Annotations Upon the New Testament, 1 Timothy

Annotations Upon the New Testament · 1 Timothy

p. 319ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to TIMOTHY.

CHAP. I.

THe Epistles of the Apostles, were directed either to Churches in generall as the Romans, Corinthians, Galatians, Philippians, or persons in particular, either publicke, as Timothy, Titus, or private as Philemon. Pauls two Epistles to Timothy, and to Titus, are alike in their argument; for they instruct a Minister, and shew the speciall parts of his Office; although it be done more fully in this first Epistle.

Timothy signifies the honour of God, or precious to God; he honoured God,From foreign honoro & foreign Deus q.d. Cultor Dei vel honorans Deum. Pasor. Sic foreign a verbo foreign magni aestimo, …n preti… habeo, honoro. and was precious to him.

Paul wrote this Epistle to Timothy, to shew him how to carry himselfe in the house of God.

Vers. 2. Grace, Mercy, and Peace] See 2 Tim. 1.2. These three are joyned together only in the Epistles to Timothy, and Titus, as Theophylact hath observed out of Chrysostome. Grace signifies the free good will, and favour of God towards us. Mercy the free pardon of our sinnes, and restoring of the Image of God. Peace tranquillity of conscience, and joy from the sense of Gods favour.

Vers. 3. **foreign. Vide Bezam. Verbum Graecum quo usus est Paulus, est compositum: ideóque tran…ferri potest, vel secus docere, ac novo modo: vel tradere diversam doctrinam. Paulus eos intelligit qui ambitionis causa novam doctrinam ingerebant. Non vocatur alia doctrina tantùm quae palàm cum pura Evangelij doctrina pugnat, sed quaecunque parum. Evangelium vel corrumpit novis & adventitijs figmentis, vel profanis speculationibus obscurat. Calvinus. Si quis aliter docet, vel si quis aliena docet. Gerh. in c. 6. v. 3.Teach no other doctrine] The word may be extended both to matter (as some) to teach no other thing; or to manner, (as others) to teach no other way; not to teach nova, no nor yet novè.

Vers. 5. Charity] That is love both to God for himselfe, and man for God.

Intellige charitatem erga Deum simul & proximum. Vorstius.

From a pure heart] That is, a sincere heart, 1 John 3.18.

Vers. 6. From which some having swerved] or missed the marke. A metaphore taken from bad shooters, say Chrysostome, Theophylact, and Oecumenius. See Gal. 6.16.foreign à scopo aberrantes. Quae vox sumpta est à jaculatoribus; diciturque de ijs qui carentes arte jaculandi & collimandi in scopum, ab eo aberrant, & in aerem alióve sua tela conjiciunt. Cornel. à Lapide.

Vers. 8. But we know that the Law is good] 1. In respect of the matter of it therein contained. 2. In respect of the authority stamped upon it by God,Lex est bona; ut pote à bono Deo profecta, & nihil praecipiens nisi quod bonum est; Denique bona quia servata vitam praestat. Loquitur autem praecipuè de lege morali, quae continetur decalogo, ut patet ex peccatis & contrariis quae mox enumerat. Estius. whereby it becomes a rule unto us. 3. Instrumentally as used by Gods Spirit for good. 4. In respect of its sanction; for it is accompanied with promises temporall, Command fifth; and Spirituall, Command second. 5, In respect of the Acts of it. 6. In respect of the end of it, Rom. 16.7. In respect of the Adjuncts of it. 8. In respect of the use of it. Mr. Burgesse in loc.

p. 320Jf a man use it lawfully] There is an allusion in the words, the law lawfully, foreign. 1. To discover his sins, that he may be kept low in his own eyes▪ Vt …estia ista justitiae propriae occidatur. 2. When by the precepts and curses of the Law, one is brought to set a higher price on Christ. 3. When one delights in it, Rom. 7.22. The Law is good in it selfe, but it shall not be good to thee, if thou use it not lawfully.

See Mr. Pemble of Justificat. Sect. 5. c. 2. p. 183.184. and à Lapide.Vers 9. Knowing this, That the Law is not made for a righteous man] This place seemes to make for the Antinomists. There is no law to the righteous man to condemne him, being a person justified; no law to compell him, because he is a voluntier, and doth willingly yeeld obedience to the law without constraint, but a law to command guide, and direct him. Doctor Taylor.

Some interpret it thus, the law (viz. in the threatenings of it) is not made for a righteous man. The law was not set to bring any of the punishments which are here threatned upon the righteous and holy.

Augustinus, Thomas, Glossa ordinaria slatuunt mentione ignoran…iae peccatum Pauli exag gerari. sic particula o…i hoc loco non causaliter sed adversativè est accipienda ut Act. 1.17. quanquam ignorans feci. Gerh. in loc. Non causam adfert cur ipsi ignosci debuerit, sed cur Deus ipsi potius quàm aliis ignoverit. Grotius.Acts 1:17Vers. 13. Because I did it ignorantly in unbeliefe] The words are rather thus to be read notwithstanding, or although J did it ignorantly, not for I did it ignorantly, or because I did it ignorantly by way of excuse. He was not converted because he did it ignorantly; then all those which sin ignorantly should be converted; foreign is rendred although Luke, 23.40 the same Greeke word that is here used. The words are brought in by way of aggravation, did it ignorantly in unbeleefe, an ignorance of p…ave disposition. Some say his ignorance left a capacitie in the subject, not in the sinne; else he had sinned, committing it so maliciously against the holy Ghost. Mr. Bridge on 106. Psa. 8

Vers. 14. And the grace of our Lord] That is, Christ.

Was exceeding abundant] foreign, was over full, redundant, more then enough. Superabundavit, plus quam abundavit. Gerh. Supermultiplicata est, supercrevit, exuberavit, superabundavit à Lapide.

Vers. 15. And worthy of all acceptation] The Apostle in this word**foreign acceptationem & approbationem n…tat, quo sensu Sy…us redd…d…t, Fidelis est sermo & dignus qui recipiatur. Gerh. in loc. See C…jetane. (saith P. Fag. in Deut. 5.27.) hath respect to the Jewish Cabala, that which is authentique, certaine and undoubted is called Cabala, we must not doubt of this truth.

That Christ Iesus came into the world to save sinners, of whom J am chiefe **foreign, I am the fi…st of sinners, so it is in the Greeke. Primus non tempore sed malignitate.] Some say Paul calls himselfe the chiefest of sinners, because his sinnes were more generall then others; his persecution against the whole Church. See Vorstius. 2. Peccatorum salvato…um primus Aquinas. Not absolutely a greater sinner then the Pharisees, who sinned against the holy Ghost; but the greatest sinner of all that should be saved, for he sayes in the same verse, Christ came to save sinners, of which saved sinners I am the chiefe. 3. Others interpret it thus, Paul was so in his own apprehension, he esteemed himselfe the greatest sinner; so Estius, à Lapide.

By these words we are admonished (saith Calvin) what a great and hainous crime infidelitie is, especially where obstinacy and cruelty is joyned with it.

Vers. 17. To the onelyonly wise God] God is said to be onelyonly wise, because he is of himselfe, perfectly and immutably wise. See 16. Rom. ult.

foreign honor est ipsius majestati… Dei excellentia, splendor, a miratio & virtus: foreign verò seu gloria illius tantae virtutis praedicatio, praeconium & celebratio, quae sit o…e hominum vel Angelorum. Danaeus in loc. Vide Estium.Be honour and glory]

Fides est ut navis: vita pura velut gubernaculum. Gubernaculo abjecto non mirum si navis in scopulos impacta frangitur. Grotius. vulg. Barbarè, naufragaverunt. Metaphora sumpta est à me…catoribus, quorum merces naufragio pereunt, vel potiûs à navigantibus in naufragio submersis. Geth. in loc. Translatio sumpta videtur …on a navigantibus (non enim dicit Apostolus ipsos periisse) sed à mercatoribus quorum merces naufragio pereunt. Estius.Vers. 19. Holding faith and a good conscience, which same having put away, concerning faith have made shipwrack] He compareth our conscience to a ship, our Religion and faith to our treasures laid in it; as a hole in the Ship looseth the treasures by sinking p. 321the Ship: so crack the conscience, and the treasures of Religion suffer shipwrack. Having not expelled, but repelled; or put from them a good conscience, That is, not caring to keepe a good conscience.

Concerning faith have made Shipwrack] That is, became Heretikes; he meanes not the gift of faith whereby we doe beleeve, but the doctrine of faith, which we doe beleeve, 2 Tim. 2.18.

Vers. 20. Whom I have delivered unto Satan] By excommunication, whereby for their Heresie and blasphemy I have cast them out of the Church.Quod Beza & P…scat. per excommunicationem factum volunt. Sed quod pace tantorum virorum dixerim, multum differt foreign ab excommunicatione, quanquam in finibus aliquatenus conveniant. Nam Satanae tradere est aliquem impoenitentem flagitiosum, qui sam excommunicatus est, aut excommunicari moreretur, in Diaboli potestatem tradere, ut eum corporali quoque cructatu affligat, quo melius ad poenitentiam adducatur, & a tam enormi scelere terreatur, quo saltem anima ejus salva maneat. Fuit haec potestas quaedam peculiaris, à Domino unà cum dono miraculorum Apostolis suis concessa: ut ita operâ Satanae aut alio quodam modo possent affligere, etiam absentes cum essent, enormiter flagitiosos, ut videre est Act. 5.10. & 13.2. Itaque non congregatio ecclesiae sed Apostoli tradebant Satanae, etiam ab entes 1 Cor. 5.5. Haec potestas tunc temporis ecclesiae impense suit necessaria ad coercendos contumaces. Nondū enim erant Magistratus Christian…, quorum auxilio hic ecclesia uti potuisset. Scultetus in loc. Tradidi Satanae) nempe morbis cruciandos ut 1 Cor. 5.5. explica vimus. Grotius in loc.Acts 5:10Acts 13:21 Cor 5:5 Estius. Tertull. in Apol. c. 39. calls this excommunication divinam censuram, a divine censure. Cyprian Epist. 62. gladium Spiritualem, a spirituall sword. Ierome Epist. 13. virgam ferream an Iron rod. Chrysostome thinkes that those which were excommunicated by Paul, were also corporally vexed by Satan, 1 Cor. 5.5. but that doth not plainly appeare saith Estius. Calvi… compares this place with Cor. 5.5. and expoùnds it of excommunication; for since Christs kingdome is in the Church, out of it Satan raignes.

Therefore he that is cast out of the Church, must necessarily live so long under Satans Tyranny, till being reconciled to the Church, he returnes to Christ. Chrysostome, Theophylact, Oecumenius, à Lapide, Vorstius, with Doctor Hall, interpret it also of excommunication.

CHAP. II.

Vers. 1. FIrst of all] Not afore all other ordinances.

Supplications] Under which word he comprehendeth confession of faith, and craving pardon for them.

Prayers] That is, Petitions for blessings of all kindes that we stand in need of.

Intercessions] By which he meaneth deprecations of those evills and judgements which we see cause to feare.

Vers. 2. For Kings and all that are in authority] Greeke in dignity or eminency.foreign Nero then ruled. Vide Calvinum Estium, à Lapide in loc. That charge was given by Paul, even then when Caesar was a persecutor of Christian Religion. Heron.

Tertullian in his Apologie, c. 39. speaking of those things which were done by Christians in their assemblies saith, Oramus etiam pro imperatoribus, pro Ministris eorum & potestatibus, prostatu saeculi, pro rerum quiete.

Vers. 4. Who will have all men to be saved] 1. All kinds of men, some of all sorts, Jewes, Gentiles, rich, poore; some of all ages, sexes, conditions, nations, callings.Genera singulorum non singula generum. De hominum generibus, non singulis personis sermo est. Nihil enim aliud intendit, quàm principes & extrancos populos in hoc numero includere. Calvinus. 2. Such as come to the knowledge of the truth. 3. q. d. No man is saved, but hee whom God will have saved, as when a publique Schoole-master teacheth children in such a City, we are wont to say, that he teacheth all the boyes of that City, not simply all, (for many are not taught) but all that are taught.

Vers. 5. And one mediatour between God and men] In the Greek it is,Vnus etiam mediator Dei & hominum. Beza. Vulg. Mediator Dei dicitur, quia Deus ipso tanquam internuncio & sponsore utitur apud homines: Hominum autem quia pro hominibus apud Deum intercedit, ipsosque sua morte Deo reconciliat. Vorstius. one mediatour of God and men; which may referre either to the two parties betwixt which he deales, pleading for God to men, and for men to God; or to the two natures, mediatour of God, having the divine nature, and of men having the humane nature p. 322upon him.Vide Estium in loc. The Papists say Christ is our onelyonly Mediatour of redemption; but the Saints are Mediators of intercession. But the Apostle speaketh so plainly of Prayer and intercession, as that distinction will not serve; the office of intercession pertaineth unto Christ, as part of his Mediation, Heb. 7.15.

Vers. 8. I will therefore that man pray everywhere] When God had not now limited Prayer to any place, had ruined the set place for Prayer at Ierusalem. See 4. Iohn 21.

Lifting up holy **Pa…es constanter puras manus, non aqua lotas (sc. lustrali, ut Baronius) sed sanctas & purgatas ab omni iniquitate interpretantur. Sic Chrysostomus, Theodoretus, Oecumenius, Lyranus. foreign significat sanctum Heb. 7.26. Apoc. 15.4. etiam profanis scriptoribus; praestat igitur cum Luthero sanctas manus, quam cum vulgata puras vertere. Scultetus.Heb 7:26Rev 15:4hands] which are not defiled with bloud and sinnes, Esay 1.15.

Without wrath and doubting] Wrath against men, and doubting in respect of God; faith and charity are required in Prayer.

Vers. 11. Let the woman learn in silence with all subjection] The Apostle here speakes of the order, and comlinesse of publicke Ecclesiasticall Assemblies, wherein women were not allowed to take upon them any power, or function of teaching, for three reasons here propounded. 1. From their condition, which is to be obedient unto man; and therefore in mans presence, they must not usurpe the authority of teachers. 2. Their function which is to serve men; for Adam was first created, and Eve for Adam. 3. From the weaknesse of their sexe, which lies more open to Satans seducement. Vide Grotium.

Vers. 13. For Adam was first formed, then Eve] Therefore Adam must be superiour;Quod signum eminentioris in viro dignitatis, 1 Cor. 11.8. Grotius. Vide Calvinum.1 Cor 11:8 by that reason (may some say) Birds and Beasts should be preferred before both. The Apostle speaketh of the same kind, and not of divers kinds. Doctor Taylor.

Vers. 14. And Adam was not deceived, but the woman being deceived, was in the transgression] To be deceived,Mirum quàm se hic antiqui torserint. Ephiphanius hae…. 49. Jun. paral. l. 2. p. 47. Calvin. Beza, say, Adam was not first deceived, as 13. verse. Chrysostom saith he was not properly, nor immediately deceived from the Serpent, but occasionally. Mercer that he was not deceived but enticed. Ierome, and Drusius, that he was not deceived by the Serpent, but by Eve. Theophylactus mulierem à cupiditate, virum à multere seductum ait. Non deceptus est, nempe à serpente. Grotius. vide Estium & à Lapide. is to erre and mistake in judging. Adam did not eat out of errour as Eve; for he did not perswade himselfe, that he should get more knowledge by it, but alone was drawn to follow his wife by her intreaty, as not thinking that death could follow the eating of the fruit, when he saw that his wife (who had eaten already) was not dead, but as healthy as before. Yet Adam sinned more then Eve, because he received the Commandement from the Lord; he had more wisedome and strength, and had a greater measure of knowledge. Therefore this place here (saith Paulus Fagius on third of Gen. 19.) is to be understood of the weaknesse of women, not of the greatnesse of the sinne.

Vers. 15. Notwithstanding she shall be saved in Childe-bearing] foreign, by bearing of that childe viz. Jesus Christ, which words are to be understood (saith one) as those of Gal. 3.16. by the childe-bearing of one of that sexe, woman kinde shall be restored into a capacity of heavenly blisse; or in, that is thorough, or by Childbearing. Non causam cur salvabitur, sed statum in quo salvabitur designat. Rivetus.

It is added, if they shall continue, which it is not to be understood of the children but of the woman, that is to say the sexe which being a word collective, signifying a multitude, is joyned to a verbe of the plurall, as turba ruunt.

CHAP. III.

Vers. 1. IF a man desire the office of a Bishop] This Greeke word signifies an earnester desire then the other following,Pro desiderat in Graecu non est unum idemque vocabulum, sed priori loco foreign, appetit, unde foreign appetentia, praesertim cibi vehementior, vocabulum etiam Latinis authoribus usurpatum Posterius verbum est foreign cupit, defiderat; utitur autem in priori loco vehementioris significationis vocabulo; quod eadenires nomine Episcopatus desideretur ardentiùs quàm nomine operis & officij. Estius. because the same thing (say Estius, and Gerhard) p. 323by the name of Episcopacy, is more ardently desired, then by the name of work and duty.

Vers. 2. A Bishop then must be blamelesse] viz. In respect of his life and outward conversation.The Apostle requires sixteen conditions from a Bishop; ten affirmative, six negative.

The husband of one wife] Because in the East particular men had sometimes more wives; as now the Jews and Turks have, say **Gerh. in loc. Scultetus. Vide Bezam. See Titus 1.6. Polygamia hic nominatim in Episcopo damnatur quae tunc apud Iudaeos pro lege ferè obtinuerat. Gerh.Titus 1:6some. But he means it at one time,See Vers. 12. as Ch. 5. v 9. though he have been married more then once. The godly ancient fathers accounted him to be Bigamus that had two wives at once, and not him that had been twice married.

Vigilant] That diligently attends his flock, Vulg. Sobrium, foreign. Perinde est, sive sobrium, sive vigilantem vertas. Quanquam hoc posterius ad proprietatem verbi magis quadrat. Vorstius.Estius and Gerhard say both significations agree. Sober] foreign. The Greek word properly signifies a man of a sound mind, that is, prudent and circumspect. Some have rendred it prudentem, others pudicum, others temperantem; the Greek word signifies all these, saith Estius, and Gerhard after him.

Of good behaviour] Or, neate. foreign. In countenance, gate, speech, and whole habit of the body, well and decently composed.

Given to hospitality] foreign. A lover of strangers; who willingly entertaines and receives Christians, especially Ministers.

Apt to teach] foreign, furnished with gifts of teaching.

Vers. 3. Not given to Wine] That is, to be a common tipler **foreign vinosus, q.d. vino assidens, scilicet ad perpotandum. Gerh. in loc. Non tantùm ebrietatem hoc verbo notant Graeci, sed quamvis intemperiem in vino ingurgitando. Calvinus., and one that loves to sit by the Wine, morning and evening, day by day.

No striker] Cognata vitiae sunt vinolentia & violentia. Non opor…et Episcopum esse percussorem.

Nor greedy of filthy lucre] When one by unlawfull means heaps up riches, and is more tenacious of his Goods then fit, foreign est turpis lucri sectator. It may be referred to the object, that one should not gaine by any base thing; and to the manner, that one should not filthily affect gaine from an honest thing Gerh. in loc. This seems redundant, for it follows after not covetous. à Lapide.

But patient] One that will depart from his own right for peace sake.

Not a brawler] foreign, alienus à pugna.

Not covetous] Not a lover of silver, foreign. Munster in the third Book of his Cosmography hath a terrible example of covetousnesse, in Hatton Archbishop of Mentz, which calling the poore Mice, and suffering them like Mice to perish with hunger by the just judgement of God, was invaded by Mice, which fled to his Tower, (which is yet to be seen on the River of Rhene) and there devoured him.

Vers. 6. Not a novice] Paul saith not foreign, but foreign;Chrysostome. Nuper implantatum, qui à falsa religione nuper ad veram transiit. Gerh. in loc. Vide Bezam. it is not meant of young in yeeres, but in faith; one newly converted to the Christian faith; as it were a tender and young plant in Christianity. Such a one is apt to be proud especially if a Minister.

He fall into the judgement or condemnation of the divell] That is, into the same condemnation with the devill.

Vers. 8. Likwise] Simil…er, Vulg. In the Greek it is not foreign, but foreign, which signifies itidem, in like manner.

Must the Deacons be grave] foreign. id est, Prae gravitate reverendus, to be reverenced for his gravity. Chap. 4.12. & Titus 2. ult.

Vers. 13. For they that have used the office of a Deacon well] Some **B. Barlow in his Sermon on Act. 20.28. Id est, qui diaconatus officio bene functi fuerint, viam sibi parabunt ad gradum majorem & honoratiorem, nompe presbyterii vel etiam Episcopatus. Estius.Acts 20:28would have it rendered, they which have discharged the office of a Deacon well, See Par on 12. Rom. 8. p. 257.Rom 8and finde fault with the Genevah p. 324for rendring it, those which have ministred well, purchase to themselves a good degree. Id. ib. Graedum sibi honestum faciunt. nempe ad presbyterium. It… enim mos erat illorum saeculorum, ut ex optimis de Christiana plebe dia…oni fie…int, ex diaconis optimis presbyteri, ex presbyteris optimis praesidente…. Grotius. vide Calvinum.Some would have it rendered, prepare unto themselves a fair step since foreign; properly signifies a stair or a step, as Acts 21.35. Doe justly obtaine the favour and honour to be preferred to the higher offices in the Church. Dr H…lls Paraphrase.

Vers. 15. The Church of the living God, the pillar and ground of truth] In old time the Gentiles used to write their Laws in Tables,The Apostle here speaks of a pillar not more architectonico, understanding by it some essentiall piece of the building: but more forensi, for such a post or pillar on which Tables and Proclamations are wont to hang. Dr. Preston. and so hang them upon pillars of stone, that the people might read them, as Proclamations are nailed to posts in Markettownes; they had other pillars also like the Pasquils in Rome, whereupon whosoever listed hung their Epigrams or Libels which they would have known. The Apostle describing the Church, likens it to one of these pillars, whose use was to shew what hung thereon. This Church **Dr. Chaloner foreign Columnam Gal. 2.9. foreign. generaliter sustenticulum & quasi sedem, aut id cui res quoquo modo innititur, significat. Gerh. in loc.Gal 2:9here is not the Church which the Papists make to be the Judge of controversies; neither the Church representative which is a generall Councell; nor the Church virtuall, which they imagine to be the Pope: but the Church essentall, the Congregation of all believers, the House of God, as he calleth it.

These words, the pillar and ground of truth, may have reference, not to the Church,Chillingworth. but to Timothy, that thou mayst know how to behave thy selfe as a pillar and ground of truth in the Church of God, which is the House of the living God; for having called the Church a house, it may seem somewhat heterogeneous to call it a Pillar. 2. The Church which here Paul speaks of,Vide Cameronis my…othecium Evangelicum, & Scultetum in loc. was that in which Timothy conversed; and that was the particular Church, and not the Romane. 3. If he speake of the Universall Church, this shews us what it should be, not alwaies what it is; as that, You are the Salt of the earth, said Christ to his Disciples, because it was their office to be so. 4 By truth here is meant all necessary to salvation, not all profitable truth, absolutely and simply All.

Mysterium q…od quae ea d…sciplina traduntur cognosicada, naturae lace comprehendi n…qu…ant; mysterium verò pietatis, quod eadem illa (quaecunque tandem sint) agnita semel & credita excitent admirab…les affectus pretalis. Cameron. foreign saepe vocatur Evangelium, non modo quia tamdiu latuit, verum etiam quia humanâ industriâ nequ…t reperiri. Matth. 16.17. Grotius.Matt 16:17Vers. 16. Great is the mystery of godlinesse] The Gospell is so called. because as it is a doctrine made for the honour, dignity, and promotion of godlinesse; so it is a doctrine which consists of such truths and connexions of things that are farre remote from the common thought, reasons, and understandings of men.

CHAP. IV.

Vers. 1. EXpressely] foreign disertè Beza apertè significat. Grotius in so many words.

In the latter times] viz. Under Antichrist. The Scripture speakes of the latter times,**Appellatione foreign intel…igitur totum illud temporis spacium, quo inter primum & secundum Christi adventum intercedit. Luc. 8. v. 8. 2 Timoth. 3. v. 1. 2 Pet. 3. v 3. 2 Johan. 2. v. 18. Jud. v. 18. Gerh. in loc. Novissimus dies dicitur in Scripturis quadrupliciter. Primò, pro multo seu longo temporis post. Gen. 49.1. Deut. 4.30. Dan. 2.28.29. Secundò, pro temporibus Novi Testamenti; hoc est, initio adventus Christi seu Messiae, Isa. 2. v. 1. Mich. 4.1. Act. 2.16. Tertiò, pro omnino novissimo ac extremo d…e mundi ac judicii universalis. Joan. 6.54. & 11.24. & 12.49, Quartò, pro antecedente, 2 Pet. 3.4. Judae v. 8. Atque ita etiam in loco isto Pauli secundum expositionem ipsorum Papistarum, Lyrae, Cajetani, Espensaei, Salmeronis, & aliorum. Laurentii Grotius Papizans.Luke 8:82 Tim 3:12 Pet 3:32 Pet 3:2Judg 5:18Gen 49:1Deut 4:30Dan 2:28Dan 2:29Isa 2:1Mic 4:1Acts 2:16John 6:54John 11:24John 12:492 Pet 3:4 the times of Antichrists rise and discovery, when the Apostasie shall overspread all the Christian Churches, 2 Thess. 2.8, 10. and the last times, 2 Tim. 3.1. the times of Antichrists destruction, Rev. 106.

Some shall depart from the faith] That is, from the doctrine of faith, which in generall is the holy Scripture, in speciall the Gospell, called therefore the word of faith, Rom. 10.8. and the law of faith, Rom. 3.27.

p. 325Vers. 2. Having their consciences seared with is hot Iron] foreign, is to cauterize, to seare with an hot Iron, or cut off with searing, as Chirurgeons doe rotten Members: Now that which is seared becomes more hard and brawny, and so more dull, and not so sensible in feeling as otherwise; in this sense foreign signifies those who have a hard and brawny conscience,Medes Apostasie of the latter times. Al…i putant alludi ad Cauterium quo signabantur equi & mancipia in fronte, ut ex nota inusta cognosci possent; alludit Apostolus ad instrumentum Chirurgicum quo resecantur ustione partes malè sanae à corpore humano ▪ Alsted paratir. vide Gerh. in loc. which hath no feeling in it: in the other sense, as foreign is to cut off by searing, it must signifie those who have no conscience left; there is not much difference, but I follow the first, a hard and unfeeling conscience. vide Estitum.

Vers. 3. Forbidding to marry, and commanding to abstaine from meats, which God hath created to be received with thanksgiving] It was the very purpose and intent of else Creatour of all things, when he made the food wherewith we sustaine our selves, that the use of it should be joyned with giving of thanks,Aliud est damnare nuptias & cibos, quod Marcionitae, Taliani & Manichaei fecerunt; aliud prohibere; quod faciunt Pontificii. Down. Diatrib. de Antich. part. 1. l 3. c. 2. See Fulke on the Rhem. Test. Nota est Antichristi prohibere nuptias. Hieron. * Adversarii dicunt Montanum hoc in loco intelligi. At nos dicimus illos à Montano hoc accepisse. Whitakerus de Eccles. vide Calvinum. whereof we have example in Christ and Paul. Who forbid marriage and meats but the Papists? They forbid marriage to some men at all times, and certain meats to all men at some times, and that for religions sake: esteeming of marriage in their Clergy worse then adultery, or Sodomy; and eating of flesh in Lent, or other forbidden times, as a mortall sinne. Downam of Antichrist, l 1. c. 4.

Which believe and know the truth] As if those that wanted faith and saving knowlede did but usurpe the bread they eat.

Vers. 4. And nothing to be refused] viz. Out of religious respect of conscience to Gods word.

Vers. 5. For it is sanctified by the Word and prayer] Sanctified] that is, made holy and lawfull for us to use. By the Word] Certifying us of Gods will, that we may use them. And prayer] Whereby we crave his particular good liking for our use of the creatures, with praising him.

Vers. 8. Having promise of the life that now is] That is of earthly blessings, and riches;Graecè promissiones numero plurali, videtur enim apostolus significare quod in sacris literis multae extant hujusmodi promissiones. Estius. Eternall blessings onelyonly are promised absolutely, and temporall with restraint, viz. if they serve for Gods glory, and the good of his children.

Vers. 10. Who is the Saviour of all men, Vide Calvinum.specially of those that believe] It is meant of Gods generall providence; or, if of his speciall mercies, that they are offered to all.

Vers. 12. Let no man despise thy youth] Though young, yet so carry thy selfe in thy ministery,Nolo te talem exhibeas, ut possis ab aliquo meritò contemni, Hieron. Epist. ad Titum. See Titus 2.7. 1 Pet. 5.6. Fac ut morum gravitate tantum reverentiae tibi concilies, ne quid aetas tua juvenilis, quae alioqu contemptui obnoxia esse solet, tua authoritate minuat. Calvinus.Titus 2:71 Pet 5:6 that they may reverence and feare thee for thy gravity therein.

In word] That from his mouth they might be instructed in the wholsome word of truth.

And in conversation] That in his life they might see that integrity which becommeth Saints. It is all one (saith Calvin) as if he had said, Dictis & factis, adeoque tota vita.

Vers. 13. Till I come give attendance to reading, to exhortation, Exhortation] or consolation foreign rather the first here, as Lavater Estius.to doctrine] As if he should say, that thou mayst be able to exhort and teach, study hard. Marke the order, he preposeth reading; for the Scripture is the fountaine of all wisdome, whence Pastors ought to fetch what they utter to their flock.

Vers. 14. Neglect not the gift that is in thee, which was given thee by Prophesie] **Hildersam. Vide Scultetum.As if he should say, suffer it not by idlenesse to decay, but stir it up, nourish and increase it.

Vers. 15. Give thy selfe wholy to them] foreign be in them; which phrase implies much intention and Industry in our studies. Sic Horatius: totus in illis.

p. 326That thy profiting may appeare to all] As if he should say, strive so to teach as it may appeare thy gifts increase daily.

Vers. 16. Take heed unto thy selfe, and unto thy doctrine] Luke 14.7. Take heed **Attende tibi ipsi, ut rectè vivas; attende etiam doctrinae, ut alios rectè instituas. Estius.unto thy selfe how thou sinnest, and to thy doctrine what thou teachest. See Acts 20.28.

CHAP. V.

Vers. 1. REbuke not an Elden] Doe not handle him roughly, and as it were strike him,Ne rigidè eum tractate, & quasi plagam ei imponite. Vorstius. vide. Cornel. à Lap. as the Greek word signifies.

Vers. 3. Honour widdows that are widdows indeed] He alludes (say Calvin, Estius, à Lapidè, Alludit ad etymon foreign, quod est à foreign, id est, destituo, desolor, arbo; sic & Latinè vidua à viduando dicitur. Vide V. 5. à Lapidè.) to the Greek name for a widdow which comes of a Verbe that signifies to be destitute and deprived. Those widdows which were destitute of humane help and comfor, the would have sustained at the publique charge of the Church, which is termed honour because they terrified thereby the vertues of those so sustained.

Vers. 4. Any widdow] Any mother or father.

Have children] That is, those which come immediately from their own bodies.

Nephews] Grandchildren or great-grandchildren.

Shew piety] To perform duty to parents is pious.

And to requite **foreign vicem rependere, in praebendis sc. alimentis. Gerh.] That is, doe one good turn for another.

For it is good] That is, morally, a commendable vertue.

And acceptable before God] pleaseth God wonderfully.

Vers 6. But she that liveth in pleasure] That makes it her element, all her businesse is to take delight;foreign significationem habet pruritus. Est ergo lasciva & procax. Iac. 5.5. Aug. quae in delitiis agit. Cyprian. Quae delicata est. Gerh.Jas 5:5 so Iames 5.

Is dead while she liveth] That is unprofitable; a life led in pleasures is a death. The Ancients call idlenesse a buriall of a living man.

Vers. 8. He hath denied the faith] He takes not faith in a full latitude; in that particular he shews himselfe to be no believer.

And is worse then an Infidell] He that is worse then an Infidell is neere to the divell; there is no worse thing then an Infidell. But the Apostles meaning is, he commits a sinne greater in some respect then they doe which remain in infidelity. He is worse then an Infidell in this point, because he by the very light of nature knows this to be a duty. Hac parte fidelis, si curam suorum non habeat, infideli deterior est; absolute deteriorem esse non est necesse. Estius. Gerhard.

Vers. 9. The wife of one man] A woman which hath not had two husbands at once; having so been wife of one husband,Hoc est, quae sua culpa non transierit ad secundas aut tertias nuptias, puta per divortium, aut repudium aliquod illegitimum. Vorstius. as that she hath not upon his repudiation married to another. Dr. Halls Paraphrase.

Vers. 10. If she have brought up children] Nourished her children; or word for word,foreign, si filios suos piè educavit in timore Domini. Gerh. if she have fed her children.

Vers. 12. Having damnation] That is subject to the censure of the Church, say some. Calvin saith Paul terrifieth them with the damnation of eternall death.

Because they have cast off their first faith] That is, either the faith and promise which p. 327was made to God in their Baptisme, or the faith and promise of service and releife,Perkins. Primam fidem dici fidem Baptismi, quae scilicet in Baptismo prima suscipitur, neque veteres neque recentiores Theologi mihi persuadent: quando quidem in Baptismo non promittimus nos vel à primis vel à secundis nuptiis abstenturos: & lascivia invencularum viduarum ad secuntdas nuptias prorumpens, & in iis m…rbi interniremedium quarens, pro insamia quidem, at non pro fidei Christianae rejectione habita fuit. Sculterus. to be performed to the poore.

Vers. 13. And not onelyonly idle, but tatlers also, and busie bodies] The Apostle coupleth these two together, idle and busie bodies; those which are idle in their own duties,They are not onelyonly called foreign because not busie about what they should, but foreign, or intent on things they should not, Thomas Goodwin. are most busie bodies in other mens.

Three things (saith Calvin) are here fitly joyned together by Paul; idlenesse, curiosity which proceeds from that; and garrulity, which is the fruit of curiosity. Percontatorem fugito, nam garrulus idem est. Horace.

Vers. 17. Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the word and doctrine] Some learned and late writers conceive that this place makes for the Lay-Presbyters; others say here are not two sorts of Elders,Dicit qui laborant; quia doctrinam sacram tradere sicut oportet non parvi laboris. Estius. Vbi manifestè duo Presbyterorum genera statuit Apostolus, interprete Ambrosio & aliis veteribus, & ex nostris fere omnibus. Bullingero, Martino, Calvino, Zanchius in quartum praeceptum. Saravius against Beza, Sculteus in loc And Bishop Bilson in his perpetuall goverment c. 10. goe the other way. Here two Elders are mentioned; but the difference whether officiall, or personall is very doubtfull; one office may comprehend both these duties, and the comparison may be in their personall excellencies, one may excell in the governing part of the office, and the other in the doctrinall part. Husseys Plea for Christian Magistracy. Vide Blondellum de jure plebis in regimine Ecclesiastico. p. 80.81. one to governe, the other to teach, but two duties of each Presbyter, viz to teach and governe. The illation of t…e former is this, there were elders that ruled well, and laboured besides in the word of God; therefore there were Elders that ruled, and laboured not.

It is imagined that two kind of Presbyters, as well as two parts of their Office are expressed; one of Ministers of the Church, another of the people; one perpetuall,Thorndikes Service of God at Religious Assemblies, Chap. 4. the other ambulatory for their time; both alike interessed in the government of the Church, the office of Preaching charged upon the one. How little of this is set down in the words of the Apostle, were the sense of them that which is pretended, let all the world judge. But of this, See vindication of Presbyteriall government p. 37. &c.

Be counted worthy of double honour] By which he meaneth maintenance, as appeareth, vers. 18. It should be such maintenance, so free, so liberall, as may testifie that you honour him in your hearts; such as may keep him from contempt. Mr. Hildersam on 51. Psal. the honour of countenance, and maintenance, Dike on Philem.

Peradventure the Apostle hath respect to the Law of the first-born, Deut. 21.17. in which a twofold portion is commanded to be given to him. The first borne was the chiefer, more excellent and honourable person of all the family, whence Elisha as the chiefest of all the Prophet Eliahs disciples desired a double portion of the Spirit, 2 Kings 2.9. To the same purpose, the Apostle here seemes to declare that those who rule well, as the first borne, and the most excellent, are worthy of a double portion of honour and reward. De Dieu in loc. that is ample maintenance, & officii & doctrinae Jerome. duplex, & reverentiae & subsidii. Aquinas, sibi & suis saith another; double not in comparison with any Lay-governours, but in regard of widdowes and Deacons.

Especially] Sheweth not divers persons, but parts of their callings saith one.

Vers. 19. Against an Elder, receive not an accusation] By an Elder understand Ministers, civill governours, and all superiours; and if we must not receive, muchlesse may we frame an accusation against them. Perkins.

Vers. 20. Them that sinne] That is, openly and with scandall.

Rebuke before all] The whole Assembly of the Church, Matth. 18.17. 2 Cor. 2.6.Id est palam & in publico conventu ecclesiae, graviter ac severè sunt increpandi. Estius.

Vers. 21. Doing nothing by partiallity] The Apostle chargeth Timothy, that he doe nothing foreign, that is, by titing the ballance of one side.In alteram partem inclinando. See 23. Exod. 2. Metaphora sumpta est à bilance. Gerh. Vide Bezam. 22.24.Exod 2

p. 328Vers. 22. Lay ha…ds suddenly on no man] By a part is here manifested the whole Act of ordination,As though hee had said more largely, use all the circumspection thou canst, yet some hypocrites will creep in…o the Ministery: some are inwardly prophane, and such close sinners thou canst not discerne, till afterwards they manifest themselves; others are open sinners, of which thou maist judge aright; these latter thou art to hinder; the former reclaime, or seasonably remove, and so salve up the soare againe. Doctor Taylor. because hands were imposed upon them.

Neither be partaker of other mens sinnes] This is diversely interpreted. First, as if this were the meaning, there are many will ordaine rashly, doe not thou fall into such mens sinnes, so as to be like them. Secondly, there are many that will importunately desire such to be ordained, who may please their humours; but doe not thou yeeld to such importunity, least thou partake of their sinnes. But thirdly it may have reference to the persons ordained, that if Timothy were not diligent to examine them, both for their doctrine, and conversation; all the wickednesse these Ministers should afterward commit in the discharge of their duty, would be accounted as his; and he should answer for them.

Vide Calvinum & Estium. Est stomacho laborantibus assiauus aquae potus inutilis Celsus l. 1 c. 8. praecipitque similiter stomacho laborantibus ut vinum adhibeant. Sculretus.Keep thy selfe pure] That is from sinnes, that thou beest without blame.

Vers. 23. Drinke no longer water] There are but two words in the Greeke, foreign, Paul … doth wholly forbid Timothy to drinke water, but to drinke it onelyonly, for so foreign signifies.

Vse a little wine] That is, but a little wine; we sold the land for so much, that is, but for so much, Act. 5.8. drinke wine, sed modice, hoc est medicè to cure thine infirmities, not to cause them, pro remedio parcis, non pro delicius redundantius. Ambrose.

Paul prescribes Timothy to drinke a little wine for his stomacks sake, and often infirmities; yet he never prescribed him but a little preaching, nay though a weake sickly man; yet he charges him before the Judge of quick and dead, to preach in season, and out of season. Dike.

Vers. 24. Some mens sinnes are open before hand **q. d. Quamvis quorundam peccata sunt manifesta propter quae ab ecclesiastick officijs eos excludere in proclivi est; tamen aliorum peccata sunt occulta, quae temporis progressu in lucem proseruntur; ideo ad ordinationem non est temerè & praecipitanter accedendum. Glass. Philol. Sac. l. 1. Tract. 3. Haec tota sentenua cum versu 22. & praece…entibus connectenda videtur: quippe in quo ratio redditur illius praecepti de cavenda communione altenuorum peccatorum. Vorstius.] Some there are who offer themselves to ordination, whose scandals are known before hand.

And some men they follow after] Others offences they are not known, till after they be ordained.

CHAPT. VI.

Vers. 3. ANd to the doctrine which is according to godlinesse] That is, the Gospell by a Periphrasis. See the 3. Chap. 16. and Titus 1.1. because the nature, constitution, and composure of it is such, as if he that framed it had intended the exaltation of godlinesse by it in the world.

Vers. 4. But doting about questions] In Greek, sick about questions. He means not such questions as are profitable,foreign, vox haec à typhonico vento dosumta creditur, quem veteres putarunt hominibus nentem ac… rationem adimere, & vento isto correptos insanire. Gerh. but which are raised, ad ostentandum acumen, so that one question begets another.

And strifes of words] foreign, word bates.

Vers. 5. Perverse disputings of men **foreign, inutiles contentiones, disputationes curiosa. Occumenius metaephoram deductam putat ab ovibus quae applicatae aliis & attritae etiam sanas morbo assiciunt. Gerh. in loc. Vide Estium.] In the originall, galling one another with disputes.

He makes not the gaine of godlinesse to depend upon the condition of our contentment, as though there were no profit in it, unlesse we were contented with it; but that is the effect and an inseparable companion of godlinesse to make us contented with all estates, for it alwayes brings with it contentment. De pietate tria praedicantur quod sit quaestus: ingens quaestus: talis denique quaestus qui pariat ex se foreign. Scultetus.Vers. 6. But godlinesse with contentment is great gaine] Godlinesse with selfe-sufficiency, for so it is word for word in the originall. It restores us our primitive p. 329right and interest in the creatures; a godly man in his wants may claime the promise, and live upon God. 2. He is sure of the best supply, and in the best way. 3. Every creature and blessing shall be sanctified to him. 4. It produceth gracious effects. 1. True contentation of mind, 37. Psalm. 2. Makes him thankefull in the want of these things as Job. 3. He lookes on common favours as fruits of speciall love and pawnes of a heavenly inheritance. 4. It makes such an impression on his heart, as was in God in the bestowing of them; as God hath shewed love to him, so will hee to the Saints.

Vers. 7. For we brought nothing into this world] Greeke, this new world.

And it is certaine we can carry nothing out] He doth not say as it is, Iob. 1.21. we brought nothing into the world, and shall carry nothing out; but as if men affirmed some such thing in their own hearts, that their riches should goe out of the world with them, or could profit them when they are dead; he saith it is certaine we can carry nothing out.

Vers. 8. And having food and rayment, let us therefore be content] That is, if wee have food and rayment necessary for us and ours, we ought to quiet our hearts,Perkins. He saith not Cates nor delicates, but food that may feed; he saith not ornaments, or abillements, but coverings, garments, so much as may keepe thee from cold; garment quasi gardment. Minshew; toga quae defendere frigius, Quam vis crassa queat. Horace. and have no further care. The word signifies let us have enough, let us count it enough.

Vers. 9. But they that will be rich] The Apostle saith not those that are rich, but these which inordinately desire to be rich, or such as referre the labour of their callings to the gathering of wealth; where the Apostle doth not simply condeme a rich estate, but rather the desire to be rich, that is a desire to have more then is necessary for the maintaining of a mans estate.

Fall into temptations] That which we pray daily against, are overcome by them.

And a snare] viz Of Satan, the vulgar addes the Devill, but it is not in the Greeke and Syriack. And into many foolish] Absurd and sordide.

Hurtfull] And damnable to the soule.

Which drowne men] Like one that hath a Milstone about his neck, and is throwne into the bottome of the Sea. foreign, propriè est in profundum demergere.

In destruction and perdition] That is, destroying perdition. He useth two words to signifie the greatnesse, and certainty of the destruction; or to note a double destruction, Temporall, and Eternall. Estius and others.

Vers. 10. For the love of Money] The preposterous in ordinate love of it.

Is the root of all evills **Bion avaritiam vocabat vitii metropolin, Timon malorum elementum.] He saith not that it is the cause, principle, originall, but the root, not of a few, many or very many, but of all evills, the covetous man will be ready to commit any sinne. Quid non mortalia pectora cogis Auri sacra fames.

Pierced **Verbum foreign, notat proprie confossionem, cùm quis in mucronem incidit. Sensus igitur est, tranfixerunt seipsos multis doloribus. Gerh. in loc.themselves thorough] One every side, circumcicra perforant, as if one were stabbed all over, from head to foot.

With sorrowes] Such as women in travell are subject unto.

Vers. 11. But thou O man of God, flee these things] Not onelyonly because it was exceedingly unbecomming him, but because even he is inclinable to it. That is, thou who art to have office in the Church by ordinary calling, as the Prophets and men of God of old had by extraordinary; thou who after a speciall manner art to be Gods peculiar, by reason of thy function, 1 Sam. 2.27. 2 Tim. 3.17.

Fly **Verbum fuge emphasin habet; q.d Sis ab hujusmodi longissimè remotus. Estius. Doctor Taylor on Titus.these things] That is, preserve thy selfe from these noysome lusts, the breeders of most filthy and detestable cogitations and practices.

And follow after righteousnesse] That is, deale justly, give every man his owne.

Godlinesse] Covetousnesse is Idolatry; practise thou piety which is great gaine.

Faith] This is a maine fruit of godlinesse; follow it and thou shalt not distruct Gods providence.

Love] To men a fruit of faith; selfe-love occasions covetousnesse.

Patience In adversity.

p. 330Meeknesse] Waiting and expecting Gods comming, to the supply of our want.

Vers. 12. Fight the good fight of faith] That is, strive by faith, patience and Prayer, against all these lusts of infidelity,Vide Cornel. à Lapide, Metaphora sumta non à militia, sed a certamine, quod cursu fiebat in studio, 1 Cor. 9.24. 1 Tim. 2.5. Gerh. Ex Estio.1 Cor 9:241 Tim 2:5 distrust, earthly-mindednesse.

Lay hold on eternall life aaVeluti bravium sive praemium certaminis. Persistit in Metaphora. Gerh. ib.] Being call'd by faith, and hope, lift up thy heart and affections to a heavenly conversation, so some, That is, so strive in this course that thou maist obtaine eternall life.

Vers. 14. That thou keep this Commandement without spot] That is, so keepe this Commandement,Mr Ball. that thou looke for Christ daily; and so that if thou shouldst live untill that time, thou remit nothing of thy study and care.

Vide Cornel. à Lapide.Some interprete it in generall of all the commandements given by the Apostle to Timothy; some in speciall of the Commandements, in 11. and 12. verses, some of the Commandement of love; Calvin bbNomine mandati significat quae hactenus de officio Timothei disseruit: quorum haec fait samma ut se fidelem Christo & Ecclesiae Ministrum praeberet. Calvinus.goes the second way.

Vers. 15. The onelyonly Potentate] Because he is essentially, and independently potent, yea omnipotent.

Vers. 16. Who onelyonly hath immortality] viz. Perfect and independent; the Angels are immortall, not of their own nature, but by Gods grace.

Jn di vitiis cupiditatē reprehendit non facultatem. Austen.Vers. 17. Charge them that are rich in this world] This is added by way of extenuation, the world is brittle and all things in it; those are world-lings in heart, as well as in estate; there are other riches besides those of this world Matth. 6.20. and 19.21.

That they be not high minded] He bids rich men take heed of two things, first Pride here, and secondly deceitfull hope in the next words.

Nor trust in uncertaine riches **foreign, in incertitudine divitiatum, hoc est, in incertis divitijs. Gerh.] Yea to uncertainty it selfe, so it is in the originall; some render it unevidence of riches, they evidence not Gods love.

But in the living God] This Epithete is added either to distinguish him from false Gods, or to declare the certainty of hope which is placed in God, who lives alwayes, and immutably.

Vers. 18. That they doe good, that they be rich in good workes, ready to distribute, willing to communicate] All is but beneficence,foreign, Graeca vo… propriè significat eam communicationem quâ quis ea, quae habet, alijs quì non habent impertiendo communicat. Rom. 12.13. Heb. 13.16. 2. Cor. 8.9. Gal. 6.6. Gerh. in loc.Rom 12:13Heb 13:162 Cor 8:9Gal 6:6 expressed in the variety of four Epithetes.

To doe good] Imports all good whatsoever belongs to a Christian life; the other two, distribute, and communicate, that good which properly is expected from rich men, that none else can doe.