was

man, but Jesus Christ, who was both God and man; for though the apostle calls him the Man Christ Jesus, this is not added to exclude the divine nature from the Mediatorship, but emphatically to declare that nature in which he gave himself a ransom for us; the human nature is the matter of our ransom ; the divine nature gave worth and value to it; Christ suffered being man, and satisfied being God. Learn, 3. That this one Mediator, Jesus Christ, gave himself a ransom for all; whoever perishes under the gospel, it is not because no ransom paid for him, nor because it was not sufficient for him, for it is most notorious that God has issued forth an universal act of grace, offering pardon of sin and eternal salvation to all men without exception, living under the gospel, upon condition of their believing acceptance; if they reject and refuse it, 'tis to their unutterable and inevitable condemnation. Learn, 4. That Christ's mediation and intercession is founded upon redemption; because he gave himself a ransom for all, therefore is he, and he only, qualified to intercede for all, in virtue of that sacrifice which he

offered for the salvation of mankind: therefore the distinction of the church of Rome, between a mediator of redemption, and a mediator of intercession, is groundless; for who dares plead with an offended God as an intercessor on the behalf of sinners, that has not first, as a redeemer, satisfied the justice of God for sin? As there was no redemption wrought by any, so there is no intercession to be made by any, but by Christ; as there is but one God, so but one Mediator between God and man, the man Christ Jesus.

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

Observe here, 1. Our apostle declares his authority to publish the gospel to the Gentiles, and his integrity in the publication of it: I was ordained an apostle, a teacher of the Gentiles in faith and verity. Observe, 2. That according to St. Paul's commission, he gave directions to all sorts of persons for the regular performance of their duty. And first concerning the duty of prayer: I will, that is God by me de

clares his will, that all men pray; that they pray every where, in the public assemblies, in their private families and apartments; lifting up the hands, in token of expecting to receive an answer from heaven. Lifting up holy hands; let their prayers be holy, accompanied with faith and charity: without wrath and doubting ; a peaceable heart is as necessary in prayer as a pure hand. 'Tis in vain to ask in prayer the favour of God, with anger and revenge in our hearts against man; to pray with doubting, is opposed to faith; to pray in wrath, is opposed to charity. As if the apostle had said, "Pray both in actual faith and love." There must be faith in prayer, otherwise we cannot lift up holy hands without doubting: there must be love, otherwise we cannot lift up holy hands without wrath. Therefore, says the apostle, I will that men pray every where, lifting up holy hands without wrath and doubting. He and his service must be holy, that will serve God acceptably.

9 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; 10 But (which becometh women professing godliness) with good works.

The next apostolical precept here given is to women, concerning their apparel and attire, that at all times, but especially in public worship, they use such apparel as becometh modest and chaste women, expressing by their garb the inward gravity and modesty of their minds; not like proud and alluring persons, with embroidered hair, gold, and pearl, to attract the eyes and hearts of the simple. Note, 1. That the attire which all persons wear, ought to be such as may answer the end for which apparel was appointed, which was to hide and shroud our nakedness, for differencing and distinction of sexes, as also for distinguishing between the qualities and ranks of persons. Garments also are for defence and protection, and for decency and ornament. Note, 2. That though persons of quality are not prohibited to wear such garments, though costly, as becometh their degree, yet none are to study the external adorning of the body, so much as to neglect the inner man by good

works. Note, 3. That all that attire is forbidden, (1.) Which suspected women use, either to provoke to lust in others, or to show inclinations to it in themselves. (2.) All such attire as by the richness and costliness of it shows pride and vanity of spirit, and an ambition to excel others; not but that there may be pride under mean apparel, and oft-times is. (3.) All such attire as is unsuitable either to the time or place of worship. Note, 4. That this precept ought not to be slighted by women, as of small moment; because the two great apostles, St. Peter and St. Paul, do both give it in charge unto them. Note, lastly, That the men are by no means to look upon themselves as unconcerned in this apostolical precept given to women. It is much more inexcusable in them to affect gaiety and a gaudy dress; for it is vain and foolish, troublesome and uneasy, the nurse of idleness attended with luxury and wantonness, and very often with immodesty and lewdness; and is the great bane very often of justice and charity. How many are fine and gay, but at the expence, and sometimes at the ruin, of the poor tradesman. And how oft is that spent in vain decking, which ought to be laid out in the poor's clothing.

11 Let the woman learn in siJence, with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

Still our apostle is directing Timothy how persons should and ought to manage themselves in the public assemblies, and particularly how women ought to behave themselves at the time and in the place of worship. Let, says he, the women, in your assemblies, learn in silence, with all subjection to the better sex; for I suffer not a woman to teach publicly, and to usurp authority over the man, to whom God has given authority over her; but rather according to her duty, let her learn in silence. Here note, 1. That it is only women's public teaching that is here forbidden; not their private teaching their children, or servants, or the younger women, or even their husbands themselves upon a fit occasion. Acts xviii. 26, we find Priscilla privately instructing Apollos. Note 2. That none ought to teach but who have authority; and teaching is exercising that authority. A woman therefore

teaching publicly, doth usurp an authority not due unto her. Note, 3. There were some women in the Jewish church endowed with extraordinary gifts of the Spirit, and particularly with the gift of prophesying, who did teach publicly; as Miriam, Deborah, Huldah, and Anna. And it is probable, that the speaking of these extraordinary women encouraged others to do the like, whom the apostle here directs his speech against. I suffer not a woman to teach, nor to usurp authority, &c.

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

Here St. Paul offers a double argument

to enforce the duty of subjection upon the woman, and to prevent her usurping of authority over the man; namely, because the man was first in the creation: Adam was first formed, then Eve, and the woman was first in the transgression. Adam was not deceived, that is, first and immediately deceived, but the woman being deceived, was first in the transgression; she was therefore guilty of her own and her husband's transgression; and accordingly, not only by the law of her creation, but as a punishment for her transgression, God has placed her in a state of subjection, and given the man authority over her; which authority she usurps over him, whenever she undertakes to be a public teacher of him. These two considerations doth the apostle make use of, to humble the woman, and to keep her within the sphere of her proper duty.

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

Our apostle having, in the preceding verse, acquainted us with the woman's sin, that she was in the transgression, and first in the transgression; in this verse he informs the woman of a part of her punishment for that her transgression; and that is, the severe pain and extreme peril of child-bearing. He acquaints her, 2. With her comfort and support under that punishment; and that is, a hope of salvation: She shall be saved in child-bearing. 3. With the condition upon which that hope of salvation is grounded and bottomed :

If she continue in faith and charity, and holiness with sobriety. Learn, 1. That pain in child-bearing is a part of that punishment which was inflicted by God upon the woman for her first sin; and accordingly the woman's sorrow and sensible feeling of the pains of child-birth ought to bring to her remembrance her original and first transgression.

Surely when the woman feels the original punishment, it ought to remind her of her original sin, as a child ought to remember his fault at that very instant when he is under his father's rod. Learn, 2. That the infliction of this punishment, (the pains of child-bearing,) even unto death, is and shall be no hinderance of the woman's eternal salvation, if there be found with her those holy qualifications and gracious conditions which the gospel requires; partly in regard of the relation which God stands in to her, partly in regard of the covenant which God has made with her. A

child is as much a child under the rod as in the bosom; neither the father's stroke nor the child's grief can dissolve that relation. Learn, 3. That faith and charity, holiness and sobriety, with a perseverance therein, are the great conditions of the gospel, upon which the woman's eternal salvation in that hazardous condition doth depend. She shall be saved in child-bearing, if she continue in faith and charity, and holiness with sobriety. The words may also refer to the woman's temporal deliverance in the time of travail; and the sense runs thus: "She shall be saved in child-bearing, that is, she shall go through the pains of child-birth with safety, if she continue in faith, putting her trust in God for deliverance, in charity exercising compassion to those in the like condition; and in the exercise of temperance, sobriety, and chastity, according to her matrimonial vow."

CHAP. III.

The design of our apostle in this chapter is to instruct Timothy in one of the most important parts and duties of his office, namely, to take great care whom he did admit into the sacred function. And accordingly he gives him a catalogue of several qualifications, not fewer than sixteen, which ought to be found in the person whom he did ordain for public administration in the church of God. Thus he speaks, ver. 1.

THIS is a true saying, if a man desire the office of a bishop, he

desireth a good work ;

Observe here, 1. Our apostle acquaints Timothy with the dignity, honour, and excel. lency, of the sacred function: He that de

it is

sireth the office of a bishop, that is, to rule and teach in the church of God, he desireth a good work, that is, honourable employment. As if our apostle had said, "Know, O Timothy, that as to the office of a bishop, whoever desireth it, doth desire a very great and excellent work; not a bare name, title, dignity, a place of honour and command; but a work, a work of vast importance, labour, and difficulty: take heed therefore whom thou dost admit, and of those that are also admitted into the sacred function, to consider the great weight of that important service, to enterprize it with extraordinary dread and caution, looking upon their office not with aspiring but tremendous thoughts :-for who is sufficient for these things?

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

Here we have St. Paul's positive character of a bishop, and what he ought to be, who is admitted into that high and honourable office in the church of God: he ought to be blamcless, a person free from scandal, life of a bishop should shine so bright, that without any just ground of blame: the others may not only behold it, but admire it, and guide their lives by the example of it.

The husband of one wife; that is, having many wives, or of putting away the one at a time; not guilty of the sin of wife by divorce, as the Jews frequently did for frivolous causes. Here note, 1. The apostle's command (that the bishop be the husband of one wife) doth not oblige him to marry, but it establishes the lawfulness of his marriage, if he sees sufficient reason for it. Nor, 2. Does the apostle here forbid successive marriages, as if when a bishop has married one wife, or more, he might not lawfully marry again; for this he elsewhere allows, 1 Cor. vii. S. From this it may not be in a man's power to abstain : many lose their first, and sometimes their second wives, so soon, that were not aftermarriages lawful, all the ends of marriage must be frustrate to them; yet may we suppose by these words, and many others, chastity to church governors than to other that St. Paul proposes a greater degree of persons. Vigilant, very diligent and watchful in the performance of his whole duty, not long absent from his flock, nor negligent when he is among them: sober

governing his passions and appetites, reducing those rebellious powers under the dominion of reason and religion of good behaviour, in his words, in habit and garb, in his deeds and actions, neither proud and supercilious, nor morose and sour, but affable and easy, kind and courteous, of a composed temper and grave behaviour: given to hospitality, not to sensuality; it is not the keeping of a free table, and open house for all comers, which St. Paul points at; but charity in entertaining strangers, poor christians that left their country by persecution, or such as travelled upon their lawful affairs from place to place; the free relieving of such as are necessitous and exposed to want and hardship, is the hospitality pointed at by our apostle: apt to teach, that is, both knowing and willing, able to teach, and forward to it, having both skill and will, ability and dexterity, for that part of his duty; one that is neither ignorant of his duty, nor negligent in the performance

of it.

3 Not given to wine, no striker, not greedy of filthy lacre; but patient, not a brawler, not covetous ;

The negative character of a bishop now follows, showing what he must not be. Not given to wine; that is, to much wine, no inordinate lover either of wine or strong drink, no wine-bibber, no sitter at wine in his own house, much less at taverns and public houses: no striker, either with hands or tongue, no quarreller, that cannot keep his hand from hurting, no word-striker, no striker with the tongue, and passion, and anger; a word, we say, wounds deeper than a sword; the ministers of God may wound the consciences of men with the sword of the Spirit, but they must not wound the reputations of men with their own wrathful spirits; we must use our tongues rather to heal than wound, or if at any time to wound, it must be in order to healing: not guilty of filthy lucre; no inordinate lover of money, which makes a man base and sordid, both in getting, keeping, and spending: but patient, meek, and forbearing, not rigidly exacting his due, not acting summo jure, but rather parting with somewhat which in strictness may be his right for peace-sake; not a brawler, or contentious person, often engaged in law-suits, but of a mild and peaceable disposition: not covetous, or enslaved to the love of wealth; possess he may the good things of this life, but not be possessed by them.

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?)

A bishop being a ruler in the church of God, Timothy is advised to choose such a

one to rule in the church that well and

wisely governs his own family, having his children in due subjection, and both he and they behaving themselves with becoming gravity; and St. Paul subjoins a reason for this apostolical injunction, arguing from the less to the greater, thus: "The church is a large family, the bishop's house a less ; the former requires a greater skill in governing of it than the latter: if then a man cannot rule a less province, how shall he manage a greater? If he cannot keep up his authority with decency and becoming gravity in his own family, how shall such a one be thought fit to be entrusted with the care of the church of God?" Great are the obligations which lie upon the ministers of God, above all men, to guide and govern their own families, to keep their children in due subjection, and their servants in great order; because their family miscarriages reflect greatly upon their authority and prudence, and the world will pronounce them unfit for rule in the church of God, who cannot govern their own house. If

a man know not how to rule his own

house, how shall he take care of the church of God? Learn hence, That he who knows how to rule his own house well, is in a good posture of spirit for public rule; the same wisdom, justice, and holiness for kind, but more extensive, acts in either sphere, and will regularly move in

both.

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

A novice signifies, a young plant; here, a young, raw, unexperienced person; yet not so much young in years as in knowledge; for Timothy himself was very young not a novice in religion then, not one that is unexperienced in the mysteries of the gospel, undertaking to teach others before he has learnt himself. And the rea son for this injunction is weighty; Lest being puffed up with pride, he fall into the condemnation of the devil; imply