum animo contento, qui non properat diteſcere., (and ſo is the greateſt gain); and to take heed of covetouſneſs, and the inordinate love of money, which is the root of ſo many evils, and betrays men to ſo many temptations and ſnares, to ſo many hurtful and ruining luſts, to defection from the faith, to vexation and anguiſh of mind here, and eternal perdition hereafter: And inſtead of following after that, to f…llow after ſpiritual riches, namely, thoſe excellent graces of righteouſneſs, godlineſs, perſeverance in the Faith, love, meekneſs, patience, with which the Paſtors of the Church ought more eſpecially to be inriched. From Ver. 6. to 12.
16ly. He excites and ſtirs him up to Chriſtian fortitude, in maintaining the true faith of the Goſpel [Jude v. 3.], againſt all the perſecutions of the world, and oppoſitions and contradictions of Heretical Teachers [2 Tim. 4.7.], and ſo to ſtrive in this courſe, that he may ſecure a right *Notandum, vitae aeternae nomine hic & alibi ſignificari jus ad vitam aeternam. Senſus idem, Phil. 3.14. Grot.and title unto, and at laſt attain the Crown of Eternal Life, unto which God had graciouſly called him; remembring, how he had, either at his Baptiſm or Ordination, made a famous profeſſion before many witneſſes, that he would faithfully ſerve Chriſt. He ſolemnly charges and adjures him and others, to whom the Paſtoral charge ſhould be committed, before God who giveth life to all that have life, and will raiſe all dead men to life again; and before Jeſus Chriſt who bore his Teſtimony to the truth before Pontius Pilate [Joh. 18.37.], and therein gave him an example of confeſſing the truth, which be ſhould imitate, that he and they faithfully obſerve this command, which is contained in ver. 11.12. of this Chapter; labouring to be without ſpot and blemiſh in their ſeveral times and ages to the coming of Chriſt to judgment(c)Hic apparet, loqui Paulum ad Timotheum tanquam qui vivere poſſit ad tempus quo Chriſtus ad Judicium erat venturus. Sic 1 Cor. 15.12. Id evenit quia de die ultimo, quando is futurus eſſet, nihil Chriſtus ſuis revelaverat ut ſemper expectaretur, vid. 1 Theſ. 5.15. Grot. v. 14. Uſque ad adventum Domini noſtri Jeſu Chriſti, i. e. Ita ſerva hoc mandatum ut quotidie Chriſtum expectes, atque ita, ut ſi tibi ad id uſque tempus eſſet vivendum tamen nihil remittas de ſtudio. Camer. See Paraphraſe on 1 Theſ. 5.23., whoſe appearing the All-glorious God will in his due time manifeſt, who is omnipotent and immortal in himſelf, and dwells in light inacceſſible, whom none can ſee with mortal eyes, who ought by all men to be praiſed and magnified for ever. From Ver. 12. to 17.
17ly. He directs him, what duties to charge upon the rich, viz. that they be humble, that they truſt in God and not in their riches, (who giveth us all things liberally, to make uſe of with moderation and thankfulneſs); that they be charitable, laying(d)foreign per alluſionem de omni re dicitur, quae clam deponitur, ut Eleemoſynae apud pauperes. up for themſelves, as a treaſure againſt the time to come, a good foundation, or a well-grounded hope of attaining eternal life, ſetled on the promiſe of God, made to all thoſe who in Faith apply themſelves to the practiſe of good works, Mat. 10.42. Gal. 6.8, 9. Heb. 13.16. 1 Pet. 2.5. From Ver. 17. to 20.
18ly. Laſtly, He ſolemnly exhorts Timothy, to maintain the purity of Evangelical Doctrine, which was committed to his truſt, as a pledg to keep ſafely, and tranſmit to poſterity; and that he reſtrain the prophane wranglings and diſputings(e)Oppoſitiones, falſo nominatae ſcientiae, ſunt Sophiſticae oppoſitiones quibus omnia fiunt dubia, dum hinc inde diſputantur. Significat curioſa & inutilia dogmata: Vera ſcientia eſt quae ad ſalutem aeternam proficit. of Sophiſters about divine matters, fram'd out of erroneous grounds, and principles of Sciences, ſo termed, but falſely; which ſome profeſſing and glorying in, have miſerably erred concerning the Faith; and deſerted Chriſtianity; by which words, he ſeems to point at the Gnoſticks, who have their name from Science, and profound knowledg, which they vainly arrogated to themſelves. And ſo he concludes with his Apoſtolical Valediction. From Ver. 20. to the end.