A paraphrase on the New Testament with notes, doctrinal and practical, by plainess and brevity fitted to the use of religious families, in their daily reading of the Scriptures : and of the younger and poorer sort of scholars and ministers, who want fuller helps : with an advertisement of difficulties in the Revelations / by Richard Baxter.

The First Epistle of PAUL the Apostle to TIMOTHY. (Book 1 Timothy)

CHAP. I.

1. PAul an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2. Unto Timothy, my own son in the faith: Grace, mercy, and peace from God our Fa∣••her, and Jesus Christ our Lord.

1, 2. Note, 1. Apostleship was by Gods Call and Command.

2. Christ is the Believers Hope.

3. It is meet to have some special endeared Love to those that are our Sons in the Faith, converted by our Ministry.

4. As the desire of Worldlings is to worldly Pro∣sperity, so the sum of all holy Christian desires, is Grace, Mercy, and Peace from God the Father, and from Christ.

3. As I besought thee to abide still at Ephesus when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4. Neither give heed to fables, and endless genealogies, which mi∣nister questions, rather than godly edifying, which is in faith; so do.

3, 4. Note, 1. Whether this imply that Timothy was Bishop of Ephesus, is a Question of small moment to them that know what a Bishop then was. A Bishop, as Dr. Hammond maintaineth, had then but one Con∣gregation, and no Subject-Presbyter under him. He certainly had no Power of the Sword to force Men. He was onely a Guide to Voluntiers and Consenters; and not to any against their wills. It is certain, that every Church had at least one such Bishop, (I think usually more.) And no doubt Ephesus had such, (ei∣ther Timothy, or others.) If it be Archbishops that are made the matter of this Doubt, it's certain, that an Archbishop had no Power of the Sword, nor was a Bishop to any but consenting Voluntiers, and work∣ed onely on Conscience, and not immediately on Body or Purse. And I believe that Timothy and Titus, and the Apostles, were so far Archbishops, as that they had by Office the Care of gathering many Churches, and then taking care of their Preservation and Increase, by urging the Doctrine and Commands of Christ, and Ordaining Bishops over particular Churches (Episcopos gregis) by their own and the Flocks consent, and not otherwise; and then exhorting such Pastors and Churches on just occasions to do their Duties. And who can be against such Archbishops.

But some that now feign the Idea of a Bishop to be one that hath many score or Hundred Churches under him, which have no Bishop but himself, and one that is set over them without their consent, and that ruleth them by force, of the adjoyned Sword, Imprisonment, or Ruine, are ready to Dream that Timothy and Titus were such Bishops. Doubtless every City or Corpo∣ration where were Christians, had then a Church (at least) and every Church a B••shop (at least.) And whether it was Timothy or another, Ephesus was not without. Tho it's true that we find him so constantly with Paul, almost every where, where he was, that it's hard to believe that he was very long at Ephe∣sus.

2. Note, That Churches are in danger of Corrup∣tion by other Doctrines than those delivered by the A∣postles. And their Doctrines were so sufficient, that no other should be taught.

3. Though some think it is still the Gnosticks that are here described by Fables and Genealogies its most like to be all the Judaisers. And though Genealo∣gies be part of Scripture, it's perverseness to make too great a stir about them, and to turn Religion into endless Questions, and divert from matter of Faith, in which our Edification chiefly doth consist. Multitudes sin by too much stir about lesser Scripture Verities, when by wrangling or long study it hin∣dreth them from greater.

5. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

15. The Holy Scripture is as a compleat Body, which hath its Accidents and Ornaments, as well as Essential and Integral Parts, (as Hair, Nails, Colour) &c. But it is the end that is the chief part and must be preferred: And the end of all Christ's Doctrine and Law is, Charity, or to bring Mens Souls to the love of God, and Man, and Goodness, as its very Na∣ture: And the grand means to this are, 1. A Heart purified by Gods Spirit. 2. A good Conscience, not guil∣ty of reigning sin, and justified from the guilt of former sin and present Infirmity by Christ. 3. And unfeigned Faith in Christ, by which we are united to him, and have our part in the foresaid benefits. And this is the Sum of True Christian Religion in few Words, which is more profitably insisted on than Jangling Controversies.

6. From which some having swerved, have turned aside unto vain jangling; 7. Desiring to be teachers of the law, under∣standing neither what they say, not whereof they affirm.

6, 7. And some that have roved from this Mark, (not placing Religion finally in Love, to be promo∣ted aforesaid) have turned aside to Vain Jangling, or Vain Chat; as if Religion lay in being Doctors of Moses's Law; when as they understand not what they say themselves, nor what the things are which they pretend to teach.

Note, 1. They that shoot not at this mark (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth) and place not Religion as afore∣said, have ever since corrupted it by Vain Jangling, though not about the same Subjects: Some setting the Churches together by the Ears about unnecessary, curious Notions concerning the person of Christ, or concerning Gods Decrees, and Concourse, and some about the Clergies Universal Domination, and about their Canon Law (worse than was that of Moses) and their Dunghil of Corruptions and ensnaring Cere∣monies, and some about quibling Notions concerning Justification, Faith, and Works. Satan hath Religi∣ous Diversions for them that are above Sensuality. And Ignorant-confidence (with rage) is the usual Character of all such.

8. But we know that the law is good, if a man use it lawfully;

8. We praise the Law as well as they: It is Gods Law, and therefore good, if lawfully used; which is to lead Men to Christ, and typifie Spiritual things to come, and to condemn and restrain sin; but not to justifie Men instead of Grace, nor to be imposed on the Gentiles, or continued, when a better doth dis∣place it.

9. Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners,

for unholy and profane, for murderers of fathers and murderers of mothers, for man-slayers, 10. For whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is con∣trary to sound doctrine, 11. According to the glorious gospel of the blessed God, which was committed to my trust.

9, 10, 11. It must be foreknown, 1. That the World was not Lawless that had not Moses's Law: They had the Law of Nature, and the common Law of Grace which was given to Mankind after the fall: And Christ hath now brought us the Holy Spiritual Law of Grace in the most perfect edition. So that sin is condemned where Moses's Law is not received or known. 2. That Moses's Laws, as such, were all Politi∣cal for the Government of that Republick, even the Ten Commandments, and had Penalties to be executed by Men annexed, as an essential part of it. Now of this Law, saith Paul, [It was not made with these Penalties either to bridle or to punish them that without it were Righteous Men, that is, Who were obedient to the Law of Nature, and of Grace, and whose Hearts were ruled with the love of Righteousness, and needed not to be frighten∣ed to it by Corporal Penalties; much less for us Chri∣stians, who have Christs Law of Grace, and are San∣ctified by his Spirit, writing it in our Hearts by Love of Goodness: But God knowing the corruption of Mans Heart, did make it for the Israelites, to restrain them by fear from living like Lawless, Disobedient Men, &c. and to punish them by the Magistrate, who were ungodly, sinners, unholy, profane, murthe∣rers, &c. which the Gospel, and Christs Law, which I preach, is as much against as Moses's Law, and more powerfully overcometh: So that we that have bet∣ter, even Christs Law without us, need not the con∣tinuance of Moses's Law.

12. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

12. Note, It is a great mercy to be entrusted with the Ministry of the Gospel, with Ability and Faith∣fulness.

13. Who was before a blasphemer, and a persecutor, and injurious. But I obtained mercy, because I did it ignorantly in unbe∣lief:

13. Note, 1. The great Mercy of God to great sinners; even Persecutors and Blasphemers may be converted.

2. That God giveth the greatest Mercy without previous merit.

3. The word [because] here meaneth not that Ig∣norance was a proper cause of Gods Mercy: But that it made Paul a more capable receiver of Mercy, than he should have been, if he had maliciously sinned a∣gainst Knowledge.

14. And the grace of our Lord was ex∣ceeding abundant, with faith, and love which is in Christ Jesus.

14. And this Mercy which called me, hath poured out on me, by the Holy Ghost, an abundant measure of Faith in Christ, and love to him and his, which carrieth me on in his Work with Zeal and unwearied diligence.

15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came in∣to the world to save sinners; of whom I am chief.

15. This is the Great Article of our Christian Faith, which we may trust to, and of great comfort to us all, and worthy of our thankful acceptation, That Christ came into the World to save Sinners; which I, that am one of the chief, must therefore predicate with chiefest Thanks.

16. Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.

16. But it pleased God to shew mercy to me, so great a Sinner, to magnifie his Grace, and encourage all Sinners against Despair, that in me Christ might exemplarily shew his gracious Patience and Forbear∣ance, and confirm all Sinners in the hope of Ever∣lasting Life, who after shall believe and be converted.

17. Now unto the King eternal, immor∣tal, invisible, the onely wise God, be honour and glory, for ever and ever. Amen.

17. The sense of this unspeakable Mercy calleth up my Soul (and should do all) to speak with joy the Praises of our God, who is Eternal, Immortal, Invi∣sible, the onely God, absolutely Wise, over Angels, and all Creatures: To him be honour and Glory, for ever and ever. Amen.

18. This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare. 19. Holding faith, and a good conscience;

18. Note, 1. By [Charge] is meant holding Faith and a good Conscience, and keeping the Doctrine committed to him by Paul, as a faithful Minister and Soldier of Christ, against all Opposition.

2. It seems some particular Prophecy (such as Aga∣••us had of Paul, and many then had) had foretold that Timothy should be a faithful Minister.

19. Which some having put away, con∣cerning faith have made shipwrack. 20. Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

19, 20. Which some have cast away, and lost the

Christian Faith: Such are Hymeneus and Alexander, whom I have delivered to Satan, as Gods Executio∣ner of some Bodily Punishment, to see whether Cor∣rection will convince them of their Blasphemy.

Note, 1. What their Blasphemy was, is after shewn, 2 Tim. 2.17. & 4.14.

2. That Satan is oft Gods Executioner in Correcti∣on and Destruction, is certain; and that such is the Delivery here meant (for want of Christian Magi∣strates): But it was none of Satans desire, but Gods, hereby to teach them not to blaspheme.

CHAP. II.

1. I Exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men:

1. As I have oft said, That Charity is the End and Sum of Religion, I exhort, that this may be sincerely manifested in your Religious Worship; and that you heartily pray for all sorts of Men, that God would save them from Sin and Misery, and give them Grace and Mercy; and be thankful for their Welfare, as if it were your own.

2. For kings, and for all that are in au∣thority; that we may lead a quiet and peace∣able life in all godliness and honesty.

2. For Kings, and for all that are in Preeminence or Superiority, that they may so govern, that we may be protected in the quiet serving of God, in Godli∣ness and decent Conversation with Men, without Re∣proach and Persecution.

Note, 1. That the Character of the Rulers that we are to pray for, is not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, jus r••gendi, Right; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Preeminence.

Pray for him that hath the right of Governing, as far as you can know it: But submit to him that hath setled Possession, so far as it wrongeth not anothers Right; and so far pray for such, that we may live a quiet and peaceable Life in all Godliness and Honesty.

3. For this is good and acceptable in the sight of God our Saviour: 4. Who will have all men to be saved, and to come unto the knowledge of the truth.

3, 4. For this is agreeable to the great Mercy ma∣nifested in Mans Redemption by Jesus Christ, who by his Death, and Covenant of Grace, and Preaching, hath shewed us how willing he is that all Men should be saved, and come to the knowledge of his Gospel.

Note, 1. That while we obediently pray as God commandeth us, we may confidently expect Gods acceptance. 2. An extensive Charity rendreth us like Christ. 3. It is not onely all sorts of men that Christ would have to be saved; but he willeth the Salvation of all Men in general, so far as to make a Sacrifice sufficient for all▪ if all will believe; and to make an Act of Oblivion, or general Pardon, and Gift of Life to all, on Condition of Acceptance; and to send his Messengers promiscuously to all, with the Word of Reconciliation, to beseech them to be recon∣ciled to God. What Christ giveth to all, he willeth and purchased for all: But he giveth to all a Pardon, and Right to Life, on Condition of Acceptance: Therefore he is so far willing of their Salvation.

5. For there is one God, and one media∣tour between God and men, the man Christ Jesus; 6. Who gave himself a ransom for all, to be testified in due time.

5, 6. For it must move us to pray for all, in com∣pliance with this Will of God, that would have all Men saved; because there is One God who is good to all, and One Mediatour between God and Mankind, who took on him the Common Nature of all Men, and gave himself a Ransom for all, revealed in the Season appointed of God, (or to be preached to all in due time, as God pleaseth.)

Note, The Controversie about Universal Redem∣ption, too hotly agitated by Beza, Piscater, and others, on one side, and by many on the other, I have fully handled in my Catholick Theologie, and Methodus Theolo∣giae; and it needs no more than as aforesaid: 1. Who∣ever is damned, it is not because no Ransom was made for him, or because it was not sufficient for him. 2. By Gods Will to save all, is meant the Effects of his Will that have a tendency to their Salvation. 3. It is notorious, that God hath made an Universal Act of Grace or Oblivion, giving Pardon of all Sin, and Right to Life in Christ, to all Men, without ex∣ception, on Condition of Believing-acceptance; and hath commissioned his Ministers to offer this Gift to all Men, to the utmost of their power, and entreat them to accept it; and doth by many Mercies inti∣mate to them, that he useth them not according to the meer violated Law of Innocency, but on Terms of Grace. 4. Few Christians have the face to af∣firm, that this Universal Conditional Pardon and Gift (or Law of Grace) is no Fruit of the Death of Christ. 5. If therefore this Act of Pardon was purchased by Christ, and given to all, no modest Face can deny, that he so far died for all, as to purchase for them all that he actually giveth them. 6. It is usual to say that we give a Man a Benefit, (e. g. Life to a con∣demned Malefactor) if it be given him on the fair Condition of his Acceptance, and brought to his own Will, and he intreated to receive it. 7. If any Wrangler say, that this is unfit Language, (to say, He is willing that Men shall be saved, who offereth them Salvation freely, unless he also make them wil∣ling:) Let him confess, that it is but the Name that he denieth, and none of the Gifts in question. 8. And be it known, that Unwillingness cometh not from a Physical Impossibility, through the want of Natural Faculties, (as it is with Brutes) but from a voluntary Pravity, which aggravateth the Sin. 9. And the mutable Will of Man is to be changed by Reason: And God giveth Men Reasons in their kind sufficient to persuade them to accept of Christ and

Life. 10. And lastly, No Man can say, that Adam when he fell had not Grace enough to make him Able to have stood, which he might have used, and should have done, to his actual standing: No••, that God never giveth such a power to believe (or at least to come nearer the State of a true Believer) to many that might bring it into Act, and do not. This much is enough to end this Controversie with modest Wits.

7. Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not) a teacher of the Gentiles in faith and verity.

7. This Gospel I am appointed to preach to the Gentiles, (Christ knoweth that I feign not his Com∣mission) and faithfully and truly to be their Teacher.

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

8. According to this my Commission, I give these Directions following to all sorts. First, That all Men be much in Prayer to God, not onely in the Assem∣blies, but in all convenient Places wheresoever, open or secret: but that they lift not up to God Hands defiled with any wilful Sin, but pure and clean by harmless Conversation; and that they come not to God with Wrath against others, or with a quarrel∣som, disputing, contentious Disposition; but in Chri∣stian Love.

Note, That the Ceremony of Lifting up the Hands in Prayer, (which was an Act of Corporal secondary Worship) is lawful, and fit where Custom maketh it so, and yet is not necessary by Institution; as Kneel∣ing also is.

9. In like manner also, that women adorn themselves in modest apparel, with shame-facedness and sobriety: not with broidered-hair, or gold, or pearls, or costly aray;

9. And for Women, I forbid them not all Orna∣ments, specially when they come to the Sacred As∣semblies; but let them be adorned onely with Attire which expresseth Gravity, Modesty, and Sobriety; not like proud, vain, or alluring Persons, with curi∣ous Dressings of their Hair, Embroidery, Jewels, Gold, or any over-costly Apparel, as those that would seem either Richer or Comelier than they are.

10. But (which becometh women pro∣fessing godliness) with good works.

10. But let them take Good Works (of Piety to God, and Charity to Man) for their chiefest Orna∣ment; as they will do, if they are true Professors of Godliness. It is these in which they must excel the Ungodly, and not in Ostentation of Wealth or Beauty.

11. Let the woman learn in silence with all subjection.

11. Let them be Learners, rather than Teachers; and let them use Silence and humble Subjection, and not be over-talkative and masterly; specially silent in the Church.

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

12. I forbid Women to be Publick Teachers, and to usurp any Authority over their Husbands, or over Men in Church-government; but to be quiet, silent, and obedient.

Note, 1. That Paul forbiddeth not Women to teach their Children or Servants, or the elder Women to teach the younger. 2. Nor doth he meddle with Cases of Civil Government; as, whether a Woman may Govern a Kingdom, or a City, or a multitude of her own Tenants and Men-servants.

13, 14. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived, was in the trans∣gression.

13, 14. For God made the Woman for Subjection, by making Adam first, and then making her to be for his help: And the Woman subjected her self yet lower, by being first in the Transgression, deceived by the Serpent, and then tempting her Husband.

15. Notwithstanding she shall be saved in child-bearing, if they continue in faith and charity, and holiness with sobriety.

15. Yet though her Sin have brought her low, and even under a Curse in the Pain and Peril of Child-bearing, she is, even in that low and sad condition, under Gods merciful Protection, and saving Covenant of Grace, which containeth the Promise of this Life, and that to come, if they continue in Faith, Charity, and Purity, with Sobriety.

Or, [Though Sin and Sorrow in Travel came in by the Woman, yet by a Womans Child-bearing a Saviour came into the World, (which is some Repara∣tion of the Honour of the Sex;) And so the Women may be saved as well as the Men by Christ, if they continue in Faith, Charity, Purity and Sobriety.

CHAP. III

1. THis is a true saying, if a man desire the office of a bishop, he desireth a good work.

1. As for the Office of a Bishop, believe it, he that desireth it, doth desire a very great and excel∣lent work: It is not a bare Name, Title, Dignity, or place of Honour and Command; but a Work, and a Work of great Importance, and Labour, and Diffi∣culty, which every desirer is not fit for: Take heed therefore whom thou dost admit.

2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good

behaviour, given to hospitality, apt to teach;

A Bishop must be one, 1. That is not guilty of any scandalous sin since his Conversion. 2. One that hath not put away his Wife, except for Fornication, and married another, much less, that hath two at once 3. One that is vigilant and wholly addicted to do what he shall undertake. 4. One that is of a sober, moderate temper, and not guilty of Levity, and Te∣merity. 5. One that is of an Orderly, Composed, De∣cent Temper and Carriage. 6. By Charity to be ready to entertain Strangers, and take in those that are exposed to want. 7. One that is fit by Ability and Zealous Willingness to teach the Flock the necessary things committed to the Ministry to communicate.

3. Not given to wine, no striker, not greedy of filthy lucre, but patient, not a brauler, not covetous;

3.8. One that is not inordinately in love with Wine or strong Drink. 9. One that useth no vio∣lence, nor hurteth others. 10. One that studieth not after gain, nor useth dishonest, unseemly ways of getting. 11. One that by lenity taketh all things in the best sence, and is not rigorous. 12. One that is against Strife, Contention and Fighting. 13. One that is not in love with Money.

4. One that ruleth well his own house, having his children in subjection with all gravity; 5. (For if a man know not how to rule his own house, how shall he take care of the church of God?)

4, 5.14. One that ruleth well his own House, (if he have any,) and by his success sheweth it, and that God blesseth his Labours, his Children being in subjection with all Comely, Grave, and Pious Beha∣viour. For if either he have not Skill and Care enough to rule his Family well, or the badness of his Children shew that God blesseth not his Labour, how should the Church judge him fit to rule them, and likely to succeed.

6. Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil.

6. Not a late young Convert; for such are more in danger of Pride than others, when they are set up as Teachers, and so fall as the Devils did.

Note, That young, raw Christians made Teachers are in great danger of falling into Condemnation by Pride, even like to Devils. Because, 1. They have less knowledge of their own Ignorance, and how much yet they want. 2. The suddenness of the Light which they have received so transporteth them, that they think it to be greater in them than it is. 3. They have stronger Passions than the A∣ged; and those puff them up as if they signified an∣swerable Judgment. 4. They have weaker Degrees yet of Humility, Self-denial, and all Grace, than riper Christians have. 5. They have had less time to learn the great things which should ballance them. 6. They want that Experience which fully convinceth Riper Christians of the errour of Self exalting, so that none are so apt to rage and be confident as the Ignorant and Injudicious. 7. And they are them∣selves as Children carried away easily by the applause and flatteries of such as are like them, and cry them up for their Injudicious fervour.

7. Moreover, he must have a good report of them which are without; lest he fall into reproach, and the snare of the devil.

7.16. And he must be one that hath by his Parts and Conversation got some esteem, even among Un∣believers, or at least, is not by the common sort of them made odious or contemptible by any Infamy, just or unjust, lest Satan get by his former Scandals, or ill Name, to make the Christian Religion odious, and turn his Infamy into a Snare to keep Men in unbelief.

Note, 1. If all these Sixteen things be needful to a Bishop, and must be required in one that is offered to the Ministry, is he a true Bishop or Pastor that hath scarce two of all these Qualifications? Yea, that hath almost all the contraries? That such are Pastors, de facto, claiming Honour and Obedience, is easily proved: what God accounteth them I leave to him: And how the People should esteem them, Cyprian tells us in his Epistle against Martial and Basilides.

2. What a Bishop then was must be understood by those that would know their Divine Obligation to obey such: Of which see before, 1 Thes. 5.12, 13. The Ministerial Work was, 1. Indefinite, by Itine∣rants, or unfixed Men, viz. 1. To convert those without, and gather Churches, and settle Pastors over them. 2. And to go and send to them after for their Confirmation. These in Scripture are called Apostles and Evangelists, and their helpers, but not Bishops. II. But the settled Churches had settled Pastors (with Deacons) These are called Bishops and Elders. These Churches were so many Neighbour Christians as could know and Converse with one ano∣ther, and were associated for Personal Communion in holy Doctrine, Worship, and Conversation, as distinct from distant Communion by meer Concord in the Species of these, or by Delegates: Though they did not always meet all in one place; so that the Bishops or Elders had opportunity to know them personally, teach and oversee them ordinarily: Which they did without force, upon none but consenting Voluntiers. This Episcopacy we are for, and not against the Pre∣eminence of some one, as a Senior and Guide to the rest of the Elders in a Church that hath many: Nor yet against the foresaid General Ministers or Evange∣lists Inspection and Care of many Churches of such Consenters. But it one such General Pastor will put down all the Bishops of single Churches, and have none over many hundred Parishes but himself alone, who cannot possibly do the hundredth part of the true Episcopal Work, and will do some of the rest by Curates that are no Bishops, and by Lay-men, this Episcopacy is not to be justified. Much less when

the Clergy or People chuse them not, nor consent to them, but are governed by them forcibly, and as con∣strained Dissenters.

8. Likewise must the Deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre. 9. Holding the mystery of the faith in a pure conscience.

8, 9. The Deacons also must be well-qualified Per∣sons; Grave and Pious; not double, tongued, to say and unsay, as Interest leadeth them; not addicted to much Wine or Strong Drink; not greedy of filthy Gain, as Lovers of Money use to be: and they must be sound Believers and of an upright Life.

Note, 1. That here are but two sorts of fixed Church-Officers noted by Paul, Bishops and Deacons. 2. As every Church had its own Bishop (one or more), so had they their own Deacons. For, as Dr. Hammond noteth, [The Deacons were every where constituted to attend the Bishop.] But Antiquity never knew what a Deacon of a Diocess of many Churches (or hundreds of Churches) was, till Archdeacons were first new made. Therefore, as no Man was a Deacon of more than one single Church, so no Man was a Bishop of more (distinct from Archbishops), as the said Doctor de facto maintaineth, in Scripture-times.

10. And let these also first be proved; then let them use the office of a deacon, be∣ing found blameless.

10. And even Deacons must not be made, till they are tried and proved fit, and sound blameless.

11. Even so must their wives be grave, not slanderers, sober, faithful in all things.

11. So also must the Women (or Wives) be grave, &c.

Note, 1. It is uncertain whether by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [Wo∣men] here, be meant the Deacons Wives, or the Dea∣conesses that then were appointed to some Care of Women, which Men were less fit for. 2. The Qua∣lifications imply, that Women are most in danger of the contrary Sins, that is, of unstayed Levity, for∣wardness to backbite and speak evil falsely, as Accu∣sers of those that distaste them, ••ot sober and care∣ful of their Business, not trusty in all things.

12. Let the deacons be the husbands of one wife, ruling their children and their own houses well.

12. The Deacons must not be such as have more Wives than one, or that have injuriously put away one and married another: The good government of their own Children, and Houses also, must shew that they are fit to serve in the Church.

13. For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

13. For though the Deacons be as Servants to the Pastors, they that have used that Office well, are in a degree above the Vulgar, and have matter of con∣fident Boldness and Freedom in the management and defence of the Affairs of Christianity.

14. These things write I unto thee, hoping to come unto thee shortly: 15. But if I tarry long, that thou mayest know how thou oughtest to behave thy self in the house of God, which is the Church of the living God, the pillar and ground of the truth.

14, 15. I hope to come to thee shortly; but lest I should be delayed, I write these things to thee, that thou mayst know how thou oughtest to converse in the House of God, (which is the Church of the Li∣ving God) as (in it) a Pillar and firm Buttress (or Ba∣sis) of the Truth.

Note, Though it be true, that the Truth of God is most safely preserved in his Church, yet I (with Gataker) marvel that so many apply these Words to the Church, which are spoken of Timothy. That it is he that is called here, [a Pillar and Buttress of the Truth,] seemeth to me evident; 1. In that in the Allegory it is not like that Paul would in the very next Words call the Church a Pillar and Buttress in the House, when he calleth it [The House it self.] He plainly d••fferenceth [a Part] from [the Whole.] The Church is the Whole, a Pillar is a Part. 2. It is the very Sum of Paul's Exhortation to Timothy, that according to his Office he should be [a Pillar and Buttress of Truth in the Church.] 3. The Preposition [in the House] agreeth to him, and the Word [Pillar, &c. which is in the House]. 4. The omission of the Article before [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] intimate, that it should rather be translated [a Pillar, &c.] than [the Pillar]; which it's like would have been put in, had it been the Churches peculiar Privilege that had been meant. 5. The Apostle useth the same Word of James, Cephas, and John, Gal. 2.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accounted Pil∣lars, which Timothy was; And the very same Phrase as here, is used Rev. 3.12. He that overcometh, I will make him a Pillar in the Temple of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Rev. 10.1. the Angels Feet. &c: But the Church is never called [a Pillar that's in the Church.] 6. As to them that feign it would be false Construction, because the Words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] are the Nominative Case, this hath no pretence from the Text: So that I doubt not but the plain sense is as it is Paraphrased; and all the Fabrick is built on a meer Mistake, which the Papists raise upon this Text: Though, were it otherwise, it would not serve their turn.

16. And without controversie, great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of an∣gels, preached unto the Gentiles, believed on in the world, received up into glory.

16. And confessedly the Mystery of Godliness▪ which requireth such great Abilities in thee, as to make thee a Pillar and Buttress of it in the Church is exceeding great and high. 1. God himself appear∣ed to Man in the Flesh of our Redeemer, to manifest

his Love, and Will for our Salvation. 2. The Spirit was Christs Witness, which by its unimitable holy Impressions, Miracles, his Ressurection, and Commu∣nication to his Followers, did justifie Christ to be truly what he did profess to be, and sealed his Do∣ctrine to the World. 3. Angels beheld, proclaimed, and obeyed him. 4. The Wall of Separation being broken down, he was preached by his Commissioned Apostles to the Gentile World. 5. The World, that knew him not, or despised him, is by a few poor un∣learned Men brought to believe in him, and submit to him as Lord and Saviour: Philosophy submitteth, and Wit is silenced, and Policy and Power stoop to him in part, and more will do. 6. He was taken up into Heaven in Glory, Angels attending him, his Apo∣stles looking on. These Six Articles are that great Mystery which requireth the ablest Preacher, and the soundest Faith: And he that firmly believeth these, doth see into a more excellent Mystery than Philoso∣phy, and will be a stable Pillar in the Church.

CHAP. IV.

1. NOw the Spirit speaketh expresly, that in the latter times some shall depart from the faith, giving heed to seducing spi∣rits, and doctrines of devils;

1. The Spirit of Prophecy plainly foretelleth us, that in the latter times some who profest themselves Christians shall depart from either the Whole, or some Essential Parts of the Christian Faith, turning Apo∣states, or Hereticks; and this by giving heed to false Revelations of seducing Spirits (in themselves or others), and to Doctrines of Devils.

Note, Whether it mean effectively Doctrines taught by Devils, or (as Mr. Mede largely maintaineth) objective∣ly, Doctrines concerning Demons, or the Nature, Order, and Minds of the Spirits, like the Valentinians Aio∣••es, &c. I leave to the Judgment of others.

2. Speaking lies in hypocrisie, having their conscience feared with a hot iron;

2. Covering their Lies or False Doctrine by Hy∣pocritical Pretences (of Piety, or Divine Revelation, or some great Excellency); having Consciences fear∣ed and branded as the Perfidious use to be, by their flagitious Lives.

3. Forbidding to marry, and commanding to abstain from meats, which God hath crea∣ted to be received with thanksgiving of them which believe and know the truth.

3. Note, I think it far more probable, that Paul here speaketh of those Hereticks which made up a Religion of Judaism and Pythagorean Fancies, who taught, That Marriage was of the Devil, to propa∣gate sinful miserable Men; and that Flesh was not to be eaten, especially the unclean Beasts; than of those erroneous Christians who onely forbid Marriage to the Clergy, and Flesh on certain Days of Absti∣nence, or that affect the total avoiding Marriage, and eating Flesh, as a State of special Strictness, not required of most: For Paul seemeth plainly to speak of a Doctrine taught to all; and he describeth Chri∣stian Knowledge herein to be, That God hath made such Meat in kind to be received with Thanksgiving; and not that All men, or any at all times, must use such Meats.

4. For every creature of God is good and nothing to be refused, if it be received with thanksgiving: 5. For it is sanctified by the word of God, and prayer.

4, 5. For all that God hath made for Food is good and clean, and not to be refused as in kind unlawful, if it be received thankfully, as from Gods Gift, to fit us for his Service; For to such as do thus, it is more than lawful, even a sanctified Means to sit them to serve God, Gods Word allowing and giving it them, and Prayer craving his Blessing to that end.

6. If thou put the brethren in remem∣brance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, where∣unto thou hast attained.

6. These things thou must suggest to the Brethren as their Teacher, that thou maist approve thy self a good Minister of Christ, bred up in sound Faith and Doctrine, &c.

7. But refuse profane and old wives fa∣bles, and exercise thy self rather unto god∣liness.

7. But as for the Jewish and Heretical Fancies of Abstinence from Marriage and Meats, and the idle Reasons from Tradition, or Pythagorean Dotage, which they give for them, avoid them; and let it be thy Business to preach, promote, and practise plain Do∣ctrine and Duties of Godliness; and guide the Flock therein.

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

8. For no Corporal Austerities or Exercises in Re∣ligion must be overvalued: The best of them are of small Profit, in comparison of that Godliness which consisteth in Spiritual Exercises (of Faith, Hope, Love, and their Expressions): But this true Spiritual substantial Godliness is profitable to all that we can justly desire, having from God the Promise of all the Good of this Life which is meet for us, and we meet for it; and of that which is to come, after this Life is ended.

9. This is a faithful saying▪ and worthy of all acceptation. 10. For therefore we both labour, and suffer reproach, because we trust

in the living God, who is the Saviour of all men, specially of those that believe.

9, 10. And what I say of the Promise to Godliness for this Life and that to come, is a Truth most sure, and of greatest moment, and worthy of our greatest acceptation. For it is on the belief of this, that we labour, strive, and suffer, trusting on the Goodness and Promises of God, who is Life and the Lord of Life, and as their Saviour giveth the Mercies of this Life and that to come, as Men are fitted for each, to all Men; all Good being from him to all the World: But eternal Good being by his Promise se∣cured to all true Believers, (which others reject when it is offered them, for temporal Good.)

11, 12. These things command and teach. Let no man despise thy youth, but be thou an example of the Believers, in word, in conversation, in charity, in spirit, in faith, in purity.

11, 12. These things teach commandingly, as ne∣cessary, with Authority: And so behave thy self, that thy Youth expose thee not to Contempt. Be thou an Example in whom all the Believers may see how they should live▪ in thy Speech, and thy Conversation, in Love and Spirituality, in sound Faith, and spotless Purity.

13. Till I come, give attendance to read∣ing, to exhortation, to doctrine.

13. Till I come, be diligent in Reading the Scrip∣ture, (privately for thy self, and publickly to Ex∣pound it to the Church), to apply it by Exhortation, and sound Doctrine.

14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.

14. Neglect not diligently to use and improve those Eminent Gifts which were given thee, even with Prophecy of thee, as one that would be faithful, by the laying on of the Hands of the Presbytery, or El∣ders of of the Church, when thou wast called and or∣dained to the Ministry. (For neglect quencheth the Spirit.)

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

15. Note, That even those that are extraordinari∣ly Inspired and Qualified, must study hard, and whol∣ly give themselves to that, and all their Ministerial Work if they would appear good Proficients; There∣fore those tha•• have no such Inspiration, have need of hard study. And they that wholly addict them∣selves to the Ministry, have no leisure for Magistracy or Worldly Avocations: Nor can do that for many hundred Churches, which required the whole of a Timothy for one.

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

16. In sum, Take greatest heed. First, that thy own Soul and Life be Sound, and Holy, and Undefi∣led, and next that, thy Doctrine be so, and thou di∣ligently labour in it: Continue in this twofold Care and Diligence, and thou shalt secure thy own Salva∣tion, and in all likelyhood thy Hearers; for God will will not deny his Blessing to such Labours.

CHAP. V.

1. REbuke not an elder, but intreat him as a father, and the younger men as brethren; 2. The elder women as mothers, the younger as sisters, with all purity.

1, 2. When Elders (in Age or Office) transgress, use not Magisterial roughness of Reproof, but Humble Exhortation, as to Fathers: And speak to the Young∣er with Love and Gentleness, as to Brethren: And speak to the Elder Women, as to Mothers, with due respect; and to the Younger as Sisters, carefully shunning all that savoureth of Immodesty or Uncha∣stity in thought, or speech, or looks, or behaviour.

3, 4. Honour widows that are widows in∣deed. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents; for that is good and acceptable before God.

3, 4. Let those that are Widdows indeed, at once deprived of Husbands and Maintenance, being Aged and unable to work, be maintained by the Church with due respect. But if any of them have Chil∣dren and Nephews that can maintain them: Let these their Off-spring be taught that Piety and Gra∣titude for all their Parents care of them; oblige them to maintain their Widdows, and not to cast them on the Church, and that this is a Duty that God re∣quireth of them, and will accept.

Note, That it is doubted, whether these Widdows were Deaconesses, or meerly kept for poverty. I think that it was the Custom of the Ancient Church∣es to maintain all that are Poor and Aged, and un∣able to get their own livings, but not to maintain them in Idleness, but to appoint them to employ much of their time, in visiting the sick and poor Women, and counselling the younger sort, and gi∣ving notice of their Wants and Cases to the Elders; so that the same Women were also as Deaconesses, tho some that were wiser and fitter than the rest might be more specially thus employ'd.

5. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

5. By a Widdow indeed, I mean one that is deso∣late, having neither Maintenance, nor Ability to get

it, nor Kindred to relieve her, but liveth Faith and truth in God, who as she is to live upon the Church, so she is bound to serve the Church, by constant Prayers both alone and with these Women whom she visiteth and instructeth.

6. But she that liveth in pleasure, is dead while she liveth.

6. But she that liveth delicately, and sportingly, and wantonly, with gaudy Ornaments is a living Carkass.

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

7. Acquaint them with these Canons, that the Church and they may be kept from misdoing.

8. But if any provide not for his own, and specally those of his own house, he hath denied the faith, and is worse then an infi∣del.

8. But if any of the Church that is able main∣tain not his own neer Kindred, especially those that have right to be kept in his own Family (as Parents have) he liveth so contrary to the Christian Faith, that he forfeits the Reputation of True Christians, and doth that which the Infidels themselves will con∣demn, and in that is worse than they.

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

9. Because such Widows, 1. Must be maintaned as those that cannot labour. 2. And do resove against Marrying again, being past the need of it. 3. And must be stay'd Monitors to the Younger Women, therefore take in none into the Churches charge, that is under threescore years old, and none that hath separated from her Husband, and Married another.

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

10. It is her Christian Behaviour before her Po∣verty, that must be rewarded with the Churches Maintenance: Therefore she must be one, 1. That is known to have done good to others while she was able. 2. Who hath piously educated her own Chil∣dren. 3. Lodged Strangers, &c

Note, That in that hot and poor Countrey, those here called Saints usually travailed on Foot, and were Bare leg'd, wearing only Sandals or Shoes, and had not-Inns for Entertainment with that conveni∣ence as we have here, nor Money for such charges; therefore it was one of the great works of Godly Charity, for Christians to take Travellers and Stran∣gers into their Houses, and Wash their Feet from the Dust contracted daily in their Travail: And to relieve all in want and affliction to their Power.

11. But the younger widdows resuse: for when they have begun to wax wanton against Christ, they will marry; 12. Having dam∣nation, because they have cast off their first faith.

11, 12. But receive not a Young Widow into the number of those that serve the Church, and are maintained by it: For as they are not by Age past labouring for themselves, or fit to resolve on a sin∣gle life for the Churches Service, so when they grow Lustful and Wanton, and weary of the Yoak of Chastity and Church Service, they will Marry: And so prove Criminal Sinners against Christ, by violating that sort of Devotedness to his Service.

13. And withal they learn to be idle, wandring about from house to house; and not onely idle, but tatlers also, and busie∣bodies, speaking things which they ought not.

13. And being idle, they learn to go about to Hou∣ses, and there not onely idly pass their time, but to spend it in tatling, or in idle and unfit Chat, aad bu∣sying themselves with other Mens Matters, and talk∣ing of that which they ought not to talk of.

Note, Qu. But are not Women prone to this, tho they be not Devoted to Chastity and Church-Service? Ans. Yes, 1. And therefore Paul speaketh this as the Vice that most Women are strongly by nature addicted to: And that all may see the danger of it and fear it: And indeed how rare are those Women, even that profess to be most Religious, that use not to venture on this Chat, and Backbiting, and Busie judging those that are absent, and meddling with things which they should not meddle with. 2. But yet those that are taken up with Family Business of their own, are not so vacant and liable to these Crimes as the idle are. And therefore what Paul saith of these Young Church-Widows, all Rich Women should read with Application: For Riches tempt them to be idle; and idleness tempts them to the same sins, to spend their time in going from House to House on pretense of Civil Visits, and there to talk venterous••y without a call, of all things and Persons that come into their Minds.

14. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15. For some are already turned aside after Satan.

14, 15. My Advise therefore is, That Young Wo∣men marry (that have not some special reason a∣gainst it); and by bearing Children, and educating them Religiously, and guiding their Houses piously and diligently, they may so do the Church the great∣est service, and give no occasion to malicious Adver∣saries to speak evil of the Church, as if it were a So∣ciety of idle twatler••, and lustful wantons. For some have already forsaken Christianity, its like

tempted partly by some such Scandals; or at least are ready to believe and report them.

16. If any man or woman that believeth, have widdows, let them relieve them, and let not the church be charged; that it may re∣lieve them that are widdows indeed.

16. Let all Christians keep the Widdows that Na∣ture bindeth them to keep, if able, and not cast them on the Church, and rob Widdows indeed, by disabling the Church to maintain them.

17. Let the elders that rule well, be counted worthy of double honour, especi∣ally they who labour in the word and doctrine.

17. It being the Office of Church-elders to be the Churches Guides or Rulers, by the Canon of Gods Laws: Let those that do this well, be counted wor∣thy of double honour, above the common rank of the Faithful, and to be accordingly maintained and obey∣ed; but especially those of them who are Laborious Preachers, Expounding and applying the Word and Doctrine of Christ.

Note, 1. That Elders or Bishops were the fixed Guides of single Churches, (no bigger than our Pa∣rishes for number of Souls.) 2. That they had very much work to do besides Publick Preaching: As to judge who was to be taken in by Baptism, or to be openly rebuked, or cast out, or reconciled; to teach from House to House on just occasion, to visit the Sick, take care of the Poor, resolve Doubts, oversee Manners, &c. 3. That usually one Church had ma∣ny of these, and all found work enough; some main∣tained themselves, and some the Church Offerings maintained. 4. As all these could not publickly Preach at once, so all were not fitted for it by skill and free utterance: But some one or few that were most able for it, were the ordinary Preachers: And these be∣ing the ablest and of most Reputation, were quick∣ly made and called the Bishops, being such Presidents and Gudes to the rest, as the Presidents of Colledges of Men in the same Office, (Physicians, Philoso∣phers, &c.) are, or as the Chief Justice among the Judges. 5. Yet all the rest were of the same Office, Essentiated by Church Guidance in the Word, Wor∣ship, Sacraments, and Discipline; and were not meer Lay Men, but were Ordained and Separated to the Sacred Ministry, and wanted not Authority to Preach and Administer Sacraments, and did these on just occasions, tho the ablest did it most usually. 6 And it was the part of them that were thus em∣ployd in Publick Preaching (both for converting In∣fidels, and edifying the Church,) who are said to be laborious in the Word and Doctrine.

18. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward.

18. Note, 1. That Honour here includeth Mainte∣nance. 2. That it is the labour of Church Guides which giveth them right to Honour and Maintenance. 3. That the greatest Honour and Maintenance is due to them that are Laborious Preachers and Instructors of the Flock, and not to them that seldom so labour; much less to them that unjustly silence such.

19. Against an elder recive not an accusa∣tion, but before two or three witnesses.

19 Seeing no private Man should believe an accusa∣tion against a Grave Ancient Person, much less against a Person of the Church, without sufficient proof, much less must thou that art President in the Pres∣bytery admit any publickly to defame an Elder in Office by entering his accusation against him without two or three Witnesses; and much less mayst thou believe such an Accusation.

Note, For, 1. It is to be supposed that such are more unlikely to be guilty than other Men. 2. And that for their Works sake, the Wicked or Reproved sort will be more malicious and forward to accuse such; and they shall never want False accusers if such can but find Judges that are willing to believe them 3. And their defamation is most injurous to Religion, and to the Church.

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

20. Those that sin scandalously, either openly, or after reproof for private sin before two or three, and repent not, rebuke before the Church (or Community of the People, saith Dr. Hammond) that others may be warned to avoid such sins and such impenitence.

21. I charge thee before God and the Lord Jesus Christ, and the elect angels, that thou observe these things without prefer∣ring one before another, doing nothing by Partiality.

21. So heinous is the sin of unjust judging in a Guide of the Church, and so great a mischief to the Church, that I do hereby most solemnly charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these Rules of Justice without a hasty or forestalled Judgment, or preju∣dice, and that thou do nothing according to a partial inclination to one party.

N••te, 1. There are Elect Angels, both as respect∣ing Reprobate Devils, and as chosen to the service of distinct Churches. 2. Tho we know not just how far, and when Angels are present, we may so far presume of their notice of Church Affairs, and their regard thereof, as to adj••re even the Pastors of the Church to avoid sin, as before the Elect Angels. 3. O how heinous then is the sin of those, who un∣der the name of Bishops cast out and silence Christs faithful Ministers, and are prejudiced and partial a∣gainst the most Godly Christians, who dare not obey all their Questionable Canons? The honour of Bi∣shops being due to them for their Work, it is Satans Design to bring them into dishonour by engaging them in contrary odious work.

22. Lay hands suddenly on no man, nei∣ther be partaker of other mens sins; keep thy self pure.

22, Lay not Hands in Ordination rashly on any unworthy Candidate; nor for absolution too hastily on those that profess not Repentance credibly; lest thou make thy self partaker of the guilt of the sins of unworthy Ministers, and unsound penitents. Keep thy self pure from the sins which thou must reprove in others.

23. Drink no longer Water, but use a little wine for thy stomachs sake, and thine often infirmities.

23. Note, 1. That Diet must be fitted to health; and Men should know what is fittest for it. To use Wine, yea, much Wine or strong Drink for meer Appetite instead of a little for health, is sinful sen∣suality. 2. Even then the Apostles that had the gift of Healing could not use it commonly, but must help Infirmities by ordinary means.

24. Some mens sins are open beforehand, going before to judgment; and some men they follow after. 25. Likewise also the good works of some are manifest beforehand: and they that are otherwise cannot be hid.

24, 25. I know that when the best is done, Church Discipline will not cleanse out all sin. It dealeth not with secret, but with open sins: Some Mens sins are open and proveable of which God will have the Church judge them before his Final Judgment; and some Mens are unknown, and those not we, but God must judge. And so Mens good Works and Sincerity of Repentance and Obedience are manifested to the Church to judge of; and Hypocrites that counterfeit such, God will open in his time.

CHAP. VI.

1. LEt as many servants as are under the yoke, count their own masters wor∣thy of all honour; that the name of God, and his doctrine be not blasphemed.

1. Let all that are Servants under that Yoke, whe∣ther their Masters be Christians or Heathens, ac∣count it their Duty to give them all the Honour and Obed••ence which is due in that Relation, and not think that Christianity giveth them liberty to disobey them, nor despise them, because of their defect of Religion: Else Heathens will reproach Religion, and Christ, and say, that we teach Men to be unfaithful, disobedient, and proud.

2. And they that have believing ma∣sters, let them not despise them, because they are brethren; but rather do them ser∣vice, because they are faithful and beloved partakers of the benefit. These things teach and exhort.

2. And let none despise their Masters because they are both Believer, and so Brethren in Christ, for Christian Brotherhood consisteth with Inequality of Place and Relation, and with Subjection, and doth not level Men in other things, nor encourage Pride or Disobedience: But such must the more willingly do Service to their Christian Masters, because they are faithful, and Partakers of all the same Blessings of Christianity with themselves, and so more amiable; and therefore should be served out of special Love, and not onely for Fear, or Wages. These Duties are of great moment; therefore teach and press them earnestly.

3. If any man teach otherwise, and con∣sent not to wholesom words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4. He is proud, knowing nothing, but doting about questions and strifes of word, whereof com∣eth envy, strife, railings, evil surmisings, 5. Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness:

3, 4, 5. There be some risen up that teach other∣wise, on pretense of Christian Liberty, and Excel∣lency above Heathens: But they go contrary to the Words of Christ our Lord, which are the Words of Truth and Life, and to the Doctrine which is formed to true Godliness; and they are a sort of proud, self-conceited Men, puffed up with a false Opinion that they know more than others, and are but Brain-sick, doting about unprofitable Questions, and striving about Words; and in stead of edifying Men to Salva∣tion, the Fruit of all their proud Contention is but the increase of Envy and Strifes, and Railings at one another, and evil Surmisings and ill Thoughts of one another, (or ill Opinions;) paltry and frivolous Di∣sputings against each other, coming from Minds cor∣rupted by Pride and Errour, that are void of true Knowledge, and fly further from the Truth, striving for Victory, and for their own Conceits; taking the Side that is most for their worldly and fleshly Advan∣tage, preferring Gain before true Godliness, and fit∣ting their Cloak of pretended Godliness and Wisdom to their worldly Gain.

5, 6. From such withdrawthy self. But godliness with contentment is great gain.

5, 6. Such Men as these, being not onely Hereticks, but also proud Defenders of their Heresie, are nei∣ther fit for thy Communion, nor to be disputed with, but to be avoided, if they repent not. But resolve thou to adhere to sincere Godliness, which, with Con∣tentedness with Gods Allowance of daily Bread, is the true and great Gain, and better than the Wealth of the World, which those Hypocrites prefer.

7. For we brought nothing into this world,

and it is certain we can carry nothing out.

7. As for Bodily Provision and Wealth, as we brought none of it with us into the World, so it's certain that we can take none of it away with us; and therefore truly have no more than we profitably and well use while we are alive.

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

8. If we have Food and Raiment, and what is need∣ful to the well-doing of our Work, we have enough, and must be contented with it: For, desire of more, except to do good with it to others, is but the sinful Disease of the Mind.

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

9. But they that love and set their Hearts on Riches, and seek after them, do thereby cast them∣selves into dangerous Temptations and Snares, and kindle and pursue such Desires as shew their gross Folly, and in stead of Gain, do but hurt themselves, and cast themselves into the Gulf of Destruction and Damnation.

Note, 1. Oh how little then do the most of the World, that study and scramble for Riches, think what they are doing all their Lives against themselves! 2. And is it not doleful Blindness in those Roman Pre∣lates, that for Wealth and Worldly Greatness have corrupted Christian Doctrine, Worship, Discipline, and Conversation, and overthrown the Churches Peace, that yet they can say, That Paul here con∣demneth the Gnosticks and Hereticks, for that in which they incomparably exceed them.

10. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

10. For very much Evil springeth from the Love of Money: (From hence is sinful Care, and Desire, and Grief, and Anger, and Malice, and Envy, and Oppression, and Deceit, and Lying, and Theft, and Murders, and Wars, and Persecutions, and Church-corruptions, and Divisions, needless Law-suits, Bri∣bery, False-Witness, Perjury, Slander, Railings, and much more such.) And by coveting Money, many have been their own Tormentors, piercing themselves through in Body and Mind with many Sorrows, (vexa∣tious Labours, Cares, Fears, Trouble for Disappoint∣ments, and torment of Conscience for their Guilt, and oft come to an untimely reproachful Death.) Yea, it hath drawn them to forsake or corrupt the Faith, for worldly Ends.

11. But thou, O man of God, flee these things: and follow after righteousness, god∣liness, faith, love, patience, meekness.

11. But thou, that art devoted to God and his spe∣cial Service, abhor and avoid this Love of Money, and all these its odious Fruits; and follow after the Spiritual Riches, Righteousness, Godliness, &c.

Note, That is best which is most Divine, likest to God, and most pleasing to God, and which is the well-fare of our best Part, the Soul, which will never die and fail us, as worldly Riches will.

12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art al∣so called, and hast professed a good professi∣on before many witnesses.

12. Go on by Faith to overcome all Temptations, Difficulties, Sins, and Adversaries, and to propagate and defend the Faith: Press towards the Mark, till thou lay hold on Eternal Life, which is the Prize. This is the Life that thou art called out to hope for, to seek, and to obtain, and the Work thou art to do, and hast well begun, and before many Witnesses openly and manfully stood to the Truth.

13. I give thee charge in the sight of God, who quickneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; 14. That thou keep this commandment without spot, unrebukable, untill the appearing of our Lord Jesus Christ:

13, 14. I must urgently charge thee, before God, in whose Power are all our Lives; and before Christ, who went before us by the Example of a good Con∣fession, not denying the Truth to save his Life, that thou keep this necessary Law of thy Ministry, as spot∣less and unrebukable, that thou maist be found such at the coming of Jesus Christ.

15. Which in his times he shall shew, who is the blessed and onely Potentate, the King of kings, and Lord of lords; 16. Who onely hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see: to whom be ho∣nour and power everlasting. Amen.

15, 16. Which in his due appointed Season God will shew, who is the blessed and onely Poten∣tate, &c. who onely is essentially and necessarily of himself Immortal, whose glorious Abode is in the Light inaccessible to us Men, and who is to us In∣visible: to him be Honour and Power for ever. Amen.

17. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to en∣joy:

17. And knowing to what Sins Riches most tempt Men, charge the Rich that they be not high-minded, nor think highly of themselves for their Wealth, nor look to this for their Safety and chief Comfort, as if it were their best: But that they take God for their Portion and Security, and wholly trust him

for Soul and Body, who will give us enough for our Comfort and Content.

18. That they do good, that they be rich in good works, ready to distribute, willing to communicate; 19. Laying up in store for themselves a good foundation against the time to come, that they lay hold on eter∣nal life.

18, 19. That they use their riches to do all the good that they can in the World, that so they may be rich in good Works, which are a far more ex∣cellent sort of Riches than bare Money; that they di∣stribute to others necessity with readiness, and Com∣municate with a willing, forward mind, and not with grudging or backwardness, as against their Wills; that so they may not lose their Riches, but as they love themselves, will lay up by them a Trea∣sure for themselves, even a good fund and security by coming under Gods faithful Promise, for the time to come, that so as good Runners lay hold on the Prize, they may lay hold on Eternal Life.

20. O Timothy, keep that which is com∣mitted to thy trust, avoiding profane and vain babblings, and oppositions of science falsly so called: 21. Which some profes∣sing, have erred concerning the faith. Grace be with thee. Amen.

20, 21. O Timothy, be sure to hold fast and keep safe these necessary Precepts which I have given thee, as from God by his Spirit, containing the true Wisdom, tending to Salvation, in trust that thou teach them others: But avoid those frivolous Tricks, and wordy Arts, and disputing strife about their falsly named Sciences, even the Logical and Philosophical triflings of Sto••cks, Peripateticks, and all the Sects of Hea∣then Philosophers, in which they think the excellen∣cy of Learning consisteth, (despising the simplicity of Christianity as Ignorance) Some Christians be∣ing taken with this sort of Learning, have been tempted to corrupt Religion by it, and to turn such Hereticks as are but Mungrel Christians, and not sound and truly such. The Gr••ce of God preserve, sanctifie and save thee, Amen.

N••te, I have before shewed, that it was Philoso∣phers, who by their pretence of greater Learning were then the Despisers, and Powerfullest Adversa∣ries of Christianity▪ and the generality of them were taken up with meer useless quibling and tri∣fling, and striving about Words, and barren Notions instead of needful, useful Knowledge; so that their famed Sciences were but like Dreams and Childish Babling: So that it was the Honour of Socrates to call them off to the study of Virtues and things of use, whom Plato followed with a mixture of Vanity: And a smattering in these Sciences, bewitched the Hereticks of that age. But Paul doth not hereby condemn the true Philosophical Knowledge of God in his Works, nor a carefulness of exact speaking as to Words and Method, or the accurate fitting of Words to things, and using Art in due measure, and in subservance to great and saving Truth. But further than it thus subserveth to the Saving Truth of God in Christ, and our duty and hopes of Life Eternal, all that's called Learning and Wit is but Fooling.

ANNOTATIONS.

PAuls Epistles to Timothy and Titus are the Church-Canons, which the Holy Ghost indited: And sufficient to their proper use and End, tho' still there will be use for Pastoral Determination of such Circum∣stances, as must be varied according to variety of Persons, Occasions, Times and Places. And no Canons of Men that are contrary to any of these Divine Rules, (I mean such of them as are of universal fixed Obligation) are Obligations to the Faithful. O how happy had the Church been if these had better observed, and the Churches not corrupted or torn, by such as by Men are destructively or needlessly added, by badness, doubtfulness, or numbers a••••wering, or overwhelming the Consciences of those that are most obe∣dient to God.