A Paraphrase on the New Testament

CHAP. II.

1. FOr I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh:

1. [ Conflict, ] by Prayer, and Care, and Study, to do them good.

Note, Good Men long for the Good of them whom they never saw.

2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.

2. That they may grow up to a State of Joy, by holy Union and Communion in Love, and to be yet richer and happier in the full and assured understanding and acknowledgment of the Mystery of God's Love, and of Christ's Grace, in the Promises, Prefigurations, and Performance of our Redemption.

3. In whom are hid all the treasures of wisdom and knowledge.

3. Though it be not discerned by carnal Men, who search more after other Knowledge in the World, the depth, excellency, and benefit of all true Wisdom and Knowledge, are comprised in the Knowledge of God manifested in Christ: This is the true Philosophy, in comparison of which, all other is Vanity and Folly.

4. And this I say, lest any man should beguile you with enticing words.

4. I tell you this, lest any delude you by the specious ostentation of any other sort of Knowledge, called Philosophy, or Oracular, or Enthusiastical, or Pharisaical Tradition, as if it were somewhat more excellent than the Knowledge of Christ.

5. For though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

5. For though I see you not, I am in the Spirit as if I was present with you, affected with Joy to hear of your Order, and stedfastness of Faith: but yet I know where your danger lieth.

6. As ye have therefore received Christ Jesus the Lord, so walk ye in him:

6. Let it then be your care to hold fast and practice the Gospel of Christ, as you have already received him and his Word, and turn not to any other way.

7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

7. As growing downwards in the Roots is necessary to Trees, for stedfastness and Fruit; and as the House must be built up, when the Foundation is laid: so must you now be more and more rooted, and built up, and stablished in the same Faith which you were taught at first, and must abound with joyful Thanks to God, in the increased Knowledge, Love, and Practice of that, instead of hearkening to Novelties or Errors.

8. Beware lest any man spoil you through philosphy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ:

8. The danger which I advise you to beware, is, lest any by pretending that the Heathen Philosophy is a higher sort of Wisdom and Learning (more methodical, accurate, extensive) than the Gospel of Christ, should deceive you, and draw you from the true Wisdom of Christianity, or Heretics draw you by Philosophical Pretences to their Heresies; and they should set up the Tradition, Books, or Opinions of any Sect of Philosophers, against the Heavenly Doctrine of Christ.

Note, That as Moses 's Law was very useful in subordination to the Covenant of Grace, and to Christ; but pernicious to them that set it in opposition to Christ, or in separation from him: so is true Philosophy; which is the Knowledge of the knowable part of God's Works, useful in subordination to Christ: But the Heathen Sect of Philosophers were the most dangerous Adversaries to Christianity, by deriding its Simplicity, and pretending to far greater Learning, and despising Christians as ignorant and credulous, and using against them their Logical Art and Sophistry, and the Reputation of all their Sciences.

9. For in him dwelleth all the fullness of the Godhead bodily.

9. For as the Divine Nature itself hath united itself to, and so dwelleth in his Human Nature; so in the Person, Doctrine, and Works of Christ Incarnate, God hath treasured up, and by that In-dwelling placed, the fullest Manifestation of himself to Mankind, that ever he will give them in this Life on Earth.

10. And ye are complete in him, who is the head of all principality and power.

10. You need not seek after Wisdom in the Oracles or Knowledge of Demons or Angels; for in Christ you have complete Wisdom, (if you truly receive him, and learn of him) who is not only above all Philosophers and Rabbies, but above the highest Angels or Celestial Powers, and is the chief Revealer of God to Man.

11. In whom also ye are circumcised, by the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ.

11. Nor need you go to Judaism for Circumcision: For you have the true saving Circumcision in Christ, even that of the Heart, made without Plands by the Spirit of Christ, cutting off and casting away the Body of Sin, or Fleshly Lusts.

12. Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead.

12. And it's more than a Circumcision of your Lusts that you have in Christ; they are dead and buried with him: For so your Baptism signifieth, in which you are put under the Water, to signify and profess, that your Old Man, or Fleshly Lust, is dead and buried with him; and you rise thence, to signify and profess, that you ris • to Newness of Life, and Heavenly Hopes, through the Belief of God's Works that raised Christ from the dead.

13. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.

13. And you, that were as dead in the Guilt and Power of your Sins, your Hearts and Lusts, as your Flesh, being uncircumcised, hath God made spiritually alive, as Christ was quickened and raised, and hath absolved you by pardon of all Sin, from the Obligation to Everlasting Death which you had contracted.

14. Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross:

14. Cancelling the Legal Imposition of Mosaical Rites and Ceremonies, even to us Jews, which might have been produced against us Breakers of the Law to our condemnation, and as it were nailed it to his Cross, while by dying he disabled it: So that you need not think that Judaizing is necessary to your Salvation.

15. And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.

15. And when his Crucifiers triumphed over him on the Cross, as if they had utterly overcome him, it was but his Conquest and Spoils of all Principalities and Powers, of Devils or Men, that were Adversaries to his Grace and Kingdom, and his open Ostentation of his Victory, and Triumph over them, in that his Crucifixion.

16. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the new-moon, or of the Sabbath days:

6. Seeing then that Christ hath abrogated the Mosaical Law, none ought to censure you as Sinners, for not keeping the Ceremonies of the Law, about Meat, or Drink, or in the Point of Festivals called Holydays, or of the New Moon, or of the Sabbath-days.

17. Which are a shadow of things to come; but the body is of Christ.

17. For these were but Shadows of the things to come, even Christ and Christianity, which are the Substance shadowed.

Note, That Sabbaths are abolished with the rest of Moses 's Law. As to the Lord's-days, consider these things distinctly, 1. That all Moses 's Law, as such, bound only the Jews, to whom it was promulgate, and is now abolished, even (saith Paul ) that written in Stone. 2. That all the Law of Christ in Nature and Revelation still bindeth us. 3. That the Word [ Sabbath ] in Scripture properly signifieth a Day of Ceremonial Rest, in which the Bodily Rest was a Duty directly in itself, (as Sacrificing and other Ceremonies were.) 4. That the Lord's-day is never called a Sabbath in Scripture, (however some mistake a Text or two.) 5. That the Lord's-day is separated by Divine Appointment to the holy Commemoration of Christ's Resurrection and our Redemption, especially in Sacred Assemblies for Church-worship. 6. That it is of greater dignity than the Sabbaths were, as being for more substantial, spiritual, excellent Work. 7. That on it, Rest is not a Ceremonial Due, as it was on Sabbaths, for itself; but only a subordinate Duty, that Soul and Body (even of Servants) may be vacant and free for Spiritual Worship: and no Breach of Rest is now a Sin, but, 1. That which hindereth this Spiritual Work; 2. Or is scandalous, encouraging others to Sin. 8. That therefore the Seventh-day Sabbath is abolished, 1. Because Moses 's Law is abolished; 2. And all proper Sabbaths are abolished. 9. That yet (with the ancient Churches) we may well call the Lord's day [ the S • bbath], (when it tendeth not to Error;) But only by allusion, or metaphorically, as they then called the Table an Altar, the Minsters, Priests, and the Sacrament, and Alms, and Thank • giving, Sacrifices. This is the full Truth, as I have proved in a set Treatise.

18. Let no man beguile you of your reward, in a voluntary humility, and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind;

18. Let no Man beguile you of the Reward of Christianity, by pretending greater self humbling than God commandeth, by worshipping Angels, intruding into and pretending to know the things which he never saw, nor God revealed to him, vainly puffed up by the Imaginations of his fleshly Mind, and building on his deluded Conjectures and Self-conceits.

19. And not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

19. By which they depart from their due Dependence on Christ the Head, whose Office it is to be the sole immediate Mediator between God and Man, and the Lawgiver to the Church, who hath given us sufficient notice what Worship God accepteth. It is from him the Head (of Life and Government) that the Body, even the Church, receiveth its Nourishment and holy Increase by the Blessing of God, it being by Joynts and Ligaments of Faith, Love, and Ministry and Communion for Concord, conjoined and made a meet Receiver.

20. Wherefore if ye be dead with Christ from the rudiments of the world; why as though living in the world, are ye subject to ordinances, 21. (Touch not, taste not, handle not: 22. Which all are to perish with the using) after the commandments and doctrines of men?

20, 21, 22. If then you be dead to the Rudiments of all other Masters and Customs in the World, of Jews or Heathens, in conformity to your Crucified Lord, why, as though yet you were not separated from the World to Christ, are you subject to such Ordinances, which Christ never made you, but hath abolished? as, Touch not, taste not, meddle not with such and such Meats, as unclean, and the like: which were all temporary things, and consist in transient unprofitable Actions, having no Reward of God, as being but the Products of the Commands and Doctrines of unauthorised Men.

23. Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honor to the satisfying of the flesh.

23. Which are the things for which, as deceitful Shows, though Heretical and Heathen Seducers pretend to be wiser Men than the Apostles and Christians, and to be more pious Men, and so would draw you to their Errors, as being stricter in Voluntary Worship and greater Humility, and neglecting of the Body on pretense of being more for the Soul, and not, as sensual Men do, setting up and pampering the Flesh.

Note, The Description of Paul and Church. Historians notify to us, that these Heretics made up a Religion of three Parts: 1. Of the Name and some Parts of Christianity, to keep in with the Christians. 2. Of many Jewish Rites, to keep fair with the Jews. 3. But the main Substance which they boasted of, was Pythagorean Heathenism, in which they pretended great knowledge of Spirits, Demons, and invisible things, their Orders, Powers, Offices, Durations, &c. which God never revealed, but the deluded Imaginations of themselves and the said Pythagorean and Platonic Philosophers taught them. In many of which Superstitions, of Will-worship, Angel-worship, Laws of Penance on the Flesh, (while the vain Mind usurpeth Christ's Legislative Power) too many of the carnal corrupt Church do imitate them to this day.

CHAP. III.

IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

1. If then you be true Christians, risen with Christ as you profess to the hope of a Celestial Glory, and to a Holy Life, show it by seeking the things which are above, where Christ who you trust in is as your Head, over all in glory.

2. Set your affection on things above, not on things on the earth.

2. Let the Heavenly things, and not the things on Earth, have your strongest affections, your Love, your Desire, your Hope, your Joy, your Care, your very Hearts.

3. For ye are dead, and your life is hid with Christ in God. 4. When Christ who is our life shall appear, then shall ye also appear with him in glory.

3, 4. For ye are dead to the World and sin, and the root of your Spiritual Life is not in yourselves; but both your Objective Life, which is your Happiness, and the Root of all your Spiritual Life, are out of sight with Christ in God. It is by him that you live, and it is with him and on him that you must live in Glory forever.

5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry: 6. For which things sake the wrath of God cometh on the children of disobedience.

5, 6. Therefore, though your Lusts are as it were the very Members of your corrupt fleshly Nature, kill them all; even Fornication, Uncleanness, Inordinate Affections of Love or delight, all evil lustings or desires, and Covetousness which loveth the Creature above God, and which is Idolaters sin. For it is for these things that the Unbeliving Rebellious World is under the wrath of God.

7. In the which ye also walked sometime when ye lived in them.

7. These sins were formerly your own practices, when you were Heathens among them.

8. But now you also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9. Lie not one to another, seeing that ye have put off the old man with his deeds;

8, 9. But now you must not only cast off all these filthy sins, but also all that is contrary to Love and Peace, all sinful wrath and malice, and evil speaking and rybaldry, and lying: For all these are the Members and Deeds of the Old Man, or state which you have renounced.

10. And have put on the new man, which is renewed in knowledge, after the image of him that created him.

10. And you have by Conversion become New Men, renewed in Saving Knowledge, unto the Image of that God and Savior who is the maker of this New Creature.

11. Where there is neither Greek, nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ is all, and in all.

11. Where the Interest and Union that we have all in One Christ, who is all in all, doth swallow up all the little differences, of Greeks and Jew, &c. And so must lo in our Communion.

12. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

12. Let these therefore be your very Habit, and Nature, and Practice, as becometh God's chosen, holy, and beloved ones, Bowels of Mercy, Kindness, &c.

13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

13. Note, 1. That it is supposed that we are wronged, else there is no need of forgiving. 2. True Christians are known by this Spiritual Nature, as well as by Religious Exercises.

14. And above all these things put on charity, which is the bond of perfectness.

14. But as the most necessary and excellent of all, put on true endeared Love to others as yourselves, for the sake of God, who must be most loved: For as this is the highest Grace which Christ's Spirit worketh in us▪ so it is that Bond which by uniting Believers to Christ and each other, tendeth to the perfect compagination, growth, and welfare of the Church, and every Member of it.

15. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

15. And let that Peace which God both giveth you within, and calleth you to exercise, by dwelling in your Hearts, bear rule in your lives towards all Men, as being of the same Body: And live in continual thankfulness to God.

16. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in Psalms and hymns, and spiritual songs, singing with grace in your hearts to the Lord.

16. Let the word of God so possess your Souls, that you may by it have plenteous Holy Wisdom to instruct and admonish one another, and Holy Affections, that those who have the gift of composing Holy Psalms, and Hymns, and Spiritual Songs for themselves and others use, may do it wisely, and all of you use them with Holy Joy in singing to the Lord.

17. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

17. And let all that you offer to God in word or deed, in worship or obedience, be done in the name of the Lord Jesus trusting for acceptance to his Mediation, and offer your daily Thanksgiving to God the Father, by him our High Priest in the Heavens.

18, 19, 20, 21, 22, 23. Wives submit yourselves unto your own husbands, as it is fit in the Lord. Husbands love your wives, and be not bitter against them. Children, obey your parents in all things: for this is well-pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh; not with eye-service as men-pleasers, but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

18, 19, 20, 21, 22, 23, 24. See all this before Paraphrased, Eph. 5, & 6.

25. But he that doth wrong, shall receive for the wrong which he hath done: and there is no respect of persons.

25. But if Masters or Servants do wrong to the other, though they may escape the punishment of Man, God who respecteth no Mans Person will judge and punish them.

CHAP. IV.

1. MAsters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven.

1. Let not your power over your Servants embolden you to abuse, oppress, or wrong them, but give them all wages and usage which Justice and Equity require; for you have a Master in Heaven, who will judge you as you are and do.

2. Continue in prayer, and watch in the same with thanksgiving;

2. Be constant in Prayer, and not cursory or cold, and watch in it against your corruptions, and temptations, joining thanksgiving with your requests.

3. Withal, praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ for which I am also in bonds:

3. Praying for us Ministers of Christ, that God would give us freedom from Men's restraints and our own infirmities, that we may with enlargedness and boldness preach the Gospel, for which I suffer.

4. That I may make it manifest, as I ought to speak.

4. That I may open and apply it, as the Work and the Souls of Men require.

5. Walk in wisdom toward them that are without, redeeming the time.

5. Use the wisdom toward them that are without the Church, which is needful to keep you from receiving hurt by them, or in doing good to them.

6. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.

6. Let all your speech be the exercise of God's Grace in your Hearts, not rotten, filthy, or vain, but wise and savoury, that you may speak pertinently and fruitfully to every Man, especially in the necessary defense of the truth, against Gainsayers, and resolving of the doubtful.

7. All my state shall Tychichus declare unto you, who is a beloved brother, and a faithful minister, and fellow-servant in the Lord:

7. T • chicus a faithful Brother, fully shall acquaint you with my Concernments.

8, 9. Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts: With Onesimus a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. 10. Aristarchus my fellow-prisoner saluteth you, and Marcus sisters son to Barnabas (touching whom ye received commandments; if he come unto you receive him) 11. And Jesus which is called Justus, who are of the circumcision. These only are my fellow-workers unto the kingdom of God, which have been a comfort unto me.

8, 9, 10, 11. These are all that have helped me here at Rome in my suffering, and have much comforted me.

12. Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. 13. For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.

12, 13. Note, 1. That Prayer should be a Work of fervent laboring. 2. That Ministers-should long for the Peoples increase in Grace and universal Obedience, more than to promote their own Interest with them.

14, 15. Luke the beloved Physician, and Demas greet you. Salute the brethren which are in • aodicea, and Nymphas, and the church which is in his house 〈…〉

15. Which use to meet there.

And when this epistle is read amongst you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.

16. Note, 1. It was the Duty of the Churches to communicate the Epistles written to them by the Apostles. 2. What Epistle that written to Laodicea was, it concerneth us not to know. It's vain to think that Paul and other Apostles wrote no more Epistles than be in the Bible; or, that God is bound to bring down all that they wrote, to us.

17. And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

17. Note, That Bishops or Pastors may have need to be admonished by the People to take heed to the Ministry which God calleth them to, and not to slubber it over, (much less pervert it) but fulfil it.

18. The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.

18. In conclusion, I subscribe my Salutation to you. Let the remembrance of my Bonds, remember you of your Duty to me, in Prayer, and receiving of this Word. Grace be with you, is the summary Benediction. Amen.

CHAP. I.

1. PAul, and Silvanus, and Timothy, unto the church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ: Grace be unto you, and peace from God our Father, and the Lord Jesus Christ.

1. To the Assembly of Christians associated in the professed Belief of God the Father, and the Lord Jesus Christ, &c.

2, 3. We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God, and our Father.

2, 3. We thankfully remember your working Faith, your laborious Love, and patient Hope in Christ, which is all seen and accepted by God our Father.

4, 5. Knowing, brethren beloved, your election of God. For our gospel came not unto you in word only, but also in power, and in the holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

4, 5. For I was assured, that God had freely elected you to be honored as a Church of Christ, in that he sent me particularly to you, and that with Power of Miracles, and pouring out of the Holy Ghost, he confirmed my Ministry, and caused me to fulfil it, as your Experience telleth you.

6. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the holy Ghost:

6. And because he blessed all with such Success that you obeyed our Word, and were converted to God, receiving the Word in the trial of sharp Affliction and Opposition, and yet with Joy, and the participation of the Holy Ghost.

7. So that ye were ensamples to all that believe in Macedonia and Achaia.

7. So that your Example tended to the happy imitation of all that now believe in Macedonia and Achaia.

8. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad, so that we need not to speak anything.

8. For from you the Word of God spread abroad, even in many other Countries it is known; so that I need not tell it them, to your praise, and their imitation.

9. For they themselves show of us, what manner of entering in we had unto you, and how ye turned to God from Idols, to serve the living and true God,

9. They tell abroad themselves, what Success we had in your Conversion from Idolatry to the true God.

10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus which delivered us from the wrath to come.

10. And to wait in Faith and Hope, that his Son, that is raised from death, and ascended, will come from Heaven for our Salvation, even Jesus, who delivereth us from the Wrath that will come on Unbelievers.

CHAP. II.

1. FOr yourselves, brethren, know our entrance in unto you, that it was not in vain.

1. For you are my Witnesses, that I came not to you in deceit, on any false design or manner.

2. But even after that we had suffered before, and were shamefully entreated, as ye know at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

3. But our shameful usage at Philippi did not discourage us; but our trust in our God did embolden us to preach his Gospel to you, though in a conflict of great opposition.

3. For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4. But as we were allowed of God to be put in trust with the gospel, even so we speak, not as pleasing men, but God, which trieth our hearts.

3, 4. For I came not to you to deceive you into Error, nor to plead for fleshly Lusts, nor crastily to make advantage of you to our gain: But as God approved and chose me to be put in trust with the Preaching of the Gospel, I do it to please him who trieth our Hearts, and not to please the Humours and Lusts of Men.

5. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness.

5. For you yourselves know, that I flattered you not, nor indulged fleshly Pleasures; and God knoweth, that I made not the Gospel a Cloak to hide any covetous Design.

6. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

6. Nor did I preach up myself, for Vain-glory (Power or Profit), neither with you, or any others; though as Christ's Apostle I might have pleaded my Power, and demanded Maintenance.

7. But we were gentle among you, even as a nurse cherisheth her children:

7. But we sought not our Gain and Glory, but your Good; and that with all the love and tenderness to you, as a Nurse cherisheth her Children, in self-denial.

8. So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

8. So my strong Love to you made me not only willingly to preach the Gospel to you, (without any selfish, proud, or covetous design) but you are so dear to me, that I think not my Life too dear for you.

9. For ye remember, brethren, our labor and travel: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

9. Ye cannot but remember my great Toil and Labor, how working at my Trade Night and Day, because I would not be chargeable to any of you, I preached the Gospel to you freely.

10. Ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you that believe.

10. I appeal to yourselves, and to God, as Witnesses, that our Behaviour with you was holy, just, and blameless.

11. As you know how we exhorted and comforted, and charged everyone of you (as a father doth his children) 12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.

11, 12. As you know how tenderly I exhorted, and comforted, and charged not only the Assemblies, but everyone that I could speak to, even as a Father will do to every Child; that now you are Christians, you will live as is suitable to the God you serve, and the Kingdom and Glory to which he hath called you.

13. For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe.

13. And it is the matter of our uncessant thanks to God, that you received not the Gospel as Men's Word, with a mere Human Faith and Obedience; but as God's Word, with a Divine: which it appeareth to be, by the powerful efficacy of it on yourselves, who are true Believers.

14. For ye, brethren, became followers of the churches of God, which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews.

14. Ye follow the Churches in Judea, in suffering by your own Neighbors, as well as in the same Faith.

Note, The same Faith, Hope, and Holiness, will meet with the same Enmity in all Countries.

15. Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost.

15, 16. Note, 1. That the Carnal Church hath been more persecuting and bloody than the Heathens.

2. That Christ himself seemed not to them good enough to live, or to be endured among them; but was murdered as a Traitor and Blasphemer, by pretended Law and Justice. And Prophets and Apostles had the like usage.

3. That bloody Persecution oft goeth with the Carnal Church for a great Duty.

4. That God is not pleased with the Persecutors of his Servants, though they do it as to please him.

5. That malignant Persecutors are oft so mad as to be contrary to all Men, or engage themselves against the common Interest of Mankind, that they may persecute the Faithful.

6. It is the silencing of the best Preachers of the Gospel, which hath the heat of their malignant Zeal.

7. It is that Preaching which would save Souls, which they forbid: And because this Preaching is the Means to save Souls, it is that Satan aimeth his Militia against it.

8. Persecuting and silencing Faithful Preachers, is the way to fill up the Sins of the malignant Enemies.

9. God useth not to bring the utmost Wrath on Men, till they have filled up their Sins.

10. How long soever they prosper, Wrath will come at last to the uttermost on malignant Sinners and Persecutors of the faithful Preachers of the Gospel.

17. But we, brethren, being taken from you for a short time, in presence, not in heart, endeavored the more abundantly to see your face with great desire.

17. But our constrained absence from you, (in Person, not in Heart) made us the more earnestly desire to see you.

18. Wherefore we would have come unto you (even I Paul) once and again, but Satan hindered us.

18. I would oft have come to you, and attempted i •• but by God's permission Satan hindered me, (by stirring up Persecution and Restraints, and making me Work elsewhere by Opposition.)

19. For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? 20. For ye are our glory and joy.

19, 20. For what is that Hope, and Joy, and Crown, for which I labor so hard, and suffer so much? Is it not your Conversion and Salvation, which before Christ at his coming will be my Joy? Yes, ye are our Glory and Joy, that God hath so blest our Labors to your Salvation.

Note, 1. True Ministers of Christ thirst and labor far more for Men's Conversion and Salvation, than for Reputation, Honor, Riches, Preferment, or Domination.

2. Though God will reward Faithful Preachers though they have small Success, yet to have great Success, to the saving of many, is far more comfortable, not only now, but at the Coming of Christ.

CHAP. III.

1. WHerefore when we could no longer forbear, we thought it good to be left at Athens alone: 2. And sent Timothy our brother and minister of God, and our fellow-laborer in the gospel of Christ, to establish you, and to comfort you concerning your faith.

1, 2. Note, That in the time of trying Persecutions, Christians have special need of confirming and comforting Helps.

3. That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

3. Note, Sufferings for Christ should be so expected, that they should seem no strange surprising thing.

4. For verily when we were with you, we told you before, that we should suffer tribulation; even as it came to pass, and ye know.

4. God's foretelling us of Suffering, should forearm us for it.

5. For this cause when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labor be in vain.

5. Note, That though censorious Suspicions of Men be forbidden, yet Man is so mutable and weak a thing, that loving Suspicions for preventing Hart, are necessary to them that have the Care of Men.

6. But now when Timothy came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: 7. Therefore, brethren, we were comforted over you in all our affliction and distress by your faith.

6, 7. Note, That they that by Affliction are not drawn to Sin, are matter of Joy to themselves and their Friends, notwithstanding their Sufferings.

8. For now we live, if ye stand fast in the Lord.

8. Your Stedfastness and Victory is the Joy or Life of our Lives.

9. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God,

9. We can never be thankful enough to God, for the Comfort which we have in you.

10. Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

10. Note, That the Faith of good Christians is wanting (in Act and Object), and needeth Increase and Help thereto.

11. Now God himself, and our Father, and our Lord Jesus Christ direct our way unto you: 12. And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you:

11, 12. Note, That to abound in Love to Saints as Saints, and to all Men as Men, is the state of true Increase in Grace.

13. To the end he may establish your hearts unblameable in holiness before God even our Father, at the coming of our Lord Jesus Christ, with all his saints.

13. Note, That it is confirmed Faith working by abounding Love, which is the Qualification in which we may stand uncondemned, as truly holy before God, at the coming of Christ to Judgment.

CHAP. IV.

1. FUrthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how you ought to walk, and to please God, so ye would abound more and more.

1. Note, That Paul 's Doctrine against Justification by the Works of the Law, consisteth with vehement urgency, for Men to please God, by doing their Duty, and abounding therein.

2, 3, 4, 5. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication: That everyone of you should know how to possess his vessel in sanctification and honor; not in the lust of concupiscence, even as the Gentiles which know not God:

2, 3, 4, 5. You know how we charged you from Christ, as that which God requireth in you, that you be a Holy People, and therefore that you be no Fornicators, but be careful to use your Bodies in purity and honor, and not in fleshly Lust, like the ignorant Heathens.

6. That no man go beyond, and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you, and testified.

That no Man tread upon or defraud his Brother in any Matter, &c.

Note, Some think that it is Unnatural Lust that is here obscurely named by Modesty: But that it forbids all sorcible or fraudulent Wrong to another in Body or Estate, is most probable. And note, That God is especially the Avenger of such Wrongs, in which the Power and Fraud of Oppressors leaveth Men no other Help but God's.

7. For God hath not called us unto uncleanness, but unto holiness.

7. It is to Holiness, and from all Uncleanness, that God hath called us by Christ: And we must live according to our Vocation, if we are converted indeed.

8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

8. Those therefore that plead for such Sins as harmless, and despise these Bounds of Lust, despise God's own Commandments and him, and not only us that preach them; and they despise the Spirit of Holiness, given by God to all the Faithful, which condemneth these Lusts.

9. But as touching brotherly love, ye need not that I write unto you: for ye yourselves are taught of God to love one another.

9. As for Brotherly Love, you have not such need to be taught it as those that know it not: For God (who hath a way of teaching by Efficiency, beyond that of Words) hath taught you to love one another, by giving you this Love, by his Holy Spirit.

10. And indeed ye do it towards all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;

10. Note, 1. That it is a wise way to make Men better, to praise so much Good as is in them.

2. Even those that God hath taught by his own Operations, have need to be entreated by Men to increase, even in the Duty of Loving others.

11. And that ye study to be quiet, and to do your own business, and to work with your own hands (as we commanded you)

11. And to that end, that you make it your earnest care and study to avoid all strife, and to live in quietness with all Men: And for this, that you avoid meddling in other Men's Matters unnecessarily, but mind and meddle with the Business which is your own; and that Idleness cast you not on others for Supply, but that you work for yourselves, as I commanded you.

Note, That he that will increase in Love, must 1. Study Quietness: 2. And not meddle uncalled with other Men's Matters: 3. Nor make himself need the Help of others: 4. And therefore not live in impoverishing Idleness.

12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

12. That so your Condition in the World may enable you to live in a comely sort, with Reputation, and not expose you to Contempt, and that Want may not afflict you.

13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

13. And left you be tempted to doubtful or over-sorrowful Thoughts of the Dead, like them that believe not a better Life hereafter, I would not have you cherish such Sorrows by ignorance of their Case.

14. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus, will God bring with him.

14. For how can we believe that Christ died and rose, but we must also believe the Resurrection of those that are the departed Members of Christ? He will bring their Souls with him, for they are with him now: and he will raise their Bodies, and so bring the entire Man with him in Judgment.

Note, That Death is called a Sleep to the Faithful, with respect to the Body, and the Rest of the Soul f • o • Sorrow; but not as if the Soul were but in a sleepy Inactivity.

15. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep.

15. For I say this not as my Word, but God's, That such of us Believers as shall be found alive then, shall not go before them that are dead to Christ at his coming.

16. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

16. For the Lord himself coming down in his visible Humanity from Heaven, shall call the World together, as Men call Assemblies, by Shout, by Voice, or by a Trumpet; so shall Christ by his unknown way, called the Voice of an Archangel, and the Trumpet of God; and first the dead Christians shall be raised to Life.

17. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18. Wherefore, comfort one another with these words.

17, 18. Then those of us who shall be alive and remain, shall by his Power be caught up with them, to meet Christ in the Air; who will adjudge us to Everlasting Life, and so we shall ever after that be with Christ in Glory where he is: Therefore encourage and comfort yourselves, and each other, with the lively Belief, the joyful Hopes, and the frequent mention of this most Blessed Time and State.

Note, 1. That though Paul knew not the time, it's a groundless Reproach of Paul by them that say, He thought that he should have lived here till the coming of Christ to Judgment. Had Paul made Men believe that Christ should come again in that very Age, what a Delusion would it have been to the Churches? and what false Expectations and Religious Duties would it have enticed them to? and have tempted the next Age, that saw the frustration, to have revolted to Infidelity.

2. Though we are told, that we must meet the Lord in the Air, and then be ever with him; it pleased not God to give us yet a distinct knowledge of the Place, nor what he will do with the New Earth in which Righteousness will dwell: But where ever it is, it will be in Heavenly Glory with Christ.

3. They that will have true Christian Comfort, must fetch it from the daily and lively Belief and Consideration of this, That we shall forever be in Happiness with Christ our Lord, and the holy Society of the Blessed.

4. Qu. Why doth not Paul comfort them with the mention of the Souls Immortality and Happiness before the Resurrection of the Body? Ans. Because, 1. It was the Body that suffered by Persecution, and that slept, and that they mourned for too much; and therefore it was about it that they needed Comfort. 2. And the Souls Immortality was a more undoubted thing▪ (without which a Resurrection of the same Man had been impossible.) 3. And the Felicity or Perfection of entire Man is greater than that of the Soul alone, the State of which God hath less clearly and distinctly revealed to us.

CHAP. V.

1. BUt of the times and seasons, brethren, ye have no need that I write unto you. 2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

1, 2. But to write to you of the particular time of Christ's coming, I suppose you expect not; for you have been told, that he cometh as a Thief in the Night, unexpected, Men not foreknowing when.

3. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

3. So much must the time be unknown, that it will surprise them with sudden unavoidable Destruction when they most presume that all is well with them, and safe.

4. But ye, brethren, are not in darkness, that that day should overtake you as a thief. 5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

4, 5. But though you know not the time, it will not so surprise you, as Thieves do Men asleep in the Night: For ye are all in the Day-light; and not unprepared, in a state of Darkness.

6. Therefore let us not sleep as do others; but let us watch and be sober.

6. Therefore let this remember you to avoid the careless Presumption, the Vices and unprepared state of the sleepy World; and to live as awake, and in sobriety.

7. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night.

7. For the Night is the time of sleep, and to hide the shame of Drunkenness by Darkness.

8. But let us who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet, the hope of salvation.

8. But let us, whom God hath brought out of Darkness into the Christian Light, live soberly, wearing Faith and Love as Soldiers do a Breastplate, and the Hope of Salvation as they do an Helmet, to save Heart and Head from all Assaults.

9. For God hath not appointed us to wrath; but to obtain salvation by our Lord Jesus Christ.

9. For it is not us, that are his faithful Servants, but his rebellious Enemies, whom God hath appointed to Wrath; but us he appointeth to obtain Salvation by Christ.

10. Who died for us, that whether we wake or sleep, we should live together with him.

10. Who died for us, that whether we wake or sleep in Body, live or die, we should live with him.

11. Wherefore comfort yourselves together, and edify one another, even as also ye do.

11. Therefore continue as you do to assemble and comfort yourselves together with these Hopes, and to edify one another thereby.

Note, Paul knew that Rulers were against such Assemblies and Exercises. Qu. But must they not be forborne, if Men forbid them? Ans. Not as an Act of Obedience, when God commandeth us to use them: But Force may make it impossible to us; as it is to relieve the Poor, when Men disable us, and take away all that we have to give them.

12. And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13. And to esteem them very highly in love for their works sake. And be at peace among yourselves.

12, 13. Acknowledge their Office and Worth, and your Obligations, to them that are truly called to be your Bishops, or Spiritual Guides and Rulers, and labor among you in that Office, and admonish you: And as their Office is high, their Labor and your Benefit great, let them be greatly esteemed by you, and dearly loved for their Work. This due Love and Submission to them, and living in Peace among yourselves, will make you a happy Church.

Note, 1. That every Church should have their proper Overseers and Guides among them.

2. That these Pastors are over them in the Lord, and not to be ruled by the People.

3. That the Work of Bishops is to labor among them, and admonish their particular Churches.

4. That their Authority must be owned, and they highly esteemed and loved.

5. That it is for their Works sake that this is due to them, and therefore not to those that work not.

6. The Bishops whom in this Text they were entreated to own, honor, and love, were those that labored among them, and not only those that lived far off, and never labored among them.

7. Due Love and Respect between the Pastors and the Flock, and being at peace among themselves, are the way to establish a Church in a prosperous state.

14. Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men.

14. Those that are disorderly and unruly, warn: Those that are feeble-minded, comfort: Those that are weak, support, and help them to hear their Burdens: And be gentle and patient to all.

Note, How contrary to this reviling and destro • ing all these sorts? yea, silencing the strongest, that fear sinning against God, by swearing, subscribing, and conforming to the needless and wicked Canons of Papal Usurpers.

5. See that none render evil for evil unto any man: but ever follow that which is good, both among yourselves, and to all men.

15. Though Men by doing evil to you, deserve evil, return it not by Revenge, by Word or Deed: But set yourselves to do good, both to Christians, and to all Men.

16, 17, 18. Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you.

16, 17, 18. Whatever you suffer, always rejoice, because still your Cause of Joy remaineth: And let Prayer be your constant Practice, and your Habit of holy Desire be a continued virtual Prayer. And in every Case give Thanks to God, because your Mercies are still greater than your Sufferings: And this God hath made your Duty, by the great Blessings which he hath given you in Christ.

19, 20. Quench not the spirit. Despise not prophesyings.

19, 20. Quench not Divine Operations of the Spirit, by Neglect, or by willful Sin. Set not light by those Instructing Gifts which any exercise by the special Assistance of the Spirit of God: For the Witness of Jesus is the Spirit of Prophecy.

21. Prove all things: hold fast that which is good.

21. Receive not hastily or rashly, without sufficient Proof, any Doctrines, or pretended Revelations, or Practices; but the Good that is tried and proved, hold fast.

22. Abstain from all appearance of evil.

22. Avoid all Sin so carefully, as not to venture on that which you have just cause to suspect to be sinful, till you have tried whether it be so or not.

23. And the very God of peace sanctify you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

23. And God who giveth and loveth the Peace and Prosperity of his Servants, sanctify you wholly: And I pray God that you may wholly, in Spirit, Soul; and Body, be so preserved from Sin, that you may stand uncondemned, approved as faithful, at the coming of Christ.

Note, 1. It is of great use for our Comfort and • mitation, to know God to be the God of Peace.

2. Paul meaneth not that their Bodies should live till Christ's coming, or that they should be without all Sin and Blame; but without all condemning Sin, and so justified and forgiven as to their Imperfetions.

3. He doth not make Spirit, Soul, and Body three substantial compounding Parts of Man, (as far as can be proved;) but seemeth only to mean, that he desireth that they may stand approved in all these three respects: 1. In the Spirit, that is, the Habits and Disposition of the Soul, looking beyond itself to its End. 2. In the Soul, as it acteth the Body which it animateth. 3. In the Body, as it is the Instrument of the Soul. But of these things even Christian Philosophers differ. 1. Some think Man hath three distinct Souls, Intellectual, Sensitive, and Vegetative. 2. Some, that he hath two, Intellectual and Sensitive; and that the Vegetative is a part of the Body. 3. Some, that he hath but one, with these three Faculties. 4. Some, that he hath but one, with two Faculties, Intellectual and Sensitive. 5. Some, that he hath but one, with the Faculty of Intellection and Will; and that the Sensitive is corporeal. So little do we know ourselves. What I think most probable, I have opened in Methodo Theology ; That Man hath but one substantial Soul, with both Intellectual and Sensitive Faculties; and that it is uncertain whether the Vegetative be its Faculty, or only the Faculty of the Igneous or Etherial Substance, which is the immediate Vehicle of the Soul. It is enough for us to know so much of our Souls as our Duty in using them, and our Felicity do require: As he may know to use his Clock, Watch, House, Horse, who knoweth not how to make them, nor can anatomise them.

24. Faithful is he that calleth you, who also will do it.

24. Note, God's Faithfulness may give the Sanctified great Hope of their Perseverance.

25. Brethren, pray for us. 26. Greet all the brethren with an holy kiss.

25, 26. Note, 1. Apostles needed the Prayers of weak Christians.

2. The Ceremony of Kissing, and such other, are mutable, fit or unfit, as the Custom of Countries varieth the Signification.

27. I charge you by the Lord, that this epistle be read unto all the holy brethren.

28. The grace of our Lord Jesus Christ be with you. Amen.

27, 28. Note, That the Epistles written to single Churches were not confined to their use, but by them to be communicated to as many as they well could.

CHAP. I.

1. PAul, and Silvanus, and Timothy, unto the Church of the Thessalonians, in God our Father, and the Lord Jesus Christ. 2. Grace unto you, and peace from God our Father, and the Lord Jesus Christ 3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of everyone of you all towards each other aboundeth:

3. Note, That it is the growth of the Church in Faith and Love, which is the matter of their true Prosperity, and the Pastors Joy and Thanks to God, rather than their Riches, Honors, or notional contending Knowledge.

4. So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions, and tribulations that ye endure.

4. Note, When worldly Men are ashamed of Christians in Persecution, godly Men rejoice in their Faith and Patience, as being then most honorable.

5. Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer.

5. Which is a plain Prognostick, that God, the righteous Judge, will reward you with a part in that Kingdom for which you suffer, as being worthy of it in a sense of Grace, that is, qualified as those to whom it is promised and freely given.

6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7. And to you who are troubled, rest with us,

6, 7. For God ruleth righteously; and it is the way of his Justice, to punish your Persecutors, and give you who are persecuted rest with us his Apostles.

Note, That they who think this is meant of the Destruction of Jerusalem, must think that Paul thought he should live to see it, and that he and they should then have rest on Earth▪ which were to be deceived, and to deceive them.

7, 8. When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

7, 8. Note, By [ them that know not God ] is usually meant the Heathens ; which confuteth them who distort this to signify but the Destruction of the Jews. And to them in Macedonia it was more to be delivered from the Heathens, who were the Rulers, than from a handful of scattered despised Jews.

2. Christ will appear with his Angels to judge and punish the Ungodly.

9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power:

9. Note, That the Phrases, [ everlasting destruction, ] and [ from the presence of the Lord, ] and [ from the glory of his power, ] agree to the usual Scripture-description of Damnation, and not to the Destruction of Jerusalem, without distortion. Nor was it much ascribed then to an appearance of Christ in Glory, that the Heathen who despised him, and killed him, and persecuted his Cause and Servants, did also destroy the Jews.

10. When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

10. Note, The End of Christ's glorious coming will be to be glorified and admired in holy Believers, as having by his Merit, Intercession, and Spirit, made them by Holiness fit for Glory, and in Justice set them above their Persecutors.

2. So far were the poor Christians from being then such a Glory and Admiration, that they continued above two hundred years after this to be persecuted and made the scorn of the World.

11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

11. We pray, that God will fit you by his Grace for this, and make you suitable to your holy Calling, and fully perform to you all the Purposes of his Love, and powerfully finish your Work of Faith.

Note, Worthiness, in the Gospel-sense, is that Moral Qualification by Grace, to which, as a Moral Condition, God hath promised the Blessing.

12. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.

12. Note, That Sanctifying Grace maketh Christians a Glory to the Name of Christ, declaratively, as the Cause is honored in the Effect; and they are glorified in Christ possessively, as the Means in the End obtained, and the Runner in the Prize; and relatively, as an adopted Son in a Prince that adopteth him.

CHAP. II.

1. NOw, we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand.

1, 2. I vehemently beseech you, that no Pretence either of Spirit, Word, or Apostolical Letter, persuade you that Christ's Coming is near at hand, and so trouble you, and your Faith be shaken when that's disappointed.

Note further, That it's more than the Destruction of Jerusalem that is here meant; For it will be the Churches gathering together to Christ at his coming. 2. And it neither agreeth with the following long Persecutions of the Church by the Heathens, nor with Paul 's usual Pity to the Jews, thus to insult in their Destruction, as if it brought a Felicity to the Church like Heaven itself.

3. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition: 4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.

3. It is dangerous deceit for any to persuade you, that the Day of Christ is at hand: for there are many things that must first come to pass: There must first be a falling away of many from the Faith; and that notable Man of Sin must appear, who is to be destroyed. 4. Who arrogantly opposeth true Christianity, and exalteth himself above all, &c.

5, 6, 7. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9. Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, 10. And with all deceiveableness of unrighteousness, in them that perish; because they received not the love of the truth, that they might be saved. 11. And for this cause God shall send them strong delusion, that they should believe a lie: 12. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness.

Note, 1. That Forewarning should be Forearming. 2. Both the rise and fall of Sin and Sinners must have their proper Seasons: God's delays are but staying till the due time. 3. Removing Impediments is the Prepartory work for future events. 4. This great Enemy of Christ is a Man Lawless, and made up of Wickedness. 5. He must be first revealed, and then consumed, even by his Word, Spirit, and Coming. 5. Satan will promote this Enemy of Christ, with Power, Signs, and lying Wonders, and Deceivableness of Unrighteousness. 6. Not receiving the Love of the Truth of Gospel, nor heartily believing it, but taking pleasure in Unrighteousness, prepare Men for damning Delusions. 7. God is said to send them such Delusions, by penal Desertions and Permissions.

Readers, I dare not take on me to teach you that as true, which I know not myself; nor yet to pretend that I know more than I do. I confess, that I am uncertain who it is that Paul here describeth: And merely to know what other Men say of it, is no satisfaction to me, especially when they so greatly differ as they do.

1. Most of the Fathers and Papists think, that Antichrist here described is some odious False-Christ, who is yet to come before the End of the World. I have much to say against that Opinion.

2. Grotius thought that this Chapter speaks of the Emperor Gaius Caligula chiefly, and partly of Simon Magus. So much may be said against that, as that his Follower Dr. Hammond rejecteth it.

3. Dr. Hammond thinks it speaketh only of Simon Magus. I cannot believe that: 1. Because really this Simon was no such considerable formidable Person as he describeth him. The few Scraps of History of Simon recited by him, are very dubious. No great or public History of those Times mention him. He was affrighted into Submission and Supplication to Peter, Acts 8. He was not thought worthy the naming after, in all the sharp Charges against Heretics in the Epistles. The Judaizers are reproved; the Concision called Dogs; the Troublers Paul wisheth cut off; the Nicolaitans named; and the Woman Jezebel, and many Antichrists, mentioned by John ; the grosser sort of Heretics smartly described, and condemned by Peter and Jude: John forbids us to bid them Good-speed: Paul bids Men avoid them as self-condemned: The Revelation speaketh yet more fully. And none of them all mention Simon as the God and Ringleader of them. If the Nicolaitans, and all those that the Doctor calleth G • osticks, were known to be the Disciples of Simon, why is that concealed in such large Reproofs? and why not called Simonians, as well as Nicolaitans ? If they were not then known to be his Off-spring, it seems these Heresies had other Fathers before him, more noted and followed. 2. Simon was revealed before the writing of this Epistle, Acts 8. and the Heresies before too common. 3. There were seven or eight other Heresies described by Epiphanius, as early as the Simonians and Gnostics, and as bad. 4. Sure Gnosticism was not then an unrevealed Mystery, if it be mentioned as oft as the Doctor thinketh. 5. And through God's Mercy the falling away first was comparatively but of few, and not of so great a number of Churches or Christians, as was a stop to their Expectation of the coming of Christ. It is not noted in Acts 8. that the Samaritans were seduced by him after they believed. If it were true, that they, and some at Rome were, what's that to all the Churches? 6. It is above Sixteen hundred years since Simon was revealed, and yet Christ is not come; How then is that made an Occasion of Men's delayed Expectation? 7. That Christ's coming▪ signified but the Destruction of Jerusalem, is before shown to be very improbable, and fullier might be. How many hot Persecutions of Christians after that, do all Church-Histories describe, in another manner than Simon 's Pranks? And what could the Jews do through all the Empire, being contemned Vagabonds, but by way of Rabble tumult, which the Roman Power restrained? 8. And it seemeth mere violence to the Text, to make [ him that withholdeth, 〈 in non-Latin alphabet 〉 ], to signify not [ him, ] but [ that thing ] which withholdeth, even the Christians not yet separating from the Jews. For, 1. There was no set time of separation: Paul did it long before the Apostles that conversed with them in Judea ; and when they did, none know. And Paul withdrew from them as Obstinacy gave him cause, in one Place sooner than in others; and never so far, but that he labored for their Conversion. Nor were any such direful Persecutions an Effect of that Separation, as far as just History informeth us: It was the scattered Jews that were the Rudiments of most of the Christian Churches in the Empire, to whom the Gentiles, were added. And this Doctor himself oft asserteth, That Rome, Alexandria, Antioch, and such other great Cities, had two Bishops, and two Churches, one of the Jews, and one of the Gentiles. And the Christian Jews did not separate from their Countrymen of a long time.

That which the Apostle mentioneth, the whole Catholic Church seemeth to be concerned in whereas the little Pranks of Simon Magus were like John of Leyden 's, and Knipperdolling 's, and James Naylor 's, which had a few contemned Followers, in a few Towns, a little while, and then ended in Shame: Like the Boys Squibs, compared to a War.

8. And what Mystery was there in so gross Iniquity, as for Simon to call himself God the Father, &c. anymore than to have seen Hacket or a Bedlam rave?

9. And if such wonders of deceit had been wrought by him, as is here mentioned, as should delude those that received not the Love of the Truth to Salvation, History would have fullier recorded his Miracles, and this Success: Even on All them that believed not the Truth, but had pleasure in Unrighteousness.

4. Some think that Paul here speaketh of a Seditious Ringleader of the Jews, that drew them into Rebellion, to their destruction; and that the fear of some Roman Governor was it that for a time restrained him. But this Opinion few follow.

5. Lyra and some other Papists think, that it was Mahomet that was this great Deceiver, and the Antichrist, and the Empire that withheld. His Reasons are rendered in his Annotations on the Revelations, and on this Text: And Zanchi was much of the same mind, though he thought the Pope was a kind of second Antichrist.

6. But the far greatest number of Protestants think, that it is the Pope that is here spoken of, as the Man of Sin, and Son of Perdition, &c. and that it is the Roman Empire that withheld his Revelation: But some few think that it was the Godly Bishops of Rome, that for some Ages possessed that Seat, (and many were Martyrs) that withheld this Revelation of Antichrist, till they were taken away by Death: For Men would not believe that the Successors of so good Men could be Antichrist. Abundance of Volumes are written to prove the Pope to be the Antichrist; and one of the chief, by Bishop George Do • name.

For myself, 1. I can better try him by the plain parts of Scripture, than by the hard Prophecies. And I can easily see many and great points in which Popery is contrary to the Word of God, and I am most moved by such Moral Arguments as Dr. H. More useth in his Mystery of Iniquity. And I find enough to settle me against Popery. 2. But whether it be he that this Text meaneth, or those applied to him in the Revelation, I have not skill enough to be sure, or very confident. And, 3. I think a Christian may be very safe without understanding these obscure Texts: I long to know God and Jesus Christ better, more than to know Antichrist : His name is not in the Creed, nor is it an Article of the ancient necessary Faith to know who he is; so we know the False Doctrines and Practices which we must avoid. Perhaps, those that have more thoroughly studied these Texts may know more; (though I must say, that their great disagreement of Opinion discourageth my hopes of full understanding them). I think it my duty to confess my Ignorance, and not pretend to the Knowledge which I have not. They that are offended at this gap or defect in my Paraphrase, may turn to many others that know more, or are more confident.

If you say, Why were these Prophecies written, if not to be understood? I answer, To be understood by them that can, and not to be Expounded by them that cannot. And I add, that the great Beloved Prophet Daniel thus concludeth, Ch. 12.8, 9. I heard, but I understood not —And the Angel said, Go thy way, Daniel, for the words are closed up and sealed to the time of the end. And I take it to be no excess of Humility to confess, that in Expounding Prophecies I am not so wise as Daniel. That Popery is a heinous corruption of Christianity, I am past doubt: And that it is aggravated by the profession of the Gospel, and Fathering their sin on Christ.

But for the help of those that are more capable of arriving at certainty than I am, I will distinctly tell the Reader the Paraphrase of the three most considerable sort of Expositors.

I.

II. The commonest Protestant Paraphrase is thus,

III. The third considerable Opinion runs thus in the Paraphrase Exposition.

1. Paul's words have relation both to Daniel's words, of Antiochus, say most, but of the Roman Power rather say Calvin and Brightman (who largely proveth it).

2. It is so far from being true, that the Christians rejoiced in Christ's sending the Romans to destroy Jerusalem, that they greatly lamented it: The Cities name was precious to them, the first Christians being all Jews, and the Gentiles receiving the Gospel from Jerusalem: Christ wept over them when he Prophesied their ruin: Paul's lamentation was great for them. The ruin was dreadful, 1110000 killed, and 700000 carried Captive: And the Apostles were all Jews ; and there was a common expectation among the Jews of the Messiah's glorious Kingdom at Jerusalem, and they called it, The Holy City, and Land.

3. The Abomination of desolation is by Christ himself compared to that spoken of by Daniel the Prophet, which was the destroying the Holy Place and Worship, and setting up Idolatry in its stead. And the Authors themselves of the second Exposition (as against the Pope) Expound the Desolating Abomination in Matth. 24. to be the Roman Heathen Army coming to lay waste the Holy City and Temple: For that Abomination of Desolation was to go before the flight of Men from Jerusalem, or to concur. And this Text, v. 3. &c. seemeth plainly to follow Christ, and speak of the same that he speaketh of.

4. Vespasian and his Son Titus by his Command were the Men that destroyed the Holy City, Temple, and Nation, and the Idolatrous Heathens and their Worship there took present possession; and so set up the Desolation and Abomination: And his younger Son Domitian destroyed the Christians, and Proclaimed himself to be God, and to be worshipped with Altars and Sacrifices as God.

5. This Vespatian took on him to work Miracles, healing a Blind Man, and many others: So that some foolish Jews called him the Messiah: And he and his Son Titus by their flattery and fair lives got great esteem as excellent Men: And their Learned Orators, &c. promoted the honor of Idolatry by theirs.

6. This way of Self-deifying and promoting Idolatry, and Captivating the Jews and all Christians, went on, though not equally, through all the Emperors almost, till Constantine.

7. The attempt of Gaius Caligula told the Christians what further to expect, when he Commanded Petronius to set up his Image in the Temple to be worshipped as Jupiter.

Nero 's Cruelty prognosticated much.

8. But Vespasian and Titus were stopped from the Desolation first attempted by the Life of Claudius, Galba, Otho, Vitellius, till he was made Emperor himself.

9. And Christ consumed their Idolatry by his Gospel, and destroyed it by Constantine. These things premised, their Paraphrase is,

The Matter of all these three Expositions in itself, hath a great deal of Truth, that is, Mahomet is an Antichrist (most notorious): The Pope as pretended Universal Head of the Church, corrupting Christianity in Doctrine, Worship, and Discipline, and bloodily destroying Sounder Christ, is one sort of Antichrist. The Roman Pagan Idolaters that set up the Desolating Abomination were no less: But, which this Text meaneth, I know not. But I detest that Opinion that maketh all the Visible Church Idolatrous and Antichristian since Constantine delivered it from Pagan Persecution. Sure such should not now complain of Persecution, but fear Deliverance and Prosperity.

13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth.

13. But when I speak of this pernicious Apostasy of the followers of this Man of sin and perdition, it mindeth me to be thankful to God for you, that from the beginning he hath chosen and marked you out for Salvation, by Sanctifying you by his Spirit, and giving you a found belief of that truth, which these Apostates do deny.

Note, That God's election Connecteth the End and Means; whom he chooseth to Salvation, he at once chooseth to Sanctification and Confirmed Faith.

14. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

14. And I am thankful that my preaching the Gospel was the means by which he called you hereto, and to obtain your part with Christ in Glory.

15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

15. Therefore stand fast, and hold the same Doctrine which I have delivered to you, whether by Preaching, Discourse, or Writing, against all Innovating Seducers.

16. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace. 17. Comfort your hearts, and stablish you in every good word and work.

16, 17. And I have great encouragement to pray for you, in hope that you may be comforted and established in all that is good, because it is to that Christ that is our Savior, and God who is our Father, and hath already shown that he loveth us, and hath by his Grace given us solid hope, and the foretaste of the everlasting consolation.

CHAP. III.

1. FInally brethren, pray for us, that the word of the Lord may have free course, and be glorified even as it is with you.

1. And as I pray for you, pray ye for us, that the word of God may run abroad with speed and prosperous success, and not be stopped or hindered by persecutors contradictions, or Scandalous Seducers, but may be honored by free and full reception and obedience, as it is with you (which praise I give you to encourage you.)

2. And that we may be delivered from unreasonable and wicked men: for all men have not faith.

2. And that our Persons may be preserved and our Preaching prosper, against all the endeavors of absurd and wicked Men, who are our adversaries. For faithless Men are everywhere against us.

3. But the Lord is faithful, who shall stablish you, and keep you from evil.

3. But though Men be faithless who resist me, we have a faithful God, who will confirm you, and keep you from Satan and from evil.

4. And we have confidence in the Lord touching you, that ye both do, and will do the things which we command you.

4. And we have good hope that you will still follow the Precepts which we give you from the Lord.

5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

5. To which end I pray, that God would direct your Hearts to love himself, and patiently to wait for Christ, and these two Graces will keep you in obedience from backsliding.

6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.

6. And this is one of the Commands which in the name of Christ I have to deliver you, to preserve you from revolting, viz, to keep your Society clean from Scandal, by avoiding the familiar company of everyone professing Christianity, who liveth disorderly, and not according to the Law of Christ which we delivered to him.

Note, 1. That there is a degree of avoiding Familiarity with a disorderly Christian, to shame him into Repentance, and to preserve ourselves, and the Honor of Christianity, which is short of a public Declarative, Excommunication, and casting out of the Church. It is justly called Suspension, because a Man is not to be Excommunicate till he be proved obstinately Impenitent: But a Man that is guilty of a notorious scandalous sin, may be suspended while he is under trial whether he will repent or not.

2. Note, That this Command of withdrawing from the disorderly, doth not require that we withdraw from the Church when such intrude, or are there permitted. No more than you must forsake your own House and Family if he intrude: You have right and command to be there, though he have no right.

3. Nor doth it make all to be of equal power in Church Matters, not bind any to go beyond his Power. 1. Of Mans Capacity for Public Church Communion, the Pastors are Judges: And if they be negligent, its their sin, which will not allow Private Men to forsake the Public Communion, till the Church so far forsake God as to be forsaken by him. 2. But Private Familiarity is in Private Men's Power, where they may discountenance the Scandalous by withdrawing from them.

7. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you, 8. Neither did we eat any man's bread for naught; but wrought with labor and travel night and day, that we might not be chargeable to any of you:

7, 8. You know what our Example was, that ought to be imitated: I did not live idly, and look that the Church should maintain me, nor basely hang on any, or needlessly burden them; nor take their Bread which I paid not for: but while I taught you I labored and toiled at my Trade that I might be chargeable to none of you.

9. Not because we have not power, but to make ourselves an ensample unto you to follow us.

9. My Ministerial Office and Labor made maintenance from you my due; but Idleness I saw was a sin, that had need of Example as well as Doctrine to subdue it.

10. For even when we were with you, this we commanded you, that if any would not work, neither should he eat.

10. Note, Poor Men that will not work when they can, do forfeit the Bread of Charity from Men; but Rich Men that live idly do by that sin forfeit their Food, (and more, even their lives and Souls) to God; but Men may not therefore take it from them.

11. For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies.

11. By disorderly Persons I specially mean such as I hear some among you are, who live not in any profitable Trade and Labor, but yet are busy, but its about circumstantial, unnecessary or unprofitable by-matters.

Note, That as Idleness is a base sin, which equals Life and Death, so unnecessary and unprofitable Labor is a mis-spending time and a forfeiture of Maintenance as well as Idleness: and to make a Trade or Daily Employment of vain or unprofitable Business, is but a Cloak of Deceit for an Idle Life: The Sloathful and Unprofitable Servants forfeit Wages. Oh what a deal of Business to little purpose hath the World to answer for! 〈 in non-Latin alphabet 〉 , not laboring, but busily Trifling; men will find that God gave them Life and Reason for greater things.

12. Now them that are such we command, and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

12. To live on the labors or cost of others, through base, indulging fleshly ease, or unprofitable trifling, is so great a sin, that I do command you, and exhort you, by the authority of Christ, and as you will obey him, that you avoid it, and that you quietly and willingly get your own living by some profitable labor, and eat not other Men's Bread, but your own, and that not the Bread of Idleness.

13, 14. But ye, brethren, be not weary in well doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15. Yet count him not as an enemy, but admonish him as a brother.

13, 14, 15. If after all this the slothful will not labor, though you are not to cut him off from the Church, as if it were for rejecting an Essential part of Christianity, yet there is a Discipline to be used in the Church towards its Members: Set a note of shame upon that Man, by avoiding familiarity with him: But yet take him not for an Enemy or Heathen, bu • an offending Christian, and continue to call him to Repentance.

Note, Qu. But what if it be a Son? must the Parents deny him Food? Ans. If he be obstinate in an idle or unprofitable Life, being able for a better, 1. The Parents should mark him out to shame; 2. And should so far st • aiten him in the Quality of his Food and Maintenance, as may make his Sloth a penal Suffering to him, and signify their abhorrence of his Sin, though they may not famish him to death.

16. Now the Lord of peace himself give you peace always by all means. The Lord be with you all. 17. The salutation of me Paul with mine own hand, which is the token in every epistle: so I write; 18. The grace of our Lord Jesus Christ be with you all. Amen.

16, 17, 18. Note, We may boldly trust him for our Peace and safety, who will be called The Lord of Peace, and by the Grace of Christ will be with us, and give us Peace always, and by all means. Amen.

CHAP. I.

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

1, 2. Note, 1. Apostleship was by God's Call and Command.

2. Christ is the Believers Hope.

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

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

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

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

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

2. Note, That Churches are in danger of Corruption by other Doctrines than those delivered by the Apostles. And their Doctrines were so sufficient, that no other should be taught.

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

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

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

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

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

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

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

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

9. Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for man-slayers, 10. For whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine, 11. According to the glorious gospel of the blessed God, which was committed to my trust.

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

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

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

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

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

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

3. The word [ because ] here meaneth not that Ignorance was a proper cause of God's Mercy: But that it made Paul a more capable receiver of Mercy, than he should have been, if he had maliciously sinned against Knowledge.

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

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

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

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

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

16. But it pleased God to show mercy to me, so great a Sinner, to magnify his Grace, and encourage all Sinners against Despair, that in me Christ might exemplarily show his gracious Patience and Forbearance, and confirm all Sinners in the hope of Everlasting Life, who after shall believe and be converted.

17. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory, forever and ever. Amen.

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

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

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

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

19. Which some having put away, concerning faith have made shipwreck. 20. Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

19, 20. Which some have cast away, and lost the Christian Faith: Such are Hymenaeus and Alexander, whom I have delivered to Satan, as God's Executioner of some Bodily Punishment, to see whether Correction will convince them of their Blasphemy.

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

2. That Satan is oft God's Executioner in Correction and Destruction, is certain; and that such is the Delivery here meant (for want of Christian Magistrates): But it was none of Satan's desire, but God's, hereby to teach them not to blaspheme.

CHAP. II.

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

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

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

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

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

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

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

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

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

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

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

Note, The Controversy about Universal Redemption, too hotly agitated by Beza, Piscater, and others, on one side, and by many on the other, I have fully handled in my Catholic Theology, and Methodus Theology ; and it needs no more than as aforesaid: 1. Whoever is damned, it is not because no Ransom was made for him, or because it was not sufficient for him. 2. By God's Will to save all, is meant the Effects of his Will that have a tendency to their Salvation. 3. It is notorious, that God hath made an Universal Act of Grace or Oblivion, giving Pardon of all Sin, and Right to Life in Christ, to all Men, without exception, on Condition of Believing-acceptance; and hath commissioned his Ministers to offer this Gift to all Men, to the utmost of their power, and entreat them to accept it; and doth by many Mercies intimate to them, that he useth them not according to the mere violated Law of Innocency, but on Terms of Grace. 4. Few Christians have the face to affirm, that this Universal Conditional Pardon and Gift (or Law of Grace) is no Fruit of the Death of Christ. 5. If therefore this Act of Pardon was purchased by Christ, and given to all, no modest Face can deny, that he so far died for all, as to purchase for them all that he actually giveth them. 6. It is usual to say that we give a Man a Benefit, ( e. g. Life to a condemned Malefactor) if it be given him on the fair Condition of his Acceptance, and brought to his own Will, and he entreated to receive it. 7. If any Wrangler say, that this is unfit Language, (to say, He is willing that Men shall be saved, who offereth them Salvation freely, unless he also make them willing:) Let him confess, that it is but the Name that he denieth, and none of the Gifts in question. 8. And be it known, that Unwillingness cometh not from a Physical Impossibility, through the want of Natural Faculties, (as it is with Brutes) but from a voluntary Pravity, which aggravateth the Sin. 9. And the mutable Will of Man is to be changed by Reason: And God giveth Men Reasons in their kind sufficient to persuade them to accept of Christ and Life. 10. And lastly, No Man can say, that Adam when he fell had not Grace enough to make him Able to have stood, which he might have used, and should have done, to his actual standing: No • , that God never giveth such a power to believe (or at least to come nearer the State of a true Believer) to many that might bring it into Act, and do not. This much is enough to end this Controversy with modest Wits.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. III

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

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

2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Note, 1. It is uncertain whether by 〈 in non-Latin alphabet 〉 , [ Women ] here, be meant the Deacons Wives, or the Deaconesses that then were appointed to some Care of Women, which Men were less fit for. 2. The Qualifications imply, that Women are most in danger of the contrary Sins, that is, of unstayed Levity, forwardness to backbite and speak evil falsely, as Accusers of those that distaste them, • ot sober and careful of their Business, not trusty in all things.

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

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

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

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

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

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

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

16. And without controversy, great is the mystery of 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.

16. And confessedly the Mystery of Godliness▪ which requireth such great Abilities in thee, as to make thee a Pillar and Buttress of it in the Church is exceeding great and high. 1. God himself appeared to Man in the Flesh of our Redeemer, to manifest his Love, and Will for our Salvation. 2. The Spirit was Christ's Witness, which by its unimitable holy Impressions, Miracles, his Ressurection, and Communication to his Followers, did justify Christ to be truly what he did profess to be, and sealed his Doctrine to the World. 3. Angels beheld, proclaimed, and obeyed him. 4. The Wall of Separation being broken down, he was preached by his Commissioned Apostles to the Gentile World. 5. The World, that knew him not, or despised him, is by a few poor unlearned Men brought to believe in him, and submit to him as Lord and Savior: Philosophy submitteth, and Wit is silenced, and Policy and Power stoop to him in part, and more will do. 6. He was taken up into Heaven in Glory, Angels attending him, his Apostles looking on. These Six Articles are that great Mystery which requireth the ablest Preacher, and the soundest Faith: And he that firmly believeth these, doth see into a more excellent Mystery than Philosophy, and will be a stable Pillar in the Church.

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;

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

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

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

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

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

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

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

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

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.

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

7. But refuse profane and old wives fables, and exercise thyself rather unto godliness.

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

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

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

9. This is a faithful saying▪ and worthy of all acceptation. 10. For therefore we both labor, and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe.

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

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

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

13. Till I come, give attendance to reading, to exhortation, to doctrine.

13. Till I come, be diligent in Reading the Scripture, (privately for thyself, and publicly to Expound it to the Church), to apply it by Exhortation, and sound Doctrine.

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

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

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

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

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

16. In sum, Take greatest heed. First, that thy own Soul and Life be Sound, and Holy, and Undefiled, and next that, thy Doctrine be so, and thou diligently labor in it: Continue in this twofold Care and Diligence, and thou shalt secure thy own Salvation, and in all likelihood thy Hearers; for God will will not deny his Blessing to such Labors.

CHAP. V.

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

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

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

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

Note, That it is doubted, whether these Widows were Deaconesses, or merely kept for poverty. I think that it was the Custom of the Ancient Churches to maintain all that are Poor and Aged, and unable to get their own livings, but not to maintain them in Idleness, but to appoint them to employ much of their time, in visiting the sick and poor Women, and counseling the younger sort, and giving notice of their Wants and Cases to the Elders; so that the same Women were also as Deaconesses, though some that were wiser and fitter than the rest might be more specially thus employed.

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

5. By a Widow indeed, I mean one that is desolate, having neither Maintenance, nor Ability to get it, nor Kindred to relieve her, but liveth Faith and truth in God, who as she is to live upon the Church, so she is bound to serve the Church, by constant Prayers both alone and with these Women whom she visiteth and instructeth.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

13. And being idle, they learn to go about to Houses, and there not only idly pass their time, but to spend it in tattling, or in idle and unfit Chat, and busying themselves with other Men's Matters, and talking of that which they ought not to talk of.

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

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

14, 15. My Advise therefore is, That Young Women marry (that have not some special reason against it); and by bearing Children, and educating them Religiously, and guiding their Houses piously and diligently, they may so do the Church the greatest service, and give no occasion to malicious Adversaries to speak evil of the Church, as if it were a Society of idle twatler • , and lustful wantons. For some have already forsaken Christianity, its like tempted partly by some such Scandals; or at least are ready to believe and report them.

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

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

17. Let the elders that rule well, be counted worthy of double honor, especially they who labor in the word and doctrine.

17. It being the Office of Church-elders to be the Churches Guides or Rulers, by the Canon of God's Laws: Let those that do this well, be counted worthy of double honor, above the common rank of the Faithful, and to be accordingly maintained and obeyed; but especially those of them who are Laborious Preachers, Expounding and applying the Word and Doctrine of Christ.

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

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

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

19. Against an elder recive not an accusation, but before two or three witnesses.

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

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

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

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

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

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

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

22. Lay hands suddenly on no man, neither be partaker of other men's sins; keep thyself pure.

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

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

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

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

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

CHAP. VI.

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

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

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

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

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

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

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

5, 6. Such Men as these, being not only Heretics, but also proud Defenders of their Heresy, are neither fit for thy Communion, nor to be disputed with, but to be avoided, if they repent not. But resolve thou to adhere to sincere Godliness, which, with Contentedness with God's Allowance of daily Bread, is the true and great Gain, and better than the Wealth of the World, which those Hypocrites prefer.

7. For we brought nothing into this world, and it is certain we can carry nothing out.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

15, 16. Which in his due appointed Season God will show, who is the blessed and only Potentate, &c. who only is essentially and necessarily of himself Immortal, whose glorious Abode is in the Light inaccessible to us Men, and who is to us Invisible: to him be Honor and Power forever. Amen.

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

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

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

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

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

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

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

CHAP. I.

1. PAul an apostle of Jesus Christ by the will of God, according to to the promise of life, which is in Christ Jesus: 2. To Timothy my dearly beloved son: Grace, mercy, and peace from God the Father, and Christ Jesus our Lord.

1. Note, 1. It is God's calling Will, and not only his permitting Will, which must warrant any to assume the Sacred Ministry, and prove him a true Minister of Christ.

2. The Promise of Life in Christ, must have Ministers to proclaim it, and to preach this is their Work.

3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day:

3. Note, It seemeth strange, that a Persecutor, and the chief of Sinners, should say, That from his Forefathers he served God with pure Conscience; and to the High Priest, That he had lived in all good Conscience to that day. Ans. 1. Some think he meaneth, [Since I was a Christian, I have served God sincerely, as Abraham, Isaac, and Jacob did.] Others think he meaneth, [Not only since my Conversion, but before, I designed only to serve God; and though through ignorance I mistook the Matter, I did it in zeal to please God, and faithfully obeyed my Conscience.] Which ever be the Sense, there is no Doctrinal Difference dependeth on the Controversy.

4. Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy: 5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.

4, 5. Note, 1. Though we must love all Christians with a special Love, yet with great difference, as they differ. Choice, Christians, and very loving Friends, must be loved above the rest.

2. The more unfeigned and free from Hypocrisy, in Faith and Godliness he appears to be, the more amiable is that Christian.

3. God often blesseth the Labors and Examples of Godly Women, to raise up excellent Instruments in his Church.

4. It rendereth a good Christian more amiable and honorable, to be the Off-spring of Godly Parents.

6. Wherefore I put thee in remembrance, that thou stir up the gift of God, which is in thee by the putting on of my hands.

6. Note, 1. God's Spiritual Gifts must be used by our own stirring them up.

2. It is here controverted, 1. Whether it be the Gift of the Ministry, and its proper Necessaries, that is here meant, or the foregoing Gift of the Holy Ghost? 2. Whether it be meant of Paul 's laying on his Hands for the former, or the latter?

To these, it may suffice us to know, 1. That Timothy was converted by Paul ; and then it was usual for Converts to receive the Holy Ghost for some wonderful Gifts, by the Laying on of the Apostles Hands: And it is not to be doubted, but so did Timothy, long before his Ordination to the Ministry. And who was so likely to do this as Paul ? 2. It's not to be doubted, but Timothy, after this, had Imposition of Hands at his Ordination. 3. It is certain, that it was then by the Hands of the Presbytery. 4. It is probable, that Paul was one of them, and the •• ief. 5. Therefore, as the next Verse showeth, that he speaketh of the Spirit or Gift of Sanctification, not proper to Ministers; so it is certain, that Paul meant this, but not improbable that he meant the other also, but comprehended both.

7. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.

7. For though Jews are under the Spirit of Legal Fear and Bondage, and Unbelievers have a cowardly Fear of Men, this is not the Spirit given us by the Gospel; but it is the sanctifying of the three great Faculties of the Soul, the Executive Faculty by Holy Power, the Will by Holy Love, and the Intellect by sound and sober Judgment : This is the Spirit of Christ.

8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel, according to the power of God;

8. Be not therefore ashamed of preaching and owning the Gospel, or of any Suffering that this will bring, nor of me, who am Christ's Prisoner, as suffering for his Work: But whatever hard usage Men exercise against the Gospel, and the Preachers of it, be content to bear thy part with others, as strengthened by the Power of God.

9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, before the world began.

9. Who hath saved us from our servitude to sin and Satan, and called us out of the World to be a Holy People, separated to himself; not because by our Works we were a more Deserving People before than others, but according to his own Purpose and Gracious Decree of saving us by Christ which he had for us before the World or Ages began.

10. But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the gospel:

40. But now this purpose is opened by Christ's appearing in Flesh, who hath now delivered us from the Power of that Death which was the Wages of sin, assuring us of a Resurrection, and hath brought future Life and Immortality to our more full assured notice by his Gospel.

Note, That though the Souls Immortality, and a life of Retribution be knowable by the light of Nature, yet, 1. It is with far less Certainty than the Gospel giveth us. 2. And Nature tells us not with any clearness of a Resurrection of the Body. 3. Nor doth it give Men • ear notice of the Conditions of our attaining that Felicity: But Christ by the Gospel hath given us assured notice of all this. And this is the chief thing in which Christ's plain teaching excelleth all the Subtilties of the Trifling, Heathen Philosophers.

11. Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

11. To Preach this, and teach the Gentiles I am a Commissioned Apostle, and for this I suffer.

12. For the which cause I also suffer these things; nevertheless I am not ashamed: for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day.

12. But I am not ashamed of my Preaching or Suffering; for I know whom I have trusted, and am persuaded that he can and will keep me in safety, who have committed myself wholly to him, even to the great day (in which all his promises shall be performed.)

13. Hold fast the form of sound words, which thou hast heard of me in faith, and love which is in Christ Jesus.

13. Keep before thee the Form, or Summary of Sound Doctrine which thou heardest of me, which consisteth in the Articles of Faith, and the Precepts of Love, of both which Christ is the Object and Sum, (or which form of Sound Doctrine thou must hold fast by a Firm Belief, and Practical Love of Christ and his Cause).

14. That good thing which was committed unto thee, keep by the holy Ghost which dwelleth in us.

14. That good and sure summary of Sound Doctrine which I committed to thy keeping, hold close to, by the Spirit of God who dwelleth in us, to help our Memory, Love and Practice.

Note, Tho it be not certain that Paul meaneth our Creed in the very Words as now we have them, it is more than probable that he meaneth the same Articles in Sence, which he reciteth, 1 Cor. 15.3, 4, 5. and elsewhere.

15. This thou knowest that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

15. I suppose thou knowest that all the Bishops or Teachers in Asia have forsaken me in my Sufferings, and rejected my Apostolic Authority, or neglect it; of whom are, &c.

Note, 1. That he accuseth them not of Apostasy from Christ, but forsaking him. 2. That those that forsake not Christ or his Church, may forsake a particular Ruler of it, even an Apostle especially if he be in Prison. 3. That all the Churches or Bishops in Asia were conjoined in this sin: Sin may have the Major Vote of the Bishops. 4. Its like then Timothy was no Bishop of Ephesus which was in Asia, for Timothy forsook not Paul.

16, 17. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain. But when he was in Rome, he sought me out very diligently, and found me. 18. The Lord grant unto him that he may find mercy of the Lord in that day: And in how many things he ministered unto me at Ephesus, thou knowest very well.

16, 17, 18. Note, That the particular Acts of Christian Charity are here rewarded with the most Hearty Prayers of the Saints, and in the day of the Lord with special mercy. 2. That it is no sinful selfishness to return a Special Gratitude, Love and Prayer for those that have been specially kind to us in distress; especially when by it they manifest a special degree of love and fidelity to Christ.

CHAP. II.

1. THou therefore my son, be strong in the grace that is in Christ Jesus.

1. Let other Men's Cases provoke thee to grow strong, confirmed and resolved in the Doctrine, Practice, Comfort, and Patience of that Grace which is treasured up for us in Christ.

2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

2. Note, 1. That the Senior Pastors must train up others to Preach the Gospel: And this seemeth the Original of Eminent Episcopacy: The Elders introducing their own Scholars were as Fathers to them, and fit to be their Guides. 2. None should be trusted with the Ministry but Men Faithful and able to teach others. 3. It is the same Doctrine which was delivered by the Apostles which must be committed to Ministers to teach the People. 4. While the Scriptures were yet unwritten or unfinished, the words which Men heard from the Apostles, were to be their Rule of Doctrine.

3. Thou therefore endure hardness, as a good soldier of Jesus Christ.

3. Note, The Life of a Minister or Bishop is not a Life of Ease, and Idleness, and Safeness, and Dominion, and fullness; but like a Soldiers, a Life of Hardship, hard Labor: hard usage by the World, Hard Sufferings, requiring Resolution, Fortitude and Patience.

4. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

4. A Bishop or Minister must be like a Soldier who maketh it his whole Business, and doth not join any other Trade of Life that would take up any of his time.

5. And if a man also strive for masteries, yet is he not crowned except he strive lawfully.

5. And in the Games in which Men strive for Masteries for a Prize (as Running, Wrestling, Fencing, Fighting) it is not everyone that striveth that hath the Crown or Prize, but only he that winneth it by getting the better: And so must a Minister of Christ strive for the Crown of Life, by putting forth all his care and strength.

6. The husbandmen that laboreth must be first partaker of his fruits.

6. The Husbandman must labor (Plow, Sow, &c. ) before he reap and gather the Fruit.

Note, God will reward no Pastors but the Laborours, though' Men may advance the Proud and Idle.

7. Consider what I say, and the Lord give thee understanding in all things.

7. Note, They that will have God's Word and good Council blest by God to their Understanding, must consider of it, even of its meaning, truth, and use.

8. Remember that Jesus Christ of the seed of David was raised from the dead,

8. If thou deeply consider and remember that Christ was raised from the Dead, as it will infer the truth of all the rest of the Gospel to thee, so it will be to thee a powerful example of Patience and Hope in all thy Sufferings for Christ.

8, 9. According to my Gospel: Wherein I suffer trouble as an evildoer, even unto bonds; but the word of God is not bound.

8, 9. This Resurrection of Christ is it which I Preach, for which I suffer as reputed a Malefactor, and that even to Imprisonment and Bonds, but God • Word still prospereth and is not bound.

Note, So blind and Devilish is Malignant Enmity to Truth and Godliness, that Christ's best Servants. are reputed and used as Malefactors and Rogues, even for the best of their Duty to God, and that which is most profitable to the World.

10. Therefore I endure all things for the elects sakes, that they may also obtain the salvation which is in Christ Jesus, with eternal glory.

10. And I think not any Suffering too dear for the sake of God's Elect, (though the rest of the World reject the Gospel) that it may but further the Salvation of them by the Grace of Christ to bring them to Eternal Glory.

11. It is a faithful saying. For if we be dead with him, we shall also live with him: 12. If we suffer, we shall also reign with him:

11, 12. Believe this as a Gospel Maxim, if we be dead to the World for him, as he died for us, we shall live in glory with him: And it we suffer for and with him, we shall follow him also in Exaltation unto Glory.

12, 13. If we deny him, he also will deny us: If we believe not, yet he abideth faithful; he cannot deny himself.

12, 13. If for fear of suffering we deny him, he will disown us, and deny us his Salvation: And if we be unfaithful, and forsake him and our own Salvation, yet he will be true of his Word, and will not deny and forsake his own Cause, but make good his threatenings against them that forsake his Mercies.

14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words, to no profit, but to the subverting of the hearers.

14. Note, Bishops and Ministers have great need to call Men to the serious study of fundamental practical truths, from vain diverting kinds of study, 2. Such are the Disputes and Contentions about Words or Grammatical Criticisms, and Barren Speculations in Arts and Sciences, which profit not by their due subserviency to Saving Truths, but subvert Men, by diverting their Thoughts, Love, and Labor.

15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

15. Study not for applause, and to humor sick-brains, but to please God, and do all as approved to him; with such skill, and care, and diligence, as beseemeth, a good Workman that need not be ashamed of his Work, and disgrace not the Work by an ignorant bungling, confused handling; but take great care rightly to order, methodize and distribute the word of Truth.

Note, That though curious unprofitable trifling with Words be sinful, yet the more accurate ordering, methodizing or distributing Truth, setting each in its proper place, and giving every hearer his due part is the part of a skillful Teacher.

16. But shun profane and vain babblings; for they will increase unto more ungodliness. 17. And their word will eat as doth a canker:

16. But avoid profane and vain Clamors and Bablings of Heathen Philosophers or Heretics, who set up a course of Ostentation of their Wit by unprofitable Disputes; for the Fruit will be but the Increase of ungodliness: And Vain Proud Wits are so liable to the Infection, that their words will eat like a Gangrene.

17, 18. Of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying, That the resurrection is past already; and overthrow the faith of some.

17, 18. Note, It is not certain on what account they said the Resurrect • on was past, 1. Whether as the Familists and Quakers by pretending that it is but an inward Resurrection from sin, that is meant. Or, 2. As Pythagoreans, saying, That it's but the Transition of Souls into other Bodies which is done here, and no more to be expected. I incline most to this last: It is that which Paul Disputeth against, 1 Cor. 15. that is here meant. And the Doctrine of Transmigration was then so common, and the Heretics had so much from the Pythagorean Philosophers that it's most likely to be this.

19. Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ, depart from iniquity,

19. But whoever falls away, God's Foundation on which we build our Hope is sure, and hath a Seal as it were, with this double Inscription; on one side [ The Lord knoweth them that are his ] (for he hath Decreed their Salvation, and will not lose them, and he hath marked them out by his Spirit, and written on them Holiness to the Lord : And therefore on the other side is written, [ Let everyone that nameth the name of Christ depart from iniquity. ] For God's Decree conjoineth the End and Means, and he Decreeth none to Salvation that are not at once Decreed to Sanctification: As his Covenant on his part promiseth us Life, so our Covenant to him obligeth us to Holiness.

20. But in a great house there are not only vessels of gold, and of silver, but also of wood, and earth; and some to honor, and some to dishonor.

20. But it is not to be wondered at, if in God's House which is his Church-visible, or the Professors of Christianity, there be Errors and Scandals and some Backslide. For it's usual in great Men's Houses to have some Wooden and Earthen Vessels for low and base usage, as well as Silver and Gold for the Table, &c.

21. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and meet for the masters use, and prepared unto every good work.

21. All that (by God's Grace) do purge themselves from Heresy and Iniquity, are Vessels of Honor, sanctified, and meet to serve and honor God, and disposed to all good Works.

22. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

22. Note, 1. That the Flesh and its Lusts, especially in Youth, are such dangerous Enemies to our Holiness and Salvation, that we have greet need to be warned to avoid those Lusts; and consequently all that cherisheth them, (Fulness, Idleness, loose Company, &c. ) 2. Righteousness, Faith, Charity, and Peace are the Sum of a Holy Life. 3. Charity and Peace must extend to all that call on the Lord out of a pure Heart (though not in our Forms or Ceremonies.

23. But foolish and unlearned questions avoid, knowing that they do gender strifes.

23. But whereas the more ignorant and unsound Professors are apt to turn Practical Godliness into Self-conceited, Ignorant Controversy and Disputes, avoid this ill Practice as knowing that such wranglings do but but breed strifes.

24. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, 25. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; 26. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

24, 25, 26. But God's Servants, especially Bishops and Teachers must not provoke D • ssenters by striving Debates, but be gentle to all Men, even the Erroneous; apt to teach them, and patient with them in Error, Instructing them in Meeekness, and in a gentle sort, even when they oppose the Truth; and thus to wait in the right use of God's means, to see whether God will convince them, and turn them by Repentance to the acknowledging of the Truth, and that by consideration of what you teach them, they may recover themselves out of the Snare of the Devil, who captivateth them alive to do his Will.

Note, 1. If Men will not hear gentle teaching, much less will they yield to provoking Disputes. 2. Yet Disputes like defensive Wars are oft necessary to the defense of the Truth and Church, though it be not the way to win the Opponent. 3. Till sinners by consideration can be brought to be Agents in recovering themselves, no Teaching or Disputing is like to recover them. 4 Fire and Water are not more contrary than this word of God, and the way of Romish Prelates, who Hereticate, Imprison, Silence, Ruin, and Murder True Christians, for conforming to all their Superstitious Canons and Ceremonies, and not swearing obedience to their usurped Domination.

CHAP. III.

1. THis know also that in the last days perilous times shall come.

1. Before the End the times will grow yet harder, more difficult and dangerous.

2, 3. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, 4. Traitours, heady, high-minded, lovers of pleasures more then lovers of God; 5. Having a form of godliness, but denying the power thereof: from such turn away.

2, 3, 4, 5. The sins which will abound are these, 1. They will be enslaved by selfishness, and little care for any but themselves, 2. Lovers of Money and Covetous, 3. Open boasters and Vain glorious, 4. Proud, 5. Blasphemers and r ••• oachful, 6. Disobedient to their own Parents, 7. Unthankful, 8. Without Holiness, Profane, 9. Having no true, friendly love, no not Natural. 10. Men that will not live in Peace, but are irreconcilable, 11. Devils, or false accusers of others, especially of the best, 12. Distempered, Ilconditioned, Incontinent, 13. Fierce and Cruel, 14. Having no love to Goodness, or Good Men. 15. Betrayers of others, or Treacherous, 16. Rash, Precipitate Heady Men, 17. High-minded, puffed up with selfconceit, instead of Solid Knowledge, 18. Lovers of Pleasure, (Sensual and Fantastical, as Carnal Men,) more than lovers of God, 19. Having an Image, or form of Godliness, a show and outside, in Words, Gestures, Liturgies, Ceremonies and Professions: 20. But the Power of it for Sanctification, mortifying the Flesh, and overcoming the World, and living above, they Savour not, but deny and do oppose. From this sort of Men turn away, and have no communion with them.

Note, If the Apostle had written thus in these latter ages of the Church, Guilt would have made many accuse him as Describing and Defaming them and their Church Rulers.

6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7. Ever learning, and never able to come to the knowledge of the truth.

6.7. This Evil Spirit is already gone forth, and these Mischiefs are begun, (and will increase) for such are they that thrust themselves into Houses, and there by deceit lead captive silly women, who being under a heep of their own sins, and acted and led by divers lusts, or ill desires, come to the Christian Assemblies, and are still learning, but grow not in sound Religion, nor come to any sound knowledge of the truth, and so are very capable Receptive Objects for any such deceivers to draw away.

Note, That all the said twenty foresaid Vices which cleave to creeping Heretics while they are low, do work with greater power and confidence in them, when they get into Domination.

8. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

8. And as the Egyptian Magicians withstoud Moses to keep Pharaoh from believing him, and that by Magic, so do these resist the True Preachers of the Gospel, by their Magic and Arts now, and by the Sword and Cruelty when they can get into Power): Men of Corrupt Minds, reprobate concerning the Faith, Unbelievers under the Name of Christians.

Note, That the Names of Jannes and Jambres are taken by Paul from the Tradition of the Jews.

9. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also wa •

9. But as Moses 's Miracles overcame the Magicians, and shamed them, so these shall be stopped in the pursuit of their Deceit and Heresy and Opposition to the Truth, and shall not proceed much further; but God will confound them and manifest all their folly.

10. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 11. Persecutions, afflictions which came unto me at Antioch, at Iconium, at Lystra, what persecutions I endured:

10, 11. But for thy establishment, I set before thee the example of my ministry: Thou hast been fully acquainted with the Doctrine which I have taught, with the course and ordering of my Life, my purpose and design, my faithfulness in my Work, my longsuffering and freedom from wrath, my love to others, my patient suffering, my persecutions and sufferings at Antioch, and other places where I have Preached, and what the Ministry hath cost me.

11, 12. But out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution.

11, 12. But out of them all God delivered me, so that I went on to do his Work: Yea, such is the malignity of the Carnal World, against that which crosseth their Lusts and Error, and Carnal Interest, that all that resolve in a thoroughly Godly Life, and not by flattery or sin to comply with the wiles of Proud Ungodly Men, but to be true to Christ, shall suffer some sort of Persecution.

13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

13. But the sin which hardeneth these Wicked Men to be Persecutors of Godly Christians, will harden them so far as to justify it, and stand to it impenitently, and think they do God service by Persecuting his Servants, pretending that it's they that are erroneous and bad men, and do deserve it; and being deceived themselves, will by deceit draw others to do the like.

14. But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them;

14. But do thou continue in that Doctrine which I have taught, and thou hast received as assured truth▪ as knowing that thou hadst it from Christ by an Authoriz'd Apostle.

15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus.

15. And from thy Childhood thou hast been trained up in the knowledge of the Old Testament, whose Prophesies of Christ, and sacred Precepts, now Illustrated by the Gospel of Christian Faith, are sufficient to make thee wise (by the Spirit of Grace) in all that's neeedful to Salvation.

16, 17. All scripture is given by inspiration of of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.

16, 17. All those Writings which are of Divine Inspiration, are also profitable for Doctrine, for Reproof, for Amendment and Correction, and for Education and Discipline in Righteousness, that so all God's Servants, and especially Teachers may be complete and fully instructed and furnished for every good work required of God, for the Ministerial Service, and for Men's Salvation.

Note, Tho this exclude not the use of any Subservient Arts or Knowledge, yet certainly this is little understood or believed by the Roman Clergy, who have made it necessary to a tolerated Minister to know and observe their numerous Canons, and Oaths, Subscriptions, and Ceremonies, besides many Books of theirs, while they admit Priests that are ignorant of the Scripture, and forbid the reading of them to the People.

CHAP. IV.

1. I Charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom: 2. Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine.

1, 2. So dreadful is the sin Sacrilegiously to deny Christ the Service which thou hast vowed him, and art ordained to, and to betray the Gospel, and Men's Souls by so doing, that I do adjure thee with all possible earnestness, as before God, and as thou wilt answer it to Christ in Judgment, when he cometh in the Kingdom of his Glory, that thou forbear, not by any Persecution, as far as possibly thou canst, to Preach the Word, be instant and urgent, in season, or fair opportunities, yea, Out of season, (necessity must take place of Convenience and Circumstantial Decencies,) Reprove the faulty, Rebuke gross sinners, Exhort all Men, with unwearied longsuffering and sound Doctrine.

Note, How dreadful a thing it is to cease Preaching the Gospel while we can, whatever we suffer for it, and whoever forbiddeth it. Let them that think that the Apostles only were exempted from yielding to Men's Prohibition, remember that Timothy had his call and Commission from Men: Qu. But may not Church Rulers silence Ministers? Ans. Yes, when they so deserve it, by doing more hurt than good, that Christ's Law doth silence them; else not: Tho they may determine of Place, and Circumstances, and Magistrates may also dispose of their own free encouragements, and may restrain Men from evil doing.

3. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears.

3. Note, 1. That the foresight of Evil times by tempting Teachers, should make Faithful Ministers labor the harder in their time.

2. It is no new thing for Professed Christians not to endure Sound Doctrine, but to follow false Teachers.

3. It is by their own Lusts, or Erroneous Wills and Choice that Professors are seduced by false Teachers.

4. Itching Ears is a dangerous Disease.

5. False Teachers may be heaped up, and to have the Major Vote, when Sound Teachers cannot be endured.

4. And they shall turn away their ears from the truth, and shall be turned unto fables.

4. Note, That Chuches, Pastors and People may turn away from the Truth to Fables.

5. But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry.

5. Note, That great watchfulness, patient laboring and suffering, and fulfilling their Ministry approvedly in all Trials, is the Description of a True Minister of Christ.

6. For I am now ready to be offered, and the time of my departure is at hand. 7. I have fought a good fight, I have finished my course, I have kept the faith. 8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing.

6, 7, 8. Note, That, 1. Our Ministry and Life is like a Battle, Combat or Race for Life or Death. 2. Only they that overcome shall be Crowned. 3. Faithful Men may take great Comfort when when • eath is at hand in the Conscience, and review of a well spent victorious Life and Ministry. 4. Their Reward will be a Crown of Righteousness, given by God as a Righteous Judge, on Gospel worthiness, though not on legal merit, but supposing free Grace in Christ.

5. To love Christ's appearing is the effect of a Saving Faith.

9, 10, 11. Do thy diligence to come shortly unto me. For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica: Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry. 12. And Tychicus have I sent to Ephesus.

19, 10, 11, 12. Note, That, 1. It is not Christ that Demas is said to forsake, but Paul, and not to turn Worldling, but to go about his Worldly Business unseasonably. 2. Timothy was not then at Ephesus.

13. The cloke that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments.

13. Note, The word translated [ the Cloke ] is very probably by others translated [ the Roll] viz. of Parchment.

14, 15. Alexander the copper-smith did me much evil: the Lord reward him according to his works. Of whom be thou aware also; for he hath greatly withstood our words.

14, 15. Alexander an Excommunicate Man hath much wronged me: God will reward him according to his works,

Note, Excommunication enrageth impenitent, bad Men.

16. At my first answer no man stood with me, but all men forsook me: I pray God that may not be laid to their charge.

16. Note, 1. This was not a forsaking Paul's Cause, but his Person in danger, which is too usual a case: Herein he followed Christ, whose Disciples all forsook him and fled. 2. It's like Peter was not then at Rome among the forsakers of Paul.

17. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.

17. But God forsook me not when all Men forsook me, but was with me and strengthened me in Vindicating my Person and Cause, that while I was admitted to answer for myself, the Hearers might know and fame might tell abroad, what Doctrine it is that I suffer for Preaching, and so all the City of Rome, and others by their report might hear and have notice of it: And so I was delivered from the present danger of Death by the Roman Persecutors, as from the Jaws of a Lion.

Note, 1. Some think that the words [ that the Preaching might be fully known ] refer to Paul's longer time to Preach: I exclude not this, but prefer the other sense.

2. It was not Treason nor sin for Paul to call his Deliverance from the unjust Judgment of the Civil Power, his being delivered out of the mouth of the Lion.

18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, to whom be glory forever and ever. Amen.

18. And I doubt not but God will still keep me from all the ill Designs and Attempts of Men against me, at least so far that they shall not draw me to do evil, and will keep me in a state of right and preparation to his Heavenly Kingdom: In the hopeful Sence whereof I rejoicingly desire that he be Glorified forever. Amen.

19, 20. Salute Prisca and Aquila, and the household of Onesiphorus. Erastus abode at Corinth: but Trophimus have I left at Miletum sick.

19, 20. Note, That Trophimus was sick though Paul had the Gift of Healing, because it was not to be common, nor at the Will of Man;

21. Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

21. Make hast to come, &c.

22. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

22. The Lord Jesus Christ, who is our Mediator and Head, and hath purchased, chosen and called thee, performed for thee his saving Office, in keeping thy Soul in Holiness and Peace: His Grace (which is the greatest Treasure on Earth) be with you, to keep you and prepare you for Glory. Amen.

Note, The Suscriptions to the Epistles, are no part of the Holy Scripture.

CHAP. I.

1, 2. PAul a servant of God, and an Apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth, which is after godliness: In hope of eternal life, which God, that cannot lie, promised before the world began.

1, 2. Paul, &c. for the propagating of the Faith of God's Elect, and the acknowledgment of that sound Doctrine, which is suited to the promoting of godliness, (in opposition to profaneness and heresy;) in hope of eternal life, which is the end of all our faith and godliness, and all our preaching and suffering; which God, that cannot lie, promised before many Ages past.

3. But hath in due times manifested his word through preaching, which is committed unto me, according to the commandment of God our Savior.

3. But what he so long ago purposed, and darkly promised, he ha • h in the fittest appointed season manifested by his Gospel through preaching, which is committed to me by the Commission and Commandment of God our Savior.

Note ; That it is doubtful whether by God's Promise, be meant only his secret purpose ; or by [ 〈 in non-Latin alphabet 〉 ] be meant [ many Ages ago. ] One of the two it must be; for we cannot feign an actual Promise before the world began, distinct from his purpose.

2. It is not unlikely that he meaneth the Promise first made to Fallen Man, of the Woman's Seed, and after oft renewed; and this obscure word was made plain by the preaching of the Gospel upon Christ's Incarnation, Life and Resurrection, &c.

4. To Titus mine own son after the common faith, grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Savior.

Note ; The Church hath but one Faith (or Creed) common in the Essentials to every Christian.

5. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.

5 Note, 1. That Titus is not said to be settled in Crete as their fixed Bishop, but left there in his Travels, to settle fixed Bishops there. The Scriptures tell us that Timothy & Titus were Itinerant Evangelists, that went about where Paul sent them to plant and settle Churches. But the plain truth is, that Apostles, and such Evangelists as these, where ever they came, had as great Authority as any mere Bishops, and more; and that they stayed in some Countrys longer than in others, to settle the Churches; and that the Churches after their Age thought it an honor to be their Charge, and so called them their Bishops. In which sense one Apostle might have twenty or forty Bishoprics, as he planted and settled so many Churches: But none of them were Bishops fixed and confined to one Church, as those usually called Bishops then were; so that to controvert whether Peter, Paul, Timothy, Titus, Luke, &c. were Bishops, is a mere ignorant strife de nomine, about the name, while we are, or easily may be, agreed of the thing, what work for those Churches they performed. They were Bishops eminenter, transient from Church to Church; but he degradeth them that feigneth them affixed to any one as their sole and proper Flock.

2. Note further, That Titus ordaining Elders (that is, Bishops, as Dr. Hammond noteth) implieth the people's consent; for Titus had no forcing power.

3. That Crete is said to have an hundred Cities in it, being but a small Island; and so must have an hundred Bishops, if every City had one. But doubtless Paul meaneth every City that had Christians in it enough to be a Church.

4. That by 〈 in non-Latin alphabet 〉 , is meant any big Town, such as our Corporations are, and 〈 in non-Latin alphabet 〉 , oppidatim, is meant from Town to Town, where there is matter for a Church. And Paul never meant by this to confine Bishops to Cities, and forbid them to Villages, but he nameth Cities or Towns, because then no other places had Christians enow for a Church.

5. Dr. Hammond thinks that these Bishops then were only the single Pastors of single Congregations, having no Sub-Presbyters, but Deacons.

6. The ordering of things wanting was not adding to their Faith and Religion, or making them a Book of Canons; but seeing them reduced to the obedient and orderly practice of that which the Apostles everywhere taught and settled.

6. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.

6. Note ; If God bless not the Education of his own Children, 1. The Church would doubt of his Fidelity, or whether God will bless his greater undertaking. 2. And his Family would be a scandal to Religion.

7. For a Bishop must be blameless, as the steward of God: not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre:

7. Note ; That the same man is called a Bishop here, who was called an Elder, v. 5. If then they were distinct Offices, Paul neglected to describe one of them, which is not credible when he describeth Deacons & Deaconesses, Dr. Hammond confesseth that there were in Scripture-times no Subject-Presbyters, save Bishops, that were under the Apostolic Order; but he thinks that Bishops had power from the Apostles to institute another Order of Presbyters under them afterwards: But 1. Where is there any proof of that? Must Church-Government cast out all Ministers who believe not such an unproved Assertion? 2. It's thus disproved: Paul giveth Timothy and Titus sufficient Instructions what Officers to Ordain in the Church (which Canons were to be a Guide to all after-Ages.) But Paul gave them no Instruction or Canon for the Instituting of any New Order between Bishops (or Elders) and Deacons: Therefore it is not credible that any such power was then given to other Bishops, which he gave not to Timothy and Titus.

But as to others, who say that the Apostles and Evangelists were then the only Bishops, I answer, de re, we confess that these had power to go about to gather and settle Churches; and de nomine, whether such may be called Bishops, let them quarrel that have nothing else to do. But besides them, every Town or Church had then their own fixed Bishop (one or more) and Deacons. If Diocesans or Metropolitans will be Successors of the Itinerant Apostles and Evangelists, or General Bishops, let them restore to every Church their particular proper Bishops, and not make Pastors that have not the power of the Keys.

As for them that say, Paul includeth both Orders under the same names, Bishops and Presbyters, I answer, Paul useth not only the same name, but the same description, and so the Order or Office also must be the same; and both Name and Thing the same.

2. Bishops are God's Stewards, entrusted to govern by his Law; and not Lord's of his Church, or of their Faith.

3. By [ self-willed ] is meant [self-conceited, proud men, that must be pleased, and have their own will] and cannot become all things lawful to all men, for their good, but will silence, and excommunicate, and reproach those that are most careful to do God's will, if they do but cross their Wills, and Canons.

4. Not [ soon angry ] rather [an angry, wrathful man ] The rest see on 1 Tim. 3.

8. But a lover of hospitality, a lover of good men, sober, just, holy, temperate,

8. But one that loveth to entertain men in his house, a lover of goodness, and good men, of a sound and sober mind, righteous, holy, as devoted to God, continent and abstemious.

9. Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers.

9. Faithfully holding fast the word of Faith, even that which we have preached and taught from Christ, that so he may be able to use sound doctrine, both in Exhortation, and in Confutation of Opposers.

10. For there are many unruly and vain talkers and deceivers, specially they of the circumcision. 11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucres sake.

10, 11. For there are many disorderly and unruly, foolish vain talkers, deceivers of men's Judgments, specially those Jewish corrupt Christians, (before oft described.)

Note, That here it appeareth whom Paul meaneth in his Invectives in many Epistles, even those mentioned Acts 15. that would have made Christianity but a Supplement to Moses Law; and not Gnostics only or chiefly: Ebion and Cerinthus were of the worser degenerate sort of them, and the Nicolaitans next.

2 Note ; That Paul meaneth not stopping the Seducers mouths by force, but by confutation by the word: For Titus had no power of the Sword.

3 Note ; That so great is the weakness and unsteadfastness of many Christians, that whole households may be subverted by the most gross deceivers. If the Apostles Converts were such, no wonder if ours be so.

12, 13. One of themselves, even a prophet of their own, said, The Cretans are always liars, evil beasts, slow bellies: This witness is true;

12. Epimenides, an esteemed Poet of their own, saith, that the Cretans are false, bad and savage, gluttonous and idle; and his words are true, of too many of them, who are not converted from these sins.

13. Wherefore rebuke them sharply, that they may be sound in the faith;

13. Note ; That sharp or cutting Rebukes are necessary to some, that they be sound in Faith and Religion.

14. Not giving heed to Jewish fables and commandments of men, that turn from the truth.

14. Not believing the Jewish Fables, and Traditions, and Commands of Men, which the Pharisees uphold, and which turn men from sound Faith.

Note ; Do you think that Paul then was for introducing all the vast body of the Popish Canons, and all their corrupt Traditions and Ceremonies?

15. Unto the pure all things are pure, but unto them that are defiled, and unbelieving, is nothing pure: but even their mind and conscience is defiled.

15. They pretend that men are defiled by eating things unclean, not keeping their Days, Traditions, &c. But to Believers who are purified from guilt and sin, all Meats and Days, and things of that nature are clean and lawful, yea sanctified, to further them in serving God. But all things are made unclean as abused to sin and evil ends, by them that are unclean and unbelievers; their defiled Minds and Consciences defile all to them.

16. They profess that they know God, but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

16. It is not these Judaizers and Heretics Profession that they know more of God, and his Will, than others, that will prove them wise or good: For their deeds contradict their tongues: They are practical Atheists, while they deny God by their works, and lives, as if they knew not God to be the Holy and Righteous Governor and Judge of all: For they are abominable and disobedient, and averse and unmeet for all good works.

CHAP. II.

1. BUT speak thou the things which become sound doctrine: 2. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

1. Note ; Sound Doctrine is practical, teaching men their duties.

2. It was so ordinary with the Jews for the Younger to reverence and obey the Elder, that Officers being chosen by seniority (caeteris paribus) it is of no great moment whether we here expound this of Office or Age (as most do.) They that take [ Aged ] to signify Rulers, some mean Deacons, some Elders that ruled only, either as some, not Ordained to Preach, or as others, not Ordinary Preachers : But all unproved.

3. The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things,

3. That the Aged women who are in the Church-Catalogue or List, that they behave themselves as becometh holiness, not to diabolize or calumniate, not addicted to Wine, Teachers of the younger sort in good things.

Note ; Whether these were Deaconesses by Office or not, it is certain, 1. That all Aged women should instruct the younger. 2. But because few do their duty to purpose, it is of great use in a well ordered Church, that some few of the fittest be by Office chosen to this work, that the Ministers may direct these Aged women in it, and not be themselves too often with the younger sort in private.

4. That they may teach the young women to be sober, to love their husbands, to love their children, 5. To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

4, 5. It is their work to teach the younger women to be wise, and of sound Judgment, to love their Husbands, and Children, and show it in their care and behavior, to be discreet and chaste in mind and behavior; to keep at home, and look to their household business, and not affect to be needlessly abroad in idleness, or under temptations; to be good, and subject to their Husbands; for there is danger that the miscarriages of young women may bring reproach on Religion and the Gospel which they profess.

6. Young men likewise exhort to be sober-minded.

6. Note, 1. By Sober-mindedness, is meant a mind settled in the Truth, guided by sound Judgment, and not by Passion, nor seduced by Sense and Appetite, or Evil company, or proud Self-conceit, or hasty Judging, into evil ways. 2. By Paul 's warnings we may note, what the Vices are that young men, and all sorts, are most in danger of.

7. In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity; 8. Sound speech that cannot be condemned, that he that is of the contrary part, may be ashamed, having no evil thing to say of you.

7, 8. In all the good which thou wouldest persuade thy hearers to, be an eminent visible Pattern thyself, that they may see in thyself what thou meanest in thy Preaching: Let thy Doctrine be entire and sincere, without corrupt mixture, and grave, without levity, sound words that deserve not blame, and cannot be confuted; that gainsayers (for such you must expect) may be ashamed, having no ill to charge on your Doctrine or Life.

9, 10. Exhort servants to be obedient unto their own masters, and to please them well in all things, not answering again: Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

9, 10. Servants, even the lowest, are thy Charge, and must be taught to be obedient to their Masters, and in all things lawful belonging to their Government, to make it their care to please them, not crossing and contradicting them, nor stealing the least thing, nor taking anything that is theirs, which is not allowed them by their consent, but showing all conscionable trustiness; that while Christian Servants thus excel all others, it may honor the Gospel and Religion (more than opinionative proud Professors do.)

11, 12. For the grace of God that bringeth salvation, hath appeared to all men, teaching us, That denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world:

11, 12. For the Grace of God by a Redeemer, which bringeth Salvation, is made known now to all sorts of men, and extendeth to Servants as well as Masters, teaching us all (not the vain speculations of the world, but) to deny all Doctrines and Practices which are ungodly, and all worldly lusts, of sensuality or covetousness, and that we should live in this present world, soberly and temperately to ourselves, righteously and charitably to others, and holily and obediently to God.

13. Looking for that blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ,

13. Animated herein by our believing expectation of our hoped blessedness, and the appearing of the glory of that great God, and our Savior Jesus Christ (according to his faithful Promise.)

14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

14. Who gave himself as our Savior a Sacrifice for our sins, and a Ransom for our deliverance, that thereby he might redeem and save us from the guilt, punishment, and power of all our sins, and purify and sanctify a Church to himself, as his Body and Spouse, for his Glory, and delightful Communion with them▪ a peculiar people segregate from the polluted wicked world, and by his Spirit made zealously devoted in Love and Diligence, to all good works, of Holiness to God, and Justice and Beneficence to Man.

Note 1. It was to Redeem us from our own sin, and its effects, that Christ gave himself as our Savior to be a Sacrifice for us. 2. The Redeemed of Christ (not only as to sufficiency, but efficacy) differ not from the polluted world only by name and profession, and common things, but are a purified and peculiar people, possessed by Christ's Spirit with a Zeal for good works. 3. True Zeal is for Good works, and not for dead Ceremony, or worldly Interest, or odd Opinions, and dividing Sects. It is not furious, and hurtful, and envious, but first pure, and then peaceable, and sets men upon earnest endeavor to do good. 4. It is not only for us that Christ Redeemeth and Purifieth a Church and chosen People, but ultimately for himself, and for his own and his Fathers Glory and Complacence. As he made the world not as needing it, but as pleased in his own expressed Glory.

15. These things speak and exhort, and rebuke with all authority. Let no man despise thee.

15. These necessary practical saving Truths must be the matter of thy Preaching: And according to the Authority of thy Office, rebuke gainsayers, and the disobedient: And let thy Doctrine and Behaviour in wisdom and gravity, keep thee from all men's contempt.

CHAP. III.

1. PUT them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,

1. Teach them oft to live in due subjection to Chief Rulers or Princes, and those that have Governing-Authority, and to obey Magistrates, in all things which belong to their Office and Authority to command under God; and to do all the good they can to all men.

2. To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.

2. To avoid all reproachful and evil speaking of any men, without a necessary cause upon sufficient evidence, to be no contentious strivers, but apt to take all things in the most favorable sense, using all meekness to all men.

3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

3. In our dealing with others we must use compassion, remembering that before our Conversion to Christ, we ourselves had those Vices which are reproachful in others; we were witless, unpersuadable, and disobedient, deceived in the greatest things, the servants of divers lusts and pleasures, living in malice and envy against others, odious ourselves, and with hatred pursuing one another. This was the Gentill life.

4. But after that the Kindness and love of God our Savior toward man appeared; 5. Not by works of righteousness, which we have done, but according to his mercy he saved us by the washing of regeneration; and renewing of the holy Ghost. 6. Which he shed on us abundantly, through Jesus Christ our Savior.

4, 5, 6. But when the Saving-kindness and Love of God our Savior to Fallen Man appeared to us by the Communication and Illumination of his Grace, not for any good works or deserts of ours (for we were as bad, as aforesaid) but of his mere free Mercy he saved us from that state of sin and misery, by Regeneration signified and sealed in Baptism, and by the renewing work of the Holy Ghost, which he poured out upon us in the extraordinary measure promised after Christ's Resurrection, both for Sanctification and confirming Miracles.

7. That being justified by his grace, we should be made heirs according to the hope of eternal life.

7. That thus by his Grace, being of wicked Enemies made acceptably righteous, by pardon of sin, and renovation by the Merit and Spirit of Christ, we should be adopted Sons and Heirs of Eternal Life, according to his Promise, on which we safely build our hope.

8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: these things are good and profitable unto men.

8. This is a point of great importance, which I require thee oft to press upon them, that they which are Christians think not that they have nothing to do, but to mind Heaven, and pray, and worship God; but that they live in such Callings or Trades in the world, in which laboring diligently, they may be profitable to others, and the public good, and not make Religion a Cloak for Idleness, but spend their time in that which is good and profitable to men.

9. But avoid foolish questions and genealogies, & contentions, and strivings about the law; for they are unprofitable and vain.

9. Note ; That though some of these things were pretended to be Learned Speculations, and others to be parts of God's own Word, yet to be employed in controversial strivings and disputings, or study, or talk about such little things, to the diverting of us from the study, discourse, and exercise of practical godliness, is fruitless vanity.

10. A man that is an heretic, after the first and second admonition, reject: 11. Knowing that he that is such, is subverted and sinneth, being condemned of himself.

10, 11. The overvaluing of such conceits, and trifling disputes, and thinking themselves rare wise men for these, and gathering Parties to themselves from the Church, to propagate them in Separation, and to draw Disciples after them, is the way of Heretics: Whoever is such a one (supposing private men do their part) do thou that art a public Minister duly admonish him by meekness and convincing evidence of Truth, once and again; and if he hear not, reject him from the Communion of the Flock: For such a man is fixed in his sin by pride, self-conceit, and a depraved Judgment; and being subverted into a sinful Separation, is self-condemned, both by the open profession of his sin, as if it were some glorious Truth and Duty, and by casting himself out of the Communion of the Church, so that he needeth neither Witness nor Judge to cast him.

12, 13. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. Bring Zenas the lawyer, and Apollos, on their journey diligently, that nothing be wanting unto them.

12, 13. Note ; God's Ministers must further all o • hers in his work, as well as work themselves.

14. and let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

14. And let all that keep in our Communion, as sound Christians, see that they live not idly or unprofitably, or on other men's cost and labor, but that they live in some Trade and diligent labor, by which they may be themselves maintained, and be fruitful in pious and charitable Communications.

15. All that are with me salute thee: Greet them that love us in the faith, Grace be with you all. Amen.

15. Note ; Mutual kind salutations, and benedictions are meet expressions of Christian Love.