2 Timothy

Chapter 1

Ver. 1. Paul, an apostle, &c.] The preface of this Epistle seems to be an abridgment of that of the Epistle to the Romans. {See Trapp on "Ro 1:1"}

Which is in Christ Jesus] All out of Christ are living carcases, walking sepulchres of themselves.

Ver. 2. Grace, mercy, and peace] {See Trapp on "1Ti 1:2"}

Ver. 3. Whom I serve from my forefathers] Those twelve tribes, that served God instantly, day and night, #Ac 26:7. That was a desperate resolution of the heathen orator (Cicero, de Nat. Deor. p. iii.), Me ex ea opinione, quam a maioribus accepi de cultu Deorum immortalium, nullius unquam oratio, aut docti, aut indocti movebit. I will never stir an inch from the religion of my forefathers, for any man’s persuasion. Paul forsook his Phariseeism and forefathers to serve God, as Abraham, Isaac, and Jacob had done with a pure conscience.

Ver. 4. Being mindful of thy tears] Timothy was a man of many tears, so was David, Paul, Luther, Bradford, of whom it is said, that he did seldom eat but be bedewed his trencher with tears, and that few days passed him without plenty of tears shed before he went to bed:—Αγαθοι δ αριδακρυες ανδρες.

Ver. 5. In thy grandmother Lois, and mother] A sweet happiness to any child to have a good mother and grandmother. For these have great opportunity of dropping good things into their little Lemuels, as being much about them. The mothers of the kings of Judah are constantly mentioned; and as they were good or evil, so were their children. Partus sequitur ventrem, The birth follows the belly. The grandmothers also, as they often love their nephews better than their own immediate children (for love descendeth), so if they be religious ( expertus loquor) they have a strong influence upon them, and are a means of much good unto them, as was Naomi, no doubt, to Obed, #Ru 4:16, though she were but his grandmother-in-law.

Ver. 6. Stir up the gift] Blow up thy smaller spark into a flame. Grace in us is like a dull seacoal fire, saith one, which if not now and then blown and stirred up, though there be no lack of fuel, yet will of itself at length die and go out. The word αναζωπυρειν, here used by the apostle, is Plato’s word. The apostle seems to have been well read in Plato’s writings. Though I grant the word is also found in the Greek text, #Ge 45:27, and the apostle here might very well allude to the fire of the altar that came from heaven, and was day and night kept in by the priests. See the canon for that fire, #Le 6:12,13, Hezekiah’s confession, #2Ch 29:6,7, the good heusewife’s candle, #Pr 31:18, the wise virgins’ lamps, #Mt 25:8, our Saviour’s charge, #Lu 12:35, and do accordingly.

Ver. 7. The spirit of fear] δειλειας, called elsewhere the spirit of bondage, δουλειας, #Ro 8:15. The law will convince the judgment; but it is the gospel that convinceth the lust and the affection.

Of power and of a sound mind] These two fitly stand together. Sin unrepented of, lies rotting at the heart, and by rotting weakeneth it, as a rotten rag hath no strength.

Ver. 8. Afflictions of the gospel] Affliction is Evangelii genius, a type of the gospel, saith Calvin; hence it is called "the word of Christ’s patience," #Re 2:2,19

According to the power of God] For unless he supports us by his power, we shall never bear up in affliction.

Ver. 9. With a holy calling] All that follows (to those words in the end of #2Ti 1:10 "through the gospel") comes in by a parenthesis, and is so to be read.

Ver. 10. By the appearing] By his coming in the flesh; of which also the Psalmist speaketh, #Ps 96:13.

Brought life and immortality to light] As he drew light out of darkness at the creation. And as he then made light on the first day of the week, so on the same day he abolished death, &c., by his resurrection from the dead; by virtue also whereof

“ Et sensus scoplis, et silvis addidit aures;

Et Diti lachrymas, et Morti denique vitam.

De Orpheo Manilius.

Ver. 11. A teacher of the Gentiles] His writings therefore should be the more highly prized and studied by us Gentiles, as being properly ours; like as #Ps 127:1, was a song made (specially) for Solomon.

Ver. 12. I know whom I have trusted] Here was not a faint hope, or a conjectural confidence, but a plerophory of faith. The reason whereof is rendered by a Father, Quia in charitate nimia adoptavit me, quia verax in promissione, et potens in exhibitione, Because God, who of his free grace hath adopted me, is both able and faithful to fulfil his promises. (Bernard.) That was a notable speech of Luther (apud Jo. Manlium), Ipse viderit ubi anima men mansura sit, qui pro ea sic sollicitus fuit, ut vitam pro ea posuerit. Let him that died for my soul, see to the salvation of it.

That which I have committed] A child that hath any precious thing given him cannot better secure it than by putting it into his father’s hands to keep; so neither can we better provide for our souls’ safety than by committing them to God. Tutiores autem vivimus, si totum Deo damus, non autem nos illi ex parte et nobis ex parte committimus: We shall be sure to be safest, if we commit ourselves wholly to God, and seek not to part stakes with him therein. (Aug. de Bono Persev. cap. 6.) The ship that is part in the water and part in the mud is soon beaten in pieces.

Ver. 13. Hold fast the form] The catechistical principles, that method, system, short sum of divinity, that St Paul had compiled for Timothy’s use; called here not only a form, τυπος υποτυπωσις, as #Ro 6:17, but a short form or brief method, such as hath both perspicuity and brevity, a platform, draught, or delineation, according to which Timothy was to steer, as by a compass.

Of wholesome words] That have a property in them, and wherein there is nothing froward or perverse, #Pr 8:8, nothing that may hurt or hinder thy soul’s health; such as were the writings of Rabbis and philosophers, wherein (to say the best of them)

“ Sunt bona mista malis, sunt mala mista bonis; ”

together with the gold, silver, and ivory of some sound truths, they have store of apes and peacocks, toys and trifles; yea, some snakes and serpents, that may destroy the precious soul.

In faith and love] The sum of all sound doctrine and Christian duty.

Ver. 14. The good thing that was, &c.] Thy crown of recompence, #Re 3:11. Or thy converts, thy crown of rejoicing, #1Th 2:19. Or the purity of thy doctrine, #1Ti 6:20. The gospel is Christ’s depositum with us, committed to our keeping; as our souls are our depositum with him, committed to his. (Theophyl.) Let us therefore strive together for this faith of the gospel, #Php 1:27, resolving either to live with it or die for it. Let us earnestly contend for this faith "once (only) delivered," #Jude 3. Once for all; another edition of it is never to be expected. "Hold fast the faithful word," as with both hands, #Tit 1:9. O pray, pray, saith a Dutch divine, upon his deathbed, pontifex enim Romanus, et Concilium Tridentinum mira moliuntur, for the pope and his complices are doing their utmost to bereave us of our present enjoyments. And are there not still such factors for the devil, such pioneers hard at work among us? Let us carefully countermine them.

Ver. 15. All they which are in Asia] All the ministers there. These stars fell from heaven, #Re 6:13, as fast as the fig tree makes abort, with any never so light and gentle a wind. (Plin.)

Phygellus and Hermogenes] Famous only for their recidivation {a} and apostasy. Hermogenes look after Hermogenes the retrograde rhetorician; who at 22 years of age was an excellent orator, but by 24, mente lapsus est, forgot all his skill, and became a very dunce, nulla evidente causa, for no apparent reason, saith mine author (C. Rhodigin).

{a} Relapse into sin, error, crime, etc.; backsliding, apostasy. (Very common in 17th c.) ŒD

Ver. 16. He oft refreshed me] Gr. ανεψυξε, poured cold water upon me, as that angel did upon the racked limbs of Theodorus the martyr, mentioned by Socrates and Ruffinus in the days of Julian the Apostate.

Ver. 17. He sought me out very diligently] σπουδαιοτερον, with vehement desire and intention of affection, not as a coward seeks after his enemy, whom he hopes he shall never find, but as Saul sought David, or as the wise men the babe of Bethlehem, &c.

Ver. 18. The Lord] That is, God the Father "grant he may find mercy of the Lord," that is, of God the Son, as "Jehovah from Jehovah," #Ge 19:24.

That he may find] For his care in finding out me, #2Ti 1:17.

Chapter 2

Ver. 1. Be strong] Together with the word there goes forth a power, as #Lu 5:17. Exhortations are God’s means to make us such as he requireth us to be.

In the grace that is in Christ Jesus] Weak grace may evidence pardon of sin; but it is strong grace that can overcome the temptations of Satan, #1Jo 2:12,14, and bear up the heart in strong consolation, {a} The blessing upon man in the first creation was, "Increase and multiply"; in the second, "Grow in grace, be strong," &c.

{a} Θαττον αν ειδης την καρδιαν η τα εν τη καρδια.

Ver. 2. Commit them to faithful men] No talent is given us for private and proper use, but that we be trading and transmitting it also to others. Synesius speaks of some, who having a treasure of abilities in them, yet would as soon part with their hearts as with their meditations, &c., the canker of whose great skill shall be a witness against them.

Ver. 3. Endure hardship] Never dream of a delicacy; think not to find God in the gardens of Egypt, whom Moses found not but in the burning bush. Many love Canaan, but loathe the wilderness; commend the country, but look upon the conquest as impossible; would sit in the seat of honour with Zebedee’s children, but not drink the cup of affliction. These deceive themselves.

As a good soldier, &c.] Christ saith to us (as the Black Prince’s father sent to him, fighting as it were in blood to the knees, and in a great distress), Either vanquish or die; as the Prince of Orange said to his soldiers at the battle of Newport, when they had the sea on the one side, and the Spaniards on the other, If you will live, you must either eat up these Spaniards or drink up this sea.

Ver. 4. With the affairs] Or, gainful negotiations with marriage matters, say the Papists here, but without all show of sense. The Council of Chalcedon strictly forbiddeth ministers to meddle in worldly matters: Clericus in oppido, piscis in arido. (Canon 31.) The apostle seemeth to allude to the Roman soldiers, who might not be tutors to other men’s persons, proctors of other men’s causes; they might not meddle with husbandry, merchandise, &c.

Ver. 5. Except we strive lawfully] Tam circa ciborum quam continentiae ac honestatis rationem, saith Cassianus, except for matter and manner he observe the laws of wrestling, both for preparation and execution. Aristotle saith, Not he that had a strong body, but he that ran well had the crown in the Olympic games; it was not he that had an athletic ability, but he that wrestled best, that get the garland.

Ver. 6. The husbandman labouring first] Spes alit agricolas. Nae illi falsi sunt (saith Salhst, in Jugur.) qui diversissimas res expectant, ignaviae voluptatem, et praemia virtutis. They are utterly out, that think to have the pleasure of sloth and the guerdon {a} of goodness.

{a} A reward, requital, or recompence. ŒD

Ver. 7. Consider what I say] Apply to thyself these forementioned similes, and so buckle close to thy business.

And the Lord give thee] Unless God open Hagar’s eyes, she cannot see the fountain that is hard by. Rebecca cooks the venison, but Isaac only blesseth.

Ver. 8. Remember that Jesus] Remember it for thine encouragement; that Christ, for a reward of his sufferings, was both raised and exalted, #Php 2:9.

Ver. 9. But the word of God is not bound] It runs and is glorified, #2Th 3:1, being free and not fettered. I preach, though a prisoner, saith Paul; so did Bradford and other martyrs. Within a few days of Queen Mary’s reign, almost all the prisons in England were become right Christian schools and churches (saith Mr Fox), so that there was no greater comfort for Christian hearts than to come to the prisons to behold their virtuous conversation, and to hear their prayers, preachings, &c. The Earl of Derby’s accusation in the Parliament house against Mr Bradford was, that he did more hurt (so he called good evil) by letters and conferences in prison, than ever he did when he was abroad by preaching.

Ver. 10. That they may also obtain] viz. By my pains in preaching, though bound, and by example of my patience in suffering bonds, &c.

Ver. 11. It is a faithful saying] A sound and a sure assertion, #Ro 8:17. Afflictions are the praeludia triumphi, prelide of a triumph.

If we be dead] As Christ, #2Ti 2:8. Or, for Christ, if we be in deaths often, and at length lose our lives for his name’s sake.

Ver. 12. If we suffer] No wearing the crown but by bearing the cross first. Ne Iesum quidem audias gloriosum, nisi videris prius crucifixum, saith Luther (Epist. ad Melancthon). Christ himself was not glorified till first crucified. Queen Elizabeth is said to have swam to her crown through a sea of sorrow; so must we.

If we deny him] {See Trapp on "Mt 10:33"} God usually retaliates, pays men home in their own coin, proportions jealousy to jealousy, provocation to provocation, #De 22:21 Isa 66:3,4.

Ver. 13. If we believe not] {See Trapp on "Ro 3:3"} Some sense it thus: though we prove perfidious, yet he is no loser by us, as having all within himself. Howbeit hereby we show that we have no interest in Christ; for he cannot deny himself, though we can deny him.

Ver. 14. Strive not about words] Either out of novelty or niceness. As Longolius, who would not use the word Ecclesia, Church, but instead thereof, Respublica Christiana, The State of Christians. Another Italian bishop for Episcopus took up the heathenish word Flamen; so Castalio for Angelus hath Genius. (Joh. Manl. loc. com.) And Pomponius Laetus was full of such like fooleries, airy contestations, and empty strifes. (Lud. Vives.) Or, strive not with words, bandying contumelious speeches (which is but to wash off dirt with dirt). Bishop Montague could not name any one, that did never so little dissent from him, without a reproach, as Rivet noteth of him. Arbitror te veritate convictum, ad maledicta converti, saith Jerome to Helvidius, I suppose thou hast nothing to say against the truth, and dost therefore fall a railing at me that defend it. Or, think not to carry it by big and boasting words without better proof, but stone thine adversaries with arguments, as Athanasius adviseth; burn heretics with the fire of charity, as Luther teacheth.

Ver. 15. Study to show thyself] There are crept into God’s sanctuary such Levites to divide the word, that are not worthy the place of Gibeonites to cleave wood; like those unlearned logicians in Plato, Lacerant doctrinas, sicut caniculi panniculos, saith he; they tear up a text, and torment it, they wrest the Scriptures and wrong them, set them upon the rack, and make them speak what they never meant. These should be driven from the work, as those bastard Levites were by the Tirshatha, #Ezr 2:63.

Rightly dividing the word of God] The Syriac renders it, "Rightly preaching the word." Aeschines saith, an orator’s oration and the law (so a preacher’s sermon and the word) must be unisons. {a} And if Galen could say, that in anatomizing man’s brain, physicians must carry themselves as men do in the temple, how much more must divines do so, in dividing God’s Holy Word! The metaphor seems to be taken either from the priests of the law, who were to cut up the sacrifices accurately, and to lay them upon the altar orderly; or else from householders, that cut and carve to every one at table their share of meat. So must ministers, and not do as he in the emblem, that gave straw to the dog and a bone to the ass, but see that every one have their proper portion: this is workmanlike, such as need not be ashamed.

{a} χρη το αυτο φθεγγεσθαι τον ρητορα και τον νομον. Aesch.

Ver. 16. But shun] Gr. περμστασο, go round about them, viz. to suppress them on every side. St Peter calls them bubbles of words, full of wind, #2Pe 2:18.

For they will increase] The Greek word προκοψουσι signifies, to "cut a thing before," to make a passage for other things: as in some countries they cut a passage for their sheep because of the ice. Sure it is that error is of an encroaching nature. Let the serpent but wind in his head, and he will quickly bring in his whole body. He that saith yea to the devil in a little, shall not say nay when he pleases; he that tumbleth down the hill of error, will never leave tumbling till he comes to the bottom. The popish superstition at first grew secretly, the tares were hid under the grain; but now they overtop and choke it. How many (today) first turn Separatists, then Antinomians, then Anabaptists, then Arminians, then Socinians, Anti-scripturists, Anti-trinitarians, Stark-atheists. The London ministers in their late vindication complain of this wretched defection of many of their formerly forward hearers, and not without cause. It were far easier to write a book of apostates in this age than a book of martyrs.

Ver. 17. Eat as doth a gangrene] Which presently overruns the parts, and takes the brain, pierceth into the very bones, and if not suddenly cured by cutting off the part infected, kills the patient. Lo, such is heresy and error, which made Placilla the empress earnestly beseech her husband Theodosius senior, not to confer with Eunomius the heretic, lest he should be perverted by his speeches. (Sozom. vii. c. 7.) Anasius II, bishop of Rome, A.D. 497, while he sought to win Acacius the heretic, was seduced by him. (Jac. Revius, de Vit. Pont.) Error is exceeding infectious, and for most part mortal, as the leprosy in the head was held to be. Jealousy, frenzy, and heresy can hardly be cured, saith the Italian proverb.

Ver. 18. Have erred] Gr. ηστοχησαν, have missed the mark, as unskilful archers, or as inconsiderate mariners, by misreckoning of a point, they have missed the haven and run upon the rocks.

That the resurrection is past] These were (likely) the progenitors of Marcion, who taught that there was no resurrection of the body to be believed, but of the soul only from sin. (Epiph. Haeres. 43.) This heresy is now revived among us, and raked again out of the grave; as many other also are and will be, by this lawless liberty.

And overthrow the faith of some.] Not the grace, but the profession of faith; and this they are ever doing at (the word, ανατρεπουσι is in the present tense), that they may undo their disciples; by digging at the foundation thus, that they may demolish the whole fabric.

Ver. 19. Nevertheless the foundation] viz. Of God’s election, which is here compared to a sealed book: on the one side of the seal is written, "The Lord knoweth them that are his." On the other side, "And let every one that nameth," &c. This the apostle setteth forth, for the better settling of such as were shaken by the fall of Hymenaeus and Philetus, two such forward professors.

Standeth sure] As on a rock. Our English word "sure" seems to come from the Hebrew tzur, a rock.

Having this seal] A seal is for two ends, safety and secrecy. The Jews use to write on the back of their sealed packets, Nun, Cheth, Shin, that is, Niddui, Cherem, and Shammatha, all sorts of excommunication to him that shall offer to break up sealed businesses. God’s hidden ones are in a safe hand, and out of danger of utter apostasy, though he again suffereth the tree of his Church to be shaken, that rotten fruit may fall off.

The Lord knoweth them, &c.] In respect of the freeness of his election and immobility of his affection. Howbeit this knowledge that God hath of his, is carried secret, as a river underground, till he calls and separates us from the rest.

That nameth the name of Christ] He may have an infallible seal of salvation, that but nameth Christ’s name in prayer, that can say no more than Abba, Father, desiring and resolving to depart from iniquity.

Ver. 20. There are not only, &c.] Wonder not therefore, murmur not that there are a mixture of good and bad in God’s house. He knows how to serve himself of both, #Ro 9:20-22. Neither be offended that some of great note fall away, as did Hymenaeus and Philetus. God hath his vessels of all sorts.

Ver. 21. Purge himself from these] From these seducers or arch-heretics, those vessels of dishonour, whose doctrine defileth worse than any kitchen stuff or leprosy.

He shall be a vessel, &c.] You know (said John Careless, the martyr, in a letter to Mr Philpot) that the vessel before it be made bright is soiled with oil and many other things, that it may scour the better. Oh, happy be you that you be now in this scouring house; for shortly you shall be set upon the celestial shelf as bright as angels, &c.

Ver. 22. Flee also youthful lusts] φευγε, Flee them he must with post haste, though such a chaste and chastened piece as he was. Youth is a slippery age, slippery as glass, easily contracting dust and filth, as the word used by David importeth, #Ps 119:9, . and should therefore cleanse its ways by cleaving to the word. Youth is a hot age, as the Greek word signifies; {a} a black dark age, as the Hebrew word noteth, #Ec 11:10. Therefore put away evil from thy flesh, saith the wise man there, out of his own experience. St Paul repeats and inculcates this precept upon his son Timothy, as men do not only anoint their flesh, but rub in the ointment. He knew that all was but enough. Summopere cavendum divine praeconi, ne dicta factis deficientibus erubescant. Nihil turpius Peripatetico claudo, saith one.

But follow righteousness, faith, &c.] Let not the devil find thee idle, but do what thou canst to be out of the way when the temptation cometh. Keep close to God in other matters, #Ec 7:26 Pr 22:14; exercise thyself in duties of piety with an upright heart, #Pr 23:26,27 6:23,24 2:10,11,16 Ro 1:28.

{a} ηιθεος, of αιθω, uro; αιζεος, of ζεω, ferveo.

Ver. 23. But foolish and unlearned, &c.] παραιτου. Vitiligatorum naenias devita. Shift them off, set them by as seeds of sedition. Shake off vain questionists as great triflers. Such were the schoolmen, in detestation of whose vain jangling and doting about questions Luther saith, Prope est ut iurem nullum esse Theologum Scholasticum qui unum caput Evangelii intelligat; I could almost swear that there is not a schoolman that understands one chapter of the New Testament. One of their doctors said, that he had publicly expounded the Book of Job; but by that time he came to the 10th and 11th chapters, he did verily believe that Job was more vexed and tortured by his interpretations than ever he had been by his botches and ulcers. (Joh. Manl. loc. com.)

Ver. 24. Must not strive] μαχεσθαι, scold, wrangle, Ne rixando amittatur veritas, ut fere fit, lest by striving about the truth we utterly lose it. Facta est fides Evangeliorum, fides temporum, et cum fides una esse debeat, eo pene ventum est ut nulla sit. A sad complaint of Hilary. Erasmus observeth, that in the primitive times there were so many sects and heresies, and so much pretending to the truth by them all, that it was a witty thing to be a right believer. A late writer complaineth, that a Christian now is not the same thing as formerly. Our heads are so big (like children that have the rickets) that all the body fares the worse for it.

Patient] Or, tolerant of evil, both persons and occurrences; he shall have his back-burden of both, and must both bear and forbear: {a} Taceo, Fero, Spero, I am silent, I endure, I hope, must be his motto, as it was Hyperius’.

{a} ανεξικακον. ανεχου και απεχου. sustine, abstine

Ver. 25. Those that oppose themselves] Though they should deal as absurdly with us as those that deny the snow to be white, &c. Aristotle forbids to dispute with such. {a} But Christ commands not only by force of argument to convince them, #Jude 22, but also to handle them gently, and in meekness to instruct them.

If God will give them, &c.] Repentance is God’s gift: neither is it in the power of any to repent at pleasure. Some vainly conceit that these five words, Lord, have mercy upon me, are as efficacious to send them to heaven, as the Papists that their five words of consecration are to transubstantiate the bread. But as many are undone (saith a divine) by buying a counterfeit jewel; so many are in hell by mistake of their repentance.

{a} ελεγχετε διακρινομενοι. Arguite disputatos; sic Lorinus vertit.

Ver. 26. Recover themselves] ανανηψωσι. Put away their spiritual drunkenness, #1Sa 1:14, and go forth and shake themselves, as Samson, out of sin’s lethargy. "Out of the snare of the devil," i.e. heretical doctrines or sensual pleasures; both which do intoxicate men’s brains and make them dead drunk.

Taken alive] But to be destroyed, #2Pe 2:12, without repentance unto life, #Ac 11:18. Εζωγρημενοι, taken alive, and in hunting.

Chapter 3

Ver. 1. Perilous times] Gr. καιροι χαλεποι, hard times. Hard hearts make hard times. Eiusmodi tempera descripsit (saith Casaubon of Tacitus, and the same may we say of St Paul) quibus nulla unquam aut virtutum steriliora, aut virtutibus inimiciora; he describeth these last and loosest times of the world, barren of virtues, but abounding with vices. There was never any but Noah, that with two faces saw both before and behind. But that Ancient of days, to whom all things are present, hath here told us that the last shall be the worst.

Ver. 2. Lovers of their own selves] This sinful self-love is the root of all the rest that follow in this black beadroll.

Boasters] Or, arrogant, as that Pyrgopolynices, #Isa 10:8-11, Thrasonical {a} Lamech, #Ge 4:23, where he brags and goes on to out dare God himself. Spaniards are said to be impudent braggers, and extremely proud in the lowest ebb of fortune.

{a} Resembling Thraso or his behaviour; given to or marked by boasting; bragging, boastful, vainglorious. ŒD

Ver. 3. Without natural affection, &c.] True Christians live soberly, as touching themselves, righteously toward men, and godly towards their God, #Tit 2:12. But these antipodes {a} are, as touching themselves, self-lovers, silver lovers, pleasure mongers, incontinent, boasters, proud, heady, high minded. As for their carriage towards others, they are blasphemers, disobedient to parents, without natural affection, truce breakers, or irreconcileable, ασπονδοι, false accusers, or devils, fierce or savage, despisers of those that are good, traitors, &c. And as to God, they are not lovers of God, but unthankful, unholy. And such dust heaps as these a man may find in every corner of the Church.

{a} Those who dwell directly opposite to each other on the globe, so that the soles of their feet are as it were planted against each other; esp. those who occupy this position in regard to us. ŒD

Ver. 4. Heady] Head long and head strong, rash and inconsiderate, Qui non vident προσσω και οπισσω, that look not well about them, but make desperate adventures. The Greek word προπετεις signifieth such as fly before they are fledged.

Lovers of pleasure] Not considering that the pleasure passeth, but the pain that attends it is perpetual, φιληδονοι. (Chrysost.) Momentaneum est quod delectat, aeternum quod cruciat. Let not men take pleasure in pleasure. It was not simply a sin in Esau to go a hunting; but yet the more he used it, the more profane he waxed, and came at length to contemn his birthright. Who are void of the Spirit but sensual ones? #Jude 18,19. Who say to God, Depart from us, but those that dance? #Job 21:10,11. Better be preserved in brine than rot in honey. These pleasure mongers are at last as the worst of all. Such a one was Catullus, who wished all his body were nose, that he might spend all his time in sweet smells. Such was Philoxenus, who likewise wished that his neck were as long as a crane’s, that he might take more delight in meats and drinks. Such was Boccas the poet, who said that he was born por l’amore delle donne, for the love of women. But in the kingdom of pleasure virtue cannot consist. These voluptuaries (as one saith of them) are, Magis solliciti de mero quam de vero: Magisque amantes mundi delicias quam Christi divitias: as those recusant guests; the worst of all whom, and least excusable, was that epicure, who had married a wife, and therefore could not come.

Ver. 5. Having a form of godliness] Hollow professors are as hollow trees in an old wood; tall, but pithless, sapless, unsound. Their formality is fitly compared to a bulrush, whereof the colour is fresh, the skin smooth; he is very exact that can find a knot in a bulrush, #Isa 58:5. But peel it, and what shall you find within but a kind of spongeous unsubstantial substance &c. These, as if religion were a comedy, do in voice and gesture act divine duties, in heart renounce them. Hypocrites only act religion, play devotion; like they are to the ostrich, saith Hugo, qui alas habet sed non volat which hath wings but flies not. God is in their mouths, but not in their reins, as the prophet Jeremiah complaineth; and all they do is an effect rather of art and parts, than of the heart and grace; shells not kernels, shadows and pageants of piety, not heart workings. The swan in the law was rejected for sacrifice, because of her black skin under white feathers. Art may take a man more than nature; but with God the more art, the less acceptance: he loveth truth in the inwards, #Ps 51:6.

Ver. 6. Creep into houses] Gr. ενδυνοντες, shoot themselves into the inner rooms of houses, qui sese immergunt, by their pithanology and counterfeit humility, as the Jesuits and many of our modem sectaries, {a} That creep like ferrets or weasels, as the Syriac here hath it.

Lead captive silly women] Gr. αιχμαλωτιζοντες, take them prisoners, and then make price of them, #2Pe 2:3. Egregiam vero laudem, et spolia ampla refertis. (Virgil.) But omnes haereses ex gynaeciis. It is the guise of heretics to abuse the help of women, to spread their poisonous opinions. They get an Eudoxia, Justina, Constantia on their side; and so work upon Adam by Eve. Of women they have ever made their profit, that have attempted any innovation in religion.

{a} Mulierculas Iesuitae pio studio semper complecti soleni.

Ver. 7. Ever learning, and never able] Because resolved not to lose their lusts. Intus existens prohibebat alienum; there was that within that kept out holy learning. It was therefore an excellent prayer of holy Zuinglius before his public lectures, Father of lights, enlighten our minds and open our hearts, so as that we may both understand thine oracles and be transformed into them. (Scultet. Annal.)

Ver. 8. Now as Jannes and Jambres] Numenius the Pythagorean calleth him Mambres. These were those Egyptian sorcerers: their names St Paul had either by tradition, or out of some Jewish records. Apuleius in his second apology mentioneth one Joannes among the chief magicians. The Babylonian Talmud also maketh mention of these two by name, as chief of the sorcerers of Egypt. (Tract. Menachoth, cap. ix.)

Resist the truth] Not so much us as the truth. So Alexander the coppersmith did greatly withstand Paul’s preachings, #2Ti 4:15; this was far worse than to withstand his person.

Ver. 9. As theirs also was] #Ex 8:19. When they were set, and could not with all their skill make a louse, but by further resistance manifested their folly unto all men. So did that magician of Antwerp, all whose enchantments were made void by Mr Tyndale the martyr, present at that supper, where and when he should, but could not, play his feats, and show his cunning.

Ver. 10. But thou hast fully known] παρηκολουθηκας. Or, thou hast exactly trod in my track, followed my footsteps; as Irenaeus did Polycarp’s, as Paraeus did Ursin’s; whence Paulus Melissus,

“- Sacra docente Pareo,

Vividus Ursini spiritus ora movet.”

Ver. 11. What persecutions I endured] Gr. οιους, what manner of persecutions. A Christian may without sin be sensible of injuries and indignities. Only it must be the mourning of doves, and not the roaring of bears. A sheep may be as sensible of the biting of a dog as a swine is, though he raise not such a dust, make not such a din.

Ver. 12. Yea, and all that will live] Carry they the matter never so discreetly, they must suffer. Many dream of a delicacy, they conceit a godly life without persecution. These would pull a rose without pricks. Armat spina rosas, mella tegunt apes. (Boetius.) Thucydides complains of his countrymen, that none of them would ταλαιπωρειν δια το καλον, suffer aught for goodness’ sake. Too few there are that today will do so.

Ver. 13. Shall wax worse and worse] In deterius proficient, a sorry kind of profiting, quando Andabatarum more res procedat. Thus the Illuminates (as they called themselves), a pestilent sect in Arragon, professing and affecting in themselves a kind of angelic purity, fell suddenly to the very counterpoint of justifying bestiality. (Spec. Europ.) And though these men and their light are quenched some while since, yet under pretence of new lights have not our church forsakers wheeled and wheeled about so long to the right hand, that they are perfectly come round to the left? {See Trapp on "2Ti 2:16"} {See Trapp on "2Ti 2:17"}

Ver. 14. But continue thou, &c.] Gr. μενε. Abide, keep thy station. Thou shalt surely be put to it, as that prophetic man in the ecclesiastical history went to the pillars a little before an earthquake, and bade them stand fast, for they should shortly be shaken.

Ver. 15. And that from a child] Gr. απο βρεφους, from a suckling. As all children, so those especially that are dedicated to the work of the ministry, should be betimes inured to Scripture learning. {See Trapp on "1Ti 4:6"} The story of Mistress Elizabeth Wheatenhall, daughter of Mr Anthony Wheatenhall, of Tenterden in Kent, late deceased, is very memorable. She being brought up by her aunt, the Lady Wheatenhall, before she was nine years old (not much above eight), could say all the New Testament by heart; yea, being asked where any words thereof were, she would presently name book, chapter, and verse. Timothy was so sweet a child, that if that had not been his name, it might have been his surname, as Vopiscus saith of Probus the emperor. (David’s Love to God’s Word, by Mr Stoughton. Epist. to Reader.)

To make thee wise] Gr. σε σοφισαι, to wise thee, that thou mayest wise others, as #Da 12:3. The same Hebrew word לבשׁ signifieth, 1. To understand; 2. To instruct others; 3. To prosper.

To salvation] He is the wise man that provides for eternity. And when all the world’s wizards shall very wisely cry out in hell, Nos insensati, We fools counted their lives madness; they shall shine as the brightness of the firmament, #Da 12:3. Sapientes sapienter descendunt in infernum.

Ver. 16. All Scripture is given] Gr. Θεοπνευστος, breathed by God, both for matter and words. What frontless heretics then are our upstart anti-scripturists, that dare affirm that the Scriptures are not divine, but human invention, and that the penmen wrote as themselves conceived; they were the actions of their own spirit, &c. Also that the Scriptures are insufficient and uncertain, &c. Papists likewise speak and write basely of the Holy Scriptures, as Bishop Bonner’s chaplain, who called it "his little pretty God’s book." Gifford and Raynolds say, the Bible contains something profane and apocryphal. A certain Italian bishop told Espencoeus that his countrymen were charged not to read the Scriptures, ne sic fierent haeretici, lest they should thereby be made heretics. (Epenc. in #Tit 1) But Gregory calls the Bible Cor et animam Dei, the heart and soul of God; Augustine, a fortress against errors; Tertullian calleth it Nostra digesta, Our digests, from the lawyers; and others, Our pandects, from them also. Classicus hic locus est, saith Gerhard upon the text. This is a classic place to prove the perfection of the Scriptures against Papists, and whatsoever adversaries, who argue it of insufficiency, accounting traditions or revelations to be the touchstone of doctrine and foundation of faith. If the Scriptures be profitable for all these purposes, and able to make a minister perfect, &c., who can say less of it than that it is the soul’s food, ψυχης τροφη, as Athanasius calleth it; the invariable rule of truth, κανων της αληθειας ακλινης, as Irenaeus: the touchstone of errors, the aphorisms of Christ, the library of the Holy Ghost, the circle of all divine arts, the wisdom of the cross, the cubit of the sanctuary.

And is profitable for instruction] See my True Treasure, p. 40. And hereunto add, for consolation, according to #Ro 15:4, though this also is here comprehended in doctrine and instruction for righteousness. The same Greek word, παρακαλεω, signifieth to exhort and to comfort.

Ver. 17. That the man of God] The minister, and so consequently the people too, for whose use the minister hath all. This is observed of them, that still the scholar goes one step farther than the teacher.

May be perfect] αρτιος ( omnibus numeris absotutus), with a perfection of parts, able and apt to make use of the Holy Scriptures to all the former purposes, for the behoof or benefit of his hearers. The authority of the Fathers, saith a grave and learned divine, I never urge for necessity of proof (the Scripture is thereto all-sufficient and superabundant), but only either in some singular points to show consent; or, 2. In our controversies against anti-christians, anti-nomists, Neopelagians; or, 3. When some honest passage of sanctification or seasonable opposition to the corruption of the times is falsely charged with novelty, singularity, and too much preciseness. (Mr Bolton’s Four Last Things.)

Chapter 4

Ver. 1. I charge thee therefore] Matters of greatest importance must be pressed with greatest vehemence. As God putteth not forth great power but for great purpose, #Eph 1:18,19, so neither must we use great earnestness but in affairs of great moment. It is a weakness to be hot in a cold matter, but worse to be cold in a hot matter. Farellus persuading Calvin (then a young student, and bound for Italy) to stay and help in the Lord’s work at Geneva, pronounced God’s curse upon his studies (which Calvin pretended) in case he stayed not. Whereupon, Non ausus fuit Calvinus ad Farelli tonitrua plus quam Periclea, saith mine author, iugum vocationis, quod sibi a Domino imponi videbat, detrectare. Calvin dared not stir after such a charge, but staid it out there to his dying day. (Melch. Adam. in Vita Calv.)

Ver. 2. Be instant] Gr. επιστηθι, stand over it, stand close to it. Chrysostom, at Antioch, having preached many sermons against swearing, was at length asked when he would preach upon another subject? He answered, When you leave swearing, I will leave preaching against swearing.

In season, out of season] On the Lord’s day, on the week day, Volentibus nolentibus die importunus, Tu vis errare, tu vis perire, ego nolo, saith Augustine. Let men know, whether they will or not, that for lack of preaching they shall not perish. The shewbread stood all the week before the Lord; to show, that preaching is not out of season on any day. The friars of Basil held that it was Lutheranum diebus profanis praedicare, heretical to preach on working days. (Melch. Adam.) But Anthony Person, martyr, told his persecutors that they were bite sheeps and not bishops for neglecting to preach. It being as great a wonder at Rome to hear a bishop preach as to see an ass fly, said Dr Bassinet. But Bishop Ridley preached usually every sabbath day and holy day; so did Bishop Jewel, Dr Taylor, martyr, Mr Bradford, even during his imprisonment; preaching, reading, and praying was all his whole life. He did sharply reprove sin, pithily improve errors, sweetly preach Christ crucified, earnestly persuade to a godly life.

With all longsuffering, &c.] Si decimus quisque, si unus persuasus fuerit, ad consolationem abunde sufficit, saith Chrysostom. If you gain but the tithe of your hearers, or less, it is well.

Ver. 3. Sound doctrine] Which, as honey, vulnera purgat, ulcera mordet, purgeth green wounds, but causeth pain to exulcerate parts. (Alex. Aphtod. problem.) Children, though they love and lick in honey, yet will not endure to have it come near their lips when they have sore mouths. There are those who are mad against the medicine, and fly in the faces of their spiritual physicians that come to cure them: they are sick of a Noli me tangere, refuse to touch me, and had rather perish in their sins than part with them. These must be pitied as people out of their right minds, and pulled out of the devil’s paws; this, saith Jerome, is sancta violentia, optabilis rapina, a holy violence, a desirable rapine; they will thank us, if ever they recover; as if not, yet our reward is with the Lord. The physician is paid, whether the patient live or die. A minister must exhort "with all longsuffering," and often sigh out with good old Jacob (troubled at his children’s untowardness), "Lord, I have waited for thy salvation," #Ge 49:18.

Having itching ears] Which must have clawing preachers; such as will never auriculas mordaci radere vero (Horat.), deal plainly and faithfully with their souls.

Ver. 4. Turn their ears from the truth] Aristotle writeth (De Mirabil. Auscult.) that vultures are killed with oil of roses. Sweet smells enrage tigers. Swine cannot live in some parts of Arabia, saith Pliny, by reason of the pleasant scent of aromatic trees there growing in every wood.

Ver. 5. Endure afflictions, do the work] Honor ministerii est in onere, dignitas in diligeutia, corona in contemptu.

Make full proof] πληροφορησον, or, accomplish thy ministry. So executing every part of it, as to make it thy whole business. Verbi minister es, hoc age, was Mr Perkins’ motto. Thou art a minister, look to it.

Ver. 6. Ready to be offered] To be poured out as a drink offering upon God’s altar. {a} Thus the apostle expresseth himself emphatically, pathetically, elegantly, setting forth by what death he should glorify God, viz. by being beheaded. Whether my death be a burnt offering, a drinkoffering (by fire or sword), or a peace offering (that I die in my bed), I desire it may be a freewill offering, a sweet sacrifice to the Lord.

The time of my departure] He makes nothing of death. It was no more between God and Moses but "Go up and die." So between Christ and Paul, but launch out, and land immediately at the fair haven of heaven.

{a} σπενδομαι. He speaks of it as done already.

Ver. 7. I have fought a good fight] The nearer anything is to the centre, the more strongly and swiftly it moveth. The wine of the Spirit is strongest in the saints, when they are drawing to an end. His motions are quickest when natural motions are slowest, most sensible when the body begins to be senseless, most lively when the saints are dying. See this in Moses’ swanlike song; David’s last discourse to his son Solomon and his nobles; our Saviour’s farewell to the world in that last sweet sermon and prayer of his, #Joh 13:1-17:26, wherein there is more worth, saith Mr Baxter, than in all the books in the world besides. When excellent Bucholcer was near his end, he wrote his book de Consolatione Decumbentium, Of the Comfort of Sick People. Then it was that Tossanus wrote his Vade mecum; Dr Preston, his Attributes of God; Mr Bolton, his Joys of Heaven; and before them all Savonarola, the Italian martyr, his Meditations upon the 51st Psalm, Verbis vivis, animatis sententiis, et spiritus fervore flagrantissimis, in most lively expressions, and with most heavenly affections. (Sixtus Senens.) Indeed, the saints are most heavenly when nearest to heaven; like as rivers, the nearer they grow to the sea, the sooner they are met by the tide.

Ver. 8. There is laid up a crown] Beyond a crown the wishes of mortal men extend not. Alexander inviting many to supper, provided a crown of 180 pounds to be given to those that drank most. Forty-one killed themselves with drinking to get that crown. Shall these do more for a trifle than we will do for heaven?

A crown of righteousness] So salvation is called; not for that it is of right due to us, but because it is purchased for us by the righteousness of Christ, and shall be freely given to those that are justified by faith.

Ver. 9. Do thy diligence, &c.] We want much of our comfort in the want of a friend, #Ec 4:9. Optimum solatium sodalitium. How doth David bemoan the loss of Jonathan! How did Dr Taylor prize the company of his fellow prisoner, that angel of God, as he called him, John Bradford! What a mercy did St Paul count it that sick Epaphroditus recovered! #Php 2:27.

Ver. 10. Demas hath forsaken me] Blazing comets, as long as they keep aloft, shine bright; but when they begin to decline from their pitch, they fall to the earth. Jonathan followed the chase well, and with greedy pursuit, till he met with the honey; so doth many a Demas.

Having loved this present world] Or, embraced it, αγαπησας: that withered harlot had taken him with her eyelids; that old Circe {a} had bewitched him, that shall one day be burnt up by fire, for her enticing men. Divorce the flesh from the world, and then the devil can do us no harm. He hath no way to entangle us but to say, as he did to our Saviour, Mitte te deorsum, Cast thyself down, embrace this present world, follow after these lying vanities.

And is departed unto Thessalonica] Where he became an idol priest, as saith Dorotheus. So Harding (Bishop Jewel’s adversary) was one while a thundering preacher, wishing he could cry out against Popery as loud as the bells of Oseney; yet afterwards proved a filthy apostate, and an utter adversary to the truth: and yet the world favoured him not; for the most he could get of his Holiness for all the good service he did him was but a prebend {b} of Gaunt, or to speak more properly, saith Dr Featly, a gaunt prebend. Stapleten (another turncoat) was made professor of a petty university, scarce so good as one of our free schools in England. Saunders was starved. Allin was commonly called the starveling cardinal. If any of the world’s darlings speed better, let them take that counsel that was given by one to John III, king of Portugal, viz. to meditate every day a quarter of an hour on that divine sentence, "What shall it profit a man to win the whole world, and lose his own soul?"

{a} In Greek and Latin mythology the name of an enchantress who dwelt in the island of Aea, and transformed all who drank of her cup into swine; often used allusively. ŒD

{b} The portion of the revenues of a cathedral or collegiate church granted to a canon or member of the chapter as his stipend. ŒD

Ver. 11. For he is profitable] Once unprofitable, {#Ac 15:38} {See Trapp on "Ac 15:38"} but now profitable, #Phm 11.

Ver. 12. Tychicus have I sent] For what end, see #Eph 6:22. {See Trapp on "Eph 6:22"}

Ver. 13. The cloak that I left] O supellectilem Apostolicam! (Eras. in loc.) Oh, what a small deal of household stuff had this great apostle, saith Erasmus; a cloak to keep off the rain, and a few books and writings. Tota etiam supellex mea est chartacea, saith he in another place: All my stock is in books. (Eras. in Farrag. Epistol.) And of judicious Calvin it is reported, that all the goods that he left behind him, his library being sold very dear, came scarcely to 300 florins, that is, about 90 pounds of our money. "Seekest thou great things for thyself?" #Jer 45:5.

But especially the parchments] Notebooks of his own making or collecting: these are highly prized by students. Julius Caesar, being forced to swim for his life, held his Commentaries in one hand above water, and swam to land with the other, {a} And what a sweet providence of God was that, that when Heidelberg was sacked and ransacked by the Spaniards, Ursin’s Catechism, enlarged by Pareus, but not yet published, was taken among other books for pillage, and by him dropped in the streets, but taken up by a young student, and afterwards printed by Philip Pareus, to the great benefit of all good people!

{a} Maior fuit cura Caesari libellorum quam purpurae.

Ver. 14. Alexander the coppersmith] Who was once martyrio propinquus, saith Calvin, near unto martyrdom in Paul’s cause, #Ac 19:33. A glorious professor may become a furious persecutor. "Let him that stands take heed lest he fall."

The Lord reward him] This is neither a curse nor a railing speech, saith an ancient, but a prediction well beseeming an apostle, that avenged not himself, but rather gave place to wrath, #Ro 12:19. (Author quaest. apud Just. Mar.)

Ver. 15. He hath greatly resisted our words] Or, our preachings, not our persons only. This was a foul fault. See #1Th 4:8 Ex 16:8.

Ver. 16. No man stood with me] So that Paul might have said as Socrates did, φιλοι, ουδεις φιλος, My friends, I have never a friend. And as Plato, A friend is a very mutable creature, ευμεταβλητον ζωον. Or, as he in Plautus, Ut cuique homini res parata est, firmi amici sunt. Si res lassae labant, itidem amici collabascunt.

Ver. 17. The Lord stood] God is never so sweet and so seasonable to his saints as in the day of their deepest distress. He loves to help those that are forsaken of their hopes.

The preaching might be fully known] Or, soundly proved to be a divine ordinance, by my constancy and contempt of death.

Out of the mouth, of the lion] Nero, who first orientem fidem Romae cruentavit, as Tertullian speaketh, put Christians to death, and made a bloody decree, that whosoever confessed himself a Christian should, without any more ado, be put to death as a convicted enemy of mankind. Tertullian calleth him Dedicator damnationis Christianorum, The dedicator of the condemnation of Christians.

Ver. 18. And the Lord shall deliver] Experience breeds confidence. St Paul got an opportunity after this from Rome to make an excursion to plant and confirm Churches, returned again to Rome, and was there martyred by bloody Nero, as the story is told.

Unto his heavenly kingdom] So David argues from temporals to eternals, #Ps 23:5,6.

Ver. 19. Salute Prisca, &c.] {See Trapp on "Ro 16:3"}

Ver. 20. At Miletum sick] {See Trapp on "Php 2:27"}

Ver. 21. Do thy diligence, &c.] The apostle quickeneth Timothy, as Cicero did his friend, Quamobrem si me amas, &c., si dormis expergiscere, si stas ingredere, si ingrederis curre, si curris advola. Credibile non est quantum ego in amore et fide tua ponam. Make all possible haste hither, for I rely much upon thy love and loyalty.

And Claudia] An English (or rather British) woman, who went to Rome, was converted by Paul, married a Roman gentleman called Pudens (as here) for his parts, but before called Rufus. It is thought she sent the gospel first into England. (See Antiq. Britan., Camden in Britan., Matth. Parker, Bale, Godwin’s Catalogue, Speed’s Chron., &c.) This is no article of our faith.

Ver. 22. Grace be with you] God’s blessing be with you always, Amen. Even now toward the offering of a burnt sacrifice, said that martyr (Lau. Saunders) in a letter to certain friends.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4