Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to TIMOTHY. (Book 1 Timothy)

CHAP. I.

THe Epistles of the Apostles, were directed either to Churches in ge∣nerall as the Romans, Corinthians, Galatians, Philippians, or persons in particular, either publicke, as Timothy, Titus, or pri∣vate 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,* 1.1 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 Chry∣sostome. 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. * 1.2 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 ta∣ken from bad shooters, say Chrysostome, Theophylact, and Oecumenius. See Gal. 6.16.* 1.3

Vers. 8. But we know that the Law is good] 1. In respect of the matter of it therein con∣tained. 2. In respect of the authority stamped upon it by God,* 1.4 whereby it becomes a rule unto us. 3. Instrumentally as used by Gods Spirit for good. 4. In respect of its san∣ction; 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.

Jf a man use it lawfully] There is an allusion in the words, the law lawfully, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 law∣fully.

* 1.5Vers 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.

* 1.6Vers. 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 ignorant∣ly; then all those which sin ignorantly should be converted; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was over full, redundant, more then en∣ough. Superabundavit, plus quam abundavit. Gerh. Supermultiplicata est, supercrevit, exuberavit, superabundavit à Lapide.

Vers. 15. And worthy of all acceptation] The Apostle in this word* 1.7 (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 * 1.8] 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 sal∣vato••um primus Aquinas. Not absolutely a greater sinner then the Pharisees, who sin∣ned 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 him∣selfe 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 onely wise God] God is said to be onely wise, because he is of him∣selfe, perfectly and immutably wise. See 16. Rom. ult.

* 1.9Be honour and glory]

* 1.10Vers. 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 sink∣ing

the Ship: so crack the conscience, and the treasures of Religion suffer ship∣wrack. 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 be∣leeve, 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.* 1.11 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 excom∣munication; 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. Chry∣sostome, 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.* 1.12 That charge was given by Paul, even then when Caesar was a persecutor of Christian Reli∣gion. 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 eo∣rum & 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.* 1.13 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 sim∣ply 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,* 1.14 one medi∣atour 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

upon him.* 1.15 The Papists say Christ is our onely 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 pertain∣eth 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 * 1.16 hands] 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 A∣dam. 3. From the weaknesse of their sexe, which lies more open to Satans seduce∣ment. Vide Grotium.

Vers. 13. For Adam was first formed, then Eve] Therefore Adam must be superi∣our;* 1.17 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 trans∣gression] To be deceived,* 1.18 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] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Child∣bearing. 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,* 1.19 because the same thing (say Estius, and Ger∣hard)

by 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.* 1.20

The husband of one wife] Because in the East particular men had sometimes more wives; as now the Jews and Turks have, say * 1.21 some. But he means it at one time,* 1.22 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,* 1.23 Estius and Gerhard say both significations agree. Sober] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Greek word properly signifies a man of a sound mind, that is, prudent and circumspect. Some have rendred it prudentem, o∣thers pudicum, others temperantem; the Greek word signifies all these, saith Estius, and Gerhard after him.

Of good behaviour] Or, neate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In countenance, gate, speech, and whole habit of the body, well and decently composed.

Given to hospitality] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A lover of strangers; who willingly entertaines and receives Christians, especially Ministers.

Apt to teach] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, furnished with gifts of teaching.

Vers. 3. Not given to Wine] That is, to be a common tipler * 1.24, 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 per∣cussorem.

Nor greedy of filthy lucre] When one by unlawfull means heaps up riches, and is more tenacious of his Goods then fit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est turpis lucri sectator. It may be re∣ferred 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] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alienus à pugna.

Not covetous] Not a lover of silver, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.25 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 con∣demnation with the devill.

Vers. 8. Likwise] Simil••er, Vulg. In the Greek it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies itidem, in like manner.

Must the Deacons be grave] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 * 1.26 would have it ren∣dered, they which have discharged the office of a Deacon well,* 1.27 and finde fault with the Ge∣nevah

for rendring it, those which have ministred well, purchase to themselves a good de∣gree.* 1.28 Some would have it rendered, prepare unto themselves a fair step since 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; pro∣perly signifies a stair or a step, as Acts 21.35. Doe justly obtaine the favour and ho∣nour 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,* 1.29 and so hang them upon pillars of stone, that the people might read them, as Proclamations are nailed to posts in Market∣townes; 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 * 1.30 here 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 cal∣leth it.

These words, the pillar and ground of truth, may have reference, not to the Church,* 1.31 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,* 1.32 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.

* 1.33Vers. 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] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disertè Beza apertè significat. Grotius in so many words.

In the latter times] viz. Under Antichrist. The Scripture speakes of the latter times,* 1.34 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 gene∣rall 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.

Vers. 2. Having their consciences seared with is hot Iron] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to cauterize, to seare with an hot Iron, or cut off with searing, as Chirurgeons doe rotten Mem∣bers: 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies those who have a hard and brawny conscience,* 1.35 which hath no feeling in it: in the other sense, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to cut off by searing, it must signi∣fie 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,* 1.36 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 know∣lede 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;* 1.37 Eternall blessings onely 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,* 1.38 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,* 1.39 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 becom∣meth 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,* 1.40 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] * 1.41 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] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be in them; which phrase implies much intention and Industry in our studies. Sic Horatius: totus in illis.

That 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 * 1.42 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,* 1.43 as the Greek word signifies.

Vers. 3. Honour widdows that are widdows indeed] He alludes (say Calvin, Estius, à Lapidè,* 1.44) 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 ter∣med 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 * 1.45] 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;* 1.46 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 par∣ticular 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 de∣teriorem 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,* 1.47 as that she hath not upon his repudiation mar∣ried to another. Dr. Halls Paraphrase.

Vers. 10. If she have brought up children] Nourished her children; or word for word,* 1.48 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

was made to God in their Baptisme, or the faith and promise of service and releife,* 1.49 to be performed to the poore.

Vers. 13. And not onely 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,* 1.50 are most busie bodies in other mens.

Three things (saith Calvin) are here fitly joyned together by Paul; idlenesse, cu∣riosity which proceeds from that; and garrulity, which is the fruit of curiosity. Per∣contatorem 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,* 1.51 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,* 1.52 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 appea∣reth, 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. Hilder∣sam 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 Spi∣rit, 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 por∣tion 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 Mi∣nisters, 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.* 1.53

Vers. 21. Doing nothing by partiallity] The Apostle chargeth Timothy, that he doe nothing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, by titing the ballance of one side.* 1.54

Vers. 22. Lay ha••ds suddenly on no man] By a part is here manifested the whole Act of ordination,* 1.55 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 importu∣nately 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.

* 1.56Keep 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Paul 〈◊〉〈◊〉 doth wholly forbid Timothy to drinke water, but to drinke it onely, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 in∣firmities; yet he never prescribed him but a little preaching, nay though a weake sick∣ly 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 * 1.57] Some there are who offer them∣selves 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, consti∣tution, and composure of it is such, as if he that framed it had intended the exaltati∣on 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,* 1.58 but which are raised, ad ostentandum acumen, so that one question begets another.

And strifes of words] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, word bates.

Vers. 5. Perverse disputings of men* 1.59] In the originall, galling one another with disputes.

* 1.60Vers. 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

right 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 no∣thing 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,* 1.61 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 de∣struction, 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* 1.62] 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 * 1.63 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 onely because it was excee∣dingly 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 * 1.64 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.

Meeknesse] 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,* 1.65 distrust, earthly-mindednesse.

Lay hold on eternall life a 1.66] Being call'd by faith, and hope, lift up thy heart and af∣fections 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,* 1.67 that thou looke for Christ daily; and so that if thou shouldst live untill that time, thou remit nothing of thy study and care.

* 1.68Some 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 b 1.69 goes the second way.

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

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

* 1.70Vers. 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 * 1.71] 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 al∣wayes, 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,* 1.72 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.

Notes

• * 1.1

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honoro & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deus q.d. Cultor Dei vel hono∣rans Deum. Pasor. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ver∣bo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magni aestimo, ••n preti•• habeo, honoro.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide Bezam. Verbum Grae∣cum 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 Evange∣lij doctrina pugnat, sed quaecunque parum. Evangelium vel corrumpit novis & adventitijs figmentis, vel profanis speculationi∣bus obscurat. Calvinus. Si quis aliter docet, vel si quis aliena docet. Gerh. in c. 6. v. 3.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à scopo aber∣rantes. Quae vox sumpta est à jaculatoribus; diciturque de ijs qui carentes arte jaculandi & collimandi in scopum, ab eo aber∣rant, & in aerem alióve sua tela conjiciunt. Cornel. à Lapide.
• * 1.4

  Lex est bona; ut pote à bono Deo profecta, & nihil praecipiens nisi quod bo∣num est; Deni∣que bona quia servata vitam praestat. Loquitur autem praecipuè de lege morali, quae continetur decalogo, ut patet ex peccatis & contrariis quae mox enume∣rat. Estius.
• * 1.5

  See Mr. Pem∣ble of Justificat. Sect. 5. c. 2. p. 183.184. and à Lapide.
• * 1.6

  Augustinus, Thomas, Glossa ordina∣ria slatuunt mentione igno∣ran••iae peccatum Pauli exag gerari. sic par∣ticula o••i hoc loco non causa∣liter sed adversativè est accipienda ut Act. 1.17. quanquam ignorans feci. Gerh. in loc. Non causam adfert cur ipsi ignosci de∣buerit, sed cur Deus ipsi potius quàm aliis ignoverit. Grotius.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 acceptationem & approbatio∣nem n••tat, quo sensu Sy••us red∣d••d••t, Fidelis est sermo & dignus qui re∣cipiatur. Gerh. in loc. See C••jetane.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am the fi••st of sinners, so it is in the Greeke. Primus non tempore sed malignitate.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honor est ipsius majestati•• Dei excellentia, splendor, a miratio & virtus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verò seu gloria illius tantae virtutis praedicatio, praeconium & celebratio, quae sit o••e hominum vel Angelorum. Danaeus in loc. Vide Estium.
• * 1.10

  Fides est ut na∣vis: vita pura velut guberna∣culum. Guber∣naculo 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 pere∣unt. Estius.
• * 1.11

  Quod Beza & P••scat. per ex∣communicatio∣nem factum vo∣lunt. Sed quod pace tantorum virorum dixe∣rim, multum differt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab excommunica∣tione, quan∣quam in finibus aliquatenus con∣veniant. Nam Satanae tradere est aliquem impoenitentem flagitiosum, qui sam excommunicatus est, aut excommunicari more∣retur, 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 mi∣raculorum 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 Christi∣an••, quorum auxilio hic ecclesia uti potuisset. Scultetus in loc. Tradidi Satanae) nempe morbis cruciandos ut 1 Cor. 5.5. expli∣ca vimus. Grotius in loc.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nero then ru∣led.

  Vide Calvinum Estium, à Lapi∣de in loc.
• * 1.13

  Genera singulo∣rum non singu∣la generum. De hominum generibus, non singulis personis sermo est. Nihil enim aliud intendit, quàm principes & extrancos populos in hoc numero includere. Calvinus.
• * 1.14

  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.
• * 1.15

  Vide Estium in loc.
• * 1.16

  Pa••••es con∣stanter puras manus, non aqua lotas (sc. lustrali, ut Baronius) sed sanctas & purgatas ab omni iniquitate interpretantur. Sic Chrysostomus, Theodoretus, Oecumenius, Lyranus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat sanctum Heb. 7.26. Apoc. 15.4. etiam profanis scriptoribus; praestat igitur cum Lu∣thero sanctas manus, quam cum vulgata puras vertere. Scultetus.
• * 1.17

  Quod signum eminentioris in viro dignitatis, 1 Cor. 11.8. Grotius. Vide Calvinum.
• * 1.18

  Mirum quàm se hic antiqui tor∣serint. Ephipha∣nius 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 en∣ticed. 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.
• * 1.19

  Pro desiderat in Graecu non est unum idemque vocabulum, sed priori loco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appetit, unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appetentia, praesertim cibi vehementior, vocabulum eti∣am Latinis authoribus usurpatum Posterius verbum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cupit, defiderat; utitur autem in priori loco vehementioris signi∣ficationis vocabulo; quod eadenires nomine Episcopatus desideretur ardentiùs quàm nomine operis & officij. Estius.
• * 1.20

  The Apostle requires six∣teen conditions from a Bishop; ten affirmative, six negative.
• * 1.21

  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.
• * 1.22

  See Vers. 12.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Perinde est, sive sobrium, sive vigilantem ver∣tas. Quanquam hoc posterius ad proprietatem verbi magis quadrat. Vorstius.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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.
• * 1.25

  Chrysostome. Nuper im∣plantatum, qui à falsa religione nuper ad veram transiit. Gerh. in loc. Vide Bezam.
• * 1.26

  B. Barlow in his Sermon on Act. 20.28. Id est, qui diaconatus officio bene functi fuerint, viam sibi parabunt ad gradum majorem & honoratio∣rem, nompe presbyterii vel etiam Episcopatus. Estius.
• * 1.27

  See Par on 12. Rom. 8. p. 257.
• * 1.28

  Id. ib. Graedum sibi honestum faci∣unt. nempe ad presbyterium. It•• enim mos erat illorum saeculorum, ut ex optimis de Christiana plebe dia••oni fie••int, ex diaconis optimis pres∣byteri, ex presbyteris optimis praesidente••. Grotius. vide Calvinum.
• * 1.29

  The Apostle here speaks of a pillar not more architecto∣nico, under∣standing 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.
• * 1.30

  Dr. Chaloner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Columnam Gal. 2.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. generaliter susten∣ticulum & quasi sedem, aut id cui res quoquo modo innititur, significat. Gerh. in loc.
• * 1.31

  Chillingworth.
• * 1.32

  Vide Camero∣nis my••othecium Evangelicum, & Scultetum in loc.
• * 1.33

  Mysterium q••od quae ea d••sciplina tra∣duntur cogno∣sicada, naturae lace comprehendi n••qu••ant; mysterium verò pietatis, quod eadem illa (quaecunque tandem sint) agnita semel & credita excitent admirab••les affectus pretalis. Cameron. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepe vocatur Evangelium, non modo quia tamdiu latuit, verum etiam quia humanâ industriâ ne∣qu••t reperiri. Matth. 16.17. Grotius.
• * 1.34

  Appellatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intel••igitur to∣tum illud tem∣poris 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 ipso∣rum Papistarum, Lyrae, Cajetani, Espensaei, Salmeronis, & aliorum. Laurentii Grotius Papizans.
• * 1.35

  Medes Apostasie of the latter times. Al••i putant alludi ad Cau∣terium quo sig∣nabantur equi & mancipia in fronte, ut ex nota inusta cognosci possent; alludit Apostolus ad instrumentum Chirurgicum quo re∣secantur ustione partes malè sanae à corpore humano▪ Alsted paratir. vide Gerh. in loc.
• * 1.36

  Aliud est dam∣nare nuptias & cibos, quod Mar∣cionitae, Taliani & Manichaei fecerunt; aliud prohibere; quod faciunt Ponti∣ficii. 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.
• * 1.37

  Graecè promis∣siones numero plurali, videtur enim apostolus significare quod in sacris literis multae extant hujusmodi promissiones. Estius.
• * 1.38

  Vide Calvi∣num.
• * 1.39

  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.
• * 1.40

  Exhortation] or consolation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rather the first here, as Lavater Estius.
• * 1.41

  Hildersam. Vide Scultetum.
• * 1.42

  Attende tibi ipsi, ut rectè vivas; attende etiam doctrinae, ut alios rectè instituas. Estius.
• * 1.43

  Ne rigidè eum tractate, & quasi plagam ei imponite. Vorstius. vide. Cornel. à Lap.
• * 1.44

  Alludit ad ety∣mon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, destituo, desolor, arbo; sic & La∣tinè vidua à viduando dicitur. Vide V. 5. à Lapidè.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vicem rependere, in praebendis sc. alimentis. Gerh.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significationem habet pruritus. Est ergo lasciva & procax. Iac. 5.5. Aug. quae in delitiis agit. Cyprian. Quae delicata est. Gerh.
• * 1.47

  Hoc est, quae sua culpa non tran∣sierit ad secun∣das aut tertias nuptias, puta per divortium, aut repudium aliquod illegitimum. Vorstius.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, si filios suos piè educavit in timore Domini. Gerh.
• * 1.49

  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 secunt∣das nuptias prorumpens, & in iis m••rbi interniremedium quarens, pro insamia quidem, at non pro fidei Christianae rejectione habita fuit. Sculterus.
• * 1.50

  They are not onely called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because not busie about what they should, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in∣tent on things they should not, Thomas Goodwin.
• * 1.51

  Dicit qui la∣borant; quia doctrinam sa∣cram 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 perpetu∣all 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 perso∣nall 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.
• * 1.52

  Thorndikes Service of God at Religious Assemblies, Chap. 4.
• * 1.53

  Id est palam & in publico con∣ventu ecclesiae, graviter ac severè sunt increpandi. Estius.
• * 1.54

  In alteram par∣tem inclinando. See 23. Exod. 2. Metaphora sumpta est à bilance. Gerh. Vide Bezam. 22.24.
• * 1.55

  As though hee had said more largely, use all the circum∣spection thou canst, yet some hypocrites will creep in••o the Ministery: some are in∣wardly pro∣phane, and such close sin∣ners 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.
• * 1.56

  Vide Calvinum & Estium. Est stomacho la∣borantibus assi∣auus aquae po∣tus inutilis Celsus l. 1 c. 8. praecipitque similiter stomacho laborantibus ut vinum adhibeant. Sculretus.
• * 1.57

  q. d. Quamvis quorundam pec∣cata sunt mani∣festa propter quae ab ecclesi∣astick officijs eos excludere in proclivi est; tamen aliorum peccata sunt oc∣culta, quae tem∣poris progressu in lucem prose∣runtur; 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 commu∣nione altenuorum peccatorum. Vorstius.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vox haec à ty∣phonico vento dosumta credi∣tur, quem ve∣teres putarunt hominibus nentem ac•• rationem adimere, & vento isto correptos insanire. Gerh.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inutiles contentiones, dispu∣tationes curiosa. Occumenius metaephoram deductam putat ab ovibus quae applicatae aliis & attritae etiam sanas morbo as∣siciunt. Gerh. in loc. Vide Estium.
• * 1.60

  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 quae∣stus qui pariat ex se 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scultetus.
• * 1.61

  Perkins. He saith not Cates nor deli∣cates, 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.
• * 1.62

  Bion avariti∣am vocabat vitii metropolin, Timon malorum elementum.
• * 1.63

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, notat proprie confos∣sionem, cùm quis in mucronem incidit. Sensus igitur est, tranfixerunt seipsos multis doloribus. Gerh. in loc.
• * 1.64

  Verbum fuge emphasin habet; q.d Sis ab hu∣jusmodi longissi∣mè remotus. Estius. Doctor Taylor on Titus.
• * 1.65

  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.
• a 1.66

  Veluti bravi∣um sive praemi∣um certaminis. Persistit in Metaphora. Gerh. ib.
• * 1.67

  Mr Ball.
• * 1.68

  Vide Cornel. à Lapide.
• b 1.69

  Nomine mandati signifi∣cat quae hactenus de officio Timothei disseruit: quorum haec fait samma ut se fidelem Christo & Ecclesiae Ministrum praeberet. Calvinus.
• * 1.70

  Jn di vitiis cupi∣ditatē reprehen∣dit non faculta∣tem. Austen.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in incertitudine divitiatum, hoc est, in incertis divitijs. Gerh.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graeca vo•• pro∣priè signi∣ficat eam com∣municationem 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.