An Exposition of Pauls Epistles, Letter 10

An Exposition of Pauls Epistles · Letter 10

p. 158The First Epistle of Paul to TIMOTHY, Analytically expounded.

The Contents.

THe Apostle departing from Ephesus into Macedonia, did not think it sufficient to commit the Church of Ephesus, now publickly founded, to the care of ordinary Pastors, but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline: which work being accomplished, the Apostle intended to call him back, and imploy him, for the confirming of other Churches, as appears in the end of the Epistle, and other places. But because Timothy was young as yet, and might seem not sufficiently furnished with authority, for the restraining of unruly men, which possibly might make insurrection against him, in this Epistle, hee doth not onelyonly admonish him concerning his office (as one that hee knew very well instructed already) but all the Churches, and their Governours, are informed touching the Authority of Timothy; and their own duties.

The special parts of the Epistle are six, according to the number of the Chapters: In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly, and with profit.

In the second Chapter hee sets down how Pastors, and Hearers, Men and Women, ought to behave themselves in their publick prayers and Ecclesiastical meetings.

In the third Chapter hee treats of the right institution of Pastors and Deacons, and concerning the Heads of Doctrine whereof they were to take special care.

In the fourth Chapter hee speaks of avoiding the Apostacy that was comming, and touching the diligence which ought to bee used by a faithful Pastor to that end.

In the fifth Chapter hee treats of private admonitions to bee performed by the Elders, and how they ought to carry themselves toward Widows, and other Elders.

In the sixth Chapter hee delivers Precepts to Timothy, wherein hee is instructed what hee ought to teach concerning Christian duties, as well of private persons, as of Ministers.

CHAP. I.

BEside… the Inscription which is contained in the two first verses: There are three parts of the Chapter: In the first hee enjoyns Timothy, to observe the right method and course of teaching, and to suppress the perverse Teachers of the Law, to vers. 12.

In the second hee asserts his Apostleship, that with authority it might bee avouched by Timothy, as hee had commanded, to vers. 18.

In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery.

Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour, and Lord Iesus Christ, which is our hope.

The Inscription of the Epistle, wherein (1) That hee might win authority to this Epistle, Paul affirms that in writing of it, hee fulfilled his Apostolical Embassage for Christ (2) Hee confirms his Apostleship by a special command from God the Father, (whom hee calls the Saviour, because hee is the Author of our Salvation) who had called him to the office of an Apostle, and used him in the execution of his office about the present matter hee was in hand with. (3) Hee confirms his Apostleship from the command of our Lord Jesus Christ, whom hee calls our hope, because the Author, the meritorious cause, the object, and the finisher of our hope.

Vers. 2. Unto Timothy my own Son in the Faith; Grace, Mercy, and Peace from God our Father, and Iesus Christ our Lord.

Timothy, to whom this Epistle is written, is called the Son of the Apostle, not simply, but in … Faith, because hee was his Disciple, and as the Son represents the Father in face and manners, so Timothy resembled Paul in Doctrine and an holy conversation.

In his salutation hee wishes to Timothy (1) Grace, i. e. the renovation of the Image of God, from the fountain of Gods free good will. (2) Mercy, i. e. free remission of sins, because hee knew that the holy young man, affected with the sense of his sins, with many tears did daily prostrate himself before God. (3) Peace, i. e. Quietness of conscience, and joy from the apprehension of divine favour, and finally a compleat felicity in the life to come, which is comprehended under peace.

Vers. 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.

The first part of the Chapter follows, touching the p. 159right manner of teaching, wherein after hee had confirmed to Timothy, not an ordinary Episcopacy in the Church of Ephesus, but a special, temporary and extraordinary Commission, hee repeats the command given him, about restraining certain perverse Zelots of the Law, and admonishing them that they teach no Doctrine diverse from that which is Apostolical. In prescribing of which the Apostle chuses to use words of beseeching and intreating, rather than to speak imperiously, that hee might supply the stead of Timothy, who could scarcely bee loosed from the most sweet society of Paul (not for a time) even by the intreaties of the Apostle.

Vers. 4. Neither give he…d to fables, and endless genealogies, which minister questions, rather than godly edifying, which is in Faith: so do.

For example: Hee commands that Fables and Jewish Genealogies bee avoided, i. e. newly devised opinions (or traditions besides the holy Scriptures) and curious speculations, about unnecessary things, such are very many Talmudical and Cabali…tical, such also are to bee found amongst the School-men.

Endless] The Reasons of his admonition are six.

Reas. 1. Because those vain speculations are idle, and endless, whereof there is no use.

Which rather] Reas. 2. Because they beget curious and contentious questions, nor do they promote the knowledge of piety, which lead unto God, for edification proceeds not from probable and dubious questions, but by the solid beleeving of the Word of God.

Vers. 5. Now the end of the Commandement is charity out of a pure heart, and a good conscience, and of Faith unfeigned.

Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters, which may bee fetched from the Law, though they seem to bee carried with a Zeal to the Law of Moses, yet they refer not the Law to its true end, or to the proper scope of the whole Scripture, which is, that men by the Law being led to the knowledge of sin, and deserved misery, may seriously betake themselves to Christ, by Faith unfeigned.

Charity] This Faith hee describes from a three-fold effect. (1) That true Faith in the propitia…ory blood of Christ renders the conscience good, or peaceable and quiet. (2) That the conscience being now pacified, Faith will not suffer that the heart bee any longer delighted in evil, but rather endeavours after purity, and that it may bee purged from all evil affections. (3) That true Faith is not idle in that which is good, but stirs up a man diligently to labour in the obedience of every Precept, by love to God and men.

Vers. 6. From which some having sw…rved, have turned aside unto vain jangling,

Reas. 4. Confirming the former, Because it is approved by the experience of some, that unless Teachers abstain from their vain curiosities, and intend more earnestly the edification of m…n, in Faith and Charity, they cannot but bee drawn away from the simplicity of Doctrine, into vain babling; for where there is vanity, there verity is not.

Vers. 7. Desiring to bee Teachers of the Law, understanding neither what they say, nor whereof they affirm.

Reas. 5. Because it is also known by experience, that those ambitious Teachers, while they affect a new kind of teaching, and seek after applause from their knowledge of the Law, betrayed their ignorance, whilst they understood not the questions whereof, nor the Arguments from which they disputed; Therefore avoiding idle speculations, Timothy was to take care, that in the Apostolick Doctrine, or the manner of teaching it, no innovation was made by any one.

Vers. 8. But wee know that the Law is good, if a man use it lawfully.

Hee answers an Objection: Therefore are thou against the divine Law, who so earnestly rebukest the Teacher… of it? The Apostle answers, that hee did not at all detract from the Law (reproving those that abuse it) but rather commends and teaches the right use of the Law.

Vers. 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 prophane, for murderers of Fathers, and murderers of Mothers, for man-slayers;

10. For Whore-mongers, for them that defile themselves with man-…ind, for men-stealers, for lyars, for perjur… persons, and if there …ee 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.

Hee confirms the Answer with three Reasons: The first is, from the end of the Law, or the Legal Covenant, so far as it is opposed to the Gospel; the Law is established, not that the faithful, justified by Faith in Christ, should bee justified by the Law (as the perverse Teachers of the Law intended) but that the unrighteous, and unbeleevers, as are all wicked and prophane persons, condemned by the Law, might acknowledge their unrighteousness, and deserved condemnation, repent, and flye unto Christ: Therefore the Apostles Doctrine detracts nothing from the Law.

According] Reas. 2. All sins which are forbidden by the Law, are also prohibited by the sound Doctrine of the glorious Gospel; and all the duties which are commanded by the Law, are earnestly urged and taught in the Gospel, so much as concerns the performance of our obedience unto God, the demonstration of our thankfulness, and the proof of the sincerity of Faith in the fruits of holiness: Therefore the Doctrine of the Gospel detracts nothing from the Law.

Committed] Reas. 3. I an Apostle, to whom the Gospel of God (in himself most blessed, and the Author of all blessings towards us) is committed, do no less urge this wholesome doctrine of Sanctification, and all good works which in the Law are commanded, than any Zelot of the Law, although not to the same end: Therefore the Apostolical Doctrine nothing at all detracts from the Law.

The Second Part.

Vers. 12. And I thank Iesus Christ our Lord, who hath enabled …ee: for that hee coun…ed mee faithful, putting mee into the Ministery,

The second part of the Chapter follows, which contains the vindication of the authority of his Apostleship against those that denied it, or in consideration of his fore-acted life did lessen it, and that with thanksgiving for the Grace that was bestowed upon him: Seven Reasons are laid down of his thanksgiving; All which prove that his Apostleship is in no wise to bee disparaged.

Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man, and heretofore a slave to sin, the Devil, and the world, appointed an Apostle by him, that as a leader, I should with an invincible courage, stand up for the defence of the Gospel, against all the insul…tions of the world▪ the flesh, …nd the Devil: Therefore thanks are to bee given for my confirmation in the Apostleship, so little reason is there, that any thing should bee detracted.

Accounted mee faithful] Reas. 2. Christ hath endued mee, being appointed an Apostle, with the gifts of his Spirit, and hath so far honoured mee, that hee made and accounted mee his faithful friend, who would commit to mee the Gospel, to bee dispensed to the souls of his Elect: Therefore my authority is not to bee disparaged.

Hath appointed] Reas. 3. Christ the Lord hath placed mee in the Minist…ry, i. e. in the office of an Apostle, that I might wholly attend to the preaching of the Gospel, p. 160separated from the world to this business: who is it therefore that dares detract from my authority?

Vers. 13. Who was before a blasphemer, and a persecuter, and injurious, but I obtained mercy, because I did it ignorantly in unbeleef.

Reas. 4. Notwithstanding the wickedness, and the evil deserts of my former life, God is not hindred from taking mee into his service, who was in times past an enemy: Who therefore will disparage my authority upon the wickedness of my former conversation?

Ignorantly] Hee prevents an Objection; Some man might say, how could so open an enemy of Christ obtain pardon?

Hee answers that his sin was out of ignorance, and so hee proves that it was not that unpardonable sin against the Holy Ghost, or a malicious insurrection against Christ, which the devilish enemies of the Gospel, knowingly practise, in opposition to the Kingdome of Christ; but sin committed out of ignorance, while hee was yet an unbeleever.

Vers. 14. And the Grace of our Lord was exceeding abundant with Faith and Love, which is in Christ Iesus.

Reas. 5. God hath vouchsafed mee more than an ordinary measure of Faith and Love, and hath abundantly shewed forth his Grace in the bestowing of his saving gifts: Therefore there is no reason that any one should detract from my Apostolick authority, from my former conversation.

Vers. 15. This is a faithful saying, and worthy of all acceptation, that Christ Iesus came into the world to sav… sinners, of whom I am chief.

Reas. 6. Christ through his eminent mercy towards mee, hath effected this, that being taught by experience, I should bee drawn first (as the chief of sinners in my o…n opinion) to subscribe to that sentence of the Gospel concerning the person of Christ, his office, comming, virtue, merit and efficacy to save sinners, so that I cannot but declare openly to the whole world the truth and benefit of that sentence: for by experience I speak: It is a faithful saying, &c. Therefoee no disparagement ought to bee offered to my authority, who not onelyonly beleeve my self what is committed to mee, but I also preach what I have experience of.

Vers. 16. Howbeit, for this cause I obtained mercy, that in mee first, Iesus Christ might shew forth all long-suffering for a patern to them that should hereafter beleeve on him to life everlasting.

Reas. 7. The Lord hath set mee for an example of his long-suffering, mercy, goodness, and admirable grace, that sinners to the end of the world, who shall hear of my wonderful conversion, and the bounty of God towards mee, may bee abundantly confirmed in the love of Christ, and expect the like goodness towards themselves, looking upon mee, as a type, and exemplar of unspeakable mercy: Therefore am I most fit to bee made a Preacher of that grace; and far bee it from any one to detract from my authority, because of my former conversation, while I was an unbeleever.

Vers. 17. Now unto the King eternal, immortal, invisible, the onelyonly wise God, bee honour, and glory, for ever and ever. Amen.

Th… Apostle now affected with the greatness of the benefit, not satisfying himself in the amplification of it, with a pathetick thanksgiving, he concludes his speech, with an illustrious celebration of Christ, concerning whom hee produces four Epithites, which are so agreeable unto Christ, that they may also bee ascribed to the Father, and to the Holy Ghost. 1 God, or Christ as God, is King of ages▪ i. e. by an Hebraism, the eternal King, that hee may bee distinguished from mundane and mortal Kings. 2 Immortal, because God is without all alteration, change, and corruption, and alwayes the same like himself▪ 3 Invisible, because hee cannot bee comprehended by the eyes, or any senses, because their faculties are corporeal, and circumscribed with narrow limits▪ 4 Hee is onelyonly wise, because hee alone knows all things, not by objects, nor by [foreign] ratiocination, but in, and by, and of himself, as one in whom are all things, as in their first efficient, and their ultimate end. Hence the Apostle ascribes honour to God, or a testification to his eminency, Glory, a celebrious fame with praise, which is eternally due unto God, adding Amen, as a seal of his faith and willingness to glorifie God.

The Third Part of the Chapter.

Vers. 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.

The third part contains his Exhortation to Timothy, that hee would behave himself couragiously in his Ministry, viz. That hee would war a good warfare, or that hee would prepare himself to fight against all enemies, and all impediments, and would use all diligence that the Church might receive no detriment by any one.

According] The Arguments of his Exhortation are two:

Arg. 1. Because certain things are foretold Prophetically of pious men, by a kinde of divine instinct, which afford great hope of famous actions to bee done by thee (as appears out of Act. 16.2.) Therefore war a good warfare.

Vers. 19. Holding fast faith and a good conscience, which some having put away, concerning faith have made shipwrack.

Hee explains his Exhortation, by shewing the manner of warring, to wit, that hee would defend faithfully, and profess sound Doctrine, and by an holy life according to the truth preached by him, that hee would maintain the light and peace of a good conscience, which would inwardly acquaint him with his duty towards God, and men, if hee would attend to it, and would administer comfort to him, if hee suffered for defending the truth.

Which being put away] Arg. 2. Because …less thou behave thy self with a good courage, and observest this law of war concerning the joyning of a good conscience, with the profession of the faith, there is danger upon the loss of a good conscience that thou make shipwrack of sound Doctrine, or the profession of the faith, as some have done: Therefore war a good warfare. In the mean time hee casts in no scruple here to Timothy about the uncertainty of perseverance, but uses the best and most effectual argument to perswade him to it. For it makes nothing in Hypothetical propositions, that the parts of it, taken by themselves, and Categorically, may bee false or impossible; It is sufficient to the truth of the rule annexed, that the connexion of the parts is certain.

Vers. 20. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme.

The Apostle names two Apostates for example, Hymeneus and Alexander, whom hee had not long before delivered unto Satan, i. e. excommunicated; For they that are cast out from the face of God, shining in the Church, fall into the kingdome of Satan, as to the condition of the outward man, or the enjoyment of Church priviledges. The end of this Excommunication hee shews to bee this, That being led to repentance, they might return to a right knowledge and profession of the truth; For the Apostle doth not declare any thing concerning the total loss of faith in Christ, but on the contrary hopes for their repentance, and their possible salvation hereafter.

p. 161CHAP II.

IN this Chapter hee delivers four Precepts, wherein all the faithful are to bee instructed, how they ought decently to behave themselves in their publick Assemblies, both men and women.

Vers. 1. I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks bee made for all men.

Precept 1. That prayers in the publick Assembly especially, might not bee neglected, but that supplications ought to bee made for the turning of evils away, and prayers for the obtaining of good things, intercessions for other men, and thanksgiving for benefits received in publick prayers, which the whole Church, the Pastor going before, ought to conceive, and that for all sorts of men, bee they of what condition they will.

Vers. 2. For Kings, and for all that are in authority, that wee may lead a quiet and peaceable life in all godliness and honesty.

Hee expounds the special Precept, and in particular commands them to pray for Kings, and all Magistrates in great places, who because they sit at the helm of the Commonwealth, ought to bee most dear to us, and upon that account ought they to bee mentioned by us in the prayers of the Church.

Peaceable] The Reasons of the Precept are nine:

Reas. 1. From the profitable end, because the Magistrates being safe, and managing their offices in peace, the faithful may lead a quiet and peaceable life,

In godliness] or obedience to the first Table:

And honesty] or obedience to the second Table: Therefore must wee pray for them.

Vers. 3. For this is good and acceptable in the sight of God our Saviour▪

Reas. 2. To pray for Kings, and all orders of men, is good or acceptable unto God: Therefore ought wee to pray for them. God is said to bee our Saviour, because although Christ is our Saviour by special office, yet in the effecting and execution of his office hee doth not actually save us, but with the Father, and the Holy Spirit.

Vers. 4. Who will have all men to bee saved, and to come unto the knowledge of the truth.

Reas. 3. Confirming the former, God will have all sorts of men (therefore some amongst Kings and Magistrates, and all orders of men) to bee saved, and come to the Faith of the Gospel: Therefore hee wills that wee pray for all sorts or men, and by name for Kings, and those in authority, concerning whom wee are obliged to hope well.

Vers. 5. For there is one God, and one Mediatour between God and men, the man Christ Iesus.

Reas. 4. Although men are distinguished several waies amongst themselves, and there are divers orders, whereof many are strangers to the Faith, and many enemies, yet it is enough to engage our prayers for all, because God is one; under whose power and dominion all are comprehended, and that God is the God of the Jews, as well as the Gentiles, without acception of persons: Therefore ought wee to pray for all sorts of men.

And one Mediatour] Reas. 5. What ever distances there are amongst men, by which they may bee distinguished from each others, it is enough notwithstanding to ingage us to pray for all, because to all Nations, and all conditions of men, there is one Mediatour appointed, betwixt God and men, by whom an access is open to all that come unto him: Therefore ought wee to pray for all.

The man] Reas. 6. Wee have reason to pray for all men, inasmuch as that One Mediatour of all men, is Man; By the incarnation of the Word, by the common bond of humane nature hee is united to all m…n, viz. Jesus Christ, who intercedes for all, i. e. for his sheep, collected out of all sorts of men: Therefore wee ought to pray for all.

Vers. 6. Who gave himself a ransome for all, to bee testified in due time.

Reas. 7. Christ gave himself a full and sufficient price of Redemption, for men of all kinds: Therefore ought wee to pray for all sorts of men.

A Testimony] Reas. 8. The Gospel or Testimony of Christs redeeming all sorts of men, which God had designed in due time to reveal, is now made manifest: Therefore in making prayers for all men, the testimony of this truth is to bee produced in Christian Churches.

Vers. 7. Whereunto I am ordained a Preacher, and an Apostle, (I speak the truth in Christ, and lye no…) a Teacher of the Gentiles in faith and verity.

Reas. 9. The preaching of this Testimony or Gospel, and the Doctrine of the price of Redemption paid for all sorts of men by Christ, is in special manner committed unto mee, that I might bee also a Teacher of the Gentiles, to instruct them in the Faith, and all Truth, which leads to eternal life; seeing therefore I know, that many of the Gentiles are to bee saved, and now I publickly teach you this, prayers ought publickly to bee made in all Christian Churches for all sorts of men. In the mean time, because hee knew that some amongst the Jews would take ill the mentioning of his Apostleship, and his embassage to the Gentiles; hee confirms that expression of his being sen… to the Gentiles with a grave asseveration, lest any one should doubt.

Vers. 8. I will therefore that men pray every where, lifting up holy hands▪ without wrath, and doubting.

Those things that follow belong to the circumstances of publick worship: Therefore the second Precept follows, touching persons fit for conceiving publick prayers in the Church; Also concerning the place and dispositions both of the soul and body, accommodated to that matter.

As for the persons; Hee commands the men onelyonly, not women to speak in the Church, and to precede the people in their prayers.

In every place] As to the place, hee shews, (according to that prediction of Christ, Ioh. 4.) that all difference of places, which was in the Old Testament (when they were thrice a year to meet at the Temple in Ierusalem, and their face was to bee turned to the Sanctuary, whether they were near or afar off from the Temple) is taken away, and that now liberty is granted, that Christians in every place may honestly and decently celebrate their Assemblies.

Lifting up] As to the body, hee requires that the gesture should bee such, as may testifie reverence to the divine Majesty, and may enkindle our devotion, which kind of gesture is the lifting up of the hands, whether they bee spread abroad, or closed together.

Purely] As for the whole man, and chiefly the soul, hee requires, first, Integrity and innocency of life, which h…e means by purity of hands. (2) That wrath bee laid aside, strifes, and all evil affections, that they all bee of one accord. (3) That they make no doubt whether God will hear or grant those things which wee (who come to him by Jesus Christ) ask of him according to his revealed will.

Vers. 9. In like manner also, that women adorn themselves in modest apparel, with shamefastness, and sobriety: not with broidered hair, or gold, or pearls, or costly array.

Precept 3. That women while they pray together with the Assembly, and are present in other sacred performances, in their cloaths, and other habits, compose themselves to honesty and modesty, which will prove a greater ornament to them, than if they should come into the publick with broidered hair, or gold, or pearls, or costly p. 162apparel: In which if there bee superfluity, the adorning is unlawful, and forbidden in this place.

Vers. 10. But (which becometh Women professing godliness) with good works,

Hee requires further to the adorning of women, both private and publick, that they bee eminent in good works: the reason whereof is given from their Christian profession, whereby in Baptism they promised to renounce the vanity and pomp of the world.

Vers. 11. Let the Woman learn in silence with all subjection.

Precept 4. That women alwaies in Church-Assemblies undertake the part of learners, of teachers never: And that they learn with silence, and that in the acknowledgement of their infirmity, and the natural subjection of their sex, although in personal indowments some womee may excel many men.

Vers. 12. But, I suffer not a woman to teach, nor to usurp authority over the man, but to bee in silence.

Hee explains the special Precept, and according to his authority forbids women to teach in publick.

Usurp Authority] The reasons of this prohibition are three: The first reason is contained in the latter part of the prohibition, because should a woman teach publickly, the woman should have authority over the man: shee should bee over, and instruct the man, who ought with silence to bee in subjection to her own Husband.

Vers. 13. For Adam was first formed, then Eve:

Reas. 2. Confirming the former, The manly sex is more worthy than the female: for the man Adam was first formed, and not for Eve the woman, but Eve was last formed for the man Adam: Therefore a woman ought to bee prohibited the office of teaching in the Church.

Vers. 14. And Adam was not deceived, but the woman being deceived, was in the transgression.

Reas. 3. The first seducement and sin was not by the man, or Adam, but by Eve, who deceived by the Devil, perswaded her Husband, to transgress the command: Therefore is it appointed of God, that afterward shee should bee in subjection to her Husband, and not publickly teach the man: And these reasons are sufficient that the woman in the Church at least, where the matter concerns souls, should not have the preheminence.

Vers. 15. Notwithstanding shee shall bee saved in child-bearing, if they continue in Faith, and Charity, and Holiness with Sobriety.

Hee answers an Objection, and comforts the woman against this seclusion from the Pastoral office in the Church, against the entrance of sin into the world by her, against the subjection of her sex, and against other inconveniences, which are consequent to her sex: So that her exclusion from the office of a Teacher, nor the evils recited should hinder the salvation of women, if so bee they were indued with true Faith, and continued therein, constantly maintaining charity, holiness, and modesty, and the other fruits of true Faith in their domestick calling, which for the most part and ordinarily is imployed in bringing forth, and educating children (under which office, figuratively all other duties are contained, which pertain to a family, to which the woman is designed, that shee attend according to her office in domestical affairs;) And the Apostle promiseth that true beleeving women, no less than beleeving men, or faithful Pastors of the Church, should obtain eternal life in this their subjection, as certainly and easily, as if they had been admitted to the Ecclesiastical office of teaching, in which they cannot bee saved, unless they had such a Faith, which shews forth its efficacy by love and good works.

CHAP. III.

THere are two parts of the Chapter: In the first is treated of the Election of Ministers of the Church, to vers. 14. In the other concerning the principal Articles of Doctrine to bee held in the Church, to the end.

Our Apostle divides Ecclesiastical offices, Rom. 12. into Prophecy, and the office of a Deacon: under Prophecy comprehending Pastors and Teachers, who in this Chapter are called Bishops; under the office of a Deacon comprehending, as here, both those Elders, who had an over-sight of the manners and carriage of the Church, and Deacons properly so called, who were to look to the Church goods and the poor.

Vers. 1. This is a true saying, if a man desire the office of a Bishop, hee desireth a good work.

In this verse that hee might open the way for describing the properties of a Bishop, hee commends the Pastoral office (premising a grave asseveration) as the most honourable function, and laborious imployment, which who ever desires to that end, that by labouring in the Gospel, hee may bring men to eternal salvation, by the true worship of God, is worthy of commendation.

Vers. 2. A Bishop then must bee blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach.

Hee describes the gifts and properties of a Bishop, i. e. of a Pastor and Teacher, partly affirmatively, partly negatively, prescribing, as it were, certain rules to bee observed in the election of a Bishop.

Without rebuke] The properties of a Bishop are in number sixteen. First, It behoves a Bishop to bee unblameable in his life, i. e. free from scandals, that hee may not justly bee accused by men, nor such a one that is altogether without sin, but such an one as is without scandal.

Of one] 2. Property: It behoves him to bee foreign, the husband of one wife: which property is not laid down by way of precept, as if it was necessary for a Pastor to bee married, but by way of limitation, because if hee purpose to marry, hee ought to content himself with one wife, so long as shee lives, and to keep himself from Polygamy, which was frequent in those times.

Vigilant] 3. It behoves him to bee vigilant in his office, to take care of those things which lye upon him in respect to the edifying of the flock, and the preservation of it from the snares of spiritual adversaries.

Sober] 4. It behoves him to bee sober in food and apparel, and moderate in his affairs, to manage all things with right reason, undertaking nothing lightly or rashly, but gravely weighing and considering all his words.

Of good behaviour] 5. It behoves him to bee of good behaviour, neither exposing himself to contempt by his rudeness, nor by his Stoical severity.

Given to hospitality] 6. It is required, That hee bee given to hospitality, and according to his revenues hee bee ready to refresh the servants of God, those that are in need, especially strangers and banished persons.

Apt to teach] 7. It is required, That hee bee apt to teach, i. e. that hee bee not onelyonly skilful in Divinity, and well instructed in the Doctrine of Christianity, but also such an one as is skilful to divide the word aright, and to accommodate himself to the capacity and edification of his auditors.

Vers. 3. Not given to Wine, no striker, not greedy of filthy lucre, but pat…ent, not a brawler, not covetous:

8. It is required that hee bee not given to Wine, or such an one that uses to spend the day in sipping and bibbing of Wine.

No striker] 9. That hee bee no striker, or prone to strike either his servants, or any others.

Not greedy of filthy lucre] 10. That hee minde not filthy gain, or such an one that minds his gain to the prejudice of his Ministerial dignity.

Patient] 11. That hee bee just and moderate in bargaining, and when it is convenient, ready to remit of his own right.

p. 163Brawler] 12. That hee bee free from strifes and contentions, both in words and blows.

Covetous] 13. That hee bee free from Covetousness, not over much solicitous to encrease his estate.

Vers. 4. One that ruleth well his own house, having his children in subjection with all gravity:

14. That hee understand how to rule his own family well, i. e. his wife, children, servants (if hee have them.)

Vers. 5. (For if a man know not how to rule his own house, how shall hee take care of the Church of God?)

Hee gives the reason of these requisite qualifications, Because hee that knows not how to govern his own house, or a little family, cannot govern or take care of the Church of God prudently.

Vers. 6. Not a novice, left being lifted up with pride, hee fall into the condemnation of the Devil.

15. Hee requires that hee bee not a Novice, or a new sprig of the Church, i. e. newly converted to the true Religion, not sufficiently instructed in the mysteries of godliness, or confirmed by experience, not sufficiently subdued and humbled by the exercises of Christianity: The reason whereof is given, lest being suddenly elevated to the top of Ecclesiastical dignity, and puffed up, hee fall into the fault, and condemnation of the Devil, who by reason of pride, abode not in his station; and therefore was rejected of God.

Vers. 7. Moreover, hee must have a good report of them which are without, lest hee fall into reproach, and the snare of the Devil.

16. The last qualification is, That hee have a good report from them that are without, or those that are strangers from the Church, i. e. That hee bee of good repute amongst all, whose conversation his very enemies cannot justly blame: The reason whereof is given, lest hee fall into ignominy and reproach, and the snare of the Devil, who may (not onelyonly upon that occasion) load his person and office, with calumnies and reproaches, but render him impudent, regardless of his credit, and at length dissolute in his conversation.

Vers. 8. Likewise must the Deacons bee grave, not double-tongued, not given to much Wine, not greedy of filthy lucre.

As to what is required in the Election of Elders, and publick treasurers, nine virtues are requisite in them.

(1) That they bee grave, i. e. accomplished with honest manners.

(2) That they bee not lyars, double-tongued, or fraudulent.

(3) That they bee not given to Wine.

(4) That they love not filthy lucre, which may any whit detract from their reputation amongst good men.

Vers. 9. Holding the mystery of the Faith in a pure conscience.

(5) That they bee rightly instructed in the Faith, or Doctrine of the Gospel revealed from Heaven, and that they maintain this in a firm profession, together with holiness of life, which may bear witness of the purity of their conscience, and the sincerity of their Faith.

Vers. 10. And let these also first bee proved; then let them use the office of a Deacon, being found blameless:

(6) That not onelyonly the Pastors, and Candidates to higher offices, but also that the Deacons bee proved, before they are admitted to their function, i. e. lest they bee obtruded upon the Church rashly, and without their choice, but that they alone bee chosen, whose former life commends them; so that after tryal their fitness appears, and such as cannot justly bee blamed.

Vers. 11. Even so must their Wives bee grave, not slanderers, sober, faithful in all things.

Because the dissolute conversations of wives and children, turns to the reproach of the men; hee requires,

(7) That the Wives both of Pastors and Deacons bee grave, endued with honest behaviour: not slanderers, or such as detract from the credit of their neighbours, studious of sobriety, as also in all affairs, faithful.

Vers. 12. Let the Deacons bee the Husbands of one Wife, ruling their children, and their own houses well.

(8) Hee requires that Deacons bee the Husbands of one Wife, i. e. free from the sin of Polygamy.

(9) Hee requires, That they understand how to govern their own family well, and to keep their houshold within the bounds of holy Discipline.

Vers. 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 Iesus.

Lest any man should despise the Deaconship as a mean office, hee teaches, that they who have well discharged this office, are worthy of honour, while they manage it, and lay a foundation to an higher degree in the Church, and finally they gain a large opportunity for the confirming their boldness towards God, by Faith in Christ, which the faithful administration of their Deaconship (as a testimony of the sincerity of their Faith) ought to confirm.

The Second Part.

Vers. 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.

The other part of the Chapter contains the principal Articles of Doctrine, that are to bee maintained in the Church. The first Article comprehends the Doctrine touching the end of this Epistle, and especially of the precedent precepts, which is this, That the rule of governing the Church (entreated of by the Apostle) bee alwaies laid before their eyes, which when hee came, hee would explain and confirm, as need required: and by which rule (if hee came not the sooner) Timothy might direct the Governours of the Church, how they ought to behave themselves in the house of God, or in governing the Church.

The Church of God] Artic. 2. Contains the Doctrine touching the excellency of the Church. (1) That it is the House of God, wherein hee dwells, and feeds his family, and wherein hee is worshiped. (2) That it is the Church of the Living God, or a company called out of the world by the Living God, besides whom, all the Gods which Heathens worship, are dead Idols. (3) That as the Church is called out of the world, begotten, nourished, and preserved of God, by the Truth, that it should bee the Church of the Living God; so the Truth is sustained, as with a pillar, and certain Butteress, by the Church. Because the Church preserves the Truth as it were in a treasury: In the Church onelyonly divine Truth is held forth to the world, and there hath its seat and abiding, and the Church alone it is, that by her Ministers, takes care that this truth bee every where preached, proclaimed, and communicated; and defends it against all adversaries, and that with weapons properly appertaining to the truth.

Vers. 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, beleeved on in the world, received up into glory.

Artic. 3. Contains the great mystery of godliness, and the pillar and ground of all Evangelical truths, or the first foundations of the Gospel, whereupon all other saving Doctrines lean, which foundations the Pastors of the Church by all means ought to defend▪

p. 164The fundamental Doctrines which are comprehended in this Article, and which are necessary to bee acknowledged with an unanimous consent of all true Christians, are seven: (1) The Summe of the Gospel is the Mystery of godliness, and that indeed is great. The Gospel is called a Mystery, because it is hid from natural reason, nor can ever bee understood by any one, without Divine manifestation, and supernatural Revelation; so that in this Mystery, wee must not confide in our own reason, but in the word of God: And that wee may understand the word of God, wee must beg the illumination of the Spirit. It is called the Mystery of godliness, because it hath for its end Christian piety, which consists in faith and obedience to the commands of Christ, or in faith which worketh by love.

Great] It is called Great, because it treats of God, Christ, the great work of Redemption, of the glory of Righteousness, and Divine grace, and our salvation, which of all things are the greatest.

God] The second fundamental Doctrine is this, In the person of Christ, God was manifested in the flesh.

God] viz. The onelyonly begotten Son of God, and consequently truly and eternally God.

Manifest] viz. To the whole world visibly and openly shewed forth.

In the flesh] viz. In the humane nature, even mortal and frail, but free from sin, hee shewed forth himself the true Immanuel, and God with us: And here the two Natures are pointed out, the Divine which did assume, and the Humane which was assumed, and the whole debasement of Christ in the flesh is herein contained.

Iustified] Doct. 3. In the person of Christ, God was manifested in the flesh, justified by the Spirit, i. e. Christ by his Divine power (which shewed it self forth in his doctrine and life, also in his Miracles, especially in his glorious Resurrection from the dead) was not onelyonly just and true, but also abundantly declared the onelyonly begotten Son of God, and the supreme Prophet of the Church, and King and Priest eternal; and acquitted from all the calumnies and reproaches of the Jewes, and all his enemies.

Of Angels] Doct. 4. God manifested in the flesh, was seen of Angels, i. e. acknowledged of the Angels, and by the clearer manifestation of his Majesty, and also of the Divine will, Christ, God incarnate, was more apparently seen; and therefore the Angels are made use of by God, as fit witnesses of the Conception, Birth, Suffering, and Resurrection of Christ, who hitherto admire this mystery, amazed with the excellency of the matter, desire further to look into it, stooping down to behold the things which are revealed to the Church by the Spirit, 1 Pet. 1.12. Eph. 3.10. For touching the manner of our Redemption, it was thought meet to conceal it from the Angels for a time, that the goodness of God might bee the more admired.

Preached] Doc…. 5. God manifest in the flesh, and preached to the Gentiles, is a great mystery, for it is a wonderful thing, that the Gentiles, (who as yet wandred in the blindness of their mindes) should have the Revelation of the Son of God, which Doctrine was at first concealed from the Apostles themselves, as also the Angels of Heaven.

Beleeved on] Doct. 6. Its no small part of this Mystery, that the efficacy of the Gospel should bee such, in the world (which lyes in evil, and is contrary unto God) by the labour of mean men, and no wayes garnished with humane splendor, when all passages were stopped and locked up, the faith of Christ conquering all difficulties, should bee entertained, and gain the victory after an incredible manner, so that the name of Christ is beleeved in, and acknowledged in the world, which way soever the preaching of the Gospel spreads it self.

Received up] Doct. 7. The Mystery is great, and worthy of admiration, that Christ, who in the infirmity of the flesh, in the most abject condition of a servant, lay hid so many years in the world, and at length crucified, seeming to end his life most miserably, yet notwithstanding should bee received up into glory: From whence sending the Holy Ghost, and giving gifts unto men, to this very day he manifests the glory of his Deity, shewing what power hee hath in heaven and earth, that all things are put under his feet. These are the Doctrines which hee wills the Churches to hold fast, from whence all the rest derive their original and establishment.

CHAP. IV.

HEe proceeds to the instruction of Timothy, how hee ought to carry himself in the house of God: There are two parts of the Chapter: In the first, hee forewarns him about Apostacy from the true faith, which would fall out in the Church, in the last times, to vers. 6.

In the latter part, hee sets down the duties of a good Pastor, and Governour of the Church, whereby they might preserve themselves and their people free from that defection and Apostacy.

Vers. 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:

As to what concerns the Prophecie of the future Apostasie from the faith, or sound doctrine of the Gospel, hee premises four things: Whereof the first is concerning the certainty of the Defection, because the Holy Ghost, not obscurely, or darkly, but expresly forewarned them of this Apostacy, and foretold them of the times immediately following, wherein the defection from the faith should begin, and should prevail in the visible Church.

The second contains three causes of their defection; Cause (1) Deceiving spirits, i. e. Devils, authors of all kinde of errors and impostures; Cause (2) False teachers, who taught and propagated by the inspiration of the Devill, false doctrines, or doctrines of Devils, invented by him in the Church: Cause (3) Attention, hearkning to, and miserable men, giving credit to those Teachers and Devils.

Vers. 2. Speaking lyes in hypocrisie, having their conscience seared with an hot iron,

In the third place, hee describes those Diabolical Teachers, or instruments of the Devil, by whom the Devils bring in those false Doctrines into the Church, from two Properties. (1) There shall bee Hypocrites, counterfeiting themselves lovers of the truth in all things, even then when they obtrude their false opinions upon the Church. They shall dissemble holiness and sanctity, while they cry up their fictions as the worship of God. (2) They shall have consciences seared with an hot iron, because they shall speak, and do many things, against the dictate of conscience, nor shall they bee affected with any sorrow after they have offended God, and destroyed the souls of men by their Sacriledges, heynous wickednesses, and false Doctrines.

Vers. 3. Forbidding to marry, and commanding to abstain from meats which God hath created to bee received with thanksgiving of them which beleeve and know the truth.

In the fourth place, hee propounds two Examples of these Diabolical doctrines in things indifferent, by which Doctrines, as by certain marks wee may know those Diabolical teachers with their Apostate followers. The first is, forbidding to marry, which errour, it matters not what authors it hath besides the Devil, it hath the Pontificians patronage, with whom it hath of a long time been favoured, and still is, from the time that all their p. 165Clergy was enjoyned singleness of life. Another Doctrine of Devils, is, about the choice of meats, and abstaining from some, as impure, which errour amongst the Romanists is urged, observed, defended with more Religion, than the most exercises of Piety and Justice prescribed by God.

Which God] Hee proves by six Reasons the latter branch of this Doctrine, touching the forbidding of certain meats for Religions sake, to bee false and diabolical; First, From the end of the Creation, Because God had created all kinds of meat, to that end that wee should partake of them, and feed upon them: Therefore it is a diabolical Doctrine, which gives Precepts about the avoiding certain meats, when God affords them, and their use is seasonable and convenient.

Thanksgiving] Reas. 2. God will have all kinds of meats acknowledged for favours, and therefore received with thanksgiving: Therefore the Doctrine of avoiding and refusing certain meats when God affords them, is diabolical.

Of them which beleeve.] Reas. 3. The use of the Creatures, whensoever it is convenient, is allowed of God, to Beleevers, or to those who have the knowledge of the Gospel: Therefore to prohibit any meats to Christians, to which they have right granted, and may bee convenient to nature, is the Doctrine of Devils.

Vers. 4. For every Creature is good, and nothing to bee refused, if it bee received with thanksgiving.

Reas. 4. Generally, Touching upon the forbidding of marriage, and meats; whatsoever God hath created is good, in its lawful use, as meat, marriage, and the rest of the creatures: For God looked upon what hee had created, and behold it was very good: Therefore the Doctrine that prohibits the natural lawful use of the creatures of God is diabolical.

Nor any thing] Reas. 5. None of the creatures or ordinances of God are to bee rejected, if they bee used lawfully, and with thanksgiving: Therefore the Doctrine that rejects Marriage or Meats, when the use of them may bee lawful, and convenient, is the Doctrine of Devils.

Vers. 5. For it is sanctified by the Word of God, and Prayer.

Reas. 6. Confirming the former; Every Creature of God, as Meat, Marriage, &c. is sanctified to us for a lawful use, joyned with a good conscience, by the Word of God and Prayer (for by the Word of God, or the divine Ordinance, wee understand a liberty and right restored to us by Christ, and by Prayer wee acknowledge the gift of God, and desire his blessing:) Therefore the Doctrine which commands us to abstain from the Creatures, and makes them impure, when God hath sanctified and prepared them for a holy use, and vouchsafeth them to us, is diabolical.

The Second Part.

Vers. 6. If thou put the Brethren in remembrance of these things, thou shalt bee a good Minister of Iesus Christ, nourished up in the words of Faith, and of good Doctrine, whereunto thou hast attained.

The second part of the Chapter follows, containing the duties of Timothy in the execution of his present embassage. The Exhortations are four.

Mind] Hort. 1. That hee propose to the Brethren the admonitions hitherto expounded, and remember them of them: There are two Reasons of the Exhortation.

A good] Reas. 1. If thou do these things thou shalt shew thy self a famous Minister of Christ, and careful that all things bee managed in the house of God, according to his will.

Nourished up] Reas. 2. Thou shalt demonstrate thy self nourished up in sound Doctrine, as it were with wholesome food, which thou hast attained from my teaching, (from whom thou hast never been absent.)

Vers. 7. But refuse old wives fables, and exercise thy self rather unto godliness.

Exhort. 2. That rejecting humane traditions, and the inventions of men, devised to support their traditions (as it were prophane fables, with which old women, and children are taken, rather than wise men) hee exercise himself in solid virtues, which are prescribed of God, to the promoting of piety, and the worship of God, and that hee take care that others exercise themselves therein.

Vers. 8. For bodily exercise profiteth little, but godliness is profitable unto all things, having the promise of the life that now is, and that which is to come.

The Reasons of this Exhortation are four. 1. Because those bodily exercises, in watchings, and abstinence from meats, and such like voluntary kinds of afflicting themselves, which are prescribed by the Precepts of men, are profitable to little, i. e. they do not recompence the labour with their advantage, but are altogether unprofitable, for the due use of such exercises, when God calls us extraordinarily to them, are profitable helps, but commanded by men, as superstitious, they are disadvantagious.

Godliness] Reas. 2. Christian Piety which is exacted by divine Precepts, is profitable to all things, whether to our selves, or others, whether wee regard the present, or the world to come, because it hath the divine promise of happiness, in this and that life which is eternal.

Vers. 9. This is a faithful saying, and worthy of all acceptation.

Reas. 3. Confirming both the exhortation and the precedent reason: Because this Doctrine touching the rejecting the inventions of men, and following the exercises of true godliness, is a true saying, which will deceive no man, and indeed a saving Doctrine, and therefore such as all men ought to embrace and defend.

Vers. 10. For therefore wee both labour, and suffer reproach, because wee trust in the living God, who is the Saviour of all men, especially of those that beleeve.

Reas. 4. Confirming the former Reasons. Because wee suffer afflictions and streights, labours and reproach enough from unjust persecutors, for rejecting the inventions of men, and defending of true godliness, which consists in the exercises of Faith and Obedience, and those afflictions wee bear valiantly, from the hope of the promises, which are made to us that walk in this way of godliness: Therefore rejecting the inventions of men, follow after godliness.

Living] Hee amplifies this Reason, and confirms it from two properties in God, in whom wee trust: The first is, God is the Living God, not onelyonly subjectively, or as to the subject Actuous, but also effectually, or in respect of us, hee that gives life, who so performs his promises, that wee know him to bee the author of truth and life. Secondly, God is the Saviour of all men, as it is said, Psal. 36. Thou preservest man and beast, by his general goodness nourishing and supporting all men, making his Sun to rise upon the just and unjust: But chiefly and upon a more special ground, the Saviour of beleevers, who relying upon his promises concerning the happiness of the life to come, renounce and reject humane inventions and opinions even in the dangers of persecution, and follow after the exercises of godliness.

Vers. 11. These things command and teach.

Hee repeats and amplifies this Exhortation; Hee entreats Timothy, according to his authority, that hee commend this Doctrine to his Brethren to bee taught, and urged, and that hee himself also diligently press it.

Vers. 12. Let no man despise thy youth, but be thou an example of Beleevers, in word, in conversation, in charity, in spirit, in faith, in purity.

Exhort. 3. That hee endeavour to maintain his authority, p. 166and to this end, Lest any one should have just cause of despising his youth, hee commands him to shew himself a Pattern, and as it were, a speaking. Rule, in life and Doctrine, in word and deed, in whom love to God and his neighbour, spiritual affection, fidelity in his office, chastity or purity from defilements (with which they who are given to carnal pleasures, use to pollute themselves) may shine forth.

Vers. 13. Till I come, give attendance to reading, to exhortation, to doctrine.

Exhort. 4. That hee diligently apply himself to his office of teaching: partly by diligent reading the Scripture, partly in frequent exercising himself in preaching, especially so long as hee may abide in one place; and by name so long as hee should continue at Ephesus: for such an occasion could not easily bee expected, after the Apostles coming, by reason of his travels with the Apostle.

Vers. 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.

The reasons of his Exhortation so often repeated and pressed, are five. 1. Because that holy office of an Evangelist, whereunto hee was called, is the gift of Gods Grace, and therefore not to bee neglected.

Given] Reas. 2. Because this office of preaching is committed to thee, by a special Prophetical Revelation, which God put into the Prophets, that Timothy should bee taken into the Ministery of the Gospel: Therefore thou oughtest not to manage it negligently.

Laying on of hands] Reas. 3. Because thou art also called by the Church to this office, by the laying on of the hands of the Presbytery, that is, the Colledge of Presbyters: Amongst whom for the time Paul himself was President, who in the name of the Presbytery, and together with other Presbyters, laid his hands upon him, as it appears by comparing 2 Tim. 1.6. By which imposition of hands, they intimated that the man was consecrated and dedicated unto God: Therefore the execution of thy office so solemnly committed unto thee, is not to bee neglected by thee.

Vers. 15. Meditate upon these things, give thy self wholly to them, that thy profiting may appear to all.

Reas. 4. This Ministery is to bee heeded so, as that thy profiting, in Doctrine, and also in Life, or in all the parts of thy Ministery, may evidently appear unto all: Therefore it is thy duty seriously to attend to thy Ministery, with mature deliberation and meditation.

Vers. 16. Take heed unto thy self, and unto the Doctrine, continue in them: for in doing this, thou shalt both save thy self, and them that hear thee.

Reas. 5. Because so, as an instrumental cause, thou shalt bring those that hear thee to eternal salvation: Therefore it behoves thee constantly to attend to thy Life and Doctrine in this thy Ministery.

CHAP. V.

IN this Chapter hee instructs Timothy, how hee ought to carry himself in private admonitions towards all, and how towards Widows that distribute the Alms of the Church, and how towards Presbyters: The parts of the Chapter are three. In the first private Admonitions are handled, to vers. 3. The second part concerns Widows, to vers. 17. The third concerns Presbyters, to the end.

Vers. 1. Rebuke not an Elder, but intreat him as a Father▪ and the younger men as Brethren.

As touching the first part of the Precept, concerning private admonitions, there are four branches▪ of it, (1) Concerning the Elder sort, whom hee would have gently dealt withall, with a modest exhortation, rather than a severe reprehension; that honour may bee given to their age, according to the fift Precept. (2) That the younger sort bee admonished, with the expression of brotherly love.

Vers. 2. The Elder Women as Mothers, the Younger as Sisters, with all purity.

(3) That the Elder Women bee admonished with due respect to their age, that the admonition may bee more acceptable. (4) That the Younger Women bee admonished as Sisters: But hee adds, with all purity, or expressions of chastity, left by occasion of their private discourse, whilst admonishing, the Devil ensnare them in their chastity or credit, whether of Timothy admonishing, or the woman that is admonished.

The Second Part.

Vers. 3. Honour Widows that are Widows indeed.

The second part of the Chapter follows, wherein hee gives seven Precepts concerning Ele…mosynary Widows, who were to bee kept by the publick charges of the Church.

Precept 1. That hee honour Widows indeed, i. e. that hee take care they bee provided for by the publick charges of the Church, and so hee should preserve their reputation, lest being reduced to poverty, they become contemptible.

Vers. 4. 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.

Precept 2. That hee should not burthen the Church in providing for those Widows, who might bee provided for by their Children or Nephews, but take care that the Children and Nephews, performed the duty of Piety, first, towards their own families, their Mothers and Grandmothers: There are two Reasons of the Precept.

R. (1) Because so they should requite their Parents, who had trained up their children with this hope, that their Children (if need were) might foreign, after the manner of Storks, nourish and cherish their aged and weak Parents, destitute of sustenance.

For that] R. (2) Because this duty performed towards Parents, is acceptable to God, and enjoyned by him.

Vers. 5. Now shee that is a Widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day,

Precept 3. That hee observe in the choice of Widows, that shee which is chosen bee not without the qualifications of a true Widow, or a Christian Widow to bee provided for by the Church: Here hee sets down four qualifications. (1) It is required that shee bee alone, i. e. destitute of Children and Nephews, and all humane supply. (2) That shee bee faithful, trusting in God, not getting her living by evil courses, but relying upon God. (3) That shee bee daily given to the exercises of Piety.

Vers. 6. But shee that liveth in pleasure, is dead while shee liveth.

(4) That shee bee not of the number of wanton Widows, who indulge themselves in idleness and pleasures, not regarding the exercises of godliness.

Dead] The reason of this qualification is given, Because those unprofitable women, are as it were, dead while they live, both in respect to God, whom they do not serve, and in respect to humane society, whom they no waies indeavour to benefit by their work.

Vers. 7. And these things give in charge, that they may bee blameless.

Hee shuts up the Precept of urging any further qualifications of Widows indeed, taking a reason from the end, that all Widows whoever they are, learn to live unblameably.

Vers. 8. But if any provide not for his own, and specially for those of his own house, hee hath denyed the Faith, and is worse than an Infidel.

p. 167Precept 4. Of censuring those who refuse to provide for Widows, their Mothers or Grand-mothers, as it is prescribed in the second Precept of this Chapter, viz. That they should bee excommunicated by the Church, and accounted deserters of the Christian doctrine, for Heathens, or Infidels, till they repent, which is the consequence of excommunication.

Vers. 9. Let not a widow be taken into the number, under threescore years old, having been the wife of one man,

Precept 5. Of observing three other Qualifications requisite in the admission of Widows to the common table, that they may bee sustained by the publick charges. (1) That shee bee a Widow sixty years old at the least, at which age the desires of the flesh begin to abate, and are unable by the labour of their hands to get their living. (2) That she hath been the wife of one husband, or hath not violated the Laws of Marriage, whereupon it may bee hoped shee is a chaste and continent woman.

Vers. 10. Well reported of for good works, if shee have brought up children, if shee have lodged strangers, if shee have washed the Saints feet, if shee have relieved the afflicted, if shee have diligently followed every good work.

(3) That shee have a testimonial of her piety, declared in her deeds and works, especially in these five, which may demonstrate her meet to serve the poor, when they are sick, viz. (1) If shee bring up her children honestly. (2) If shee hath been given to hospitality. (3) If shee have submitted to the lowest offices of charity, or was ready to submit, even to wash the Saints feet, if need required. (4) If shee have succoured those that were afflicted. Finally, If shee hath exercised her self in all sorts of good works.

Vers. 11. But the younger Widows refuse: For when they have begun to wax wanton against Christ, they will marry,

Precept 6. That they admit not into the Colledge of widows those that are younger Widows.

When they have, &c.] Hee gives two Reasons,

Reas. 1. Because there is danger, lest being pampered with the Churches bread, they begin to waxe wanton against Christ (as some younger Widows have done already) and despairing of Marriage in the Church, they think of falling away from the faith of Christ, and afterwards openly revolt, that they may marry some infidel out of the Church.

Vers. 12. Having damnation, because they have cast off their first faith.

Hee seems to point at some Widows of this sort, whose condition hee shews to bee damnable and miserable, upon this that they have rejected the profession of their faith, which they first made in Baptism.

Vers. 13. And withall they learn to bee idle, wandring about from house to house, and not onelyonly idle, but talkers also, and busie-bodies, speaking things which they ought not.

Reas. 2. Because the younger Widows (as it seems to bee evident upon experience) will become idle, wanderers, trif…ers, busie-bodies, …atlers, wandring from house to house, curiously inquisitive into other bodies mat…ers, and speaking things which they ought not.

Vers. 14. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

Precept 7. or Concession, That the younger Widows marry in the Lord, rather than bee burdensome to the Church, and that they look after houshold affairs, as it becomes Wives.

None] Hee adds two Reasons of the Precept: (1) Lest by their unconstancy, and other offences they give occasion to the Adversaries, or Infidels, to speak evil of the Professor… of the Gospel.

Vers. 15. For some are already turned aside after Satan.

(2) Because it is found by experience that some younger Widows have declined the true Religion, and have betaken themselves to the Tents of Satan, out of the Territories of the Church.

Vers. 16. If any man or woman, that beleeveth, have Widows, let them relieve them, and let not the Church bee charged, that it may relieve them that are Widows indeed.

Hee inculcates the second Precept, whereof vers. 4. of succouring Widows by their Children or Nephews, adding two Reasons: (1) That the Church bee not burdened with unnecessary charges. (2) Lest there should not bee sufficient to maintain those that are Widows indeed. From whence it appears, that if there were no poor and honest Widows in the Church of sixty years old, there was no necessity to make provision for any, and by consequence the Ministry of women in the Deaconship, was not needful, unless by accident they bee maintained by the publick charge, that they bee not altogether unprofitable.

The Third Part of the Chapter.

Vers. 17. Let the Elders that rule well, bee counted worthy of double honour, especially they who labour in the word and doctrine.

The third part of the Chapter concerning Presbyters contains five Precepts.

Precept 1. That an honourable stipend bee afforded to the Presbyters, who well discharge their duty in feeding the Church. And it is said, Let them hee accounted worthy, because if perhaps in some poorer Churches, the maintenance bee not sufficient, or if it shall seem good to some Elders, upon reasons known to themselves, to serve the Church freely, in such a case it is fitting, that they bee accounted at leastwise worthy of double honour, or a liberal stipend, whether they exact it or not.

Especially] Hee makes two orders of these Elders, one that labour in the word and doctrine, such are Pastors and Doctors: Another of those that rule well▪ i. e. That endeavour to govern the Church in life and manners, but labour not in the word and doctrine, such are Elders, which are called Rulers, 1 Cor. 12.28. Rom. 12.8. Hee would have both these kindes of Elders, rightly managing their Offices, accounted worthy of double honour, but especially those that labour in the word and doctrine, because they are wholly set apart to the word and prayer: Therefore it is fitting that they should bee liberally maintained. Hee calls the stipend given them by the name of Honour, because of such moment is their work, that it cannot bee valued at any rate: And because the stipend which is allowed them, is to bee given not upon the account of wages, but an Honorary, or an honourable reward.

Vers. 18. For the Scripture saith, Thou shalt not muzzle the Oxe that treadeth out the corn; and the labourer is worthy of his reward.

Hee layes down two Reasons of the Precept; (1) From Deut. 25.4. Where from the Allegory of an Oxe, treading out the corn with his feet, God commands that the Pastors of the Church should bee maintained, reasoning from the greater to the less.

Worthy] 2. From Levit. 9. or Luke 18.7. Where from the Precept of giving a due reward to the labourer, it is gathered from the less to the greater; Honour is much more to bee repayed to him, who is not an hireling, but a Father, and a laborious Pastor.

Vers. 19. Against an Elder receive not an accusation, but before two or three witnesses.

Precept 2. That an accusation against an Elder bee not received, or taken for true, unless upon the testimony of three witnesses, or at the least two, (worthy of credit) it bee affirmed: And that which is here spoken to Timothy alone, is spoken to all that sit in the Presbytery, because other where, judgement is committed to the whole Presbytery; yea what is spoken here to Timothy, is p. 168spoken to the whole Presbytery at Ephesus, touching the administration of the whole Discipline of the Church, Act. 20.28. Timothy the Evangelist, in the mean time might exercise extraordinary power, as hee was an Evangelist, and the Apostles Legate.

Vers. 20. Them that sin rebuke before all, that others also may fear.

Precept 3. Of avoiding scandals; If the Elders, or any other in the Church should offend openly, that they bee publickly reproved: The reason is, That the rest may bee afraid, being admonished by their example, and may take heed to themselves that they do not offend.

Vers. 21. I charge thee before God, and the Lord Iesus Christ, and the elect Angels, that thou observe these things without preferring one before another, doing nothing by partiality.

Precept 4. In which (by way of Epiphonema) hee most gravely charges Timothy, and in him all Ecclesiastical Judges, that nothing bee done in Church affairs, or censures, with pa…tiality, or that nothing in these Precepts bee altered upon the accepting of any mans person.

Vers. 22. Lay hands suddenly on no man; neither bee partakers of other mens sins: Keep thy self pure.

Precept 5. That hee do not rashly receive any one into the sacred Ministry, without mature deliberation, and examination preceding, hee do not lay hands (which was the sign of Ordination) upon any one: Hee gives two Reasons of it.

Neither] Reas. 1. Lest if hee should ordain one unfitting, in this very thing hee should communicate with him in his sins, and by consequence in his punishments.

Thy self] Reas. 2. Because thou oughtest to keep thy self pure from defilements; and therefore from the ordaining of an unworthy man; If happily the rest of the Presbytery at any time shall determine to admit an unfit man to the Ministry, or one that is not approved, keep thy self pure, neither consent thou, but labour by all means so to preserve purity and holiness, that thou keep off from all affinity with sin, as much as in thee lyes. Hee explains the parts of this Precept in the two next following verses, the meaning of the latter part, of being himself pure, vers. 23. and shews the meaning of the former part, vers. 24.

Vers. 23. Drinke no longer water, but use a little wine for thy stomachs sake, and thine often infirmities.

As to the latter part of the Precept, of keeping himself pure; because the Apostle knew that Timothy by reason of his earnest endeavours after purity and chastity, had been injurious to his own health, therefore by the way hee adviseth him, that hee do not so understand the Precept of keeping himself pure, as to neglect his health and render himself unfit for the works of his Calling, but use an holy prudence, and in subduing his body, by drinking of water, to use a little wine as it were physically, and for the necessity of health, lest if hee should proceed in not favouring his weak stomach, and his body labouring under often infirmities, immediately the tabernacle of his body should fall to decay, and the Church should bee deprived of so profitable an instrument.

Vers. 24. Some mens sins are open before hand, going before to judgement: And some men they follow after.

As to what concerns the meaning of the former part of the Precept, Lest hee should partake of other mens sins; hee shews that hee spake of open sins, which may bee known, and avoided, not of private, which fall not under observation; and that hee beware, lest hee partake of other mens sins, and in laying hands rashly on no man; hee shews in this, that using examination, and tryal, the open sins of any one that is unworthy may bee known, as also the open virtues of men meet to bee admitted to the Ministery of the Gospel. For the sins of some Candidates of the Ministery are so manifest, that they prevent the examination and judgement of the Church, that they may easily bee rejected. For before the judgement of the Church can determine about them, there is matter in readiness, in their open sins, for their condemnation, or rejection from the Ministery, by the opinion of the Ecclesiastical Senate: And the sins of other…, upon examination premised, and the judgement of the Church concerning them being given, are brought forth into the light.

Vers. 25. Likewise also the good works of some, are manifest before-hand, and they that are otherwise cannot be hid.

In like manner the virtue of some that are Candidates to the Ministery, and their good works, are so manifestly known, that it is easie for the Church to judge them fit to bee admitted. But the works of those that are otherwise, or upon examination had, and inquisition made, are not manifest, or so secret, that they cannot bee known of men, they are to bee left to God, nor can they long bee hid, but in their own time will bee brought to light, that if the Church cannot prevent, but those hypocrites are admitted to the Ministery, yet care may bee had, where they are already made manifest, that they bee dealt with according to the Discipline of the Church.

CHAP. VI.

IN this Chapter hee gives seven Precepts to Timothy, whereby he may be instrusted in the Doctrine concerning the duties of private persons, and the duties of Ministers, and how hee ought to behave himself towards the people, and towards the Elders.

Vers. 1. Let as many servants as are under the yoak, count their own Masters worthy of all honour: that the name of God, and his Doctrine bee not blasphemed.

Precept 1. Concerning the instructing of Christian servants, who are servants by condition, and under the yoak of another, the Precept is this, That they account their own Masters, though Infidels, worthy of all honour, whom they serve, as those that are placed, by the providence of God, in a degree above them.

That the name of God] The reason of the Precept is this, lest if they should do otherwise, the Gospel might bee evil spoken of, and reproached by Infidels, through the miscarriage of Christian servants.

Vers. 2. And they that have beleeving 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.

But if their Masters bee beleevers, Hee retorts what servants were ready to object; And because being Brethren in Christianity, doth not take away diversity of conditions in civil policy, hee forbids servants to despise their Masters upon that account, because they are equal in Christ, and he commands that they serve them so much the more readily, because their Masters were faithful, and beloved of God, and for this cause so much the more worthy to receive the fruit of their service. Hee enjoyns Timothy himself to teach these things, and to exhort other Pastors to teach the same.

Vers. 3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Iesus Christ, and to the Doctrine which is according to godliness:

p. 169Precept 2. Of a voiding perverse Teachers, i. e. to put them from, or to eject them out of the Ministery, or to excommunicate them from the Church: Many such there were in those times, who taught otherwise, who departed either from the Apostolical verity in the matter of their word, or from Apostolical simplicity in the manner of their teaching other things, or otherwise than the Apostles: not resting satisfied in the simplicity of Christian Piety, from whose carriages and manners, the meritorious causes of the chastisem…nt, hee gives six Reasons.

And consent not] Reas. 1. They are obstinate who submit not themselves to the wholesome words of Christ, or to sound Doctrine, which in the ma…er, and manner of teaching, is after Godliness.

Vers. 4. Hee is proud, knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

Reas. 2. Because they are proud, puffed up with a vain opinion of their own knowledge, whereas they know nothing solidly in the mystery of the Gospel.

Doting] Reas. 3. They are of such a contentious disposition, that they dote about foolish questions, and strifes of words.

Whereof] Reas. 4. Because by these cavillations they stir up envy, contention, railing, evil surmizings.

Vers. 5. Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thy self.

Reas. 5. Because by their perverse disputings they discover themselves to bee of a perverse and corrupt mind, destitute of the truth, and more studious of gain than godliness, yea to bee such who make a gain of godliness. Whereupon hee infers the censure of withdrawing from them, which is the consequence of excommunication.

Vers. 6. But godliness with contentment is great gain.

Precept 3. Of following after godliness, as the greatest gain, and avoiding covetousness. The Reasons of the Precept are eight.

Reas. 1. Because godliness is such a gain, sufficient to it self, rendring the mind contented in every condition; or it is a gain that carries along with it true sufficiency, and contentment.

Vers. 7. For wee brought nothing into this world, and it is certain wee can carry nothing out.

Reas. 2. Because riches onelyonly have their use in this life, not after death: Therefore wee ought not to hunt after riches.

Vers. 8. And having food and raiment, let us bee therewith content.

Reas. 3. Because wee may bee without riches even in this life, and ought to bee content with meat and cloathing whatever it is.

Vers. 9. But they that will bee rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.

Reas. 4. Because they that most mind getting of riches, and resolvedly hunt after them, are near to the greatest sins, vexations of mind, and misery in this world, and eternal perdition hereafter.

Vers. 10. For the love of mony is the root of all evil, which while some coveted after, they have erred from the Faith, and peirced themselves thorough with many sorrows.

Reas. 5. Because the love of mony is the root of all evil, as of ungodliness, lying, perjury, cruelty, and tyranny, &c.

Which some] Reas. 6. From the experience of some, who being covetous of mony, fell away from the Christian Religion, and became most miserable.

Vers. 11. But thou, O man of God, flee these things; and follow after Righteousness, Godliness, Faith, Love, Patience, Meekness.

Reas. 7. With a special Application, Because this vice is unworthy a Minister, who is a man of God, and separated to the heavenly imployments of God, who therefore ought to avoid covetousness, and earthly desires.

Follow] Reas. 8. Because it becomes the man of God, or Minister of the Gospel, to bee in love with the riches of virtue, and to accumulate these one upon another, whereof hee enumerates six.

Vers. 12. Fight the good sight of Faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

Precept 4. That all lawful means being used, for the propagating of the Gospel, and defending the truth of his Doctrine, hee should strive against all adversaries and impediments whatsoever.

Good] The Reasons of the Exhortation or Precept, are four.

Reas. 1, Because this fight is good, commendable and profitable.

Life] Reas. 2. Because so thou shalt lay hold on eternal life.

Whereunto] Reas. 3. Because thou art called to the defence of the Gospel, to the partaking of life, or faith.

Professed] Reas. 4. Thou hast already before many witnesses published a famous testimony of thy Faith: Therefore go on to fight that good fight of Faith.

Vers. 13. I give thee charge in the sight of God, who quickeneth all things, and before Christ Iesus, who before Pontius Pilate witnessed a good confession,

14. That thou keep this Commandement without spot, unrebukeable, until the appearing of our Lord Iesus Christ:

Precept 5. With a most grave and vehement charge before God and Christ the Mediatour, hee exhorts Timothy, and all Pastors after him, and all others upon whom the care of the Church lyes (whom hee speaks to in his person) that they observe these commands, or that they so discharge the office committed to them, faithfully observing these Rules touching the governing of the Church, that they may bee found unblameable, and unreproveable in doctrine and manners. And because that which hee exhorts to was difficult, hee laies down six Arguments of the Precept, all which prove that all the former commands are to bee observed with the greatest fidelity.

Quickeneth] Argum. 1. There is sufficient support in God that quickeneth all things, to uphold thee under thy infirmity, and to defend thee against the dangers of thine enemies: Therefore nothing hinders but thou mayest faithfully observe all these commands.

Before] Argum. 2. Christ in his example hath gone before thee, who faithfully ope…ed his Doctrine for the salvation of the Church, and at last asserted it before the Tribunal of Pilate, sealing it with his voluntary death.

Appearing] Argum. 3. Christ shall come the Judge of quick and dead, that hee may give to every man according to his works: Therefore all the former commands are faithfully to bee observed.

Vers. 15. Which in his times hee shall shew, who is the blessed and onelyonly Potentate, the King of Kings, and Lord of Lords:

He insists upon this Argument, and lest any one should take the delaying of Christs coming ill, hee shews that hee will come at the time appointed, at the most seasonable time.

Blessed] Argum. 4. Christ, or God the Father, Son▪ and Holy Spirit, whose Ministery thou hast in hand, is alone in himself Blessed, and Powerful, who can bless his own, and destroy his and their enemies, so that the friendships or enmities of all Kings compared with his favour p. 170or anger, are nothing: because all Kings and Emperors borrow their Empires from him, depend upon, and are ruled by him, and stand or fall at his beck: Therefore these his commands are to bee observed.

Vers. 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 hee honour and power everlasting. Amen.

OnelyOnly] Argum. 5. Because eternal life is in the hand of Christ, who is one God with the Father and the Holy Ghost; because hee onelyonly is of himself immortal, and alone hath immortality in his power, that hee may communicate it to whom hee will: Therefore the former commands are to bee observed.

Whom no man hath seen] Arg. 6. Although the reasons of his commands should not bee manifest to us, yet for our Obedience and Faith it is sufficient to know, that God in himself is a light which cannot bee approached, and an hidden Majesty, having his peculiar and proper essence, which our understanding cannot apprehend, nor see with a beatifical vision in this mortal life: Therefore it becomes us to adore, observe, and extol the pleasure of his will, rather than curiously to search into it: To him bee honour and power for ever.

Vers. 17. Charge them that are rich in this world, that they bee not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.

Precept 6. Of admonishing the rich, touching a two-fold duty which belongs to them; The first is, That as to the inward man, they bee not puffed up because of their riches, despising the poor in comparison with themselves, nor trust in their riches, but in the Living God; of this duty hee gives three Reasons. (1) Because riches are uncertain. (2) Because, not riches, but God is the Author of life to them that trust in him. (3) Because God gives and takes away riches at his pleasure, as also all other things.

Vers. 18. That they do good, that they bee rich in good works, ready to distribute, willing to communicate,

Another duty of rich men is this, That as to external works, they exercise liberality towards the poor, and also study to abound generally in good works, free to communicate the use of their possessions and goods unto others.

Vers. 19. Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

The Argument to this duty is, the promise of a free reward, because by bestowing their uncertain riches, they shall lay up for themselves in Heaven, a more enduring and solid treasure, and walking in the way of good works, they shall lay hold upon eternal life.

Vers. 20. O Timothy, keep that which is committed to thy trust, avoiding prophane and vain bablings, and oppositions of science, falsely so called.

Precept 7. And last: Wherein hee seriously commends to Timothy the Doctrine of the Gospel hitherto delivered, that hee faithfully keep it, as that which is committed to his trust, and that hee restrain the prophane wranglings of sophisters about divine matters; upon three reasons. (1) Because true Doctrine is as precious as a treasure. (2) Because wrangling disputations are vain and unworthy the name of Philosophy or Science.

Vers. 21. Which some professing, have erred concerning the Faith. Grace …ee with thee. Amen.

(3) Because it is found by experience that some Professors of Philosophical Sciences, when they were weary of the truth and simplicity of the Gospel, boasting of their skill, erred from the scope of the Gospel, yea even fell away from the Faith. At length with an Apostolical vote hee concludes the Epistle, commending the Grace of Christ to Timothy, without which no spiritual work can bee undertaken or perfected, no temptation of the Devil or the world can bee overcome.