1 Timothy 1

1 Timothy 1:1-11

The apostle Paul, after having saluted Timothy with much affection, and mentioned the reasons of his leaving him at Ephesus, remonstrates against the absurdity of opposing the gospel, out of pretended zeal for the law of God. 1 Tim. I. 1—11.

TIM. I. 1. PAUL an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

Unto Timothy, my own son in the

TIMOTHY I. 1. PAUL an apostle of the Lord Jesus Christ according to the gracious appointment and command of God our Saviour, and of the Lord Jesus Christ, [who is] the foundation of all our hope of true happiness in this world and the next, Send this epistle to Timothy, [my] genuine son a in the faith, in whom I see those

a My genuine son.] It is not certain he had received from him in the work of from the history, that Timothy was at the ministry, and in the filial reverence first converted by Paul: compare Acts and affection which this excellent young xvi. 1, 2. It seems therefore that he minister expressed to him; nor can we calls him his son, chiefly to express the doubt but Timothy had received much parental affection he had for him, and the confirmation in Christianity from the complacency he found in that assistance apostle.

Paul cautions Timothy against Jewish

unfeigned graces of true piety, which God hath wrought in his heart by my means, and which I have myself by his grace experienced in mine own. May grace, mercy, [and] peace ever be upon thee, from God, our almighty and ever gracious Father, and from Christ Jesus our Lord, through whom he communicates these blessings to sinful men.

As I entreated thee to continue at Ephesus, when I went into Macedonia, (Acts xx. 1,) that thou mightest charge some who seemed inclinable to introduce their own corrupt notions into the church, that they should not teach other doctrine, contrary to the certain truth I had delivered to them, [so] I hope thou wilt still be mindful of the exhortations I gave thee, and [act] strenuously upon them. In pursuance of these views, I depend upon it, that thou wilt caution [and admonish them] not to regard Jewish fablesᵇ, and endless genealogies, which, intricate as the investigation of them is, the Judaizing teachers are so fond to trace, as thinking so many privileges to depend upon them, which indeed afford matter of troublesome and angry debates, rather than godly edification in the faith of Christ, or in any of the duties of an holy life. But let it always be remembered and considered, that the great end of the gospel declaration, is to promote in the mind a temper directly opposite to this, even a principle of love, and all the genuine expressions of it that can proceed from a pure heart and a good conscience, supported and animated by an undissembled faith in the great doctrines it reveals. But these are noble and generous things, from which, some having greatly wandered, have turned aside to vain and empty discourse and harangue, which could have no tendency to edification, but only express

ᵇ Jewish fables.] To what a monstrous degree these fables are brought by the rabbies, few are entirely ignorant, though few are so unhappy as fully to know. It is probable, this wild romantic humour, might in some measure prevail as early as the apostle’s days, and may be referred to here. By the genealogies afterwards mentioned I do not, with some commentators, understand the icons of the gnostics, but tables of lineal descent, by which the Jews endeavoured to prove their right as priests and Levites, or their alliance to the house of David, all which were apparently vain, in the circumstances in which the Jews then were, and in those to which every Christian knew they must quickly be reduced.

roves the pretended teachers of the law.

their own pride and folly, and feed that of others. Desiring to be teachers of the law, and assuming as magisterial airs as any of its professed doctors can do, and yet in the mean time, neither understanding what they say, nor concerning what they so confidently affirm, while they vent these precarious fancies of their own, as if they were indubitable and self evident truths, the first principles of all science, human or Divine.

But while I say this, I am very far from having the least design to reflect upon the law of Moses, or upon the precepts of God’s natural law: for we well know, that the law [is] good and excellent, reasonable in its constitution, and most profitable in its tendency, if a man use it lawfully, and according to its original intention. As knowing this, that a law, established, as we know that in question to be, with penal sanction, is not made in a direct and immediate reference to a righteous man, who will indeed

c Teachers of the law.] The word is here τομοδιδασκαλοι, which we render in the evangelists, doctors of the law; and though it is not used exactly in that sense here, yet there seems to be some reference to it. This is urged as an argument, that the false teachers here referred to, could not be the gnostics, who declared an aversion to the law; not to insist on the agreement of Irenæus, Clement, and Jerom, in placing Valentinus, Carprocates, and Basilides, the founders of that sect, much lower.

d If a man use it lawfully.] This plainly intimates, that there were some who abused the law, borrowing a pretence from it to condemn some of the best of men, and to subvert the gospel. And whereas some had represented Paul as an enemy to the law, he here denies and disproves the charge. The design of the Mosaic law was to direct the conduct of those to whom it was given, and to humble them under a sense of their sin, but it could not be intended to save them by a perfect conformity to it, which was το πάντων, what the law could not do. Rom. viii. 3.

e A law is not made in reference to a righteous man.] Διεσθέν τομοί μυλίαι. Some would render it, does not lie against a righteous man; but I do not find that this interpretation of the word κυίαι in this connection, can be justified by sufficient au-

thority, nor would it be very easy to clear up the apostle’s argument on that interpretation. The thought seems evidently to be this, That a law (for there is no article to determine or confine it to the Jewish) is chiefly intended to restrain men from actions injurious to the public. What it says therefore chiefly relates to crimes and their punishments; but the genius of Christianity is so sublime, and the character of Christians in the general (at that time) so good, that there is no need of insisting on legal sentences denounced against such enormities, in order to keep them in the course of their duty. I can hardly think with Diodate and L’Enfant, that by the mention of these crimes, he intimates, that their Jewish teachers were such wretches as those here spoken of, as if he had said, one of the chief uses of the law is to condemn such as themselves. Such monsters could never have maintained a party in religion, but he might choose these instances, as precepts of the law in particular lay against each of them, and as the discourses of these teachers might be a sort of common place, almost entirely levelled against the worst of crimes, and so less suited to the edification of believers. To inculcate it so much upon them, an especially to pretend to condemn the out of it, was therefore an irregular and improper use of the law.

VOL. 5.

Reflections on the superiority of the gospel to

be a law to himself; but in order to restrain the irregularities and enormities of the lawless and ungovernable, and to preserve society from their assaults. Of these it speaks, to these it directs its menacing voice, even to the impious and [profligate] sinners, to the unholy and profane, who disregard the rights both of God and man, to murderers of fathers and of mothers or other assassins. To fornicators and Sodomites, to those who steal men, that they may sell them for slaves. It addresses to liars and perjured persons, and, in a word, is intended to guard against whatever is contrary to wholesome doctrine and good morality, that it may restrain and control the authors of mischief, and mark them out as the objects of universal abhorrence and just punishment. And these things are condemned by every Divine revelation, and by that which we teach in the strongest terms, according to the known tenor of the glorious gospel of the blessed God, with which I was entrusted. This guards against the smallest deviation from the strictest rule of rectitude, and the secret abominations of the heart, as well as the grosser scandals of the life: so that for any out of pretended zeal for such a law to oppose the gospel, must certainly argue the greatest ignorance, or the greatest malice and hypocrisy, that can be conceived.

IMPROVEMENT.

verse CHRIST is indeed our hope, or we have nothing which can 1 deserve to be called hope. For in us he is the hope of glory. On him therefore let us build, to him let us with the most joyful 4, 6 consent commit our souls, and, dismissing all vain questionings and endless unprofitable controversies, ever attend to godly edify- 5 ing, and bear in our memories and in our hearts the great end o the commandment. And may the great God of love work tha love in our hearts which is so justly represented in that view; love proceeding from a good conscience, and from faith unfeigned. 8 We rejoice in the gospel, and let us reverence the law, and endeavour to use it lawfully and properly. Let it regulate our lives; let it awaken our consciences, and lead us to look for a better righteousness than this alone can afford. Blessed be 9, 10 God, that it is providentially made the means of restraining many who act on motives merely legal, from much wickedness, which they might otherwise commit. But let the glorious gos-

Paul celebrates the Divine goodness in calling him,

pel of the blessed God, intrusted to the apostle, be the great foundation on which our souls build. It is glorious indeed: may the great Author of it ever be blessed, and the great end of it answered in our hearts, not only in preserving us free from those gross enormities of which the apostle has given so black a catalogue, and against which the law was more immediately directed, but in forming us to a stricter obedience, a sublimer purity, and more exalted hope, than any other dispensation which God himself has given could inspire.

1 Timothy 1:12-17

The apostle makes a digression to express, in lively terms, the affectionate sense he had of the Divine goodness, in calling him, though most undeserving that favour, to the Christian faith and ministerial office. 1 Tim. I. 12—17.

Tim. I. 12.

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

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

TIMOTHY I. 12.

I HAVE just been mentioning the glorious gospel of the blessed God as committed to my trust, and as I always recollect that favour with pleasure, so I would now, in a particular manner, return my thanks to Christ Jesus our Lord, who hath strengthened me for the arduous duties of such a calling, that he accounted me faithful, and reposed so great a confidence in me, putting me into the sacred office of the ministry; Who was before a most impious blasphemerᵃ of his holy name, and a cruel persecutor of his people, and an injurious oppressor of them, in contempt of all rights, human and divine. But I obtained that mercy, which probably would never otherwise have been extended to me, because though I acted in a very rash, savage, and criminal manner, yet I did not therein contradict the sentiments of my conscience, but did [it] ignorantlyᵇ in unbelief;

ᵃ A blasphemer.] He had the greater reason to acknowledge this guilt, as he had not only spoken evil of Christ himself, but encouraged and even compelled others to do so. Acts xxvi. 11.

ᵇ Did it ignorantly.] If Paul had an opportunity of knowing more than some others, (compare Luke xxiii. 34,) yet perhaps, being then a scholar at Gamaliel’s feet, he might not have been present on

the spot when any of Christ’s miracles were performed, as Christ spent but little time at Jerusalem. The popular cry was so strongly against him, and the Pharisees and rulers treated him with so much contempt, and were so full of malignity against him, and so ready to advance the most slanderous reports to the prejudice of his character, that it is the less to be wondered at, that this rash hot youth was

Who had been a persecutor, to the Christian ministry.

whereas if I had knowingly opposed what I apprehended to be truth, out of regard to secular interest, I should doubtless have been left to perish under a judicial blindness of mind and hardness of heart. But the grace of our blessed Lord superabounded towards me, being attended with the exercise of faith and love which is in Christ Jesus, and which by the influence of his Spirit and grace was implanted in my heart, thereby giving life and joy to my profession.

I cannot therefore but mention this, as what [is] a most faithful infallible saying, and worthy of all acceptance, of being universally received and admitted by every one who hears it, and of being welcomed to the heart, as well as gaining the assent of the understanding, that Christ Jesus, the eternal Son of God, though originally possessed of Divine glory with the Father, came with infinite condescension into the world in which we dwell, that he might save from final condemnation and ruin miserable sinners; of whom it becomes me ever with all humility to confess that I am chief. For surely there never was, nor ever will be, a display of richer and more sovereign grace than that which recovered and transformed me. But it was in a great measure for this cause that I obtained the mercy of which I was so unworthy, that in me, as the chief of sinners, Jesus Christ might display, and, as it were, exhibit, to the view of the whole world an example of all long suffering, as a pattern for the encouragement of those who should afterwards believe on him, even to the remotest ages of time, in order to the obtaining eternal life. And now, when I consider it in this view, I cannot forbear bursting out into a song of praise, and saying, to the supreme King of universal nature, who reigns through all the unknown extent of boundless ages, and unmeasurable space, who is pos-

borne down by the torrent. Yet we see how far Paul was from thinking all this, and whatever could be added to it, a sufficient excuse. Instead of insinuating with some, that the miracle wrought for his conversion to Christianity was a reward for his extraordinary integrity and virtue, while a Jewish zealot, he speaks of himself as one of the greatest sinners upon earth; and thereby shews, by the way, how much guilt a man may contract without acting directly contrary to the convictions of his mind, if he has neglected an impartial care in forming his principles of action.

Reflections on the apostle’s conversion.

King eternal, im- sessed of eternal glory and immortal life, though sect. it. mortal, invisible, the invisible to mortal eyes; even to the only wise, it. only wise God, be living and true God, [be] honour and glory for 1Tim. honour and glory, ever and ever, for this and every other display 1.17 for ever and ever. Amen. of a wisdom unsearchable, and a goodness in- exhaustible! Amen.

IMPROVEMENT.

Who can wonder that a person of Paul’s experience and pie- verse ty, should thus, on the mention of the gospel, digress to indulge 12 his reflections on that singular and astonishing interposition of Divine grace, by which he had been brought to embrace it, and honoured with the charge of it! Who can wonder, that such blasphemies and such outrages as he had uttered and committed, such a zeal for persecution as he had exerted, should leave a 13 deep impression on his heart, and engage him, notwithstanding all his care in the externals of the law, and blameless as he was touching all its righteousness, to call himself the first, the chief of sinners, and to celebrate that as superabundant grace, which had 14 been extended to him!

Well was he, who had received it, thereby fitted to proclaim it to all the world. Let us gladly receive it from the pen of this once malignant and blasphemous persecutor, but now holy and happy apostle, as a most certain truth, and worthy of all ac- 15 ceptance, that Christ Jesus, the Son of God, hath, in unuttera- ble and inconceivable compassion, come into this world of ours to save sinners, even the chief of them. Let us thankfully accept this abridgment of the whole gospel, and apply to the Saviour thus triumphant in mercy, with whatever aggravated guilt our consciences may charge us. Let us also remember, that Paul obtained mercy not on his own account alone, but that the com- passions extended to him, might be considered as an example of 16 what this gracious Redeemer is ready to extend to all them who, like him, shall believe. Let us pause upon it, till our hearts glow within us in all thankful acknowledgment of his mercy, and then let our lips burst forth in praise to the King eternal, 17 immortal, and invisible, to the only wise God, who hath found out such an admirable way at once to glorify his justice and his grace, in pardoning and accepting the chief of sinners in his Son. May our hearts be more and more disposed to celebrate his power, wisdom, and goodness, and to begin those songs of praise upon earth, which we hope will be our everlasting em- ployment in heaven!

Paul exhorts Timothy to be steadfast in the

1 Timothy 1:18

The apostle, after recommending to Timothy a c in the whole of his behaviour, gives and enforc tions relating to prayer, and to the conduct of v godliness. 1 Tim. I. 18, to the end, and chap.

1 TIMOTHY I. 18.

THIS charge which I am now going to give, I solemnly commit unto thee, my son Timothy, as a matter of the highest importance to thy usefulness and success in the ministerial office. As indeed there is nothing which I more earnestly desire, than that thou mayest, according to former prophecies concerning thee, with which holy men of God, who knew thee in younger life, were inspired, (being animated by a cheerful and believing remembrance of them,) maintain with holy alacrity and resolution a good warfare, even that noble and glorious struggle in which thou art engaged, under thy Christian, and especially thy ministerial character, against those enemies that oppose the gospel, and the salvation of men. Go on therefore resolutely, retaining the great principles of the Christian faith, and with it the exercise of a good conscience: which last some having thrust away, and obstinately opposed its just dictates and remonstrances, concerning faith have made shipwreck upon the rocks of surrounding temptations, and so have lost all that precious treasure, by which, had it been wisely guarded and improved, they might have been for ever rich and happy. Of which [number,] among others, is Hymenæus and Alexander,

a Faith.] As it is here distinguished from a good conscience, it is plain that faith here signifies, an assent to the truth of Christianity, and consequently all arguments drawn from hence, against the doctrine of the perseverance of the saints, must be very inconclusive.

b Hymenæus and Alexander.] Probably this Alexander is the person mentioned Acts xix. 33, who might become worse and worse after Paul’s departure from Ephesus, emboldened by his absence: so that the apostle might now be determined to deliver him to Satan, to inflict upon

him certain pains and evils, which might possibly reclaim him. Compare 2 Tim. iv. 14, and note there. Mr. Reynolds justly and finely observes, (Letter to a Deist, p. 256,) that when the apostles mention the names of apostates, and censure them with such freedom and severity, it affords a plain argument that they knew themselves to be entirely out of their power: for if they had been conscious of any thing to be feared from their discovery, they would have endeavoured to manage them more artfully, that they might not provoke them to the uttermost.

t prayers should be made for all men.

ith whom thou Timothy art not unacquainted, and who once professed a great regard to the gospel; but they are now turned apostates, and have behaved in so outrageous a manner, that have, according to that extraordinary apostolic power with which God hath invested me for such purposes, solemnly delivered them both over unto Satan, that they may learn, by what they now suffer in their afflicted and diseased bodies, not to blaspheme the truths of Christ, or to revile his faithful servants, in such profane and wicked language as they have sometimes used when speaking of them.

But I will proceed in the charge which I proposed to address to thee, that, by a diligent and vigorous performance of thy duty, thou mayest be secure from falling into that miserable state in which thou seest others who once seemed to set out well. I exhort thee therefore, first, as it is a duty of great importance in itself, and highly subservient to thy success in every other branch of this office, *that earnest supplications,*ᶜ repeated prayers, affectionate intercessions, [and] cheerful thanksgivings, be made by thee, and those whose devotions may in any degree fall under thy direction, for all men, for the whole human race, whether Jew or Gentile, Christian or Pagan, friends or enemies: And particularly for kings, and all who are in any exalted stations of life; that their hearts may be so influenced, as at least to tolerate the gospel, that we who are by the principles of our religion taught to abhor every thing which would be injurious to them, may not be injured by them, but may be permitted to pass a peaceful and quiet life, while we are desirous to conduct ourselves, not only without offence, but in a useful and exemplary manner, in all piety and gravity, attentive to the several duties which we owe both to God and our fellow

ᶜ Supplications be made.] That any man should ever have understood this phrase as a charge given to Timothy to compose a liturgy for the use of the clergy and people of Ephesus, appeared very surprising to me, when I saw it quoted from one Erasmus Warren, by Mr. Peirce: (Vird. p. 411:)

but that the great and good Bishop Bull should have given so unnatural a turn to the phrase, as I find he has done in his Posthumous Sermons, Vol. II. N° 13, p. 543. Or was such an instance of weak attachment to party prejudices, as is almost ready to make me weep.

There is one God, and one Mediator between God

creatures. For this [is] good and acceptable in the sight of our Saviour God, who is the great Guardian of the rights of society, and never meant to encourage his ministers or people to violate or disturb it out of any pretences of a religious nature: Who indeed wills that all men should be saved, and come to the acknowledgment of the truth of his gospel, which they will be most likely to do, if they see the professors of it behaving in the manner I now recommend, and avoiding all occasions either of public or private offence. Let us therefore accustom ourselves to take proper views both of God and of mankind, for it is the grand fundamental principle of our religion, that [there is] one God, the Creator of all, the gracious Father of all his creatures, who is no respecter of persons, and one Mediator between God and men, even the man Christ Jesus, who hath not undertaken to plead for this or that nation or party of men alone, but whose kind offices in the court of heaven, where he now dwells, extends in some degree to the whole human race, and who refuses not the blessings he has procured to any that with sincerity and humility cast themselves upon him. Let us make his extensive grace familiar to our mind, and live and act as those who remember our relation to that Saviour, who gave himself a ransom for all, so that no nation, no rank, no condition of men are excluded from the benefit of his death; to be attested in due time to the most distant regions of the world, that they may be called to put in their claim for that pardon and salvation which he hath purchased

d Will have all men to be saved.] It is far from being my design, in any of these notes, to enter deep into controversy, but I must confess I have never been satisfied with that interpretation which explains all men here merely as signifying some of all sorts and ranks of men; since I fear it might also be said, on the principles of those who are fondest of this gloss, that he also wills all men to be condemned. On the other hand, if many are not saved, it is certain the words must be taken with some limitation, which the following clause, he wills their coming to the knowl-

edge of the truth, must also prove. The meaning therefore seems to be, that God has made sufficient provision for the salvation of all, and that it is to be considered as the general declaration of his will, that all who know the truth themselves, should publish it to all around them, so far as their influence can extend.

e The man Christ Jesus.] Though the union of the Divine nature with the human, qualified Christ for the office of Mediator, yet I think this plainly shews, that it is in his human nature we are to consider him as discharging it.

ray in every place, without wrath or doubting.

by his blood for all those who should believe : in him.

This is the declaration of that glorious gospel, of which I was appointed an herald, to proclaim the grace of it all abroad, and was sent forth as an apostle, to attest that great and essential doctrine of it, the resurrection of Jesus from the dead. (I speak the truth in Christ, as thou Timothy well knowest. I lie not in pretending to such an extraordinary mission,) and I was not only in general ordained to this ministry, but by peculiar destination was appointed to be a teacher of the Gentiles in this holy faith, and in the whole system of truth which it comprehends. I therefore give it in charge to them, and to thee, with that authority which it becomes one who is so expressly called to this high office; and I will in particular, that, as prayer is so important a duty, men pray in every place, that over all the world, and not only in the temple, or synagogues of the Jews, it be performed; in public assemblies, in families, and in secret retirements. And let them not only be taught in the general to perform it, but instructed as to the particular manner of doing it, that they may still be holding up holy hands, undefiled with any pollution of cruelty, sensuality, or unrighteous gain. Let it also be performed without wrath, with the most placid and composed mind, the most mild and benevolent affection, and without doubting too,

I speak the truth in Christ.] Paul uses such solemnity in asserting this doctrine, as the Jews were so much averse to it, and were ready to charge his preaching the gospel among the Gentiles, either upon the want of a due regard to his own nation, or some view of avarice or ambition; looking on the Gentiles as most detestable creatures, and probably growing more inveterate against them, in proportion to the degree in which they were compelled to permit them to dwell in their own holy land, and often to associate themselves with them.

Lifting up holy hands.] The expression of holy hands may allude to the custom of washing their hands before solemn prayer, which has prevailed not only among the Jews, but among heathens and Mahometans, that they might hereby ex-

press their desire of inward purity. And the caution against wrath might be more suitable, as the many injuries which the Christians received from their persecutors might tempt them to some imprecations against them, not agreeable to the gentle and benign genius of their religion. And would to God this might always be considered, that they who are to lead the devotions of others in free prayer, may not mingle their own angry and irregular passions with their addresses; than which, I assuredly believe, scarce any thing can be more displeasing to God, more reproachful to Christian assemblies, or more scandalously offensive to persons of a right temper and disposition.

Without doubting.] Some would render χυρὶς διαλογισμια, without debating, o disputing: but I think the more commo

Women should be modest in their dress and be

with a lively faith in the power and wisdom, the goodness and faithfulness of God, and a cheerful dependance on all those gracious promises by which he encourages our addresses.

In like manner [I would charge] the women also, who are to be considered as comprehended in the former precepts, that they be particularly careful to adorn themselves only with decent apparel, with modesty and sobriety, neither exceeding in the article of unnecessary and inconvenient expense, nor in the least degree intrenching on the strictest decorum. I have many reasons, both relating to themselves and others, to wish that they may not place their ornament so much in plaited hair, or gold, or pearls, or rich and costly garments: But in what is itself infinitely more valuable, and much better becomes women professing godliness, and the gospel of Christ as the great rule of it, in good works; which will render them amiable in the eyes of God himself, and of all wise and virtuous persons with whom they converse.

They will no doubt be diligent in frequenting the public worship of God in your assemblies. And let the women there learn in silence, with all becoming submission to those who associate, and with the regard due to such a congregation. But I permit not a woman to teach publicly, nor to usurp authority over the man, which she might seem to do, by officiating under the character of a preacher. But, on the contrary, I charge her to be in silence at such a time. And indeed this is agreeable to what was intimated at the beginning of the world, and which passed in the earliest scenes of it. For Adam was formed the first of the human species, from

interpretation preferable, as it suggests another very important thought, that is, the necessity of faith in prayer, according to the account given of it in the paraphrase.

In like manner.] Some explain this, as referring to what was to be attended to in their assemblies; but I think it evident that it refers to the charge the apostle had given to Timothy with such solemnity, in the beginning of the preceding sentence.

Adorn themselves, &c.] Estius very justly observes, that this discourse con-

cludes with yet stronger force against the prophets in men.

Adam was formed the first.] It is plain that the apostle does not mean to put the whole of his argument upon the priority of the man’s creation, in point of time, for on the principle the birds and beasts would have the preeminence even to Adam. But he refers only to the human species, and to the regard which God expressed for the ease and comfort of man, by making the woman to be his companion and assistant

being deceived, was first in the transgression.

the dust of the earth, being under God, its acknowledged lord and proprietor, and then no suitable companion being found for him, among all the creatures which came to pay him their homage, Eve was produced, from a rib taken out of his side, and presented as one whom God intended for a partner and helper to him. (Gen. ii. 18—22.) And it is farther to be recollected, that at the fatal entrance of sin into the world, Adam was not immediately deceived by the fraud of the serpent, but that artful seducer chose to begin his attack on the woman, who being deceived by him, was first in the transgression, and prevailed upon Adam by her solicitations to offend. Now it should be an humbling consideration to all her daughters, that their sex was so greatly interested in the introduction of guilt and misery, and make them less forward in attempting to be guides to others, after such a miscarriage. Yet let them not be despised or upbraided on this account, considering on the other side, that she was also happily instrumental in producing the great promised Seed, (Gen. iii. 15,) who was derived from a woman without any human father; and so they shall be saved, as I may say, by childbirth, if there be a suitable readiness,

So that it is the same thought in fewer words, which is expressed more largely, 1 Cor. xi. 8, 9. The man was not created or the woman, but the woman for the man, and this I have endeavoured to express in the paraphrase.

“Adam was not immediately deceived. Diodate observes here, that the sacred history does not say that the man was deceived at all, thereby perhaps intimating his apprehension, as Milton long afterward represented it, that Adam, out of an excessive tenderness for his wife, offended against his better knowledge, at her persuasion, without expecting such effects from the forbidden fruit as she did. But certainly this is making the matter much worse on the man’s side than on the woman’s. I rather think the apostle hereby intimates, that the tempter chose to make his first attack on the woman, as in her original and most glorious state the inferior, and consequently less fit in future life to take the lead in important affairs. As it seems in the general reasonable to sup-

pose, that much the same proportion of understanding may be observed in the respective sexes, and though there may be some excepted cases, yet that they are not so many as to affect the main force of the argument.

“Childbirth. I have taken what on attentive deliberation seemed the most probable sense of this much controverted and very obscure scripture; and it is that in which the learned and judicious Dr. William Harris acquiesces. (Har. on Mess. p. 54) Mr. Locke (on Rom. vii. 5) understands it, of being carried safely through childbearing, as the like expression, so in this case seems to signify, 1 Cor. iii. 15, (see the note there,) which sense Dr. Whitby endeavours to illustrate at large; not indeed as an absolute promise, which fact shews it is not; but as a general intimation, that pious women might cheerfully commit themselves to God, in the hour of nature’s distress, if they trusted in God, maintaining charity withal, persevering in chastity, and strictly

Reflections on the duty of praying for princes and others;

not only to profess, but to obey the gospel; if they continue in iii. and if they continue constant in the exercise of faith and charity, and 1Tim faith, and love, and holiness, with that sobriety ii. 15 of temper and conduct which I have been now recommending, and which both religion and prudence concur to recommend to all, and to that sex in particular.

IMPROVEMENT.

chap. MAY every Christian learn by these apostolical dictates to i. 19 retain faith and a good conscience, and be very solicitous that no exactness in the former be thought sufficient to compensate for a defect in the latter. Soon will that faith itself suffer shipweck, where a good conscience sits not at the helm; or rather soon will it serve only as a talent of gold, to a man sinking in the sea, to plunge him so much the deeper. It will be a part of the character of one who desires to preserve a good conscience, to maintain a benevolence of heart towards the whole human race, chap. 1 and to breathe out that benevolence in prayer which at the same ii. 1 2 time expresses and increases it. And while all men have a share in it, kings and princes, in whose behaviour and temper the happiness of so many thousands are concerned, have a peculiar claim to our devout remembrance. Above all, let us pray for our own, that they may continue, as blessed be God his present majesty hath long been,* and we have reason to hope his successors will be, the ministers of God for good. May our life, under such a government, be in one sense as well as another quiet and peaceable, and may it be conducted in all godliness and hon- 4 esty. Thus shall we do our part to subserve that gracious will of God, to effect which he hath done all that it was proper for him to do, that all men may be saved, as our walking in the truth may bring many to the knowledge of it. May that knowledge 5 prevail more and more in the world, that the one God may be universally adore, through the one Mediator between God and

adhering to the laws of temperance in every other respect. Mr. Pyle, from 1 Tim. iv. 3, v. 10—14, concludes, that the apostle refers to some of those false teachers that condemned marriage as unlawful, or at least comparatively unclean. But I can by no means acquiesce in either

of these senses; nor suppose, as some others have done, that everyone signifies the education of children; though I am very sensible, a due care in that respect is one of the most important duties and service which can be imagined to come within the verge of female life.

• The author had the happiness to write this in the twenty fourth year of King George II that father of his people, by whom we enjoy great quietness, and by whose

providence very worthy deeds are done unto this nation, which we should accept always, and in all places, with all thankfulness.

and on the temper with which we should pray.

man, the man Christ Jesus, in whom Deity dwells, and whom, with the Father and the Holy Spirit, we worship, as exalted above all adoration and praise.

This only begotten Son of God became a man, that he might give himself a ransom for us, a ransom for all who should believe in him. Blessed be God, that we have received this important testimony, received it from Paul the apostle, received it from that faithful herald of such astonishing grace, who was divinely appointed to be a teacher of the Gentiles, and who to this day is teaching us by his writings, and in every section of them giving us lessons of infinite importance.

May we learn, from what he teaches here, not only the object to whom our prayers are to be directed, and the persons for whom they are to be offered, but likewise the temper from which they are to proceed. May our hands be holy, and our hearts overflowing with love, and firmly established in faith unfeigned, resting on the promises we plead, and rejoicing in an assured hope, that the eternal JEHOVAH, who so long since styled himself the hearer of prayer, (Psal. lxv. 2,) will not now say to any humble and upright souls, Seek ye me in vain. In all our conduct, let us remember we are in his presence, and let a concern to please him, and to adorn our profession, run through every action of our lives. Let it direct our expenses and our dress. Let it engage us to maintain a constant decorum in every circumstance, sacred or civil; to be in due subjection to our superiors, and to continue in faith and love, in holiness and sobriety.

Let the sex, to whom the concluding instructions of this section are peculiarly addressed, while they are humbled in the remembrance of that original offence, in which Eve, our first mother so unhappily led the way, rejoice in the great victory of the seed of the woman over the serpent. And let the other sex, on which this was bestowed as a gift of so great value, that God judged it necessary to complete the felicity of paradise in its untainted bloom, never manifest the odious effects of the fall, by ungenerously upbraiding the daughters for the mother’s fault, at the distance of so many generations; but rather rejoice, that, as by woman came transgression, so by her came redemption too. And let us all join in improving so invaluable a favour, and endeavouring to express our gratitude for it, by acting aright, according to the several relations which we sustain in life.

A bishop must be blameless ;