Annotations on the New Testament

Annotations on Chap. I.

[ a] V. 4. Genealogies ] Most of the divinity of the Gnostics (made up out of the Greek poets, Antiphanes, Hesiod, Philistion, &c.) consisted of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , conjunctions, & then from them Genealogies, how one thing joins with another and begets a third (out of Night and Silence come forth Chaos, &c.) and applies all the Theology and Genealogies of the God's in Orpheus, &c. to the 〈 in non-Latin alphabet 〉 , as they called the Angels, (see Note d.) In reference and opposition to which it is, that the Apostle here v. 5. sets down a true Christian genealogy of that excellent grace of Charity, so much wanting in those heretics, accordingly as it is produced in a Christian, and that, saith he, is the special genealogy, with the study of which we Christian (especially they that call themselves Gnostics ) need to trouble ourselves. See Tit. 3. 9.

[ b] V. 11. Glorious Gospel ] 〈 in non-Latin alphabet 〉 here seems to refer to the schechina among the Jews, which we have often spoke of, noting the presence or appearance of God, of Christ on the earth among us. See Note on Mat. 3. k. and 16. n.

[ c] V. 15. Acceptation ] What is the importance of 〈 in non-Latin alphabet 〉 here, must be learned from the use of 〈 in non-Latin alphabet 〉 among the Jews, especially in the Chaldee idiom, where it signifies to receive anything for undoubted, and with an honorable respect, the same that they express also by 〈 in non-Latin alphabet 〉 to hear, that is, obey, and believe with the exhibition of honor; see Paulus Fagius on the Chaldee Paraphrase, Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads 〈 in non-Latin alphabet 〉 , and the Greek 〈 in non-Latin alphabet 〉 heard, the Chaldee Paraphrase reads 〈 in non-Latin alphabet 〉 received; by which appears what is the meaning of 〈 in non-Latin alphabet 〉 , to receive a prophet, Mat. 10. 41. (which in like manner Luke expresses by 〈 in non-Latin alphabet 〉 to hear, in opposition to 〈 in non-Latin alphabet 〉 to neglect, Luk. 10. 16.) to wit, to believe and honor him. So 1 Cor. 2. 14. 〈 in non-Latin alphabet 〉 , receives not the things of the spirit, that is, neither believes nor values them, but as it follows, they are foolishness unto him. So John. 1. 12. 〈 in non-Latin alphabet 〉 to receive is explained by 〈 in non-Latin alphabet 〉 to believe in the end of the verse, and so 〈 in non-Latin alphabet 〉 v. 11. where the Syriac hath 〈 in non-Latin alphabet 〉 in both places. Hence are the Cabalae of the Jews, their receivings, that is, traditions (as to give Eph. 4. 8. is all one with to receive, Psal. 68. 18. and as in the Greek 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 receipt and gift are all one) which they esteem so undoubted and honorable. For as the office of the Doctor is 〈 in non-Latin alphabet 〉 to deliever, so of the Disciple 〈 in non-Latin alphabet 〉 to receive, as in the beginning of Pirche Aboth, Moses 〈 in non-Latin alphabet 〉 received the Law from Mount Sina, 〈 in non-Latin alphabet 〉 and delivered it to Joshua. And as from the former of these words is the Hebrews 〈 in non-Latin alphabet 〉 Cabala, their doctrine received, and had in so much reverence, so from the second is their 〈 in non-Latin alphabet 〉 their doctrine delivered by hand from their antecessors, and without writing transmitted to posterity, the first expressed in the New Testament often by 〈 in non-Latin alphabet 〉 , the second by 〈 in non-Latin alphabet 〉 . So that this is the full sense of this place, If there be any undoubted dogma worthy of belief, any true Cabala, this certainly is it, that Christ came into the world to save sinners.

[ d] V. 17. Eternal ] The 〈 in non-Latin alphabet 〉 here of which God is said to be the King, may possibly signify the several ages of the world, and no more, that being the ordinary notaion of 〈 in non-Latin alphabet 〉 age. But it is also known what notion of 〈 in non-Latin alphabet 〉 there was among the heretics of those first times, set down at large by Irenaeus in his discovery of the Valentinians, where there is a great deal of phantastical unitelligible stuff about the Aeones. And therefore considering that the Gnostics heresy was now abroad in the Church of Ephesus, named distinctly in the close of this Epistle c. 6. 20. and refer'd to in a great part of this Chapter v. 3, 4, 6, 7, 9, 10. and because the Valentinians were but the progeny of these, saith Irenaeus, and took their doctrines from them, and because it hath been already shewn (Note on Col. 2. a. and h.) that these were the titles of and Angels who were in Ezekiel called 〈 in non-Latin alphabet 〉 living creatures (and from thence these 〈 in non-Latin alphabet 〉 formed by them;) it is therefore not improbable that the Apostle might refer to this Theology of theirs here, as he had done before v. 4. by their genealogies. And then this will be the meaning of the 〈 in non-Latin alphabet 〉 , the King, or Ruler, or supreme Commander, (as of the whole world, so particularly) of the Angels, his constant subjects and servants, and executioners of his will, those to which under the name of 〈 in non-Latin alphabet 〉 , the Gnostics attribute so much. To the same purpose is added the incorruptible, invisible, only wise God (in opposition to Simon Magus, whom they taught to be the supreme God. being but a corruptible, visible man, that by his sorcery got the reputation of wisdom among them.) And the giving glory and praise to him is an ancient form of Confession of faith, which was wont to be done by way of Doxology, and so is here set as a short Creed, against the Gnostics, so as the Doxology in that form which is now continued in the Church was framed against other heretics.

[ e] V. 13. Prophecies ] That the Apostles received frequent revelations, and never more distinctly and frequently than to this matter of designing Bishops and Governou s of the Church, may appear by many places. Thus concerning Paul and Barnabas the text is distinct, Act. 13. 2. The holy Spirit said, Separate to me Paul and B • nabas for the work to which I have called them; and so here of Timothy, and c. 4. 14. for that by prophecy here is meant such revelation, may appear by comparing 1 Cor. 14. 25. with v. 30. for there what is 〈 in non-Latin alphabet 〉 to prophesy in the former place. (and v. 31.) is 〈 in non-Latin alphabet 〉 to receive a revelation in the latter. To this sense Saint Chrysostom and Theophylact are clear, 〈 in non-Latin alphabet 〉 , The dignity of being a Doctor and a Priest being a great one, wants God's suffrage that a worthy person may receive it, thereupon the Priests were made anciently by prophecy, that is, by the Holy Ghost. Thus Timothy was chosen to the Priesthood, that is, his Episcopacy. And so generally 'tis said of the Bishops of Asia, that the Holy Ghost had set them over the flock, Act. 20, 28. Thus saith Clemens Romanus of the Apostles, that at their first preaching in every region and city, 〈 in non-Latin alphabet 〉 , They constituted their first fruits, making trial and judgment of them by the spirit, into Bishops & Deacons: and again, 〈 in non-Latin alphabet 〉 , having received perfect foreknowledge, that is, revelation or prophecy, they constituted the forementioned Bishops and Deacons, and not only so for the present, but for the next course or succession; for so saith he, 〈 in non-Latin alphabet 〉 , Afterward they gave order that if those whom they had constituted should die, other men that were approved (by the spirit also) should undertake their Ministry, or employment. So saith Clemens Alexandrinus of Saint •• hn, that in Asia he constituted Bishops, sometimes ( 〈 in non-Latin alphabet 〉 ) made up whole Churches, 〈 in non-Latin alphabet 〉 , sometimes ordained some certain persons, such as were signified to him by the Spirit. (See Act. 8. Note f. ) That this should thus be done in the Apostles time, besides the will of God, there is this reason also discernible, because in the first preaching of the Faith to any City or Region, performed by the Apostles in their journeys, as it was necessary that the Apostle before he went away from them should leave a Governor among them, so it was not possible in so short a stay as ordinarily was made after the conversion of some in a city, to discern by any human means, who of those 〈 in non-Latin alphabet 〉 new converts would be fit for that employment; and so this rendered it very necessary that the Apostles, either by the discerning spirit which they had extraordinarily bestowed on them, or by particular Revelation, should thus make designation of the persons. But after, when Churches were settled, and men had continued in the Faith so long as to give testimony of their sincerity and abilities to qualify them for that office, there was not that need of Revelation in this matter, human means being in some measure sufficient to direct in it. And accordingly by the qualifications which Saint Paul names to Timothy and Titus in their ordaining Bishops in every Church, it is evident that they made Bishops upon observation and experience of men's behavior and abilities, and upon the testimonials of the brethren, (and therefore were forbid to make a novice Bishop, that is, one lately converted, 1 Tim. 3. 6. because of him they could not have this experience, or these testimonies) and were not afforded divine Revelation in it, or anything proportionable to that.

[ f] Ib. War a good warfare ] What is the meaning of the phrase 〈 in non-Latin alphabet 〉 here must be fetched out of Num. 4. 3. where the Levites are said to go 〈 in non-Latin alphabet 〉 into the army or host, which is rendered by the Septuagint 〈 in non-Latin alphabet 〉 to officiate; and so Num. 1. 50. 〈 in non-Latin alphabet 〉 , they shall minister and encamp: so generally under the Law the ministry of the priests is compared to a warfare, the Temple to a camp, the inferior officers to watchmen, and the like; so Exod. 38. 8. when the women brought their gifts after child-birth to the Tabernacle, they are expressed by 〈 in non-Latin alphabet 〉 the warriors that warred in the door of the tabernacle. And therefore it is that 2 Sam. 6. 2. where there is speech of the bringing back of the Ark, it is called the Ark of the Lord, whose name is the Lord of hosts, who dwelleth between the Cherubims, that is, the Lord of the Ark or Tabernacle (the Temple being not then built) dwelling in it, between the Cherubims: and that perhaps is the reason why in Zacharias' prophecy, which concerns the rebuilding of the Temple, he is so oft intitled the Lord of hosts, as the title most agreeable to stir them up to that work: so when Psal. 103. the Angels are called his host, 'tis because they minister unto him, and, as it follows, do his will; and so the Sun and Moon are called the host of God, as those that minister unto him. Thus when Isa. 40. 2. it is said, Their warfare is accomplished (where the Old Latin reads corruptly malitia for militia) it belongs clearly to the cessation of the Levitical Priesthood; and so Dan. 8. 13. the Sanctuary and the host shall be trodden down; and so Isa. 24 21. In that day God will visit the host of the most High, the Temple in the like manner. Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. the instruments of the exercise of our Apostleship, the Censures of the Church, &c. and 2 Tim. 2. 3. 〈 in non-Latin alphabet 〉 , a good Soldier of Christ, that is, minister, and v. 4. I have fought a good fight, executed the office of my Apostleship as I ought to do. And just so here, 〈 in non-Latin alphabet 〉 , to discharge the office of Evangelist first, then Bishop, as he ought.

CHAP. II.

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

[Paraphrase] 1. In the first place therefore I advise thee, and all the Bishops under thy Metropolis, that you have constant public offices of devotion, consisting first, of supplications for the averting of all hurtful things, sins and dangers; secondly, of prayers for the obtaining of all good things which you want; thirdly, of intercessions for others; and fourthly, of thanksgiving for mercies already received; and all these not only for yourselves, but, in a greater diffusion of your charity, for all mankind,

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

[Paraphrase] 2. For the Emperors and rulers of Provinces under them, to whom we owe all our peaceable living in any place, in the exercise of religion and virtuous life, and therefore ought in reason to pray and give thanks for them.

3. For this is good and acceptable in the sight of God our Savior,]

[Paraphrase] 3. For this God under the Gospel approves of, and requires at our hands,

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

[Paraphrase] 4. In proportion to the example which he hath given us in himself, who earnestly desires the good of all mankind, and useth all powerful means to bring them to reform their former wicked lives, and now to entertain the Gospel.

5. For there is one God, and one Mediator between God and men, the man Christ Jesus;]

[Paraphrase] 5. For it is but one God that is Creator of all, (who consequently designs and wills the good of all) and so likewise but one Mediator and peace-maker between God and man, even he that hath taken our common nature upon him, and in it died for all those whose nature he assumed, even Jesus Christ;

6. Who gave himself a ransom for all to be testified in due time.]

[Paraphrase] 6. Who died to redeem all men, and rescue them out of their evil ways, laying down his life, pouring out his blood in our stead, and thereby gave also a testimony of the truth of his doctrine, thus sealed with his blood, in the time appointed by God, and foretold by the prophets, as the season for the working this great work.

7. Whereunto I am ordained a preacher and an Apostle, (I speak the truth in C • rist and lie not,) a teacher of the Gentiles in faith and verity.]

[Paraphrase] 7. Which doctrine of his hath been entrusted to me to divulge and preach unto all men, Gentiles as well as Jews (Christ knows that I speak the truth, whose commission it were very unsafe for me to feign) that I might be the Apostle and Bishop of the Gentiles, to make known and administer the Gospel of Christ among them faithfully and truly, without concealing or adding anything.

8. I will therefore that men pray everywhere, lifting up [note b] holy hands, without wrath and doubting.]

[Paraphrase] 8. These directions then I give to all both men and women: first to men, that as the Jews washed their hands before they lifted them up at the altar, Exod. 40. 32. Psal. 26. 6. so should all Christians pray, not only in Jerusalem, but anywhere else, with innocent hearts, without any anger or malice (see note on Mat. 15. e.) quarrels or dissensions, preserving the bond of peace, (the one lip Zeph. 3. 9.) among all.

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

[Paraphrase] 9. The second direction I give for women, that they come to the assemblies, and pray (in like manner as was said of the men, ver. 8.) and that they do it in such attire as is decent, accounting modesty and sobriety the greatest ornament that they are capable of, and not setting themselves out vainly and with ostentation, in curious dressings of hair, in embroidery, or jewels, or other ways of sumptuous attire.

10. But (which becometh women professing godliness) with good works.]

[Paraphrase] 10. But instead of them to add to modesty and sobriety v. 9. the richer embroidery and jewels of all good works, charity to others, which becomes Christian professors infinitely better than those other ways of expense upon fine clothes, &c.

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

[Paraphrase] 11. And of the woman I farther command, that she be content to learn, and to exercise obedience and subjection to those who are placed over her, both in the Church and at home.

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

[Paraphrase] 12. And that she neither undertake to teach in the Church, nor at home to have any authority over her husband, but to be obedient and meek and still in both those capacities.

13. For Adam was first formed, then Eve.]

[Paraphrase] 13. According to the type which God gave in this matter in the first creation, forming Adam the man first, then the woman out of him, to denote her subordination to and dependence on him.

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

[Paraphrase] 14. And there is little reason that this course, which was then settled, should since be changed; certainly no reason to be fetched from Adam's sin and fall, for the guilt of that lay especially upon the woman, for before Adam was deceived, (or Adam being not deceived,) the woman being first cheated herself by the serpent, was the cause and beginning of sin and ruin on all mankind.

15. Notwithstandig she shall be [note c] saved in child-bearing▪ [note d] if they continue in faith and charity, and holiness with sobriety.]

[Paraphrase] 15. But by means of the seed of the woman, the Messias which should be born from her posterity, she had a promise of redemption, and so all others of her sex, upon condition of their perseverance in the faith, and love and obedience to Christ, and performance of those great Christian duties of chastity and modest behavior, which I now require of them.

Annotations on Chap. II.

[ a] V. 1. Supplications, prayers —] Of these four sorts of prayer 'tis affirmed by S. Chrysostom, that they were in his time all used in the Church, 〈 in non-Latin alphabet 〉 in the daily service, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 and this is sufficiently known to all the Priests, or those that officiate morning and evening. And so it appears by the Liturgies. The word 〈 in non-Latin alphabet 〉 referring to the larger or lesser Collecta, that in the Litany for deliverance from all the evils there named, and the other after, in which the phrase 〈 in non-Latin alphabet 〉 humbly beseech thee O Father, is used, which is for the averting of evils. The second to the prayers for mercy and other wants. The third to the 〈 in non-Latin alphabet 〉 , wherein the word 〈 in non-Latin alphabet 〉 , Let us pray for the whole state of Christ 's Church, for Kings, &c. is inserted. And the fourth to the solemn thanksgiving for all men, and to the hymns sung to the praise of God. And it may be observed, that the direction here of praying for Kings, &c. is agreeable to that of the Hebrews; R. Chaninah in Pirche Aboth c. 3. §. 2. 〈 in non-Latin alphabet 〉 Pray for the peace of the kingdom, for unless there be fear, men will devour one another alive. And so when Petronius came to set up Caligula 's image in the Temple, they that would die rather than that should be done, being asked then whether they would wage war with the Emperor, answered, No, but on the other side twice a day they offered sacrifice for the safety of the Emperor: see Josephus, and Jer. 29. 7. Accordingly was the Christians practice, as long as the Emperors continued heathen, praying in their Liturgies 〈 in non-Latin alphabet 〉 for Kings, after, when they were Christian, 〈 in non-Latin alphabet 〉 , We pray thee for our most pious Kings, defenders of God, or of the faith of Christ, as it is in S. Chrysostom's Liturgy, and that 〈 in non-Latin alphabet 〉 , for their power, victory, continuance, peace, health, safety. The very things which they prayed for for them when they were yet Gentiles, saith Tertull. in Apol. Sine monitore precamur pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, We pray for a long life to our Emperors, a secure empire, a safe house, valiant armies, a faithful senate, a good people, a quiet world. This was after done for Arian and heretical Kings, as Constantius. 〈 in non-Latin alphabet 〉 , saith Cyril, Cat. 10. We beseech God for the common peace of the Churches, for the quiet of the world, for our Kings, their soldiers, & auxiliaries.

[ b] V. 8. Holy hands] The ceremony of washing was among the Jews constantly used before prayers: so Aristeas, 〈 in non-Latin alphabet 〉 ( I suppose it should be 〈 in non-Latin alphabet 〉 , It is the custom for all the Jews to wash their hands whensoever they pray to God: and so among the Mohammedans. So Abul Faraii De moribus Arab. Fundamenta legis sunt 1. Munditiei cura, 2. Oratio, The foundations of the law are 1. Cleanness, 2. Prayer. Others, as Al Gazal, that mention the fundamenta legis, leave out Mundities, Cleanness, and comprehend it in Oratio, Prayer, according to that saying of Mahomet ( in Ebnol Athir) Non accipit Deus preces absque mundatione, God receives not prayers without cleansing, or washing; and, Orationis clavis est mundities, Cleanness is the key of Prayer, saith Al Gazal; and Mahomet again, Fundata est Religio in munditie, Religion is founded in cleanness. This significant rite the Apostle here applies to the thing signified by it, cleanness of the heart and actions, and makes that necessary to the offering up any acceptable service unto God. Of this Al Gazal an Arabic writer makes three degrees 1. the cleansing the members of the body from unlawful actions, 2. the cleansing of the heart from all manners that are worthy of dispraise, all vices worthy of hatred, 3. the cleansing of the secret ( that is, the inward ) affections of the heart from everything beside God, that they may be at full leisure to meditate of, or pray to him. See Mr Pecock's Notes on Abul Faraii p. 302. and Miscell. Notes c. 9. p. 388.

[ c] V. 15. Saved in child bearing ] Some difficulty there is what is here meant by 〈 in non-Latin alphabet 〉 , she shall be saved by child-bearing. A first notion that maybe thought to belong to it, is, that as 〈 in non-Latin alphabet 〉 to be saved signifies oft to escape, noting some temporal deliverance (of which see Note on Luk. 13. b.) so 〈 in non-Latin alphabet 〉 may note by, that is, through, not as a means or condition, but as the term out of, or through, which the deliverance is wrought, as 〈 in non-Latin alphabet 〉 being saved through the water 1 Pet. 3. 10. and 〈 in non-Latin alphabet 〉 through the fire 1 Cor. 3. 15. is being delivered out of the water and fire; and then the meaning of it will be, that she shall pass. though with some difficulty, safe through child-beating; and this as a moderation of that curse inflicted upon woman kind upon Eves sin. that she should bring forth children in sorrow, or with sore travail at their birth. But this doth not seem probable to be the meaning of the place, because that which follows, if they continue in the faith, &c. v. 15. is not a conditionof that deliverance from the peril of child-birth, that being common to believers and pagans, faithful & unfaithful. And indeed the curse being but this, that in sorrow she should bring forth, Gen. 3. 16. there hath since been no change in that matter, no promise upon any condition, that that punishment should be moderated. A second interpretation then there is, by observing the importance of the word 〈 in non-Latin alphabet 〉 (which is rendered child-bearing ) c. 5. 14. where of the younger widow 'tis said let her marry, and 〈 in non-Latin alphabet 〉 , where it is thought to signify, not only or peculiarly bringing forth, but also breeding and brixging up children. And then that may be conceived the meaning of it here, and so the phrase will be, she shall be saved 〈 in non-Latin alphabet 〉 , by bearing, and bringing up, or breeding, her children in the fear and nurture of the Lord, to which the next words are applied also, 〈 in non-Latin alphabet 〉 , if they, that is, the children, abide in the faith, &c. But against this there are two exceptions also: 1. that 〈 in non-Latin alphabet 〉 , in that c. 5. doth no way appear to signify anymore then bringing forth the children: for that other part of breeding or bringing up may well be contained under ruling the household (which there follows) of which the children are a part, and then there is no example that the word should signify in that larger sense, and consequently noreason that it should be so interpreted here: 2 ^dly , there is as little reason to apply the following words to the children, if they, that is if the children, shall continue, &c. for beside that there is no other mention of the children precedent, save what is in that Compound word; and again, if 〈 in non-Latin alphabet 〉 children be understood, then that plural Neurer must have a Verb singular to join with it, according to rules of Grammar and use of these Books, and so it would be 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , besides these, I say, there will be little reason that the children's continuing in the faith should be the condition of the salvation of the mother, when she is before presumed to have done her part in the breeding of them. The difficulties thus discernible against either of these interpretations make it not unreasonable to pitch upon a third interpretation, so as 〈 in non-Latin alphabet 〉 shall signify the woman's bearing of the promised seed, which was the means foretold for the bruising the serpents head, andso for the rescuing the woman from that eternal punishment which was justly deserved by her sin. This is no now interpretation, but so ancient as to be mentioned by Theophylact, though not accepted by him, and this perfectly agrees with every circumstance in the Context. For thus it will connect with what went before; the woman, that is, Eve, v. 12. being deceived was in the transgression, that is, was first guilty of eating the forbidden fruit, but rescued from the punishment by the promised seed, that is, by her child-bearing, by the Messias, which was to be born of a woman, and so to redeem that nature which he assumed; but this not absolutely, but on condition of faith, and charity, and holiness, and sobriety, and continuing in all these: and this advantage belonging not only to the first, woman Eve, but to all her posterity, in respect of whom it is that the number is changed from the Singular to the Plural, She, as the representative of all women, had the promise made to her, Gen. 3. 15. but the condition must be performed by all others as well as her, or else the benefit will not redound to them. And this is the most literal importance of the 〈 in non-Latin alphabet 〉 also, being saved by this, as by a means of all women's and men's redemption and salvation.

[ d] Ib. If they continue ] The changing of the number here from 〈 in non-Latin alphabet 〉 she shall be saved to 〈 in non-Latin alphabet 〉 , if they abide, hath had an account given of it already, Note c. to which it may farther be added, that this is but agreeable to the former discourse v. 9, 11. In v. 9. it is in the plural, that the women adorn themselves, but v. 11. in the singular, Let the woman learn in silence, & v. 12. But I suffer not a woman, &c. where it is certain that the women in one place are all one with the woman in the other places. And so it is here also.

CHAP. III.

1. THis is a true saying, if a man desire the office of a Bishop, he desireth a [note a] good work.]

[Paraphrase] 1. Now to proceed to other directions necessary for thee, thou art to consider this great and weighty truth, that the Episcopal office, whensoever any man is a candidate or iuiter for it, is an honorable (though never so dangerous and burthensome a) function, (see Jam. 3. 1.) and consequently that thou must be very careful in the choice of the person whom thou, as Metropolitan of Ephesus, admitrest to this dignity.

2. A Bishop then must be blameless, the [note b] husband of one wife, vigilant, sober, [note c] of good behavior, given to hospitality, apt to teach,]

[Paraphrase] 2. And therefore these enquiries thou must make of any whom thou meanest to ordain, and receive the testimony of the Church concerning him (see note on Act. 6. b.) And therein let these qualifications be observed: 1. that he be a person not scandalous for any sin since his conversion, 2. that he have not put away his wife (so as is ordinary both among Jews and heathens, but forbidden by Christ, except for fornication) and married another, 3. that he be sober and intent to his business, 4. moderate in all his actions, as that is opposed to distemper or giddiness, 5. of a grave composed behavior, humanity and modesty together, 6. apt to entertain strangers, 7. one that is able and ready to communicate to others the knowledge which himself hath,

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

[Paraphrase] 3. 8. A temperate person, in opposition to excessive drinking, 9. one that uses no violence, 10. that uses no sordid course for gain, 11. of a mild and peaceable disposition, (see note on 2 Cor. 10. a.) 12. neither apt to be angry and quarrel, nor 13. enslaved to the love of wealth,

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

[Paraphrase] 4. 14. That by ruling his own family well, and keeping his children in obedience to discipline, and in all probity of manners, shows that he is fit to be a Governor,

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

[Paraphrase] 5. (For sure he that cannot rule so much a less province, will be unfit to be made a Governor of the Church of God.)

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

[Paraphrase] 6. 15. Not one that is but newly planted or instructed in the faith, lest so great a dignity so suddenly bestowed on him may tempt him to pride and vanity, and so bring the same ruin upon him that fell upon the devil, who was tempted in like manner by that glorious condition wherein he was created, and for his pride was cast out of heaven into the torments of hell, 2. Pet. 2. 4.

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

[Paraphrase] 7. To these qualifications must be farther added, 16. that he be a person of a good reputation, under no reproach for his former life among unbelievers; for if he be, there will be danger that he be contumeliously used by them, and this the devil will make use of to ensnare others, to give them aversions to the doctrine of such a man who is under so much scandal for his former life: see Theophylact.

8. Likewise must the Deacons be grave, not double-tongued, not given to much wine, nor greedy of filthy lucre,]

[Paraphrase] 8. And as for the choosing of the Bishop all this care must be taken, so for the Deacons, that must everywhere be constituted to attend the Bishop, they also must be chosen grave, sober persons, not cunning and deceitful, not given to excess of drinking wine or strong drink, those which use not any fordid course for gain;

9. Holding the mystery of the faith in a pure conscience.]

[Paraphrase] 9. But such as being orthodox in point of faith, live pure and Christian lives according to the doctrine and directions thereof.

10. And let these also first be proved, and then let them use the office of a Deacon, being found blameless.]

[Paraphrase] 10. And before any be thus assumed into holy Orders, let them be well known, and by testimony approved for sufficiency, piety, and good behavior, and then being found blameless, persons of good report among all, let them then be assumed into Orders.

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

[Paraphrase] 11. So likewise the women that have any office in the Church (see note on Tit. 2. b.) must be of a grave behavior, not given to slander and calumniate, not given to any excess, trusty in all that is committed to them.

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

[Paraphrase] 12. And as of the Bishops, so of the Deacons, let them be those that have not put away former wives upon dislikes, and married others (see note b.) but those which either have not married, or lived constantly with their first wives, and duly brought up their children, and governed their families.

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.

[Paraphrase] 13. For though the office of a Deacon be an inferior degree, yet it is a step to the higher, and they that behave themselves well in it, are fit to be assumed to an higher employment, that of rulers or Bishops, that greater dignity in the Church of God, (see note on Joh. 7. a.)

14. These things write I unto thee, hoping to come unto thee shortly.]

[Paraphrase] 14. These brief directions I now give thee, for the necessary of thy present employment, hoping to come quickly to thee myself, and furnish thee with all farther instructions.

15. But if I tarry long, that thou mayest know how thou oughtest to behave thy self in the [note e] house of God, which is the Church of the living God, the pillar and ground of the truth.]

[Paraphrase] 15. But if it shall fall out that I cannot come, that then by these thou mayest for the main be provided and instructed how to discharge the office committed to thee, being an office of stewardship or presecture in God's family, the Church, not of Idol false, but of the one true God, the pillar and basis which holds up the truth, sustains and keeps it from sinking.

16. And without controversy great is the mystery of [note f] godliness, God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.]

[Paraphrase] 16. The truth, I mean, of God's economy at this time, which is most precious and valuable, and tends mightily to the begetting of all piety and virtue in our hearts. And it consists of these so many degrees. 1. That God himself took on him our flesh, and here on earth visibly appeared among us in an human shape, and did thereby make known his will unto us: and that this might be done more convincingly, 2 ^dly , the Spirit descended on him at his baptism, and gave testimony of him, Mat. 3. 17. and by leading him into the wilderness to be tempted by the devil, convinced him that he was the son of God, Mat. 4. and by the power of God upon him he wrought many great and unheard of miracles, (and so his Apostles after him) which testified the truth of all he said: and 3 ^dly , in these and in the discharge of his designed office of revealing God's will unto men, he was beheld and confessed and adored by Angels themselves, good and bad; fourthly, he was by his Apostles preached and proclaimed not only to the Jews, but Gentiles; fifthly, he was received and believed on by many of all nations through the world; and sixthly, he was visibly and with a glorious appearance of Angels taken up into heaven, there to reign forever in the glory of God the Father, and to exercise power in his Church, and by converting of some, and destroying of others, to propagate his Gospel over the world.

Annotations on Chap. III.

[ a] V. 1. A Good work ] 〈 in non-Latin alphabet 〉 here signifies honestum opus, a work of some virtue and excellence in itself, as being that which is the consecrating a man's life, at least the greatest part of it, to the service of God, to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward, 1 Pet. 5. 4. where, as the great reward in heaven, Mat. 5. is an argument that the virtue to which it is assigned is a very eminent virtue, very acceptable in the sight of God so is this an evidence that the good work here is looked on as an eminent state of piety, so far from being censurable in him that desires it as he ought to do, in order to the glory of God, or the love of our brethren, or the just provision for their spiritual wants, that it is very commendable in him, and the desire of it is an act of Christian piety in the more perfect degree, as the designing this without putting the flock to any charge is yet more excellent in Saint Paul, 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world, ad seculum, again; such was Demas who had been a fellow-laborer of S. Paul's, Philem. 24. Col. 4. 14. but after forsook him, 2 Tim. 4. 10. 〈 in non-Latin alphabet 〉 , having loved this present age, or world: not that this crime was that love of the world, which 1 John 2. 15. is a crime in any Christian, but that he betook himself to his own worldly secular affairs again, forsaking the attendance on the service of God in his Church; as he that marries a wife is said to be solicitous for the things of this world, how he may please his wife: which love of the world, though it be not in itself a fault (for then marriage could not be faultless) yet if it be the taking one off from Ecclesiastical employments which hath devoted himself to them, will be a fault in him; and that was Demas's crime, not, as 'tis thought, forsaking of Christianity. And that was charged on some others, though Timothy stuck close to him, Phil. 2. 21. All seek 〈 in non-Latin alphabet 〉 , &c. betake themselves to the care of their own secular affairs, not to the affairs of Christ, in attending on the Gospel, ver. 22. And the criminousnesse of this arising from hence, that he forsakes that which is more excellent for that which is less so, though it be not otherwise unlawful, Ecclesiastical for Secular employments, is an evidence that the Ecclesiastical employment is 〈 in non-Latin alphabet 〉 in this notion, a good, that is excellent, work, a state (if lived in as it ought) of some perfection.

[ b] V. 2. Husband of one wife ] What is the meaning of 〈 in non-Latin alphabet 〉 the husband of one wife both here andv. 1 • . and Tit. 1. 6. and of 〈 in non-Latin alphabet 〉 the wife of one husband c. 5. 9. will not be easily resolved. For if it should be interpreted as an interdict of choosing to the office of Bishop or Deacon any who had lived in Polygamie, that is, had had more wives at once, though that might have some color of sense in it from the practice of the Jews, as far as concerned the man (who among them was permitted Polygamie) yet this is not appliable to the widow or woman c. 5. 9. for never among Jews (or even Turks) was it permitted that the woman should have more then one husband at once; and the reason is clear, because the multitude of husbands did not help forward, but rather hinder propagation, for which it was that the multitude of wives was permitted. Only among the Barbarians there is mention of the 〈 in non-Latin alphabet 〉 , a people so called, because the wife among them had many husbands; and among the Medes that dwelt in the Mountains, 'tis said that a woman was married to five husbands at once. But there is no probability that this should be referred to, or looked upon in this place. Then for the other interpretation, that here the Digamist, or he that hath had two wives successively one after another, should be made uncapable of holy Orders, or be under some reproach for so doing, and his having married but once should be as necessary to a Bishop or Deacon, as sobriety, &c. this is a little strange, it being ordinary for the wife to die soon after marriage, and without children, and in that case, the second marriage tending as much to the ends of Matrimony (comfort of life, propagation, remedy of lust) as the former can be supposed to do. And besides, this prohibition being not to be found in the laws of any nation, and being grounded on no other text but this (of the meaning of which the question now is) will no farther be concluded hence, then the words of this place do enforce it. A third sense the phrase is capable of, which seems much fitter for the matter in hand, that he be said here to be, or to have been, the husband of more wives thenone, who married after divorce, that is, who having put away his wife on any cause whatsoever, even for that of fornication, which the Law of Christ allows, doth marry another. This he that had done was by the words of Christ, especially as they are set down Mar. 10. 11. Luk. 16. 18. and by a speech of Saint Paul's 1 Cor. 7. 39. under such prejudices, that we cannot wonder that here he is not thought fit to be received into holy Orders and so the woman also. They that marry after Divorces, are in the first Canon of the Council of Laodicea expressed by 〈 in non-Latin alphabet 〉 , freely and legally coupled in second marriages. And the like mention we find of them Council. Necoasar. can. 52. where such a 〈 in non-Latin alphabet 〉 is supposed 〈 in non-Latin alphabet 〉 to entreat absolution. And Council. Ancyr. can. 39. 〈 in non-Latin alphabet 〉 , the term of abstension, or separation, which belongs to the Digamist, (in thisnotion of it) is mentioned as a known and vulgar thing. And Council. primi Niceni Can. 8. the Novatians error appears to have been, their refusing to communicate with these Digamists upon their repentance, in like manner as with those that had fallen in time of persecution; which signifies these two to be looked on as crimes of high importance in a Christian, for which the Censures of the Church fell heavy on them, though upon Repentance the Catholics admitted them to Communion again. And thus also in Athenagoras, we Christians, saith he, are commanded either to remain every man as we are, 〈 in non-Latin alphabet 〉 , or to content ourselves with one marriage (which is nowhere commanded in that other sense of marrying after the death of the first, and therefore must be understood of this other sort, after Divorce.) For the second marriages, saith he, are 〈 in non-Latin alphabet 〉 , a comely kind of adultery: Adultery, saith he, from Christ's words, for he that puts away his wife, and marries again, committeth adultery (which proof of his restrains his words to those second marriages which are after Divorces;) but that a well-favored, fashionable, comely one, because the Imperial laws say nothing against such marriages after Divorces allowed by them. And again, saith he, 'It is the Law of Christ that no man shallput away her 〈 in non-Latin alphabet 〉 whom he hath deflowered, or made no virgin, and marry again. This seems to be Theophylacts understanding of it; for as on this place he saith it was opposed to the practice of the Jews, among whom, saith he, 〈 in non-Latin alphabet 〉 , polygamy was permitted, or, as other Copies read, 〈 in non-Latin alphabet 〉 , multitude of children was desired, in which respect their divorces were permitted: so on Tit. 1. 6. he applies it to him who had so little kindness 〈 in non-Latin alphabet 〉 , that he marries another, and after expressly to the 〈 in non-Latin alphabet 〉 , who, saith he, doth that which is not 〈 in non-Latin alphabet 〉 , though it be approved by the Laws of them which are not Christians: where if 〈 in non-Latin alphabet 〉 be thought to signify the dead wife, then it will be unappliable to the practice of the Jews; for all others, as well as they, married second wives after the death of the former; and therefore it must probably signify her that is departed by divorce, and then that which followeth of the digamist will also concur with it, to interpret his sense to this purpose. For of such marriages after divorces we know the practice and allowance of the Grecians and Romans, as well as Jews, and of the Imperial Laws. And so before him Theodoret, If any man having put away his former wife shall marry another, he were worthy of reprehension; and therefore a Bishop, that must be 〈 in non-Latin alphabet 〉 , must not be such an one. So Chrysostom also, from whom Theophylact had his sense and words. So Plutarch in his 〈 in non-Latin alphabet 〉 . making mention of a law prohibiting to marry second marriages on festival days, saith that it was brought up, because either widows married which might do well to do it in secret, or those whose husbands were living, and then they ought to be ashamed to think of any other husband. So Valer. Max. l. 2. c. 1. calls the experience of many marriages, legitimae cujusdam intemperantiae signum, a sign of intemperance, but such as the law of Heathen men permits. So in AErodius, among the Presbyters that were brought as witnesses against Marcellinus, one being found to have married again after Divorce, placuit reprobari, he was rejected, saith he: whence it appears that such marriages were not only allowed by the Imperial laws, but that they were practiced also among Christians: which farther appears by Marculfus Formul. l. 2. c. 30. Dum inter illum & illam non charitas secundùm Deum, sed discordia regnat, & ad hoc pariter conversare minime possunt, placuit utriusque voluntate ut se à consortio s • parare deberent, quod it à & fecerunt, Seeing between him and her Christian charity doth not reign, but discord, and so they cannot converse together, it is agreed by the consent of both parties, that they should separate from one another's companies, which accordingly they did. This, it seems, was a formula used among Christians, as there was another to the same purpose, Leg. Rom. c. 19. and Novel. Instit. 117. And this being allowed by the secular Imperial laws, and accordingly practiced, the Council of Carthage thought fit to make a Canon to reform it (Can. see. Zonaram 116.) and to reduce it to Christ's and Saint Paul's institution, and therefore appointed that the Emperor should be desired to make an Imperial law against it. Saint Jerome mentions some that being divorced this day, married the next, and adds, Uterque reprehendendus maritus, & cui tam cito displicuit, & cui tam cito placuit, both husbands were to be blamed, he that was so soon displeased with his wife, and he that so soon liked and married her. And so Innocentius of those who after a divorce marry anew, in utraque parte adulteros esse, they are on both sides adulterers, and to be excommunicate. To this belongs that of Justin Martyr, 〈 in non-Latin alphabet 〉 , they that by man's law make second marriages, are sinners in the account of Christ our Master. He that would see more to this purpose for the confirming of this interpretation, may consult Zonaras's scholia on that Canon, and Rodolphus Fornerius Rerum Quotid. l. 6. c, 23. and Burchard l. 9. c. 72. and the Notes on Cod. Can. Eccl. Universae. And that this custom was also among women, who thus divorced themselves from their husbands, will appear by Iustinians Novell. 117. which will therefore be appliable to the prohibition of the widows being chosen which was not 〈 in non-Latin alphabet 〉 the wife of one husband also.

[ c] Ib. Of good behavior] 〈 in non-Latin alphabet 〉 , well ordered or composed, saith Phavorinus; and so c. 2. 9. 〈 in non-Latin alphabet 〉 such and habit, or attire, as argues gravity of manners and mind.

[ d] V. 6. Novice] 〈 in non-Latin alphabet 〉 signifies not in respect of age, for Timothy himself was such; but in respect ofreceiving the faith, by analogy with the use of the word 〈 in non-Latin alphabet 〉 to plant, for to instruct in Christianity, to teach the faith, as when Saint Paul saith that he hath planted; and so saith Theophylact, 'tis all one with 〈 in non-Latin alphabet 〉 newly baptized, lately received into the Church.

[ e] V. House of God] What 〈 in non-Latin alphabet 〉 the house of God here signifies, is evident by the Context. The whole discourse here is to give Timothy directions forth choosing and constituting Bishops and Deacons in his Province, that is, over all Asia, of which Ephesus, where Timothy was placed by S. Paul, was the chief Metropolis. This then being the Province wherein he was to ordain, must needs be the 〈 in non-Latin alphabet 〉 house of God, wherein he is here directed how he should behave himself, being by S. Paul set there as the 〈 in non-Latin alphabet 〉 , or steward in an house, who having, under the Master, chief power in the family, to him it belongs to entertain or remove servants and officers out of it. But this not so to restrain the phrase to that one Province, but that both the universal and every other particular Church of Christ is capable of that title, as truly and properly as that of Ephesus or Asia at that time. For indeed the phrase is derived from the Temple, which, as the special place of God's presentiating and exhibiting himself, is called God's house, where he dwells, and delights, and meets the pious votary, receives his addresses, entertains and treats him, as in his own house, and answers the petitions which he came to offer there, and where his Angels, which are his attendants and court, as it were, are peculiarly present, 1 Cor. 11. 10. As when the Angels appeared to Jacob at Luz, he presently calls it Beth El, the house of God, saying, surely God is in this place, this is no other then the house of God, &c. Proportionably to this the whole family of God, as that comprehends the whole corporation or community of all the Christians alive, is fitly styled 〈 in non-Latin alphabet 〉 , this great house of God; and in like manner, every lesser society of Christians among whom God is pleased to dwell also, and rule by his 〈 in non-Latin alphabet 〉 , or steward. And such is every Bishop in every particular Church. Of this house of God, in this sense, two titles are here set down, fitly belonging both to the whole, and to each branch, but especially verified at that time wherein the words were delivered, that first age of the Apostles preaching and planting of the faith. The first title is, 〈 in non-Latin alphabet 〉 , the Church of the living God, in opposition to the false dead, lifeless gods, whose pictures were adored in their heathen Temples. Those were 〈 in non-Latin alphabet 〉 places of meeting and assembling, but only for the worship of Idols, empty nothings. But the house of God, where Timothy was set the oeconomus, or steward, at Ephesus, contrary to Diana's Temple there, was the Church of the living God; and so was every such regular assembly of Christians under a Bishop (such as Timothy was) an oeconomus set over them by Christ. Such again every larger circuit under the Metropolitan, who as Timothy again, had 〈 in non-Latin alphabet 〉 ordination and jurisdiction over the whole Province. And such all the particular Churches of the whole world considered together, 〈1 page duplicate〉 〈1 page duplicate〉 under the supreme head, Christ Jesus, dispensingthem all by himself, and administering them severally not by any one oeconomus, but by the several Bishops, as inferior heads of unity to the several bodies, so constituted by the several Apostles in their plantations, each of them having an 〈 in non-Latin alphabet 〉 , a several distinctcommission from Christ immediately, and subordinate to none but the supreme donour, or Plenipotentiary. The second title is, that it is 〈 in non-Latin alphabet 〉 the pillar of truth, and the basis of that pillar. The houses anciently were built on pillars, Judge. 16. 26. where we find the pillars whereupon the house standeth, and v. 29. the two middle pillars, whereon the house stood, and on which it was born up, and upon the removing of which the house fell; and so when the Psalmist describes the land by this similitude of an house, he supposeth it set on pillars, and the feebleness of those pillars, when they want bearing up, are an evidence of the weakness of the earth, The earth is weak, and the inhabitants thereof, I bear up the pillars of it, Psal. 75. 4. Now of a pillar it is known, that it receives the usefulness from the basis on which it stands, which being so set that it cannot sink, the pillar being firmly fastened on that, and standing upright, it is able to bear a vast weight of building laid upon it. And so these two, though several in themselves, yet joining together, and consolidated into one, they do as one, not severally, support what is laid upon them. A like expression we find in the Jewish writers, from whence it seems to be imitated; as when Maimonides in his first volume lib. 〈 in non-Latin alphabet 〉 begins his first Hilchot, called 〈 in non-Latin alphabet 〉 thus, 〈 in non-Latin alphabet 〉 , the foundation of foundations and the pillar of wisdom, is to know there is a first being, &c. which phrase, though it differ from this in speaking of a first, absolutely first foundation, whereas this speaks indefinitely of a foundation, yet it agrees with it in this, that foundation and pillar are joined together, to signify not several, but one and the same title. It is therefore necessary so to render these words, 〈 in non-Latin alphabet 〉 pillar and ground, that they be not distinct titles of the house of God, a pillar one, and a basis another, but (by the figure of 〈 in non-Latin alphabet 〉 , one described by two) a pillar upon its basis, which firmly sustains that which is built and erected upon it. And so is the house of God, (the Church, both Universal of Christ, and, under him, of all the Apostles, and each particular, of each single Apostles plantation) this pillar erected firmly upon the basis to sustain, to uphold the truth of Christ, which being by Christ and his Apostles erected, as a roof upon a pillar, is sustained and upheld by it. If the truth of the Gospel had been scatterd abroad by preaching to single men, and those men never compacted together into a society under the Government of Bishops, or Stewards, &c. such as Timothy was, to whom was delivered by Saint Paul that 〈 in non-Latin alphabet 〉 1 Tim. 5. 20. a depositum, or body of sound doctrine, to be kept as a standard in the Church, by which all other doctrines were to be measured, and judged; if, I say, such a summary of faith had not been delivered to all Christians that came in, in any place, to the Apostles preaching, and if there had not been some Steward to keep it, then had there wanted an eminent means to sustain and uphold this truth of the Gospel, thus preached unto men. But by the gathering of single converted Christians into assemblies or Churches, and designing Governors in those Churches, and entrusting this depositum or form of wholesome doctrine to their keeping, it comes to pass that the Christian truth is sustained and held up, and so this house of God is affirmed to be the pillar and basis of truth, or that pillar on a basis by which truth is supported. According to which it is that Christ is said to have given not only Apostles, and Prophets, and Evangelists, but also Pastors, and Teachers, that is, the Bishops in the Church (known indifferently by those two titles) 〈 in non-Latin alphabet 〉 for the compacting of the Saints into a Church, 〈 in non-Latin alphabet 〉 , for the building up of thebody of Christ, confirming, and continuing them in all truth, Eph. 4. 12. that we should be no longer like children carried about with every mind of doctrine, &c. v. 14. And so again when Heresies came into the Church in the first Ages, 'tis everywhere apparent by Ignatius's Episles, that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine, and whosoever departed from him, and that form of wholesome words kept by him, 〈 in non-Latin alphabet 〉 was supposed to be corrupted, and immersed in that sink of corruption which was then among the Gnostics, the pests of that age of the Church. To which purpose these sayings of that divine Martyr are express, 〈 in non-Latin alphabet 〉 Let no man do ought of those things which belong to the Church without the Bishop; and 〈 in non-Latin alphabet 〉 he that doth anything without the privity of the Bishop, worships the devil, Epist. ad Smyrn. And this is his meaning of 〈 in non-Latin alphabet 〉 being within the altar, preserving communion with and dependence on the Bishop, who sat in that part of the Church which was called the 〈 in non-Latin alphabet 〉 , or altar, which he that did not, 〈 in non-Latin alphabet 〉 , falls short of the bread of God, Ep. ad Ephes. from thence concluding, 〈 in non-Latin alphabet 〉 Let us take care not to resist or oppose the Bishop, that we may be subject to God: 〈 in non-Latin alphabet 〉 For everyone whom the Master of the house sends to his own stewardship, him must we receive as him that sent him: we must therefore look to the Bishop, as the Lord himself. And in the Epistle to the Magnesians, 〈 in non-Latin alphabet 〉 We ought not only to be called Christians, but also to be such, as some call, or acknowledge the Bishop, but do all without him. And again, 〈 in non-Latin alphabet 〉 not to think it reasonable to entertain any private opinions of our own: for, as he adds, they that did so were sure to be seduced in such times, being once grown wiser then their teachers. So in Ep. ad Philadel. 〈 in non-Latin alphabet 〉 As many as are of God and of Jesus Christ, these are with the Bishop, 〈 in non-Latin alphabet 〉 , There is one altar as one Bishop, that whatever ye do, ye may do according to God. And speaking of seduced Heretics, he mentions their only way of repentance, 〈 in non-Latin alphabet 〉 , if they repent and return to the unity of God, and the council of the Bishop. And so everywhere in all those Epistles to the same purpose, to signify that that form of doctrine, deposited with, and kept by the Bishop in the Church, is the only sure means to support and preserve the truth. Which how little it belongs to those Congregations or Churches which have either cast out that Apostolical form of sound words, or by degrees received in many corruptions and falsities, either against the will of their Governors, or by connivence or assistance of them, doth easily appear by what hath here been said, because as the good husbandman sows seed in his field, so the enemy may scatter darnel, and the field bring forth the fruits of one as well as the other.

[ f] V. 6. Godliness] The notion of piety in this place is observable for Christian religion, doctrine of Christ, whether as that which is itself the true way of serving and worshipping of God, so as will be acceptable unto him (and so is 〈 in non-Latin alphabet 〉 piety) or that which prescribes, and delivers the most exact and perfect way of serving God, and so by a Metonymy is called piety. That it signifies so here, appears by the parts of this mystery, as they are here set down; God, that is, Christ incarnate, manifested in the flesh, &c. the several articles of our faith from the Birth to the Assumption of Christ, which all together are called 〈 in non-Latin alphabet 〉 the mystery of piety; the parts of our religion, into which all Christians are initiated or entered; the foundation on which all our Christian practice is built, God being so desirous that men should live according to that Law of his revealed by Christ, that to preach it to us, and enforce it on our practice, he was himself pleased to assume, and manifest himself in our flesh, and to testify the truth of this, the Spirit of God came down visibly upon Christ, and the voice from heaven, This is my beloved son, Mat. 3. 17. and so in the several particulars here mentioned, as branches of our initiation into Christian religion, grounds of our believing, and practicing the Christian doctrine. Thus c. 6. 5. where speaking of the wicked Heretics of those times, the Gnostics, he mentions it as a piece of their doctrine, that 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , piety (that is, the Christian religion, the being of that profession) is gain, matter of secular advantage. Thus again c. 6. 3. 'tis called more expressly 〈 in non-Latin alphabet 〉 , the doctrine which is according to piety. So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel. Agreeable to which it is that mercifulness and spotless purity are called 〈 in non-Latin alphabet 〉 pure worship, &c. I am. 1. 27. that is, prime special branches of the true religion. In other places 'tis true that 〈 in non-Latin alphabet 〉 piety is taken in a narrower sense for that virtue particularly of worshipping God aright, as Tit. 2. 12. in distinction from the duties toward others and ourselves, 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the return of gratitude in children to their parents, which is a kind of piety also, as the love of our country, honoring of magistrates, that are a sort of gods as well as parents to us, is ordinarily called piety.

CHAP. IV.

1. NOW the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;]

[Paraphrase] 1. But there are risen up some among you which oppose this Christian doctrine, mentined in the close of the third chapter, deny this from of Evangelical truth, viz. the Gnostics that deny Christ to be come really in the flesh, 2 Joh. 7. And there is no wonder in this, for Christ expressly foretold it Mat. 24. 11. that before the time of the Jews ruin, before that notable coming of Christ (see notes on Mat. 24. b. c. d. Act. 2. b.) some shall forsake the faith, and follow erroneous seducing teachers (see note on Luke 9. c.) though the docrines which they teach are most unclean, polluted, devilish doctrines. See 2 Pet. 3. note a.

2. Speaking lies with hypocrisy, having their [note a] conscience seared with an hot iron,]

[Paraphrase] 2. Which they set off through the fair pretences of greater perfection and depth of knowledge, which these liars make show of among the people, men that have their consciences stigmatized with the marks and brands of their ill works, notorious to all for infamous persons.

3. [note b] Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.]

[Paraphrase] 3. Part of the character of these men is, to interdict marriages, and speak against them as unlawful, and so likewise to command abstinences from some sorts of meats, from which the Jews abstain, but by the liberty allowed by Christ are perfectly lawful for all Christians, so they be taken with thanksgiving and acknowledgment of the donour.

4. ) For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:]

[Paraphrase] 4. For indeed all the creatures in the world, being created for the use of man, may lawfully be used and eaten by a Christian, if it be done with faith and acknowledgment of the donour (see Mat. 14. c.

5. For it is sanctified by the [note c] word of God and prayer.]

[Paraphrase] 5. For there are but two things necessary to make anything lawful for our use: First, God's permission of freedom allowed us by him, and that we have in this matter by the express words of Christ that tells us, that which goes in (that is, meats, &c.) is not that which defiles a man; and secondly, prayer, which blesseth our meat to us, being, beside the calling for God's blessing upon it, an acknowledgment of God from whom it comes, and who hath allowed it for food for us.

6. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith, and of good doctrine, whereunto thou hast attained.]

[Paraphrase] 6. Such admonitions as these, which may help secure them from the infusions of these men, thou art frequently and timely to give the Christians under thee notice of, and by so doing thou shalt approve thyself faithful in the discharge of thy office of Bishop, whose duty this is, thus to ruminate and chew over and over again, and so to feed continually on the doctrines of Christ, and by instructing others to make returns for all the good instructions thou hast thyself received and received and embraced obediently.

7. But refuse profane and oldwives fables, and exercise thyself rather unto godliness.]

[Paraphrase] 7. But especially be sure that instead of their doctrines of abstinences from marriage and from meats, quite contrary to the Gospel, which sets an honorable character upon marriage, and takes away difference of meats, and instead of idle ridiculous grounds, upon which they found these abstinences, thou do by diligent search into the doctrine of the Gospel, pursue that perfection of Christian knowledge, which, though thou art young, may fit thee for the discharge of that venerable office.

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

[Paraphrase] 8. For though abstinence from daily meats, and wines, and from marriage, be, as an act of self-denial and exercise, acceptable to God; yet if this be not observed with due limits, if meats be abstained from as unlawful, and marriage in like manner as abominable and detestable, (as by the Gnostics, who yet indulged to all villainy, it was) then there is no good, but hurt in them, Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety, which is of the greatest value imaginable, will help us to all advantages that we can wish. If we would have a comfortable life here, this is promised to them that seek the kingdom of God and his righteousness, Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude, and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here, it is sure to be made up abundantly in another life.

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

10. For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe.]

[Paraphrase] 9, 10. And to this purpose it is to be observed as a most certain and considerable truth, that to all truly pious persons there is so great assurance of an eternal reward, that this our hope in God is the only ground of our suffering patienly anything that falls upon us, being confident that this God, as he desireth the eternal welfare of all, so hath promised to save all that shall believe and obey him, and so consequently is the most assured Savior of them that do so.

11. These things command and teach.]

12. 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.]

[Paraphrase] 12. And though thou art a young man in years, yet let the gravity of thy life supply the want of the years that are wont to be required of thy office, and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction, both in respect of constant love and adherence to God, and of profession of the faith, and of purity or chastity, three main particulars wherein these heretical Gnostics do endeavor to corrupt others.

13. Till I come give attendance to [note e] reading, to exhortation, to doctrine.]

[Paraphrase] 13. Betwixt this and the time of my coming to thee, see thou be diligent in performing thy office in the several parts of it, expounding the Scriptures, confirming believers, and admonishing them of any fault or danger, and instructing the ignorant or unbelievers.

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

[Paraphrase] 14. Make use of those gifts which in order to thy function were given thee (according to the revelation from the Spirit concerning thee ch. 1. 18.) at thy ordination (see note on ch. 5. f.) when besides me 2 Tim. 1. 6. some others also of the Apostles, one or more, laid hands on thee (see note on Act. 11. b.)

15. [note f] Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all.

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

Annotations on Chap. IV.

[ a] V. 2. Conscience seared] The meaning of this phrase 〈 in non-Latin alphabet 〉 is, I conceive, not rightly apprehended, when it is thought to signify an insensate conscience, as if the resemblance were here to flesh, when it is seared or cau • erized. Hesychius and Phavorinus have both taken notice of the phrase, and rendered it to another sense. 〈 in non-Latin alphabet 〉 (it should be 〈 in non-Latin alphabet 〉 saith Hesychius, the phrase denotes those that being brought to the test, are found faulty, have not a good conscience. The meaning of this must be collected from the office of the 〈 in non-Latin alphabet 〉 explorers, or examiners, or triers, by which he explains it, and of them saith he, 〈 in non-Latin alphabet 〉 One set to examine slaves to find out the truth. And when any upon such examination is found faulty, he is wont to be branded for a cheat or rascal, and that branding or stigmatizing is here the thing referred to; and so 〈 in non-Latin alphabet 〉 are men of a prostituted, branded, stigmatized conscience, infamous villains. And so saith Phavorinus also, 〈 in non-Latin alphabet 〉 (referring, no doubt, to this place) it signifies having not a sound, or whole, conscience.

[ b] V. 3. Forbidding to marry] Many heretics there were in the ancient Church, which prohibited marriage, and taught abstinence from meats, as necessary, having much of their doctrine from the Pychagorean Philosophers. Such were the Encratitae, Montanists, and Marcionites. But these came after the Apostles times, and are not so probably spoken of here as those which were present then in the Church. And such, saith Ignatius, there wre in the Apostles times, Ep. ad Philad. and such, saith Irenaeus, was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnostics. Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil, and commanded to abstain from the flesh of beasts. And indeed that this was generally the doctrine of the Gnostics appears from Clem. Alex. Strom. l. 3. where speaking of them he saith, they do 〈 in non-Latin alphabet 〉 Under a precence of continence they committed all villainy against the creation and the Creator, teaching that men ought not to receive marriage, nor get children, nor bring into the world such as would be miserable, nor furnish death with food or nourishment, that is, people the world with men, whom death will consequently feed on. And again, 〈 in non-Latin alphabet 〉 There are that affirm and teach for doctrine, all marriage to be fornication, that is, utterly unlawful, and that it is brought in and delivered by the devil, p. 446. So Irenaeus l. 1. c. 22. Nubere & generare à Satana dicunt esse. The Gnostics affirm marriage and generating to be from the devil. So the Author of the Constitutions l. 4. 8 〈 in non-Latin alphabet 〉 they contemn marriage, and set it at naught, 〈 in non-Latin alphabet 〉 teach not to marry at all. l. 6. 10. and for meats, 〈 in non-Latin alphabet 〉 they abominate some kinds of meats, l. 6. 8. and c. 26. 〈 in non-Latin alphabet 〉 they affirm some meats to be ill, (see Col. 2. Note i.)

[ c] V 5. Word of God] The word of God in this place, by which meats are said to be santified, that is, rescued and freed from all uncleanness or pollution, so that they may lawfully be used & enjoyed, is certainly that word of truth now revealed in the Gospel, which frees the Christian from those observances. For this only can satisfy conscience, that it is lawful to do so, and consequently that it may be done with faith or assurance that they do not sin. And as this secures us in general that no meat is now unlawful to a Christian under the Gospel; so to make it in the particular lawful to each one, the addition of prayer is the only requisite, meaning by that the prayer of faith, coming to God with the assurance it is lawful, and acknowledging it to be received of him, and praying for his blessing upon it.

[ d] V. 8. Profiteth little] 〈 in non-Latin alphabet 〉 is not to be taken in a sense wherein little signifies nothing at all, but as when it is set in comparison and opposition to some greater matter, as here in opposition to 〈 in non-Latin alphabet 〉 for all things, as in that speech of Plato's 〈 in non-Latin alphabet 〉 Socrates is a little to be considered, but truth much.

[ e] V 13. Reading] 〈 in non-Latin alphabet 〉 Reading, is the rendering of the Hebrew 〈 in non-Latin alphabet 〉 set opposite to the 〈 in non-Latin alphabet 〉 traditions (which the Rabbin's call the oral word) & in the holy Scripture so called, because none but that was suffered to be read in the Church, but this not simply read, but expounded also. See Note on 1 Cor. i. c.

[ f] V. 15. Meditate] The word 〈 in non-Latin alphabet 〉 is Agonistical, saith Peter Faber, and belongs to the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in which the young men are exercised in Epheb • eo, and from thence 'tis applied to exercises in the Schools, Declamations, &c. So Hesychius, 〈 in non-Latin alphabet 〉 it signifies to exercise, as well as to take care or meditate; and so the relation which here it hath to proficiency doth infer.

CHAP. V.

1. REbuke not an Elder, but entreat him as a father, and the younger men as brethren;]

[Paraphrase] 1. Deal not rigidly with a Bishop of the Church, (see note on Act. 11. b.) have that respect to his office, that whenever there is need of thy exhortation, thou do it as to a father of the Church, with all humble respect to him: And for any inferior officers in the Church, let thy rebukes and correptions be fraternal, and full of kindness and friendlinesse to them.

2. The elder women as mother, the younger as sisters, with all purity.]

[Paraphrase] 2. Behave thyself toward women, the antienter sort, or widows of the Church, with great respect, the younger with modesty and civility, abstaining from any behavior toward them that may savor anything of wantonness or turpitude.

3. Honor [note a] widows that are widows indeed.]

[Paraphrase] 3. Let those widows which have neither husbands nor children be respected and relieved (see note d.) by you, that is, by the Church out of their stock which is entrusted to your disposing.

4. But if any widow have children or nephews, let them learn first to show peity at home, and to requite their parents; for that is good and acceptable before God.]

[Paraphrase] 4. But if any widow which is a Christian be not perfectly destitute, but have children or grandchildren, let them relieve and take care for her, as a part of their family, v. 16. this being due by way of gratitude (see note on c. 3. f.) to the parents which have done so much for them, and so consequently that, which as God approves of, so he requires at their hands.

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

[Paraphrase] 5. But the widow that is truly so, and is fit to receive relief from the Church, is she that is wholly destitute, hath none of her children to relieve her, nobody but God to hope in or rely on, and so continues hoping and praying at set constant times continually, without any other cares to distract, or business to employ her.

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

[Paraphrase] 6. But she that abstains from marrying, not in order to peity, but that she may live the more at her own disposal, she is not to be counted a widow or vital member of the Church, but a kind of carcass or piece of noisomnesse in it.

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

[Paraphrase] 7. Give these rules, that none but blameless persons may be taken in, and those that have need of it.

8. But if any [note b] provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse then an infidel.]

[Paraphrase] 8. But if any man or woman do not maintain those that belong to them, especially those of their family, (as their parents clearly are, having a right to live in their house, and a propriety tobe maintained by them (or that they take care for and relieve them) supposing they are able to do it) that man or woman doth quite contrary to the commands of Christ, and indeed performs not that duty to parents that even infidels think themselves obliged to do.

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

[Paraphrase] 9. Let none be listed as a widow into the number of those that are to be maintained by the Church (see note on Tit. 2. a.) under the age of sixty, nor any that have parted with their husbands, and married again (see note on c. 3. b.)

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.]

[Paraphrase] 10. And let them be such as have by their acts of duty and charity approved themselves to those among whom they have lived in all things of which their condition hath been capable; such are good careful education of their children, hospitality, friendlinesse and humility, and submission to the meanest offices for the relief of those that stand in need, care for all that are in any distress, and in brief seeking occasions for all works of charity, and not only embracing them when they have been offered.

11. But the younger widows refuse, for when they have begun to [note c] wax wanton against Christ they will marry;]

[Paraphrase] 11. But receive not into the Church-offices those widows that are under that age, for there will be danger of such, that they will be weary of their employment in the Church, of living in that pious strict condition, ver. 6. and then they will relieve themselves by marrying;

12. Having condemnation, because they have cast off their first faith:]

[Paraphrase] 12. Which is a great and a punishable crime in them, viz. that of violating their promise made unto the Church (a kind of conjugal tie) that they would attend it alone, and not forsake it, which when they do, and return again to the world, what is it but a giving the Church a bill of divorce, and marrying another husband?

13. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busy-bodies, speaking things which they ought not.]

[Paraphrase] 13. And such young widows being unfit for such a recesse and vacancy, have nothing to do with their time, but spend it in going abou • from house to house, in asking questions; and not only so, but fall into tattling and loose discourse, into censuring and meddling with other folks matters, entertaining themselves and others with unseemly discourse, either calumniating or talking wantonly.

14. I will therefore that the younger women marry, bear children, guide the house, give no occasion to the adversary to speak reproachfully.]

[Paraphrase] 14. My direction therefore is, that the younger women, widows or others, that have not attained to this gravity of mind and command over themselves, do in that case betake themselves to a married life, and serve God in that, bearing and bringing up children (see note on c. 2. d.) guiding domestic affairs, that so they may not do anything which may give advantage to those that are willing to take it, to accuse or find fault, or bring reproach upon such loose professors, and the Church for their sakes.

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

[Paraphrase] 15. For some such you know there are which have forsaken the Christian path, and betaken themselves to the Gnostics, bitter enemies to Christians, and these would be glad to have somewhat to say against you.

16. If any man or woman that believeth have widows, let them relieve them, and let not the Church be charged; that it may relieve them that are widows indeed.]

[Paraphrase] 16. If any Christian hath any helpless widow of his family (see v. 8.) let him undertake the care and charge of them, and not cast them upon the Church to provide for them, left if they do, there be not in the stock of the Church sufficient to provide for all that are truly helpless.

17. Let the Elders that rule well be counted worthy of [note d] double honor, especially they who labor in the word and doctrine.]

[Paraphrase] 17. Let the Bishops that have discharged that function well, receive for their reward twice as much as others have, especially those that preach the Gospel to whom it was news, and also continue to instruct congregations of Christians in settled Churches, • ee Act. 11. b.

18. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn; and, The laborer is worthy of his reward.]

[Paraphrase] 18. For this is agreeable to that significative ceremony of the Law, which allows the beast that is used to go over the corn, and tread out the grain out of the straw, (after the manner that threshing doth,) to feed all the time that he doth the work, and so to have a certain reward in a liberal manner for all his labor.

19. [note e] Against an Elder receive not an accusation, but before two or three witnesses.]

[Paraphrase] 19. Admit not any complaint against a Bishop of any Church under thy Metropolis (see Act. 11. b.) unless it be testified by two or three at least.

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

[Paraphrase] 20. All others that have committed any scandalous offense, thou art to admonish first, and rebuke in the presence of the community of the people, and if they reform not, inflict the censures of the Church upon them, that (beside other advantages to the offenders themselves, the reforming them by that means) others that see and hear this may be awed hereby, and kept from falling into the like.

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

[Paraphrase] 21. And I conjure thee by all that is holy, that with all impartiality and uprightness thou proceed in Ecclesiastical Censures without favor.

22. [note f] Lay hands suddenly on no man, neither be partaker of other men's sins. [note g] Keep thyself pure.]

[Paraphrase] 22. And when thou hast inflicted the Censures on any, make not too much hast to absolve them again, before they have by good works approved the sincerity of their reformation. And, by the way, take special care, that by knowing other men's enormous acts, thou be not enticed or inveigled, (1 Cor. 15. 13.) or brought to partake with them, and commit the same. Be sure that thou keep thyself unpolluted from those sins that are now so rise among you.

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

[Paraphrase] 23. (Yet say not I this, to prohibit thee drinking wine physically and moderately in respect of thy sicklinesse, to which drinking of water is unwholesome; This may safely be done by thee, without incurring that danger of pollution, v. 22.)

24. [note h] Some men's sins are open beforehand, going befoe to judgment; and some men they follow after.]

[Paraphrase] 24. Some men's sins are discernible so as to bring them under the censures of the Church, by way of precedent demerit, and then are no more discernibile in them, (and these may be the sooner absolved) but in some they follow after that censure also, that is, are not reformed upon censure, but continued in by repeated acts visibly and discernibly, even when they are under the censures of the Church, (in which case there must be no absolution.)

25. Likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid.]

[Paraphrase] 25. So in like manner men's good works, almsdeeds, &c. in case they do reform upon censure, are or must be manifest before absolution; and when they are not so (but on the contrary, their deeds continue evil, or their good works but very few) they cannot be so concealed but they will be discen • ible, and by them judgment will be made, who is to be absolved, who not.