The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. XV.

THE Apostle (as it seems) shortly after this, from Mace∣donia comes into Greece, and there stays three months, Act. 20.2, 3. And about this time he seems to have written his first Epistle to Timothy, then at Ephesus, whom he had be∣sought to abide there, for the better ordering, instructing, and establishing of that Church.

Timothy signifies an Honourer of God; and so he proved, both in Doctrine and Conversation, according to the happy omen and presage of his Name. He is supposed to be of Lystra, (a City of Lycaonia in Asia(a) 1.1), for there the Brethren reported well of him. His Father was a Greek, and a Proselyte; his Mother a Jewess, Daughter of Lois, both sincere Believers. They train∣ed him up from a Child in the Holy Scriptures(b) 1.2, so that Paul was perswaded that the like unfeigned Faith dwelt in him as did in his pious Mother and Grandmother. His Father being a Greek, a Gentile-Proselyte, and uncircumcised, Timothy was not circumci∣sed in his infancy after the custom of the Jews, but being come to maturity Paul circumcis'd him(c) 1.3, for the gaining of the Jews, by his ministry. The Apostle made him his Companion in his travels throughout the Churches far and near, whom he most diligently and faithfully served in the work of the Lord, some∣times being left with the Churches newly planted, further to instruct them, sometimes being sent as a Messenger to comfort and establish them. Though he had many bodily infirmities upon him, yet he abounded with many eminent graces and gifts, and in process of time being ordain'd a Minister, with imposition of the hands of the Presbytery, he so approved himself in that office, that he became most affectionately dear to Paul, insomuch that he makes frequent and honourable mention of him, espe∣cially to the Philippians, ch. 2.19, 20. I have no man like mind∣ed, who will naturally care for your state; for all seek their own, not the things which are Jesus Christs. But ye know the proof of him, that as a Son with the Father he hath served with me in the Gospel. And elswhere he dignifies him with excellent titles, calling him his Brother, his beloved Son, and faithful in the Lord, his natural Son in the Faith, his fellow-labourer in the Gospel of Christ, yea he joins Timothy with himself in the inscriptions of divers Epistles to the Churches, that so he might both com∣mend Timothy's worth and authority to the Churches; and also propound him as an exemplary pattern to all faithful Ministers. From Corinth he accompanied Paul into Asia, and when they came to Ephesus, the Apostle besought him to abide. there to instruct that Church; touching which imployment the Apo∣stle now gives him sundry Precepts and Directions through∣out this whole Epistle.

In which Epistle there are three parts.

• * 1.41. The Preface.
• 2. The Matter or Substance of the Epistle.
• 3. The Conclusion.

[Chap. 1] IN the Preface he asserts his Apostolical authority from the command of God, (whom he stiles our Saviour, because he gives us Salvation by Christ(a) 1.5), and from the c••mmand of Jesus Christ, who is the ground and object of our hope. He directs his Epistle to Timothy, whom he calls his own Son in the Faith, either because he had gained him to the Faith of Christ; or else, because he was his Disciple, and resembled him in Faith, and Doctrine, and holy Conversation, as a Son resembles his Father in face and manners. From Ver. 1, 2.

After the Preface he comes to the Body of the Epistle; wherein, 1. He tells him, that he left him at Ephesus(b) 1.6, to take care that no strange heterod••x Doctrines be broached in that Church, and that Fables* 1.7, and Jewish Genealogies, and praeterscriptural Traditions be not heeded or regarded, which rather occasion perplex disputes, than edifying in true piety towards God, and in the Faith of Christ. Ver. 3, 4.

2ly. Because some false Teachers seem'd to be carried with a perverse zeal to the Law, and mingled Faith and Works in the point of Justification; he shews, that the true end of the Law, and the main scope and drift of it was Love, (viz. to God and our Neighbour), springing from a pure heart, and a ••••••d Conscience, and Faith unfeigned, which some not rightly understanding have been carried aside to vain discourses. And while they affect to be thought learned Tea∣chers, and Expounders of the Law, they betray their own ignorance, not un∣derstanding either what they say, or what they affirm. But here some of his Ad∣versaries might object, that by saying thus, he shewed himself not very well affect∣ed towards the Law. He answers, he did not at all detract from the Law (in reproving those that abused it), but rather commended and taught the right use of it. For he acknowledges, that the Law rightly understood and preached, was very good, and given for, and serves to excellent purposes, if we make use of it as we ought, not seeking to be justified by the observation of it, but to be directed by it in our obedience, as a perfect rule of life; and to be brought by it unto Christ, Gal. 3.24. But yet notwithstanding, they were to know that in respect of its damnatory and terrifying use, (viz. to constrain to obedience for fear of punishment), so it was not given to the righteous(c) 1.8, but to the unrighteous and wicked, to lawless and dis∣orderly persons. It was given to condemn all sins that are against the sound D••ctrine, which is according to, and taught in the Gospel, (wherein the glorious mercy of God is displayed), and to restrain disorderly persons from such crimes: so that the Gospel agrees with the Law, as to the right regulating of mens lives and manners: for the sins forbidden in the Law, are contrary also

to the Gospel. From Vers. 1. to Vers. 12.

3ly Having m••ntion'd the G spel, which was committed to him by Jesus Christ, he takes occasion from thence to assert the Authority of his Apostl••ship against th••se that d••nied it, or by reason of his former course of life, did endeavour to l••ssen it. And, 1. He gives solemn thanks to Christ who committed that gr••at tru••t of preaching the Gospel to him, and enabled him to preach it with suc••••ss, and esteemed him faithful, (giving him grace to be so), and honour'd him with the office of an Apostle, who was before a Blasphemer and a Persecutor, yet n••t∣withstanding mercy was shewed him, because he did it ignorantly through a false zeal, not rightly informed; and the goodness of God (he acknowledges) abound∣ed towards him, in drawing him to believe in Christ, and removing his former unbelief, working in him l ve to Christ and his Gospel, notwithstanding his former opposition against it; which graces of Faith and Love Christ requireth and frameth in the hearts of all his Members by his Spirit, [see 2 Tim. 1.13.], giving them a right knowledg of himself, and the benefits that are obtainable by him. He further declares, that it need not seem incredible that so wonderful mercy and favour was shewed to him, seeing this is most certain and true, that Christ came into the world to manifest his mercy to sinners, yea great sinners, of which number he had reason to reckon himself to be one, because of his persecuting the Church of God [see 1 Cor. 15.9.]. He further shews, that the Lord had set him f••rth for an example and pattern of his long-suffering, mercy, and admirable grace, that sinners to the end of the World, (who shall hear of his wonderful conversion, and the bounty of Christ towards him), may be assured of his readi∣ness to receive sinners, and may, upon their repentance and believing in him, expect the like goodness and kindness from him t••wards themselves. And thus the Ap stle being ravished with a sweet sense of the greatness of Gods mercy to him, concludes this whole matter with a pathetick doxology or thanksgiving. From Ver. 12. to 18.

4ly. He charges Timothy to carry himself couragiously in the ex••cuti••n of his ministry against all discouragements and oppositions whatsoever, encouraging himself by the Prophesies of holy men, that were uttered before of him, n••mely, that he would war a good warfare, (in defence of the Gospel) joining sound Doctrine with a good Conscience, and a good holy life; and so should escape the dread∣ful ruin of those, who falling first into impure courses of life, afterwards fall into foul errors, and depart from the sound Doctrine they before embraced: Such were Alexander and Hymenaeus, [who, it seems, denied the Resurrection, 2 Tim. 2.14. & 18.], whom he had by excommunication delivered up to Satan, to chasten and afflict them, that so they might repent and come to an acknowledgment of their errors, and might take heed for the future of blaspheming or speaking evil of wholsom Doctrine and the truths of God. From Ver. 18. to the end.

5ly. He instructs Timothy concerning publick prayer, shewing him first for [Chap. 2] whom it is to be made. In general, for all sorts of men; particularly, for Kings, and all in authority, that Christians may lead a peaceable and quiet life under them in all godliness and honesty. And the reasons he gives for it are these; 1. Because this is pleasing to G••d, whose will it is, that some of all

sorts of men should come to the knowledg of the truth, and be saved, and there∣fore some among Kings and Magistrates as well as others. And, 2ly. Because there is but one God, who is the Creator of all Nations, and one Mediater be∣tween God and man, Christ Jesus, who died for all sorts, and gave himself a ransom (or price of redemption) for all kinds, orders, and degrees of men what∣soever; and this great truth God design'd in his due time to reveal and manifest, and therefore it was now to be declared and publish'd in Christian assemblies by their making prayers and intercessions for all sorts of men. And particularly, he shews, that the publishing this Doctrine was in an especial manner c mmitted to him, and he was sent of God to instruct the Gentiles therein, (who where account∣ed the worst of men), and to teach them Faith in Christ, and all other necessary Truths. And this he solemnly protests to be true, that name of the Jews might be scandaliz'd at his preaching to the Gentiles. 2ly. He shews, where publick prayer is to be made, viz. every where, in any place without exception, where the Church-assembly meets, (all ceremonial d••stinction of places being now re∣mov'd), and that men be enjoin'd, when they come to pray, to lift up holy hands free from injustice and oppression, and to pray with hearts free from hatred and malice* 1.9, or doubting of the truth of Gods Promises. He requires also, that Women, when they come into the Church-assemblies to join in prayer and other duties, should be very modestly attir'd; and that they should study rather to exceed others in good works, than brave Clothes. And that they set themselves quietly to learn and receive instruction in the Church-assemblies, and not presume or take upon them to teach; for that were to usurp authority over the man, which he utterly forbids, for two reasons; 1. Because the man was first formed, and the woman out of him; and that may serve to denote, her subordination to, and dependance on him. 2ly. The woman was first deceived and seduced, and became Satan's instrument to seduce her Husband to transgress Gods Commandment; whence God impos'd upon her, subjection to her Husband, and sorrow in Child-bearing, Gen. 3.16. But lest women should be too much discourag'd at this, he c mfortably levisies what he had said, by assuring them, that notwithstanding this their sorrow and danger in Child bear∣ing, they may be saved as well as men, if they persevere in faith, love, sanctity, sobriety, and modesty. From Ver. 8. to the end.

[Chap. 3] 6ly. He comes now to instruct him concerning Church officers, viz. Bishops and Deacons, shewing him, how they, and how their wives ought to be quali∣fied. And first he premises, that the Pastoral office is an honourable Function, and commends those who being fitly qualified, and duely called, do out of sincere ends undertake it, viz. that by labouring in the Gospel they may bring men to eternal Salvation. Then he sets down Sixteen requisites to a good Bishop. He must be blameless, that is, free from scandal; the husband of one wife, no Polygamist; vigilant over his Flock, to preserve them from seduction; sober and temperate; of good behaviour, gravely weighing and considering his words and actions, and carrying himself so as not to expose himself to contempt; given to hospitality, ready to entertain and refresh those that are in need, according to his ability, especially strangers and banished Christians; apt to teach, well in∣structed in the Doctrine of Christianity, and skilful to divide the word aright, and to accommodate his teaching to the edification of his auditors; not given to wine, no striker; not greedy of filthy lucre; but patient; not a brawler; nor covetous; one that governs his own Family well, else he cannot in reason be thought fit to take care of the Church of God; not a novice, that is, one n••wly instructed in the Faith, and planted in the Church, and not sufficiently experienced in the mysteries of the Gospel, lest being lifted up with pride and vanity, he fall into condemnation with the Devil, who for his pride was cast out of Heaven into the torments of Hell, 2 Pet. 2 4. likewise that he be of an unstained reputation, even among those that have not yet embraced the Faith, lest being upbraided by them

for his former wickedness, he be tempted to seek occasions to revenge himself, which is a great snare of the Devil; or lest the Devil make use of those reproaches to insnare others, and give them aversions to the Doctrine of such a man, who is under so much scandal for his former life. He shews also, how Deacons must be qualified, prescribing, that they should be proved and tried concerning their suffi∣ciency, piety, and good behaviour. He shews, they must be sober and grave per∣sons; not cunning and deceitful, not given to excess in drinking, not greedy of filthy lucre; but such as being orthodox in point of Faith, live pure and Christian lives, according to the Doctrine and directions of the Gospel. He declares, that they must be no Polygamists, as too many in that age (it seems) were, but the Husbands of one Wife at once; and such as govern their Children and their Families well. And lest any should despise the Deaconship as a mean office, he shews, that those who faithfully discharge this office* 1.10, purchase to themselves a good degree of respect, and also lay a foundation of rising to a higher degree in the Church, and if they come to be Presbyters, they preach the Gospel, or the Do∣ctrine ••f Faith* 1.11 in Christ with greater boldness and confidence. From Ver. 1. to 14.

7ly. He shews him, why he gave him these Directions, namely, that he might kn••w h••w to behave himself in the Church, which is the House or Family of God, in which he dwells by his Spirit, and wherein he is truly worshipped; which Church is the Pillar or Basis of Evangelical truth, holding it forth, and pub∣lishing it to the world; sustaining it and keeping it from sinking. Now of this Evangelical truth he sets down six principal heads and mysteries 1. That Christ the Eternal Son of God, took on him our nature, and did visibly appear among men in an humane shape. 2ly. That he was justified by the Spirit, by or by his Divine Nature, by which he rais'd himself from the dead, and consequently de∣monstrated himself to be the Eternal Son of God, and proved himself to be just and innocent, although he was condemned as a Malefactor by the Jews and Gen∣tiles, [Rom. 1.4. 1 Pet. 3.18.]. 3. That he was seen and attended, ac∣knowledged, and adored by Angels at his birth [Luk. 2.14.], at his tempta∣tion [Math. 4.11.], at his passion [Luk. 22.43.], at his resurrection [Luk. 24 4.], of which things they were glorious witnesses, [Math. 28.2. 1 Pet. 1.12.]. 4ly. That he was preached by his Apostles among the Gen∣tiles as well as the Jews. 5. That he was believ'd on by many in the several Nations of the World; the sound of his Gospel going out into all the Earth, [Rom. 10.18. Col. 1.5, 6.]. 6ly. He was visibly and with a glorious ap∣pearance of Angels receiv'd up into Heaven, from whence sending down the Holy Ghost, and giving gifts unto men, to this very day he manifests the glory of his Deity. These are the Doctrines which he orders the Church should hold fast, from whence all the rest derive their original and establishment. From Ver. 14. to the end.

8ly. He now prophetically warns Timothy, (that he may forewarn the [Chap. 4] Church), of the Apostasie and defection of some from the Christian Faith, and sound Doctrine of the Gospel in the latter(a) 1.12 times, [or in the following times]; which defection was expresly re∣veal'd to him by the Holy Ghost. The cause of which de∣fection he shews, would be the arising of seducing Spirits, who being hypocrites, and men of feared Consciences, would preach and propagate Doctrines of Devils(b) 1.13, that is, whereof the Devil is the Author and Fomentor, forbid∣ding marriage, (to some me••), which God allows, and ertain meats, (at some times), whereas God allows a

free use of his good Creatures to Believers, and permits those who know and be∣lieve the Gospel freely to partake of them, with thanksgiving; all difference of meats, being taken away under the New Testament, and every Creature(c) 1.14 sanctified, (that is, made holy and lawful for us to use, 1 Cor. 7.14. Tit. 1.15.), by the word of God certifying us, and warranting us, that we may lawfully use it; and by prayer, which must be put up to God that it may be made wholsom and blessed to us. From Ver. 1. to 6.

9ly. He gives Timothy several Exhortations, in reference to his ministerial office. As first, To suggest th••se things, which the Apostle had taught him, fre∣quently to the Brethren, whereby he would approve himself a good Minister of Christ, and one nourished(d) 1.15 up with the sincere Doctrine of the Gospel, which he had attained to by the Apostles preaching. And 2ly. That he should avoid Jewish Fa∣bles, and human Traditions, (which are no more to be valued than old Wives Fables), and exercise himself un∣to real Godliness. For bodily exercise, such as outward austerities, abstinences from meats, and such like volun∣tary afflictings of themselves, prescribed by men, are not the things wherein mans true holiness before God consists. For though these things may be of some use in some cases, yet they are but of little value in comparison of true Godliness, seeing they do only tame the body, not sanctifie and change the heart, as a lively faith and love, and the fear of God, do. And then these may be abus'd and degenerate into superstition, (as the Apostle testifies, Col. 2.23.), but true Godliness is always acceptable unto God, and profitable unto men, having promises of happiness both in this life and that which is to come, annexed to it. This, he shews, was a true saying, and very worthy to be re∣ceived. And for rejecting the inventions of men, and defending and maintaining true Godliness, (which consists in Faith and Obedience); he shews, he laboured and suffered reproach, having confidence in Gods promise made to true piety, and in his salvation, who as he is (in respect of outward preservations) the Preserver of Men and Beasts, Psal. 36.6, 7. so he affords more especial preserva∣tions to Believers in this life, when he sees it conducing to his glory and their good), but assuredly and certainly, he will preserve them from eternal misery in the other world. These things he charges Timothy to teach and inculcate. 3ly. He exhorts him, to give no occasion that his Youth be despised, but to sup∣ply what was wanting to him in age, with gravity of manners; and to be an example to Believers in speech and conversation, in charity, in spiritual zeal, and holy affections, in faithfulness and fidelity in his office, and lastly, in all purity. 4ly. He exhorts him, to be diligent in reading the Scriptures, and in the preach∣ing the Word, while he had an opportunity to stay there; for when the Apostle came thither, he must go along with him, and accompany him in his travels. He ex∣horts him, not to neglect the gift or office that was given him at his Ordinati∣on(e) 1.16, because this office was committed to him by a special prophetick revelation given to some Prophet, that he should be taken into the ministry, and should prove an emi∣nent instrument therein, [see ch. 1.18. 2 Tim. 16.7.]. He exhorts him, to meditate on the things that concern'd his Function, and to give himself up wholly unto them, that his improvements in all the parts of his ministry may be manifested to all. And lastly, that he should take heed to himself and his Doctrine(f) 1.17, and continue so doing, which would conduce to his own and his hearers eternal salvation. From Ver. 6. to the end.

10ly. In the next place, he directs him, how to order and temper his reproofs, [Chap. 5] to elder and younger men and women. The elder sort, he shews, must not be dealt with roughly and rigidly, but with due respect to their age, according to the fifth Commandment. The younger sort must be treated with all kindness and friendliness; and he must look that he behave himself with all purity in the discharge of this duty. Ver. 1, 2.

11ly. He gives Precepts concerning poor widows, who were to be Servants of the Church, as Deaconesses, and to be kept by the publick charge of the Church, which he calls honouring of them(a) 1.18; for so their repu∣tion would be preserved, whereas if they should be redu∣ced to extream poverty they would be contemptible. He shews, what kind of widows are thus to be maintained. 1. Such as have neither Children nor Grandchildren to per∣form this duty duty of piety(b) 1.19 to them, (which is so acceptable to God), and to take care of them, as part of their Family; this being due by way of gratitude to Pa∣rents who have done so much for their Children; and therefore Children should imitate the Stork(c) 1.20 herein, which Bird is famous for nourishing and cherishing its aged Parents, and as it were, endeavouring to requite them. 2. Such as being destitute of friends, have none to trust in and rely upon, but God alone, (who is the Father of the widdows and the fatherless, Psal. 68.6.), and such as daily(d) 1.21 give themselves to the exercises of piety and devotion, as Anna did, Luk. 2.36. 3. Such as are not of the number of wanton widows, who indulge themselves in idleness and pleasure, being as it were dead while they live, both in respect of God whom they do not serve, and in respect of humane society which they do not benefit. These Precepts he gives, that none but blameless persons may be taken into the Church's allowance, and those that are really necessitous. And that the Church may not be unnecessarily burdened, he declares, that if any man or woman provide not for those of their own family, (if they be able), they do that which is utterly incompatible with the Christian Faith, of which they make profession, and are worse than infidels, who even by the light of Nature use to do this. 4ly. He orders, that no widdows be admitted into the number of those that are to be maintained by the Church, but such an one as is not under sixty years of age(e) 1.22, and that hath been the wife of(f) 1.23 one husband, that is, hath not had two husbands at once, or if her husband hath sent her a Bill of divorce, upon his repudiation of her, hath married no other. 5ly. That she be such an one as hath been well reported of for good works, and bath, by acts of duty and charity, approved her self to those among whom she hath lived, in all things of which her condition hath been capa∣ble; such as are, careful edification of Children, hospitali∣ty, friendliness, and humility(g) 1.24, and exercising her self in all sorts of good works. He comes now to shew, what widdows are not to be received into the Churches service, or to the office of Deaconesses, nor to live upon the Chur∣ches maintenance, viz. the younger women. 1. Because there was danger, left being pampired with the Churches bread, they should wax wanton against Christ, that is, not regard the service which they have promised to Christ, and his Church, as some younger widdows (whom possibly he points at) had already done: who despairing of marriage in the Church had revolted from the Faith, that they might marry some infidel out of the Church; whose condition he shews, to be damnable and miserable, because they had renounced that Faith in Christ, which they at first made profession of in Baptism; and further he shews, that such widows are

commonly idle, and wander about from house to house, curiously prying into, and tatling of other folks matters, and medling with things th••y ought not. He ad∣viseth therefore, that the younger widows, (if they have not the gift of Conti∣nence••) should betake themselves to a married life, and serve God in that, bear∣ing and bringing up Children, guiding their own houses and families, that they give no occasion of reproach to these that are strangers to the Faith, and are apt enough t•• seek occasion to accuse and find fault with Christians. And he tells them, there were some such, who having foraken the Christian Faith, had beta∣ken themselves to the territories of Satan, and being bitter enemies to Christians, would be glad to have somewhat to say against them. Concluding therefore this matter, he adviseth, that if any Christian have any helpless wid••w of his own family, that he undertake the care and charge of her, (if he be able), and not cast her upon the Church, lest there be not in the stock of the Church sufficient to provide for all that are truly helpless. From whence it appears, that if there were no poor and honest widows in the Church, of sixty years of age, there was no necessity to make provision for them, or empl••y them in the Churches service, and by c••nsequence, that the ministry of women in the Deaconship was not need∣ful, unless by accident, when they were maintained by the publick charge, that they might not be altogether useless. From Ver. 3. to 17.

12ly. He gives directions concerning Presbyters or Elders in office, that are imployed in the government of the Church, as well as in preaching the word. And he i••j••ius, 1. That they be accounted worthy of double honour, and be liberally maintained, especially those that labour in Word and Doctrine(h) 1.25; which Precept he confirms, partly from the analogy of the Law of Moses, forbidding the muzling the Oxe that tread∣eth out the Corn, [Deut. 25.4.], but allowing him to feed all the time he doth the work, and so to have a certain reward for his labour; and partly from the rule of our Saviour, that the labourer is worthy of his reward, Luk. 18 7. Mat. 10.10. 2ly. He injoins, that an ac∣cusation be not received against an Elder under two or three witnesses. 3ly. If Elders, or any others, sin openly, he orders, that they should be publickly reproved, that others may fear to offend after their example. 4ly. He solemnly charges Timothy, that Ecclesiastical administrations and cen∣sures be performed without partiality, or respect of persons. 5ly. That he do not rashly ordain or receive persons into the sacred ministry, l••st if they prove wick∣ed and unworthy afterwards, their miscarriages he imputed to him; and if other Presbyters will rashly ordain such, he adviseth him not to consent to them therein. He advises him, to keep himself pure from these and other sins, which were then so rise among them. Yet he spake not this, to prohibit him from drinking a little Wine(i) 1.26 m••derately for his health. And as to that Precept, of not partaking of other mens sins, he shews, he spake not of open sins, which were manifest; for the sins of some Candidates for the ministry are manifest be∣fore they are chosen, and go before(k) 1.27 to condemn them, as utterly unfit for that office; but some mens sins follow after judgment hath pass'd upon them, that is, appear not, and are not known till after their ordination, and then their hypocrisie breaks out. In like manner the virtues and good works of some are manifestly known, that 'tis easie for the Church to judg them fit to be admitted into the ministry; and the evil works of those that are otherwise (which upon inquisition made, cannot for the present be discovered) notwithstanding will not long be hid, but in their own time be brought to light; so that if the Church cannot prevent sometimes, but that some hypocrites will be

admitted into the Ministry, yet when their faults are manifest, they may deal with them according to the discipline of the Church. From Ver. 17. to the end.

13ly. He now directs him, to instruct Christian Servants to be obedient to [Chap. 6] their own Masters, whether they were Infidels or Believers. If their Ma∣sters were Infidels, they should notwithstanding carry themselves dutifully and re∣spectfully towards them, seeing by the providence of God they were placed under them, that so the Gospel be not evil-spoken of among Infidels, through the mis∣carriages of Christian Servants. If their Masters were Believers, they should serve them the more readily, because they were Believers, and Brethren, beloved of God, and partakers of the Redemption purchased by Christ, and of the grace of Adoption. Or, (as some translate the words), because believing Masters are such as will be careful to recompence the well doing of their Servants(a) 1.28. These things he enjoins Timothy to teach and to exhort other Pastors to teach the same likewise. Ver. 1, 2.

14ly. He exhorts him, not to have fellowship with new-fangled Teachers, who depart from the Apostolical verity and simplicity in the matter and manner of their teaching; and being proud, and knowing nothing solidly in the mystery of the Gospel, are contentious about words, and verbal controversies, (from which springs nothing but uncharitableness), being men of a corrupt and perverse mind dis∣covering themselves more studious of gain than godliness, and designing by their preaching, to serve and promote their worldly profit. Ver. 3, 4, 5.

15ly. He exhorts him and other Pastors, to pursue after real piety, out of which springs true contentment(b) 1.29, (and so is the great∣est gain); and to take heed of covetousness, and the in∣ordinate love of money, which is the root of so many evils, and betrays men to so many temptations and snares, to so many hurtful and ruining lusts, to defection from the faith, to vexation and an∣guish of mind here, and eternal perdition hereafter: And instead of following af∣ter that, to f••llow after spiritual riches, namely, those excellent graces of righ∣teousness, godliness, perseverance in the Faith, love, meekness, patience, with which the Pastors of the Church ought more especially to be inriched. From Ver. 6. to 12.

16ly. He excites and stirs him up to Christian fortitude, in maintaining the true faith of the Gospel [Jude v. 3.], against all the persecutions of the world, and oppositions and contradictions of Heretical Teachers [2 Tim. 4.7.], and so to strive in this course, that he may secure a right* 1.30 and title unto, and at last attain the Crown of Eternal Life, unto which God had graciously called him; remembring, how he had, either at his Baptism or Ordination, made a famous profession before many witnesses, that he would faithfully serve Christ. He solemnly charges and adjures him and others, to whom the Pastoral charge should be committed, before God who giveth life to all that have life, and will raise all dead men to life again; and before Jesus Christ who bore his Testimony to the truth before Pontius Pilate [Joh. 18.37.], and therein gave him an example of confessing the truth, which be should imitate, that he and they faithfully observe this command, which is contained in ver. 11.12. of this Chapter; labouring to be without spot and blemish in their several

times and ages to the coming of Christ to judgment(c) 1.31, whose appearing the All-glorious God will in his due time manifest, who is omnipotent and immortal in himself, and dwells in light inaccessible, whom none can see with mortal eyes, who ought by all men to be praised and magnified for ever. From Ver. 12. to 17.

17ly. He directs him, what duties to charge upon the rich, viz. that they be humble, that they trust in God and not in their riches, (who giveth us all things liberally, to make use of with moderation and thankfulness); that they be charitable, laying(d) 1.32 up for themselves, as a treasure against the time to come, a good foundation, or a well-grounded hope of attaining eternal life, setled on the promise of God, made to all those who in Faith ap∣ply themselves to the practise of good works, Mat. 10.42. Gal. 6.8, 9. Heb. 13.16. 1 Pet. 2.5. From Ver. 17. to 20.

18ly. Lastly, He solemnly exhorts Timothy, to maintain the purity of Evangelical Doctrine, which was committed to his trust, as a pledg to keep safe∣ly, and transmit to posterity; and that he restrain the prophane wranglings and disputings(e) 1.33 of Sophisters about divine matters, fram'd out of erroneous grounds, and principles of Sciences, so termed, but falsely; which some professing and glorying in, have miserably erred concerning the Faith; and de∣serted Christianity; by which words, he seems to point at the Gnosticks, who have their name from Science, and profound knowledg, which they vainly arrogated to them∣selves. And so he concludes with his Apostolical Vale∣diction. From Ver. 20. to the end.

Notes

• (a) 1.1

  Act. 16 1, 2. compa∣red with Act. 14.6.
• (b) 1.2

  2 Tim. 1.5. & 3.14, 15.
• (c) 1.3

  Act. 16.3.
• * 1.4

  ••he First Epistle to Timothy.
• (a) 1.5

  See Luk. 1.47. Tit. 1.3.
• (b) 1.6

  v. 3. Sicut te monui manere Ephesi] Supple ita & nunc moneo.
• * 1.7

  Quia inanes il••ae speculationes otiosae sunt & in••erminatae, quarum nec usus est, nec sinis. Vid. cap. 4. v. 7. & 6.4. 2 Tim. 2.23. Tit. 1.14. & 3 9.

  v. 4. Gene••logia•• vocat infinitas, i. e nunquam terminandas aut satis liquido explicandas Illas quaestiones negat praebere aedificationem Dei, i. e. profectum in solidà ve∣râque pietate, qui fit propriè per fidem; quae aedificatio à Deo venit eique probatur, ac ab eo exigitur, eóque Illius dicitur.
• (c) 1.8

  Lex lata est, non ut fideles justificati jam per fidem in Christum, justificarentur per legem (sicut per∣versi legis doctores intendebant) sed ut injusti & infideles (quales sunt omnes flagitiosi & profani) per le∣gem condemnati, suam injustitiam, & meritam condemnationem ag∣noscerent, resipiscerent, & ad Chri∣stum consugerent.

  Lex justo non est posita] i. e. Non est lata ad justos coercendos. Justi enim sponte suâ, se conformant legi, amore justitiae & obedientiae, non timore poenae, quam lex transgressoribus minatur, sed lata est ut minis suis, & poenis coerceat impios. Corn. a Lap.

  Chrysostomus hosce duos usus in diversis personis commoda similitudine explicat, quod, Sicut fraenum domat, & cohibet ferocem equum; domitum autem, & obedientem tantum regit in viâ recta; si•• Lex praefractos securosque peccatores domat, pios verò tantum regit, eisque rectam vitae normam mons••••at.

  Lex justo non est posita] h. e. Maledictio legis incumbit tantum petulantibus legi•• transgressoribu••, non autem justis, &c.
• * 1.9

  Maimonides in regulis orandi, Si quis senserit animum sibi commotum, & cor turgens, ne oret; sed quiescat dum mens sit sedata.
• * 1.10

  Qui Diaco∣ni munere bene suncti sunt, si Pres∣byteri fiant, liberius & cum majori fiduciâ aliis Evangelium praedicabunt.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hîc ponitur pro Doctrinâ ipsâ, ut Gal. 3.23. & alibi saepe, Grot.
• (a) 1.12

  So the times of the New Te∣stament are call'd from the spreading abroad of the Gospel to the end of the World.

  Appellatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intel∣ligitur totum illud t••mpor s spacium quod inter primum & secundum Cori∣sti advent••m intercedit •• T••m. 3. 2 Pet. 3 3 1 Joh. 2.18. G••th in loc.
• (b) 1.13

  See Medes Apostacy of the lat∣ter times.
• (c) 1.14

  Sanctificatur, i. e. fit mundum Act. 10.15.
• (d) 1.15

  Enutritus] Potest etiam activè accipi enutriens illos: est enim par∣ticipium medium apud Graecos l'a∣tablus. Vel innutritus sermonibus fidei bonaeque doctrinae, i. e. Verbo Christi vero, & sincero, ceu spirituali cibo, nutritus & educatus.
• (e) 1.16

  Paul laid hands on him in the Name of the Presbytery, and toge∣ther with other Presbyters, among whom for the time he was President, by which imposition of hands they signified, that the man was consecra∣ted and dedicated to God.
• (f) 1.17

  Attende tibi, ut recte vivas: attende doctrinae, ut recte alios insti∣tuas.
• (a) 1.18

  He speaks of widdows who were to be Servants of the Church, Rom. 16.1. and to live upon the Churches contribution, which he calls an ho∣nouring of them, because the Church testifi'd thereby the virtues of those so sustain'd, and that they were wor∣thy persons.
• (b) 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quandoque signi∣ficat, pietatis officio fungi erga Paren∣tes, ut apud Virgil. Tum pius Aeneas.
• (c) 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.21

  Tam assiduè quam fieri potest. Grot. vide 1 Thes. 2.9. & 3.10. 2 Thes. 3.8. 2 Tim. 1.3.
• (e) 1.22

  Agit Apostolus de illis Viduis quarum operâ in curâ aegrotorum, & pauperum, utebantur. Rom. 16.1.
• (f) 1.23

  h.e. Quae suâ culpâ non tran∣sivit ad secundas aut tertias nuptias, puta per divortium aut repudium ali∣quod illegitimum. Vorstius. Secun∣das nuptias mortuo conjuge non dam∣nat sed concedit. Rom. 7.2, 3.
• (g) 1.24

  Washing of the Saints feet was an office of courtesie perform∣ed to Strangers in those hotter Coun∣ties, Gen. 43.24.
• (h) 1.25

  From whence it appeareth, that there were two sorts of Elders in the Church, namely, some th t laboured in the word, and others who were imployed only in the govern∣vernment of the Church, who are called Overseers, or Rulers, Rom. 12.8. 1 Cor. 12.28.
• (i) 1.26

  v. 23. Versus iste videtur ir∣repsisse in hunc locum praeter men∣tem Apostoli: quo f••cto incertum. Fortê appositu, erat in margine, & incuriâ Apographi, non suo loco in∣sertus. Vicessi••••s ••••••m secundus & quartu•• invi••em cohaerent. Knatchbul. vide ibi plu••••.
• (k) 1.27

  Praecedentia ad judicium] de quibus ideo judicare potest qui impo∣nit manum.

  Quosdam vero subsequuntur pec∣cata] i. e. manifesta siunt post ju∣dicium & impositionem manuum, tum demum incipientia s•• exerere, unde & de iis certò judicare is non potest; idcirco nec eorum siet par∣ticeps qui manus imponit.
• (a) 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Qui beneficentiam suscipiunt, & vicissim bonis bene••aciunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est, curam alicujus gerere. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isa. 26.2. q. d. Domini diligendi eo nomine quod curam gerant, ut vobis benefaciant, i. e. ut vos vestiant, pascant, ab injuriis protegant.
• (b) 1.29

  Est mercatura magna picta s cum animo contento, qui non pro∣perat ditescere.
• * 1.30

  Notandum, vitae aeternae nomine hic & alibi significari jus ad vitam aeternam. Sensus idem, Phil. 3.14. Grot.
• (c) 1.31

  Hic apparet, loqui Paulum ad Timotheum tanquam qui vivere possit ad tempus quo Christus ad Judicium erat venturus. Sic 1 Cor. 15.12. Id evenit quia de die ultimo, quando is futurus esset, nihil Christus suis revelaverat ut semper expectaretur, vid. 1 Thes. 5.15. Grot. v. 14. Usque ad adventum Domi∣ni nostri Jesu Christi, i. e. Ita serva hoc mandatum ut quotidie Christum expectes, atque ita, ut si tibi ad id usque tempus esset vivendum tamen nihil remittas de studio. Camer. See Paraphrase on 1 Thes. 5.23.
• (d) 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per allusionem de omni re dicitur, quae clam deponi∣tur, ut Eleemosynae apud paupe∣res.
• (e) 1.33

  Oppositiones, falso nominatae scientiae, sunt Sophisticae oppositiones quibus omnia fiunt dubia, dum hinc inde disputantur. Significat curiosa & inutilia dog∣mata: Vera scientia est quae ad salu∣tem aeternam proficit.