Classic Audiobook Collection - The First Epistle of Paul to Timothy, Analytically Expounded by David Dickson ~ Full Audiobook [religion]

Episode Date: February 29, 2024

The First Epistle of Paul to Timothy, Analytically Expounded by David Dickson audiobook. Genre: religion In The First Epistle of Paul to Timothy, Analytically Expounded, Scottish divine David Dickson (1583-1663) offers a clear, pastorally minded commentary on one of the New Testament's key letters for church life and spiritual leadership. Moving through 1 Timothy passage by passage, Dickson breaks the epistle into its parts, traces Paul's line of thought, and draws out the doctrinal and practical weight of each section. Listeners follow Paul's counsel to his younger coworker Timothy as questions of sound teaching, public worship, and personal integrity come into sharp focus, alongside the challenges posed by false instruction and misplaced priorities. Dickson lingers over themes that remain pressing for any Christian community: guarding the gospel, cultivating prayerful and orderly worship, recognizing qualified leaders, caring wisely for the vulnerable, and pursuing godliness in everyday conduct. Written to serve preachers and serious readers of Scripture, this exposition aims less at novelty than at steady illumination, offering concise observations designed to help the Bible's own emphases stand out and press home to conscience and practice. For ad-free listening try our premium subscription Chapters (Approximate) (00:00:00) Chapter 00 (00:02:10) Chapter 01 (00:18:13) Chapter 02 (00:28:14) Chapter 03 (00:42:35) Chapter 04 (00:54:50) Chapter 05 (01:10:19) Chapter 06 Learn more about your ad choices. Visit megaphone.fm/adchoices

The first epistle of Paul to Timothy analytically expounded by David Dixon. The contents. The apostle, departing from Ephesus into Macedonia, did not think it sufficient to commit the Church of Ephesus, now publicly founded to the care of ordinary pastors, but desired the evangelist Timothy, that he would tarry there a while to establish the church

in all things that appertain to doctrine and discipline. Which work being accomplished, the apostle intended to call him back and employ him, for the confirming of other churches, as appears in the end of the epistle and other places, but because Timothy was young as yet and might not seem sufficiently furnished with authority for the restraining of unruly men,

which possibly might make insurrection against him. In this epistle, he doth not only admonish him concerning his office, as one that he knew very well instructed already, but all the churches and their governors are informed touching the authority of Timothy and their duties. The special parts of the epistle are six, according to the number of the chapters,

In the first chapter he lays down the manner of his preaching, the law and the gospel duly, and with profit. In the second chapter, he sets down how pastors and hearers, men and women, ought to behave themselves in their public prayers and ecclesiastical meetings. In the third chapter, he treats of the right institution of pastors and deacons, and concerning the heads of doctrine, whereof they were to take special care. In the fourth chapter, he speaks of avoiding the apostasy that was coming, and touching the diligence which ought to be used by and faithful pastor to that end. In the fifth chapter, he treats of private admonitions to be performed by the elders, and how they ought to carry themselves towards widows and other elders. In the sixth chapter, he delivers precepts to Timothy, wherein he is instructed what he ought to teach concerning Christian duties, as well of private persons as of ministers.

End of the contents. Chapter 1 of the first epistle of Paul to Timothy analytically expounded by David Dixon, this Librovonk's recording is in the public domain. Beside the inscription which is contained in the first two verses, there are three parts of the chapter. In the first he enjoins Timothy to observe the right method and cause of teaching and to suppress the perverse teachers of the law, to verse 12. In the second, he asserts his apostleship that with authority it might be avowed by Timothy

as he had commanded, to verse 18. In the third, he encourages Timothy to carry himself stoutly in the discharge of his ministry. Verse 1. Paul, an apostle of Jesus Christ by the commandment of God, our Savior, and Lord Jesus Christ, which is our hope. The inscription of the epistle wherein, that he might win the authority to this epistle, Paul affirms that in writing of it, he fulfilled his apostolical embassage for Christ. Two, he confirms his apostleship by a special command from God the Father, whom he calls the Savior, because he is the author of our salvation, who had called him to the office of an apostle and used him in the execution of his office, the present matter he was in hand with. 3. He confirms his apostleship from the command of our Lord Jesus Christ,

whom he calls our hope, because the author, the meritorious cause, the object, and the finisher of our hope. Verse 2. Unto Timothy, my own son in the faith, grace, mercy and peace from God, our Father, and Jesus Christ, our Lord. Timothy, to whom this epistle is written, is called the son of the apostle, not simply, but in the faith because he was his disciple, and as the son represents the father in faith, and manners, so Timothy resembled Paul in doctrine and an holy conversation.

In his salutation he wishes to Timothy, one, grace, i.e. the renovation of the image of God, from the fountain of God's free goodwill. Two, mercy, i.e. free remission of sins, because he knew that the holy young man, affected with the sense of his sins, with many tears, did daily prostrate himself before God. Three, peace, i.e. quietness of conscience and joy from the apprehension of divine favor, and finally a complete felicity in the life to come, which is comprehended under peace. Verse three, 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. The first part of the chapter follows, touching the right manner of teaching, wherein, after he had confirmed to Timothy,

not an ordinary episcopacy in the Church of Ephesus, but a special, temporary and extraordinary commission, he repeats the commands given him about restraining certain perverse zealots of the law, and admonishing them that they teach no doctrine diverse from that which is apostolical, in prescribing of which the apostle chooses to use words of beseeching and entreating, rather than to speak imperiously, that he might supply the stead of Timothy, who could scarcely be loosed from the most sweet society of Paul, not for a time even by the entreaties of the apostle. Verse 4. Neither give heed to fables and endless genealogies which ministered.

to questions rather than godly edifying, which is in faith, so do. For example, he commands that fables and Jewish genealogies be avoided, i.e. newly devised opinions or traditions beside the Holy Scriptures, and curious speculations about unnecessary things. So are very many talmudical and cabalitical. Such also are to be found amongst the schoolmen. Endless. The reasons of his admonition are six.

Reason one, because those vain speculations are idle and endless, whereof there is no use, which rather, reason too, because they beget curious and contentious questions, nor do they promote the knowledge of piety which lead unto God, for edification proceeds not from probable and dubious questions, but by the solid believing of the word of God. Verse 5, now the end of the commandment is charity out of a pure heart and a good conscience and of faith unfeigned. Reason 3. Because those teachers that are wholly exercised in discussing of small matters which may be fetched from the law, though they seem to be carried with a zeal to the law of Moses, yet they refer not the law to its true end, or to the proper scope of the whole scripture,

which is that men by the law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by faith unfeigned. Charity This faith he describes from a threefold effect. One, that true faith in the propitiatory blood of Christ renders the conscience good or peaceable and quiet. 2. That the conscience being now pacified, faith will not suffer that the heart be any longer delighted in evil, but rather endeavours after purity, and that it may be purged from all evil affections. 3. That true faith is not idle, in that which is good but stirs up a man diligently to labour in the obedience of every precept, by love to God and men. Verse 6. From which some having swerved have turned aside unto vain jangling.

reason 4. Confirming the former because it is approved by the experience of some that, unless teachers abstain from their vain curiosities and intend more earnestly the edification of men, in faith and charity, they cannot but be drawn away from the simplicity of doctrine into vain babbling, for where there is vanity, their verity is not. Verse 7, desiring to be teachers of the law, understanding neither what they say nor whereof they affirm. reason five because it is also known by experience that those ambitious teachers while they affect a new kind of teaching and seek after applause from their knowledge of the law betrayed their ignorance whilst they understood not the questions thereof nor the argument from which they disputed therefore avoiding idle speculations timothy wants to take care that in the apostolic doctrine or the manner of teaching it no innovation was made by anyone verse eight but we know that the law is good if a man use it lawfully Here he answers an objection Therefore are thou against the divine law Who so earnestly rebukest the teachers of it The apostle answers that he did not at all detract from the law Reproving those that abuse it but rather commends and teaches the right use of the law

Verse 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 mansleers. verse 10 for whormongers for them that defile themselves with mankind, for men's stealers, for liars, for perjurious persons, and if there be any other thing that is contrary to sound doctrine, verse 11, according to the glorious gospel of the blessed God which was committed to my trust.

He confirms the answer with three reasons. The first is, from the end of the law or the legal covenant, so far as it is opposed to the gospel, the law is established, not that the faithful justified by faith in Christ. should be justified by the law, as the perverse teachers of the law intended, but that the unrighteous and unbelievers, as are all wicked and profane persons condemned by the law, might acknowledge their unrighteousness and deserved condemnation, repent and fly unto Christ, therefore the Apostle's doctrine detracts nothing from the law. According, reason two, all sins which are forbidden by the law are also prohibited by the sound

doctrine of the glorious gospel, and all the duties which are commanded by the law are earnestly urged, taught in the gospel, so much as concerns the performance of our obedience unto God, the demonstration of our thankfulness, and the proof of the sincerity of faith in the fruits of holiness, therefore the doctrine of the gospel detracts nothing from the law. Committed. Reason three. I am an apostle, to whom the Gospel of God in himself most blessed and the author of all blessings towards us, is committed. Do no less urge this wholesome doctrine of sanctification and all good works which in the law are commanded than any zealot of the law, not to the same end, therefore the apostolical doctrine, nothing at all detracts from the law.

The second part, verse 12, and I thank Jesus Christ our Lord, who hath enabled me, for he hath counted me faithful putting me in the ministry. The second part of the chapter follows, which contains the vindication of the authority of his apostleship against those that denied it, or in consideration of his fore-acted life did lessen it, and that with thanksgiving for the grace that was bestowed upon him. Seven reasons are laid down of his thanksgiving, all which prove that his apostleship is in no wise to be disparaged. Reason one, Christ, by the grace of his spirit, hath strengthened me, an infirm man, and heretofore a slave to sin, the devil and the world, appointed an apostle by him, that, as a leader, I should with an invincible courage stand out

for the defense of the gospel, against all the insultations of the world, the flesh and the devil, therefore thanks are to be given for my confirmation in the apostleship, so little reason is there that anything should be detracted. Accounted me faithful. Reason two. Christ hath endued me, being appointed an apostle, with the gifts of his spirit, and hath so far honoured me, that he made and accounted me his faithful friend, who would commit to me the gospel to be dispensed to the souls of his elect, therefore my authority is

not to be disparaged. Have appointed. Reason three. Christ the Lord hath placed me in the ministry. i.e. in the office of an apostle, that I might wholly attend to the preaching of the gospel, separated from the world to this business. Who is it, therefore, that dares detract from my authority? Verse 13. Who was before a blasphemer and a persecutor and injurious, but I obtained mercy because I did it ignorantly in unbelief? Reason four, notwithstanding the wickedness and the evil deserts of my former

life, God is not hindered from taking me into his service. It was in times past an enemy. who therefore will disparage my authority upon the wickedness of my former conversation. Ignorantly, he prevents an objection, some man might say, How could so open an enemy of Christ obtain pardon? He answers that his sin was out of ignorance, and so he proved that it was not that unpardonable sin against the Holy Ghost, or a malicious insurrection against Christ, which the devilish enemies of the gospel,

knowingly practice in opposition to the kingdom of Christ, but sin committed out of ignorance, while he was yet an unbeliever. verse 14 and the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. Reason five, God hath vouchsafed me more than an ordinary measure of faith and love, and hath abundantly showed forth his grace in the bestowing of his saving gifts, therefore there is no reason that anyone should detract from my apostolic authority, from my former conversation. Verse 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. Reason six, Christ, through his eminent mercy towards me, hath effected this, that being taught by experience I should be drawn first as the chief of sinners, in my own opinion, to subscribe to that sentence of the gospel concerning the person of Christ, his office, coming, virtue, merit, and efficacy to save sinners, so that I cannot but declare openly to the whole world the truth and benefit of that sentence, for by experience I speak, it is a faithful saying, etc. Therefore no disparagement ought to be offered to my authority, who not only believe myself what is committed to me, but I also preach what I have experience of.

Verse 16, albeit for this cause I obtained mercy that in me first Jesus Christ might show forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting. Reason seven, The Lord hath set me for an example of his long-suffering, mercy, goodness, and admirable grace, that sinners to the end of the world, who should hear of my my wonderful conversion and the bounty of God towards me may be abundantly confirmed in the love of Christ, and expect the like goodness towards themselves, looking upon me as a type and exemplar of unspeakable mercy. Therefore, am I most fit to be made a preacher of that grace, and far be it from anyone to detract

from my authority because of my former conversation while I was an unbeliever. Verse 17, Now unto the king, eternal, immortal, invisible, the only wise God be honor and glory for ever and ever, amen. The apostle now affected with the greatness of the benefit, not satisfying himself in the amplification of it, with a pathetic thanksgiving, he concludes his speech, with an illustrious celebration of Christ, concerning whom he produces four epithets, which are so agreeable unto Christ, that they may also be ascribed to the Father and to the Holy Ghost. One, God, or Christ as God, is King of Ages, i.e. by a Hebraism, the Eternal King,

that may be distinguished from mundane and mortal kings. Two, immortal because God is without all alteration, change and corruption, and always the same like himself. Three, invisible, because he cannot be comprehended by the eyes or any senses, because their faculties are corporeal and circumscribed with narrow limits. Four, he is only wise because he alone knows all things, not by objects, nor by Lourisman, Ratsy a nation, but in and by and of himself. as one in whom are all things, as in their first efficient and their ultimate end.

Hence the apostle ascribes honor to God or a testification of his eminency, glory, a celibrious fame with praise which is eternally due unto God, adding our men as a seal of his faith and willingness to glorify God. The third part of the chapter, verse 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. The third part contains his exhortation to Timothy that he would behave himself courageously in his ministry,

viz that he would war a good warfare, or that he would prepare himself to fight against all enemies and all impediments, and would use all diligence that the church might receive no detriment by anyone. According, the arguments of his exhortation are two. Argument one, because certain things are foretold prophetically of pious men, by a kind of divine instinct which afford great hope of famous actions to be done by thee, as appears out of Acts 16 verse 2, therefore war a good warfare. Verse 19, holding fast faith and a good conscience, which some having put away concerning faith, have made shipwreck.

He explains his exhortation by showing the manner of warring to it that he would defend faithfully and profess sound doctrine, and by an holy life according to the truth preached by him, that he would maintain the light and peace of a good conscience, which would inwardly acquaint him with his duty towards God and men, if he would attend to it, and would administer comfort to him if he suffered for defending the truth. Which being put away, argument too, because unless thou behave thyself with a good courage, and observers this law of war concerning the joining of a good conscience with the profession of a

faith, there is danger upon the loss of a good conscience that thou make shipwreck of sound doctrine or the profession of the faith, as some have done. Therefore war a good warfare. In the meantime, he casts in no scruple here to Timothy about the uncertainty of perseverance, but uses the best and most effectual argument to persuade him to it, for it makes nothing in hypothetical propositions that the parts of it, taken by themselves and categorically may be false or impossible, it is sufficient to the truth of the rule annexed, that the connection of the parts is certain.

Verse 20, of whom is Hymenaeus and Alexander, whom I have delivered unto Satan that they may learn not to blaspheme. The apostle names two apostates, for example, Hymenius and Alexander, whom he had not long before delivered unto Satan, i.e. excommunicated, for they that are cast out from the face of God, shining in the church, fall into the kingdom of Satan, as to the condition of the outward man, or the enjoyment of church privileges. The end of this excommunication, he shows to be this, that, being led to repentance, they might return to a right knowledge and profession of the truth, for the apostle doth not declare anything concerning the total loss of faith in Christ,

but, on the contrary, hopes for their repentance and their possible salvation hereafter. End of chapter 1. Chapter 2 of the first epistle of Paul to Timothy, analytically expounded by David Dixon. This Librivovon's recording is in the public domain. In this chapter he delivers four precepts, wherein all the faithful are to be instructed how they ought decently to behave themselves

in their public assemblies both men and women. Verse 1, I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. Precept 1 That prayers in the Public Assembly especially Might not be neglected But that supplications ought to be made

For the turning of evils away And prayers for the obtaining of good things Intercessions from other men And thanksgiving for benefits received in public prayers Which the whole church, The pastor going before, ought to conceive And that for all sorts of men Be they of what condition they will

Verse 2 For kings and for all that are in authority That we may lead a quiet and peaceable life in all godliness and honesty. He expounds the special precept, and in particular commands them to pray for kings and all magistrates in great places, who, because they sit at the helm of the Commonwealth, ought to be most dear to us, and upon that account, ought they to be mentioned by us in the prayers of the church. Peaceable.

The reasons of the precept are nine. Reason one, from the profitable end, because the magistrates being safe and managing their offices in peace, the faithful may lead a quiet and peaceable life. in godliness or obedience to the first table and honesty or obedience to the second table therefore we must pray for them verse three for this is good and acceptable in the sight of god our saviour reason two to pray for kings and all orders of men is good and acceptable unto god therefore ought we to pray for them god is said to be our saviour because although christ is our saviour by special office yet in the affecting and execution of his office he doth not actually save us but with the father and the holy Spirit. Verse 4. Who will have all men to be saved and to come unto the knowledge of the truth? Reason 3. Confirming the former God will have all sorts of men, therefore some amongst kings and magistrates and all orders of men to be saved and come to the faith of the gospel. Therefore he wills

that we pray for all sorts of men, and by name for kings and those in authority concerning whom we are obliged to hope well. Verse 5. For there is one God and one mediator between God and men, the man Christ Jesus. Reason four. Although men are distinguished several ways amongst themselves, and there are diverse orders, whereof many are strangers to the faith and many enemies, yet it is enough to engage our prayers for all because God is one, under whose power and dominion all are comprehended, and that God is the God of the Jews as well as the Gentiles, without exception of persons. Therefore ought we to pray for all sorts of men. And one mediator, reason five, whatever distances there are amongst men by which they may be distinguished from each other. It is enough, notwithstanding to engage us to pray for all, because to all

nations and all conditions of men, there is one mediator appointed betwixt God and men, by whom an access is open to all that come unto him, therefore ought we to pray for all. The man, reason six. We have reason to pray for all men inasmuch as that one mediator of all men is man. By the income, incarnation of the world, by the common bond of human nature, he is united to all men, viz Jesus Christ, who intercedes for all, i.e., for his sheep, collected out of all sorts of men, therefore we ought to pray for all. Verse 6, who gave himself a ransom for all to be testified in due time. Reason 7.

Christ gave himself a full and sufficient price of redemption for men of all kinds. Therefore ought we to pray for all sorts of men. A testimony, reason 8. The gospel or testimony of Christ's redeeming all sorts of men, which God had designed, in due time to reveal, is now made manifest. Therefore, in making prayers for all men, the testimony of this truth is to be produced in Christian churches. Verse 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. Reason 9. The preaching of this testimony or gospel, and the doctrine of the price of redemption paid for all sorts of men by Christ, is in special manner committed unto me, that I might be also a teacher of the Gentiles, to instruct them in the faith and all truth, which leads to eternal life. Seeing therefore I know that many of the Gentiles are to be saved, and now I publicly teach you this, prayers ought publicly to be made in all Christian churches for all sorts of men.

In the meantime, because he knew that some amongst the Jews would take ill the mentioning of his apostleship and his embersage to the Gentiles, he confirms that expression of his being sent to the Gentiles with a graver separation, lest anyone should doubt. verse 8 I will therefore that men pray everywhere lifting up holy hands without wrath and doubting Those things that follow belong to the circumstances of public worship Therefore the second precept follows

Touching persons fit for conceiving public prayers in the church Also concerning the place and dispositions both of the soul and body Accommodated to that matter As for the persons He commands the men only not women to speak in the church And to precede the people in their prayers in every place. As to the place he shows, according to that prediction of Christ, John 4, that all difference of places, which was in the Old Testament, when they were thrice a year to meet at the temple in Jerusalem,

and their face was to be turned to the sanctuary, whether they were near or afar off from the temple is taken away, and that now liberty is granted that Christians in every place may honestly and decently celebrate their assemblies, lifting up. As to the body, he requires that the gesture should be such, as may testify reverence to the divine majesty, and may enkindle our devotion, which kind of gesture is the lifting up of the hands, whether they be spread abroad or closed together. Purely, as for the whole man, and chiefly the soul, he requires first integrity and innocency of life, which he means by purity of hands. Two, that wrath be laid aside, strifes, and all evil affections, that they all be of one accord.

Three, that they make no doubt whether God will hear or grant those things which we, who come to him by Jesus Christ, ask of him according to his revealed will. Verse nine, in like manner also, that women adorn themselves in modest apparel with shamefacedness and sobriety, not with broidered hair or gold or pearls or costly array. Precept three, that women, while they pray together with the assembly and are present in other sacred performances, in their clothes and other habits, compose themselves to honesty and modesty, which will prove a greater ornament to them than if they should come into the public with brooded hair or gold or pearls or costly apparel, in which, if there be superfluity,

the adorning is unlawful and forbidden in this place. Verse 10, but, which becometh women professing godliness with good works. He requires further to the adorning of women, both private and public, that they be eminent in good works. The reason whereof is given from their Christian profession, whereby in baptism they promise to renounce the vanity and pomp of the world. verse 11 Let the women learn in silence with all subjection

Precept 4 That women always in church assemblies undertake the part of learners, of teachers never And that they learn with silence And that in the acknowledgement of their infirmity And the natural subjection of their sex Although in personal endowments Some women may excel many men

Verse 12 But I suffer not a woman to teach Nor to usurp authority over the man But to be in silence He explains the special precept and according to his authority forbids women to teach in public. Usurp authority. The reasons of this prohibition are three.

The first reason is contained in the latter part of the prohibition, because should a woman teach publicly, the woman should have authority over the man. She should be over and instruct the man who ought with silence to be in subjection to her own husband. Verse 13, for Adam was first formed, then Eve. Reason two. Confirming the former, the manly sex is more worthy than the female,

for the man Adam was first formed and not for Eve the woman but Eve was last formed for the man Adam, therefore a woman ought to be prohibited the office of teaching in the church. Verse 14, and Adam was not deceived, but the woman being deceived was in the transgression. Reason three, the first seducement and sin was not by the man, or Adam, but by Eve, who, deceived by the devil, persuaded her husband to transgress the command. Therefore, is it appointed of God that afterward she should be in subjection to her husband, husband and not publicly teach the man, and these reasons are sufficient that the woman in the church at least, where the matter concerned souls, should not have the preeminence.

Verse 15, notwithstanding, she shall be saved in childbearing if they continue in faith and charity and holiness with sobriety. He answers an objection and comforts the woman with this seclusion from the pastoral office in the church, against the entrance of sin into the world by her, against the subjection of her sex, and against other inconveniences which are consequent to her sex, so that her exclusion from the office of a teacher, nor the evils recited, should hinder the salvation of women, if so be they were induced with true faith and continued therein, constantly maintaining charity, holiness and modesty, and the other fruits of true faith in their domestic calling, which, for

the most part and ordinarily is employed in bringing forth and educating children, under which office, figuratively, all other duties are contained which pertain to a family, to which the woman is designed that she attend according to her office in domestic affairs, and the apostle promiseth that true believing women, no less than believing men, or faithful pastors of the church, should obtain eternal life in this their subjection, as certainly and easily, as if they had been admitted to the ecclesiastical office of teaching in which they cannot be saved, unless they had such a faith which shows forth in its efficacy by love and good works. End of Chapter 2

Chapter 3 of the first epistle of Paul to Timothy Analytically Expounded by David Dixon This Librovoc's recording is in the public domain There are two parts of the chapter In the first is treated of the election of ministers of the church To verse 14 In the other concerning the principal articles of doctrine To be held in the church to the end

Our apostle divides ecclesiastical offices Romans 12 into prophecy and the office of a deacon, under prophecy comprehending pastors and teachers, who in this chapter are called bishops, under the office of a deacon comprehending, as here both those elders, who had an oversight of the manners and carriage of the church, and deacons, probably so called, who were to look to the church goods and the poor. Verse one, this is a true saying, if a man desire the office of a bishop, he desireth a good work. In this verse, that he might open the way for describing the properties of a bishop,

he commends the pastoral office, premising a grave asseveration, as the most honourable function and laborious employment, which whoever desires to that end, that by labouring in the gospel, he may bring men to eternal salvation by the true worship of God, is worthy of commendation. Thus two, a bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour given to hospitality, apt to teach. He describes the gifts and properties of a bishop, i.e. of a pastor and teacher, partly affirmatively, partly negatively, prescribing as it were certain rules to be observed in the election of a bishop. Without rebuke. The properties of a bishop are in number 16. First, it be hoves a bishop to be

unblamable in his life, i.e. free from scandals that he may not justly be accused by men, nor such a one that is altogether without sin, but such an one as is without scandal. Of one, two, property. It behoemone, the husband of one wife, which perhue of one wife, which property is not laid down by way of precept, as if it was necessary for a pastor to be married, but by way of limitation, because if he purposed to marry, he ought to content himself with one wife, so long as she lives, and to keep himself from polygamy, which was frequent in those times. Vigilant. Three, it behoves him to be vigilant in his office to take care of those things which lie upon him

in respect to the edifying of the flock, and the preservation of it from the snares of spiritual adversaries. Sober. Four, it behoves him to be sober in food and apparel, and moderate in his affairs, to manage all things with right reason, undertaking nothing lightly or rashly, but gravely weighing and considering all his words. Of good behaviour. Five, it behoves him to be of good behaviour, neither exposing himself to contempt by his

rudeness, nor by his stoical severity. Given to hospitality, six, it is required, that he be given to hospitality, and according to his revenues he be ready to refresh the servants of God, those that are in need, especially strangers and banished persons. Apt to teach. 7. It is required that he be apt to teach, i.e. that he be not only skillful in divinity and well instructed in the doctrine of Christianity, but also such an one as is skillful to divide

the word aright, and to accommodate himself to the capacity and edification of his auditors. Verse 3. Not given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, not covetous. Eight, it is required that he be not given to wine or such an one that uses to spend the day in sipping and bibbing of wine. No striker, that he be no striker, that he be no striker, or prone to strike either his servants or any others, not greedy of filthy lucre. Ten, that he mind not filthy gain, or such an one that minds his gain to the prejudice of his ministerial dignity.

Patient, 11, that he be just and moderate in bargaining, and when it is convenient ready to remit of his own right. Brawler. 12. That he be free from strides and contentions both in words and blows. Covetous. 13. That he be free from covetousness, not over much solicitous to increase his estate. Verse 4. One that ruleth well his own house, having his children in subjection with all gravity. 14. That he understand how to rule his own family well, i.e. his wife, children, servants, if he have them. Verse 5. For if a man know not how to rule his own house, how to rule his own house, how shall he take care of the Church of God? He gives the reason of these requisite qualifications,

because he that knows not how to govern his own house or a little family, cannot govern or take care of the Church of God prudently. Verse 6. Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 15. He requires that he be not a novice or a new sprig of the Church, i.e. newly converted to the true religion, not sufficiently instructed in the mysteries of godliness,

or confirmed by experience, not sufficiently subdued and humbled by the exercises of Christianity, the reason whereof is given, lest being suddenly elevated to the top of ecclesiastical dignity and puffed up, he fall into the fault and condemnation of the devil, who by reason of pride abode not in his station, and therefore was rejected of God. Verse 7. Moreover, he must have a good report of them which are without, lest he fall into reproach and the snare of the devil. 16. The last qualification is, that he have a good report from them that are without, or those that are strangers from the church, i.e. that he be of good repute amongst all whose conversation his very enemies cannot justly blame. The reason whereof is given, lest he fall into ignominy and reproach and the snare of the devil, who may, not only upon that occasion, load his person and office with calumnies and reproaches, but render him impudent, regardless of his credit, and at length dissolute in his conversation. Verse 8. Likewise must the deacons be grave, not double-tonged, not given to much wine,

not greedy of filthy lucre. As to what is required in the election of elders and public treasurers, nine virtues are requisite in them. One, that they be grave, i.e. accomplished with honest manners. Two, that they be not liars, double-tongued or fraudulent. Three, that they be not given to wine. Four, that they love not filthy Luca, which may any whit detract from their reputation amongst good men. Verse 9. Holding the mystery of the faith in a pure conscience. 5. That they be rightly instructed in the faith or doctrine of the gospel revealed from heaven,

and that they maintain this, in a firm profession, together with holiness of life, which may bear witness of the purity of their conscience and the sincerity of their faith. Verse 10, and let these also first be proved, then that them use the office of a deacon being found blameless. 6. That not only the pastors and candidates to hire officers, but also that the deacons be proved before they are admitted to their function, i.e., lest they be

obtruded upon the church rashly and without their choice, but that they alone be chosen, whose former life commends them, so that, after trial, their fitness appears, and such as cannot justly be blamed. Verse 11, even so must their wives be grave, not slanderers, sober, faithful in all things. Because the dissolute conversations of wives and children turns to the reproach of men, he requires, seven, that the wives, both of pastors and deacons, be grave, endued with honest behaviour, not slanderers, or such as detract from the credit of their neighbours, studious of sobriety, as also in all affairs faithful.

Verse 12, let the deacons be the husbands of one wife, ruling their children in their own houses well. Eight, he requires that deacons be the husbands of one wife, i. free from the sin of polygamy. Nine, he requires, that they understand how to govern their own family well, and to keep their household within the bounds of holy discipline. Verse 13, for they that have used the office of a deacon will, purchased to themselves a good degree and great boldness in the faith which is in Christ Jesus. Lest any man should despise the deaconship as a mean office, he teaches that they who have will discharged this office are worthy of honour, while they manage it, and lay a foundation to

an higher degree in the church, and finally they gain a large opportunity for the confirming their boldness towards God, by faith in Christ, which the faithful administration of their deaconship, as a testimony of the sincerity of their faith, ought to confirm. Second part. Verse 14, These things write I unto thee, hoping to come unto thee shortly, verse 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. The other part of the chapter contains the principal articles of doctrine that are to be

maintained in the church. The first article comprehends the doctrine touching the end of this epistle, and especially of the precedent precepts, which is this, that the rule of governing the church, entreated off by the apostle, be always laid before their eyes, which, when he came, he would explain and confirm as need required, and by which rule, if he came not the sooner, Timothy might direct the governors of the church, how they ought to behave themselves in the house of God, or in governing the church. The Church of God, Article 2, contains the doctrine touching the Excellency of the Church. One, that it is the house of God, wherein he dwells and feeds his family, and wherein he is worshipped. Two, that it is the Church of the Living God, or a company called

out of the world by the living God, besides whom all the gods which heathens worship are dead idols. Three, that as the Church is called out of the world, begotten, nourished, and preserved by God by the truth, that it should be the Church of the Living God, so the truth is sustained, as with a pillar and certain buttress, by the Church. Because the Church, the Church. Because the the church preserves the truth, as it were, in a treasury. In the church only divine truth is held forth to the world, and there hath its seat and abiding, and the church alone it is, that, by her ministers, takes care that this truth be everywhere preached, proclaimed, and communicated, and defends it against all adversaries, and that, with weapons properly

appertaining to the truth. Verse 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. Article 3 contains the great mystery of godliness and the pillar and ground of all evangelical truths, or the first foundations of the gospel, whereupon all other saving doctrines lean, which foundations, the pastors of the church by all means ought to defend. The fundamental doctrines which are comprehended in this article, and which are necessary to be acknowledged with an unanimous consent of all true Christians are seven.

One, the sum of the gospel, is the mystery of godliness, and that, indeed, is great. The gospel is called a mystery because it is hid from natural reason, nor can ever be understood by anyone without divine manifestation and supernatural revelation, so that in this mystery we must not confide in our own reason but in the word of God, and that we may understand the word of God, we must beg illumination of the spirit. It is called the mystery of godliness because it hath for its end, Christian piety which consists in faith and obedience to the commands of Christ, or in faith which worketh by love. Great. It is called great because it treats of God, Christ, the great work of redemption, of the glory of righteousness and divine

grace, and our salvation, which of all things are the greatest. God, the second fundamental doctrine is this. In the person of Christ, God was manifested in the flesh. God, viz, the only begotten son of God, and consequently, truly and eternally God. Manifest, viz to the whole world visibly and openly shown forth. In the flesh, viz, in the human nature, even mortal and frail, but free from sin, he showed forth himself the true Immanuel and God with us. And here the two natures are pointed out, the divine which did assume, and the human, which was assumed, and the whole debasement of Christ in the flesh is herein contained. Justified.

Doctrine 3. In the person of Christ God was manifested in the flesh justified by the spirit, i.e. Christ by his divine power, which showed itself forth in his doctrine and life, also in his miracles, especially in his glorious resurrection from the dead, was not only just and true, but also abundantly declared the only begotten Son of God, and the supreme prophet of the church, and king and priest eternal, and acquitted from all the calumnies and reproaches of the Jews and all his enemies. Of angels.

Doctrine four, God manifested in the flesh was seen of angels, i.e., acknowledged of the angels, and by the clearer manifestation of His Majesty and also of the divine will, Christ, God in incarnate, was more apparently seen, and therefore the angels are made use of by God as fit witnesses of the conception, birth, suffering, and resurrection of Christ, who hitherto admire this mystery, amazed with the excellency of the matter, desire further to look into it, stooping down to behold the things which are revealed to the church by the spirit. 1 Peter 1 verse 12, Ephesians 3 verse 10. For touching the manner of our redemption, it was thought meet to conceal it from the angels

for a time that the goodness of God might be the more admired. preached, doctrine five, God manifest in the flesh and preached to the Gentiles as a great mystery, for it is a wonderful thing that the Gentiles, who as yet wandered in the blindness of their minds, should have the revelation of the Son of God, which doctrine was at first concealed from the apostles themselves, as also from the angels of heaven. Believed on Doctrine 6, it is no small part of this mystery that the efficacy of the gospel should be such, in the world which lies in evil and is contrary under God by the labour of mean men, and no ways garnished with human splendor. When all passages were stopped and locked up,

the faith of Christ, conquering all difficulties, should be entertained and gain the victory after an incredible manner, so that the name of Christ is believed in and acknowledged in the world, which way soever the preaching of the gospel spreads itself. Received up. Doctrine 7. The mystery is great and worthy of admiration that Christ, who, in the infirmity of the flesh, in the most abject condition of a servant, lay hid so many years in the world, and at length crucified, seeming to end his life most miserably, yet notwithstanding should be received up into glory. From whence sending the Holy Ghost and giving gifts unto men, to this very day he manifests the glory of his deity, showing

what power he hath in heaven and earth that all things are put under his feet. These are the doctrines which he wills the churches to hold fast, from whence all the rest derive their original and establishment. End of Chapter 3. four of the first epistle of Paul to Timothy analytically expounded by David Dixon. This Librovon's recording is in the public domain. He proceeds to the instruction of Timothy how he ought to carry himself in the House of God. There are two parts of the chapter in the first. He forewarns him about apostasy from the true faith, which would fall out in the church in the last time to verse six. In the latter part, he sets down the duties of a good pastor and governor of the

church, whereby they might preserve themselves and their people free from that defection and apostasy. Verse one, 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. As to what concerns the prophecy of the future apostasy from the faith or sound doctrine of the gospel, he premises four things. Whereof the first is concerning the certainty of the defection because the Holy Ghost, not obscurely or darkly, but expressly forewarned them of this apostasy,

and foretold them of the times immediately following, wherein the defection from the faith should begin and should prevail in the visible church. The second contains three causes of their defection. Cause one, deceiving spirits, i.e. devils, authors of all kind of errors and impostures. Cause two, false teachers who taught and propagated by the inspiration of the devil, false doctrines or doctrines of devils, invented by him in the church.

Cause three, attention, hearkening to and miserable men, giving credit to those teachers and devils. Verse two, speaking lies in hypocrisy, having their conscience seared with an hot iron. In the third place, he describes those diabolical teachers or instruments of the devil, by whom the devils bring in those false doctrines into the church from two properties. One, there shall be hypocrites, counterfeiting themselves lovers of the truth in all things. Even then, when they obtrude their false opinions upon the church, they shall dissemble holiness and sanctity, while they cry up their fictions as the worship of God.

Two, they shall have consciences seared with an hot iron, because they shall speak and do many things against the dictate of conscience, nor shall they be affected with any sorrow after they have offended God and destroyed the souls of men by their sacrilegious wickednesses and false doctrines. Verse 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. In the fourth place he propounds two examples of these diabolical doctrines in things indifferent, by which doctrines, as by certain marks, we may know those diabolical teachers with their apostate followers. The first is forbidding to marry, which error it matters not, what authors it hath besides the devil, it hath the pontiffician's patronage, with whom it hath of a long time been favoured, and still is, from the time that all their clergy was enjoined singleness of life. Another doctrine of devils is about the choice of meats, and abstaining from some as impure,

which error amongst the Romanists is urged, observed, defended with more religion, than the most exercises of piety and justice prescribed by God. Which God? He proves by six reasons the latter branch of this doctrine, touching the forbidding of certain meats for religion's sake to be false and diabolical. First, from the end of the creation, because God had created all kinds of meat, to that end that we should partake of them and feed upon them. Therefore, it is a diabolical doctrine which gives precepts about the avoiding certain meats when God affords them and their uses seasonable and convenient.

Thanksgiving. Reason two, God will have all kinds of meats acknowledged for favors and therefore received with Thanksgiving. Therefore, the doctrine of avoiding and refusing certain meats when God affords them is diabolical. Of them which believe, reason three, the use of the creatures, whensoever it is convenient, is allowed of God to believers, or to those who have the knowledge of the gospel, therefore to prohibit any meats to Christians to which they have right granted, and may be convenient to nature is the doctrine of devils. Verse four, for every creature is good and nothing to be refused if it be received with thanksgiving. Reason four, generally touching upon the

forbidding of marriage and meats, whatsoever God hath created is good in its lawful use, as meat, marriage, and the rest of the creatures. For God looked upon what he had created and behold it was very good. Therefore, the doctrine that prohibits the natural, lawful use of the creatures of God is diabolical. Nor anything. Reason five, none of the creatures or ordinances of God are to be rejected if they be used lawfully and with thanksgiving. Therefore, the doctrine that rejects marriage or meets when the use of them may be lawful and convenient is the doctrine of devils. Verse 5, for it is sanctified by the word of God and prayer. Reason 6. Confirming the former, every creature of God, as meat, marriage, etc., is sanctified to us for a lawful use,

joined with a good conscience by the word of God and prayer, for by the word of God or the divine ordinance, we understand a liberty and right restored to us by Christ, and by prayer we acknowledge the gift of God and desire his blessing. Therefore the doctrine which commands us to abstain from the creatures, and makes them impure, when God hath sanctified and prepared them for a holy use, and vouchsafe them to us, is diabolical. The second part, verse 6. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Christ Jesus,

nourished up in the words of faith and of good doctrine, whereunto thou hast attained. The second part of the chapter follows, containing the duties of Timothy in the execution of his present embersage. The exhortations are four, mind, exhortation one, that he proposed to the brethren the admonitions hitherto expounded and remember them of them. There are two reasons of the exhortation. A good, reason one. If they do these things, thou shalt show thyself a famous minister of Christ,

and careful that all things be managed in the house of God according to his will. Nourished up, reason two, thou shalt demonstrate thyself nourished up in sound doctrine, as it were with wholesome food which thou hast attained from my teaching, from whom thou hast never been absent. Verse seven, But refuse old wife's fables and exercise thyself rather unto godliness. Exortation too, that rejecting human traditions and the inventions of men devised to support their traditions, as it were profane fables, with which old women and

children are taken rather than wise men, he exercise himself in solid virtues, which are prescribed of God, to the promoting of piety and the worship of God, and that he take care that others exercise themselves therein. Verse 8, for bodily exercise profiteth little, but godliness is profitable unto all things, having the promise of the life that now is, and that which is to come. The reasons of this exhortation are four, one, because those bodily exercises in watchings and abstinence from meats, and such like voluntary kinds of afflicting themselves, which are prescribed in the precepts of men, are profitable too little, i.e., they do not recompense the labour with their advantage, but are altogether unprofitable.

For the due use of such exercises, when God calls us extraordinarily to them, are profitable helps, but commanded by men as superstitious, they are disadvantageous. Godliness. Reason two, Christian piety, which is exacted by divine precepts, is profitable to all things, whether to ourselves or others, whether we regard the present or the world to come, because it hath the divine promise of happiness in this, and that life which is eternal. Verse 9, this is a faithful saying and worthy of all acceptation. Reason 3. Confirming both the exhortation and the precedent reason, because this doctrine, touching the rejecting the inventions of men and following the exercises of true godliness

is a true saying, which will deceive no man, and indeed a saving doctrine, and therefore, such as all men, ought to embrace and defend. Verse 10, for therefore we both labour and suffer reproach, because we trust in the living God, who is the saviour of all men, especially of those that believe. Reason four, confirming the former reasons, because we suffer afflictions and straits, labours, and reproach enough from unjust persecutors, for rejecting the inventions of men and defending of true godliness, which consists in the exercises of faith and obedience, and those afflictions we bear valiantly from the hope of the promises, which are made to us that walk in this way of godliness. Therefore, rejecting the inventions of men follow after godliness.

Living. He amplifies this reason and confirms it from two properties in God, in whom we trust. The first is God is the living God, not only subjectively, or as to the subject, act to us, but also effectually, or in respect of us, he that gives life, who so performs his promises that we know him to be the author of truth and life. Secondly, God is the saviour of all men, as it is said, Psalm 36, thou preservest man and beast, by his general goodness nourishing and supporting all men, making his son to rise upon the just and unjust. But chiefly and upon a more

special ground, the saviour of believers, who relying upon his promises concerning the happiness of the life to come, renounce and reject human inventions and opinions and opinions, even in the dangers of persecution, and follow after the exercises of godliness. Verse 11, these things command and teach. He repeats and amplifies this exhortation. He entreats Timothy, according to his authority, that he commend this doctrine to his brethren to be taught and urged, and that he himself also diligently press it. Verse 12, let no man despise thy youth, but be thou an example of believers, in word, in conversation,

in charity, in spirit, in faith, in purity. Exortation 3. That he endeavoured to maintain his authority, and to this end, lest anyone should have just cause of despising his youth, he commands him to show himself a pattern, and, as it were, a speaking rule in life and doctrine, in word and deed, in whom love to God and his neighbour, spiritual affection, fidelity in his office, chastity or purity from defilements, with which they who are given to carnal pleasures used to pollute themselves may shine forth. verse 13 Till I come give attendance to reading, to exhortation, to doctrine Exortation 4 That he diligently apply himself to his office of teaching Partly by diligent reading the scripture, partly in frequent exercising himself in preaching,

especially so long as he may abide in one place And by name so long as he should continue at Ephesus For such an occasion could not easily be expected After the apostles coming by reason of his travels with the apostle. Verse 14 neglect not the gift that is in thee which was given thee by prophecy with the laying on the hands of the presbytery the reasons of this exhortation so often repeated and pressed are five one because that holy office of an evangelist whereunto he was called is the gift of god's grace and therefore not to be

neglected given reason two because this offers of preaching is committed to thee by a special prophetical revelation which god put into the prophets that timothy should be taken into the ministry of the gospel, therefore thou oughtest not to manage it negligently. Laying on of hands, reason three, because thou art also called by the church to this office, by the laying on of the hands of the presbytery, that is the college of presbyters, amongst whom, for the time, Paul himself was president, who, in the name of the presbytery and together with other presbyters, laid his hands upon him, as it appears by comparing to Timothy 1.6, by which imposition of hands they intimated that the man was consecrated and dedicated under God.

therefore the execution of thy offers so solemnly committed unto thee is not to be neglected by thee verse 15 meditate upon these things give thyself holy to them that thy profiting may appear to all reason for this ministry is to be heeded so as that thy profiting in doctrine and also in life or in all the parts of thy ministry may evidently appear unto all therefore it is thy duty seriously to attend to thy ministry with mature deliberation and meditation verse 16 take heed unto thyself and unto the doctrine continue in them for in doing this thou shalt both save thyself and them that hear thee reason five because so as an instrumental cause thou shalt bring those that hear thee to eternal salvation therefore it behooves thee constantly to attend to thy doctrine in this thy ministry end of chapter four chapter five of the first epistle of Paul to Timothy, analytically expounded by David Dixon. This Librovon's recording is in the public domain. In this chapter, he instructs Timothy how he ought to carry himself in private admonitions towards all, and how towards widows that distribute the arms of the church, and how towards

presbyters. The parts of the chapter are three, in the first private admonitions are handled, to verse three, the second part concerns widows to verse 17, the third concerns presbyters to the end. verse 1. Rebuke not an elder but entreat him as a father and the younger men as brethren. As touching the first part of the precept concerning private admonitions there are four branches of it. One concerning the elder sort, whom he would have gently dealt with all, with a modest exhortation rather than a severe reprehension. That honour may be given to their age, according to the fifth precept. 2. That the younger sort be admonished with expression of brotherly love. verse 2. The elder women as mothers, the younger as sisters with all purity.

3. That the elder women be admonished with due respect to their age, that the admonition may be more acceptable. 4. That the younger women be admonished as sisters. But he adds with all purity or expressions of chastity, left by occasion of their private discourse, whilst admonishing the devil ensnare them in their chastity or credit, whether of Timothy admonishing or the woman that is admonished. The second part, verse 3, honor widows that are widows indeed. The second part of the chapter follows, wherein he gives seven precepts concerning earlier moscernary widows, who were to be kept by the public charges of the church. Precept one, that he honour widows indeed, i.e., that he take care they be provided for by the public charges of the church, and so he should preserve their

reputation, lest being reduced to poverty they become contemptible. Verse four, but if any widow have children or nephews, let them learn first to show piety at home, and to require their parents, for that is good and acceptable before God. Precept two, that he should not burden the church in providing for those widows who might be provided for by their children or nephews, but take care that the children and nephews performed the duty of piety, first towards their own families, their mothers and grandmothers. There are two reasons of the precept. Reason one, because, so they should require their parents who had trained up their children

with this hope that their children, if need were, might antipelarly. after the manner of stalks, nourish and cherish their aged and weak parents destitute of sustenance. For that, reason too, because this duty performed towards parents is acceptable to God and enjoined by him. Verse 5, Now she, that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. Precept 3, that he observe, in the choice of widows, that she which has chosen be not without the qualifications of a true widow, or a Christian widow to be provided for by the church. He here sets down four qualifications. One, it is required that she be alone, i.e. destitute of children and nephews, and all human supply. Two, that she be faithful, trusting in God, not getting her living by evil causes but relying upon God.

Three, that she be daily given to the exercises of piety. Verse six, but she that liveth in pleasure is dead while she liveth. Four, that she be not of the number of wanton widows who indulge themselves in idol, and pleasures, not regarding the exercises of godliness. Dead, the reason of this qualification is given because those unprofitable women, as it were, dead while they live, both in respect to God whom they do not serve, and in respect to human society, whom they no ways endeavor to benefit by their work. Verse 7, and these things give in charge that they may be blameless.

He shuts up the precept of urging any further qualifications of widows, indeed, taking a reason from the end that all widows, whoever they are, learn to live unblameably. Verse 8, but if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel. Precept 4 of censuring those who refuse to provide for widows, their mothers or grandmothers, as is prescribed in the second precept of this chapter, viz, that they should be excommunicated by the church and accounted deserters of the Christian doctrine for heathens or infidels till they repent, which is the consequence of excommunication.

Verse 9. Let not a widower be taken into the number under three score years old, having been the wife of one man. Precept 5. Of observing three other qualifications requisite in the admission of widows to the common table, that they may be sustained by the public charges. One, that she be a widow sixty years old at the least, at which age the desires of the flesh begin to abate, and are unable by the labour of their hands to get their living. 2. That she hath been the wife of one husband, or hath not violated the laws of marriage, whereupon it may be hoped she is a chaste and continent woman. Verse 10, well reported are for good works, if she have brought up children, if she have lodged strangers, if she have washed the saint's feet, if she have relieved the afflicted, if she have diligently followed every good work.

3. That she have a testimonial of her piety declared in her deeds and works, especially in these five, which may demonstrate her meet to serve the bowels. poor when they are sick, viz, one, if she bring up her children honestly, two, if she have been given to hospitality, three, if she have submitted to the lowest offices of charity, or was ready to submit even to wash the saint's feet, if need required, for if she have succoured those that were afflicted, finally, if she hath exercised herself in all sorts of good works. Verse 11, but the younger widows refuse, for when they have begun to wax wanton against Christ, they will marry.

Precept 6 That they admit not into the college of widows Those that are younger widows When they have, etc. He gives two reasons, reason one, Because there is danger, Lest being pampered with the church's bread, They begin to wax wanton against Christ

As some younger widows have done already, And despairing of marriage in the church They think of falling away from the faith of Christ And afterwards openly revolt, That they may marry some infidel out of the church. Verse 12, having damnation Because they have cast off their first faith. He seems to point at some widows of this sort whose condition he shows to be damnable and miserable,

upon this that they have rejected the profession of their faith, which they first made in baptism. Verse 13, and withal they learn to be idle, wandering about from house to house, and not only idle, but talkers also, and busybodies, speaking things which they ought not. Reason two, because the younger widows, as it seems to be evident upon experience, will become idle, wanderers, triflers, busybodies, prattlers, wandering from house to house, curiously inquisitive into other bodies matters, and speaking things which they ought not. Verse 14, I will, therefore, that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

Precept seven, or concession, that the younger widows marry in the Lord, rather than be burdensome to the church, and that they look after household affairs as it becomes wives. None, he adds two reasons of the precept, one, lest by their unconstancy and other offences they give occasion to the adversaries or infidels to speak evil of the professors of the gospel. Verse 15, for some are already turned aside after Satan. Two, because it is found by experience that some younger widows have declined the true religion, and have betaken themselves to the tents of Satan out of the territories of the church. Verse 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. He inculcates the second precept whereof verse four of succouring widows by their children or nephews, adding two reasons. One, that the church be not burdened with unnecessary charges. Two, lest there should not be sufficient to maintain those that are widows indeed. From whence it appears that if there were no poor and honest widows in the church of 60 years old, there was no necessity to make provision for any, and by consequence the Ministry of Women in the Deaconship was not needful, unless by accident they be maintained by the public charge, that they be not altogether unprofitable.

The third part of the chapter, verse 17, let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. The third part of the chapter concerning presbyters contains five precepts. Precept one, that an honorable stipend be afforded to the presbyters who will discharge their duty in feeding the church, and it is said, let them be accounted worthy, because, if perhaps in some poorer churches the maintenance be not sufficient,

or if it shall seem good to some elders upon reasons known to themselves to serve the church freely in such a case it is fitting that they be accounted at leastwise worthy of double honour or a liberal stipend whether they exact it or not. Especially, he makes two orders of these elders, one that labour in the word and doctrine, such are pastors and doctors. Another of those that rule well, i.e., that endeavour to govern the church in life and manners, but labour not in the word and doctrine such are elders which are called rulers. 1 Corinthians 12 verse 28, Romans 12 verse 8. He would have both these kinds of elders rightly managing their officers accounted worthy of double honour, but especially those that labour in the word and doctrine, because they are wholly set apart to the word and prayer. Therefore it is fitting that they should be liberally maintained. He calls the stipend given them by the name of honour,

because of such moment is their work that it cannot be valued at any rate, and because the stipend which has allowed them is to be given not upon the account of wages, but an honorary or an honorable reward. Verse 18, for the scripture saith, thou shalt not muzzle the ox that treadeth out the corn, and the laborer is worthy of his reward. He lays down two reasons of the precept,

one from Deuteronomy 25 verse 4, where from the allegory of an ox treading out the corn with his feet, God commands that the pastors of the church should be maintained, reasoning from the greater to the less. Worthy, two, from Leviticus 9 or Luke 18 verse 7, where from the precept of giving a due reward to the labourer it is gathered from the less to the greater honour is much more to be repaid to him who is not in hireling but a father and a laborious pastor verse 19 against an elder receive not an accusation but before two or three witnesses

precept two that an accusation against an elder be not received or taken for true unless upon the testimony of three witnesses or at the least two worthy of credit it be affirmed and that which is here spoken to Timothy alone is spoken to all that sit in the presbytery, because other where judgment is committed to the whole presbytery, yea, what is spoken here to Timothy is spoken to the whole presbytery at Ephesus, touching the administration of the whole discipline of the church, Acts 20, verse 28. Timothy, the evangelist, in the meantime, might exercise extraordinary power, as he was an evangelist and the apostles legate.

Verse 20, them that sin rebuke before all, that others also may fear, Precept 3 of avoiding scandals If the elders or any other in the church should offend openly That they be publicly reproved The reason is that the rest may be afraid Being admonished by their example And may take heed to themselves that they do not offend Verse 21, I charge thee before God

And the Lord Jesus Christ and the elect angels That thou observe these things without preferring one before the other Doing nothing by partiality Precept 4 In which, by way of epiphoneema He most gravely charges Timothy, and in him all ecclesiastical judges, that nothing be done in church affairs or censures with partiality, or that nothing in these precepts be altered upon the accepting of any man's person. Verse 22, lay hands suddenly on no man, neither be partakers of other men's sins, keep thyself pure. Precept 5.

That he do not rashly receive anyone into the sacred ministry without mature deliberation and examination proceeding. He do not lay hands, which was the sign of ordination upon anyone. He gives two reasons of it. Neither, reason one, lest if he should ordain one unfitting, in this very thing he should communicate with him in his sins, and by consequence in his punishments. Thyself reason too, because thou oughtest to keep thyself pure from defilements, and therefore from the ordaining of an unworthy man.

If happily the rest of the presbytery at any time shall determine to admit an unfit man to the ministry, or one that is not approved, keep thyself pure. neither consent thou but labour by all means so to preserve purity and holiness that thou keep off from all affinity with sin as much as in the lies. He explains the parts of this precept in the two next following verses, the meaning of the latter part, of being himself pure, verse 23, and shows the meaning of the former part, verse 24. Verse 23, drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmities. As to the latter part of the precept of keeping himself pure, because the apostle knew that, But Timothy, by reason of his earliest endeavours after purity and chastity, had been injurious to his own health.

Therefore, by the way, he adviseth him, that he do not so understand the precept of keeping himself pure as to neglect his health, and render himself unfit for the works of his calling, but use an holy prudence, and in subduing his body by drinking of water, to use a little wine, as it were physically, and for the necessity of health, lest if he should proceed in not favouring his weak stomach, and his body labouring under often infirmities, immediately the tabernacle of his body should fall to decay, and the church should be deprived of so profitable an instrument. Verse 24, Some men's sins are open beforehand, going before to judgment, and some men

they follow after. As to what concerns the meaning of the former part of the precept, lest he should partake of other men's sins, he shows that he spake of open sins, which may be known and avoided, not of private which fall not under observation, and that he beware, lest he partake of other men's sins, and in laying hands rashly on no man. He shows in this that using examination and trial the open sins of anyone that is unworthy may be known, as also the open virtues of men meet to be admitted to the ministry of the gospel. For the sins of some candidates of the ministry are so manifest that they prevent the examination and judgment of the church, that they may

easily be rejected, for before the judgment of the church can determine about them there is matter in readiness in their open sins for their condemnation or rejection from the ministry by the opinion of the ecclesiastical senate, the sins of others upon examination premised, and the judgment of the church, concerning them being given, are brought forth into the light. Verse 25, likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid. In like manner the virtue of some that are candidates to the ministry and their good works, are so manifestly known that it is easy for the church to judge them fit to be admitted, but the works of those that are otherwise or upon examination had and inquisition made are not

manifest or so secret that they cannot be known of men, they are to be left to God, nor can they long be hid but in their own time will be brought to light, that if the church cannot prevent, but those hypocrites are admitted to the ministry, yet care may be had, where they are already made manifest, that they be dealt with according to the discipline of the church. End of Chapter 5. Chapter 6 of the first epistle of Paul to Timothy, analytically expounded by David Dixon. This Librovon's recording is in the public domain. In this chapter he gives seven precepts to Timothy, whereby he may be instructed in the doctrine concerning the duties of private persons and the duties of ministers, and how he ought to

behave himself towards the people and towards the elders. Verse 1. Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. Precept 1, concerning the instructing of Christian servants who are servants by condition, and under the yoke of another, the precept is this, that they account their own masters, though infidels worthy of all honour whom they serve, as those that are placed by the providence of God in a degree above them.

That the name of God. The reason of the precept is this, lest if they should do otherwise the gospel might be evil spoken of, and reproached by infidels through the miscarriage of Christian servants. Verse 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. But if their masters be believers, he retorts what servants were ready to object, and because being brethren in Christianity doth not take away diversity of conditions in civil policy,

he forbids servants to despise their masters upon that account because they are equal in Christ, and he commands that they serve them so much the more readily because their masters were faithful and beloved of God, and for this cause so much the more worthy to receive the fruit of their service. He enjoins Timothy himself to teach these things and to exhort other pastors to teach the same. Verse 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. Precept 2 of avoiding perverse teachers, i.e. to put them from or to eject them out of the ministry

or to excommunicate them from the church, many such there were in those times who taught otherwise. who departed either from the apostolical verity in the matter of their word, or from apostolical simplicity in the manner of their teaching other things, or otherwise than the apostles, not resting satisfied in the simplicity of Christian piety, from whose carriages and manners, the meritorious causes of the chastisement. He gives six reasons.

And consent not, reason one. They are obstinate who submit not themselves to the wholesome words of Christ or to sound doctrine, which in the matter and manner of teaching, his after-godliness. Verse four, he is proud, knowing nothing but doting about questions and strife of words, whereof comeeth envy, strife, railings, evil-simisings. Reason two, because they are proud, puffed up with a vain opinion of their own knowledge,

whereas they know nothing solidly in the mystery of the gospel. Doting. Reason three, they are of such a contentious disposition that they doat about foolish questions and strifes of words. Whereof, reason four, Because by these cavilations they stir up envy, contention, railing, evil surmisings. Verse 5. Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness.

From such, withdraw thyself. Reason 5. Because by their perverse disputings, they discover themselves to be of a perverse and corrupt mind, destitute of the truth, and more studious of gain than godliness, yea to be such who make a gain of godliness. whereupon he infers the censure of withdrawing from them, which is the consequence of excommunication. Verse 6. But godliness with contentment is great gain.

Precept 3. Of following after godliness as the greatest gain and avoiding covetousness, the reasons of the precept are 8. Reason 1, because godliness is such a gain, sufficient to itself, rendering the mind contented in every condition, or it is a gain that carries along with it true sufficiency. and contentment. Verse 7, for we brought nothing into this world, and it is certain we can carry nothing out. Reason two, because riches only have their use in this life and not after death, therefore we ought not to hunt after riches. Verse 8, and having food and raiment, let us be there with content. Reason three, because we may be without riches even in this life and ought to

be content with meat and clothing, whatever it is. Verse 9, but they that will be rich fall into temptation, and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. Reason four, because they that most mind-getting of riches and resolvedly hunt after them, are near to the greatest sins, vexations of mind and misery in this world, and eternal perdition hereafter. Verse 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. reason five because the love of money is the root of all evil as of ungodliness lying perjury cruelty and tyranny etc which some reason six from the experience of some who being covetous of money fell away from the christian religion and became most miserable verse eleven but thou o man of god flee these things and follow after righteousness godliness faith love patience meekness reason seven with a special application because this vice is unworthy a man of god minister who is a man of God and separated to the heavenly employments of God, who therefore ought

to avoid covetousness and earthly desires. Follow reason eight, because it becomes the man of God or minister of the gospel, to be in love with the riches of virtue, and to accumulate these one upon another, whereof he enumerates six. Verse 12, fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and has professed a good profession before many witnesses. Precept 4. That all lawful means being used for the propagating of the gospel,

and defending the truth of his doctrine, he should strive against all adversaries and impediments whatsoever. Good. The reasons of the exhortation or precept are four. Reason 1 because this fight is good, commendable and profitable. Life, reason 2, because so thou shalt lay hold on eternal life. Whereon 2. Reason 3, because.

thou art called to the defence of the gospel, to the partaking of life or faith. Proffessed. Reason for. Thou hast already, before many witnesses, published a famous testimony of thy faith, therefore go on to fight that good fight of faith. Verse 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. Verse 14, that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ. Precept 5. With a most grave and vehement charge before God and Christ the mediator, he exhorts Timothy and all pastors after him, and all others upon whom the care of the church

lies, whom he speaks to in his person, that they observe these commands, or that they so discharge the office committed to them, faithfully observing these rules, touching the governing of the church, that they may be found unblameable and unreprovable in doctrine and manners, and because that which he exhorts to was difficult, he lays down six arguments of the precept, all which prove that all the former commands are to be observed with the greatest fidelity. Quickeneth, argument one.

There is sufficient support in God that quickeneth all things to uphold thee under thy infirmity and to defend thee against the dangers of thine enemies. Therefore nothing hinders, but thou mayest faithfully observe all these commands. Before, argument two, Christ, in his example hath gone before thee, who faithfully opened his doctrine for the salvation of the church, and at last asserted it before the tribunal of Pilate, sealing it with his voluntary death.

Appearing. Argument three. Christ shall come the judge of quick and dead, that he may give to every man according to his works. Therefore all the former commands are faithfully to be observed. Verse 15, which in his times he shall show, who is the blessed and only potentate, the King of Kings and Lord of Lords. He insists upon this argument, and lest anyone should take the delaying of Christ's coming ill, he shows that he will come at the time appointed, at the most seasonable time.

Blessed. Argument for Christ or God the Father, Son, and Holy Spirit, whose ministry thou hast in hand, is alone in himself blessed and powerful, who can bless his own and destroy his and their enemies, so that the friendships or enmities of all kings compared with his favor, or anger are nothing, because all kings and emperors borrow their empires from him, depend upon and are ruled by him, and stand or fall at his beck. Therefore these his commands are to be observed. Verse 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 honour and power everlasting, amen. Only. Argument five. Because eternal life is in the hand of Christ, who is one God with the Father and the Holy Ghost, because he only is of himself immortal, and alone hath immortality in his power, that he may communicate it to whom he will. Therefore the former commands are to be observed. Whom no man hath seen.

Argument six. Although the reasons of his commands should not be manifest to us, yet for our obedience and faith it is sufficient to know that God in himself is a light which cannot be approached, and an hidden majesty, having his peculiar and proper essence, which our understanding cannot apprehend, nor see with a beatifical vision in this mortal life. Therefore it becomes us to adore, observe, and extol the pleasure of his will, rather than curiously to search into it, to him be honour and power for ever. Verse 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. Precept 6. Of admonishing the rich, touching a twofold duty which belongs to them, the first is that, as to the inward man, they be not puffed up because of their riches, despising the poor in comparison with themselves, nor trust in their riches but in the living God. Of this duty he gives three reasons. One, because riches are uncertain. Two, because not riches but God is the author of life to them that trust in him. Three, because God gives and takes away riches at his pleasure, as also all other things. Verse 18. That they do good, that they be rich in good works, ready to distribute, willing to

communicate. Another duty of rich men is this, that as to external works, they exercise liberality towards the poor, and also study to abound generally in good works, free to communicate the use of their possessions and goods unto others. Verse 19, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. The argument to this duty is the promise of a free reward, because by bestowing their uncertain riches, they shall lay up for themselves in heaven,

a more enduring and solid treasure, and walking in the way of good works, they shall lay hold upon eternal life. Verse 20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings and oppositions of science falsely so called. Precept 7. And last, wherein he seriously commenced to Timothy the doctrine of the gospel hitherto delivered,

that he faithfully keep it, as that which is committed to his trust, and that he restrain the profane wranglings of sophisters about divine matters upon three reasons. One, because true doctrine is as precious as a treasure. Two, because wrangling disputations are vain and unworthy the name of philosophy or science. Verse 21, which some professing have urged concerning the faith. faith. Grace be with thee, amen. 3. Because it is found by experience that some professors of philosophical sciences, when they were weary of the truth and simplicity of the gospel, boasting of their skill, urged from the scope

of the gospel, yet even fell away from the faith. At length with an apostolical vote, he concludes the epistle, commending the grace of Christ to Timothy, without which no spiritual work can be undertaken or perfected, no temptation of the devil or the world can be overcome. End of Chapter 6. End of the first epistle of Paul to Timothy, analytically expounded by David Dixon.