mh_parser/vol_split/54 - 1Timothy/Chapter 4.xml

<div2 id="iTim.v" n="v" next="iTim.vi" prev="iTim.iv" progress="69.13%" title="Chapter IV">
<h2 id="iTim.v-p0.1">F I R S T   T I M O T H Y.</h2>
<h3 id="iTim.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="iTim.v-p1">Paul here foretels, I. A dreadful apostasy,
<scripRef id="iTim.v-p1.1" osisRef="Bible:1Tim.4.1-1Tim.4.3" parsed="|1Tim|4|1|4|3" passage="1Ti 4:1-3">ver. 1-3</scripRef>. II. He treats of
Christian liberty, <scripRef id="iTim.v-p1.2" osisRef="Bible:1Tim.4.4-1Tim.4.5" parsed="|1Tim|4|4|4|5" passage="1Ti 4:4,5">ver. 4,
5</scripRef>. III. He gives Timothy divers directions with respect
to himself, his doctrine, and the people under his care, <scripRef id="iTim.v-p1.3" osisRef="Bible:1Tim.4.6-1Tim.4.16" parsed="|1Tim|4|6|4|16" passage="1Ti 4:6-16">ver. 6, to the end</scripRef>.</p>
<scripCom id="iTim.v-p1.4" osisRef="Bible:1Tim.4" parsed="|1Tim|4|0|0|0" passage="1Ti 4" type="Commentary"/>
<scripCom id="iTim.v-p1.5" osisRef="Bible:1Tim.4.1-1Tim.4.5" parsed="|1Tim|4|1|4|5" passage="1Ti 4:1-5" type="Commentary"/><div class="Commentary" id="Bible:1Tim.4.1-1Tim.4.5">
<h4 id="iTim.v-p1.6">Apostasy Foretold; Christian
Liberty. (<span class="smallcaps" id="iTim.v-p1.7">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.v-p2">1 Now the Spirit speaketh expressly, that in the
latter times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils;   2 Speaking lies
in hypocrisy; having their conscience seared with a hot iron;
  3 Forbidding to marry, <i>and commanding</i> to abstain from
meats, which God hath created to be received with thanksgiving of
them which believe and know the truth.   4 For every creature
of God <i>is</i> good, and nothing to be refused, if it be received
with thanksgiving:   5 For it is sanctified by the word of God
and prayer.</p>
<p class="indent" id="iTim.v-p3">We have here a prophecy of the apostasy of
the latter times, which he had spoken of as a thing expected and
taken for granted among Christians, <scripRef id="iTim.v-p3.1" osisRef="Bible:2Thess.2.1-2Thess.2.17" parsed="|2Thess|2|1|2|17" passage="2Th 2:1-17">2 Thess. ii</scripRef>.</p>
<p class="indent" id="iTim.v-p4">I. In the close of the foregoing chapter,
we had the mystery of godliness summed up; and therefore very
fitly, in the beginning of this chapter, we have the mystery of
iniquity summed up: <i>The Spirit speaks expressly that in the
latter times some shall depart from the faith;</i> whether he means
the Spirit in the Old Testament, or the Spirit in the prophets of
the New Testament, or both. The prophecies concerning antichrist,
as well as the prophecies concerning Christ, came from the Spirit.
The Spirit in both spoke expressly of a general apostasy from the
faith of Christ and the pure worship of God. This should come in
the <i>latter times,</i> during the Christian dispensation, for
these are called the latter days; in the following ages of the
church, for the mystery of iniquity now began to work. <i>Some
shall depart from the faith,</i> or there shall be an apostasy from
the faith. Some, not all; for in the worst of times God will have a
remnant, according to the election of grace. <i>They shall depart
from the faith,</i> the faith delivered to the saints (<scripRef id="iTim.v-p4.1" osisRef="Bible:Jude.1.3" parsed="|Jude|1|3|0|0" passage="Jude 1:3">Jude 3</scripRef>), which was delivered at once,
the sound doctrine of the gospel. <i>Giving heed to seducing
spirits,</i> men who pretended to the Spirit, but were not really
guided by the Spirit, <scripRef id="iTim.v-p4.2" osisRef="Bible:1John.4.1" parsed="|1John|4|1|0|0" passage="1Jo 4:1">1 John iv.
1</scripRef>. <i>Beloved, believe not every spirit,</i> every one
who pretends to the Spirit. Now here observe,</p>
<p class="indent" id="iTim.v-p5">1. One of the great instances of the
apostasy, namely, giving heed to doctrines of demons, or concerning
demons; that is, those doctrines which teach the worship of saints
and angels, as a middle sort of deities, between the immortal God
and mortal men, such as the heathen called demons, and worshipped
under that notion. Now this plainly agrees to the church of Rome,
and it was one of the first steps towards that great apostasy, the
enshrining of the relics of martyrs, paying divine honours to them,
erecting altars, burning incense, consecrating images and temples,
and making prayers and praises to the honour of saints departed.
This demon-worship is paganism revived, the image of the first
beast.</p>
<p class="indent" id="iTim.v-p6">2. The instruments of promoting and
propagating this apostasy and delusion. (1.) It will be done by
hypocrisy of those that speak lies, the agents and emissaries of
Satan, who promote these delusions by lies and forgeries and
pretended miracles, <scripRef id="iTim.v-p6.1" osisRef="Bible:1Tim.4.2" parsed="|1Tim|4|2|0|0" passage="1Ti 4:2"><i>v.</i>
2</scripRef>. It is done by their hypocrisy, professing honour to
Christ, and yet at the same time fighting against all his anointed
offices, and corrupting or profaning all his ordinances. This
respects also the hypocrisy of those who have <i>their consciences
seared with a red-hot iron,</i> who are perfectly lost to the very
first principles of virtue and moral honesty. If men had not their
consciences seared as with a hot iron, they could never maintain a
power to dispense with oaths for the good of the catholic cause,
could never maintain that no faith is to be kept with heretics,
could never divest themselves of all remains of humanity and
compassion, and clothe themselves with the most barbarous cruelty,
under pretence of promoting the interest of the church. (2.)
Another part of their character is that they forbid to marry,
forbid their clergy to marry, and speak very reproachfully of
marriage, though an ordinance of God; and that they command <i>to
abstain from meats,</i> and place religion in such abstinence at
certain times and seasons, only to exercise a tyranny over the
consciences of men.</p>
<p class="indent" id="iTim.v-p7">3. On the whole observe, (1.) The apostasy
of the latter times should not surprise us, because it was
expressly foretold by the Spirit. (2.) The Spirit is God, otherwise
he could not certainly foresee such distant events, which as to us
are uncertain and contingent, depending on the tempers, humours,
and lusts of men. (3.) The difference between the predictions of
the Spirit and the oracles of the heathen is remarkable; the Spirit
speaks expressly, but the oracles of the heathen were always
doubtful and uncertain. (4.) It is comfortable to think that in
such general apostasies all are not carried away, but only some.
(5.) It is common for seducers and deceivers to pretend to the
Spirit, which is a strong presumption that all are convinced that
this is the most likely to work in us an approbation of what
pretends to come from the Spirit. (6.) Men must be hardened, and
their consciences seared, before they can depart from the faith,
and draw in others to side with them. (7.) It is a sign that men
have departed from the faith when they will command what God has
forbidden, such as saint and angel or demon-worship; and forbid
what God has allowed or commanded, such as marriage and meats.</p>
<p class="indent" id="iTim.v-p8">II. Having mentioned their hypocritical
fastings, the apostle takes occasion to lay down the doctrine of
the Christian liberty, which we enjoy under the gospel, of using
God's good creatures,—that, whereas under the law there was a
distinction of meats between clean and unclean (such sorts of flesh
they might eat, and such they might not eat), all this is now taken
away; and we are to call nothing common or unclean, <scripRef id="iTim.v-p8.1" osisRef="Bible:Acts.10.15" parsed="|Acts|10|15|0|0" passage="Ac 10:15">Acts x. 15</scripRef>. Here observe, 1. We are
to look upon our food as that which God has created; we have it
from him, and therefore must use it for him. 2. God, in making
those things, had a special regard to <i>those who believe and know
the truth,</i> to good Christians, who have a covenant right to the
creatures, whereas others have only a common right. 3. What God has
created is to be <i>received with thanksgiving.</i> We must not
refuse the gifts of God's bounty, nor be scrupulous in making
differences where God has made none; but receive them, and be
thankful, acknowledging the power of God the Maker of them, and the
bounty of God the giver of them: <i>Every creature of God is good,
and nothing to be refused,</i> <scripRef id="iTim.v-p8.2" osisRef="Bible:1Tim.4.4" parsed="|1Tim|4|4|0|0" passage="1Ti 4:4"><i>v.</i> 4</scripRef>. This plainly sets us at liberty
from all the distinctions of meats appointed by the ceremonial law,
as particularly that of swine's flesh, which the Jews were
forbidden to eat, but which is allowed to us Christians, by this
rule, <i>Every creature of God is good,</i> &amp;c. Observe, God's
good creatures are then good, and doubly sweet to us, when they are
received with thanksgiving.—<i>For it is sanctified by the word of
God and prayer,</i> <scripRef id="iTim.v-p8.3" osisRef="Bible:1Tim.4.5" parsed="|1Tim|4|5|0|0" passage="1Ti 4:5"><i>v.</i>
5</scripRef>. It is a desirable thing to have a sanctified use of
our creature-comforts. Now they are sanctified to us, (1.) By the
word of God; not only his permission, allowing us the liberty of
the use of these things, but his promise to feed us with food
convenient for us. This gives us a sanctified use of our
creature-comforts. (2.) By prayer, which blesses our meat to us.
The word of God and prayer must be brought to our common actions
and affairs, and then we do all in faith. Here observe, [1.] Every
creature is God's, for he made all. <i>Every beast in the forest is
mine</i> (says God), <i>and the cattle upon a thousand hills. I
know all the fowls of the mountains, and the wild beasts of the
field are mine,</i> <scripRef id="iTim.v-p8.4" osisRef="Bible:Ps.50.10-Ps.50.11" parsed="|Ps|50|10|50|11" passage="Ps 50:10,11">Ps. l. 10,
11</scripRef>. [2.] Every creature of God is good: when the blessed
God took a survey of all his works, God saw all that was made, and,
behold, it was very good, <scripRef id="iTim.v-p8.5" osisRef="Bible:Gen.1.31" parsed="|Gen|1|31|0|0" passage="Ge 1:31">Gen. i.
31</scripRef>. [3.] The blessing of God makes every creature
nourishing to us; man lives not by bread alone, but by every word
that proceeds out of the mouth of God (<scripRef id="iTim.v-p8.6" osisRef="Bible:Matt.4.4" parsed="|Matt|4|4|0|0" passage="Mt 4:4">Matt. iv. 4</scripRef>), and therefore nothing ought to be
refused. [4.] We ought therefore to ask his blessing by prayer, and
so to sanctify the creatures we receive by prayer.</p>
</div><scripCom id="iTim.v-p8.7" osisRef="Bible:1Tim.4.6-1Tim.4.16" parsed="|1Tim|4|6|4|16" passage="1Ti 4:6-16" type="Commentary"/><div class="Commentary" id="Bible:1Tim.4.6-1Tim.4.16">
<h4 id="iTim.v-p8.8">Exhortation to Godliness; Exhortation to
Ministerial Duties. (<span class="smallcaps" id="iTim.v-p8.9">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.v-p9">6 If thou put the brethren in remembrance of
these things, thou shalt be a good minister of Jesus Christ,
nourished up in the words of faith and of good doctrine, whereunto
thou hast attained.   7 But refuse profane and old wives'
fables, and exercise thyself <i>rather</i> unto godliness.   8
For bodily exercise profiteth little: but godliness is profitable
unto all things, having promise of the life that now is, and of
that which is to come.   9 This <i>is</i> a faithful saying
and worthy of all acceptation.   10 For therefore we both
labour and suffer reproach, because we trust in the living God, who
is the Saviour of all men, specially of those that believe.  
11 These things command and teach.   12 Let no man despise thy
youth; but be thou an example of the believers, in word, in
conversation, in charity, in spirit, in faith, in purity.   13
Till I come, give attendance to reading, to exhortation, to
doctrine.   14 Neglect not the gift that is in thee, which was
given thee by prophecy, with the laying on of the hands of the
presbytery.   15 Meditate upon these things; give thyself
wholly to them; that thy profiting may appear to all.   16
Take heed unto thyself, and unto the doctrine; continue in them:
for in doing this thou shalt both save thyself, and them that hear
thee.</p>
<p class="indent" id="iTim.v-p10">The apostle would have Timothy to instil
into the minds of Christians such sentiments as might prevent their
being seduced by the judaizing teachers. Observe, Those are good
ministers of Jesus Christ who are diligent in their work; not that
study to advance new notions, but that <i>put the brethren in
remembrance of those things which they have received and heard.
Wherefore I will not be negligent to put you always in remembrance
of these things, though you knew them,</i> <scripRef id="iTim.v-p10.1" osisRef="Bible:2Pet.1.12" parsed="|2Pet|1|12|0|0" passage="2Pe 1:12">2 Pet. i. 12</scripRef>. And elsewhere, <i>I stir up
your pure minds by way of remembrance,</i> <scripRef id="iTim.v-p10.2" osisRef="Bible:2Pet.3.1" parsed="|2Pet|3|1|0|0" passage="2Pe 3:1">2 Pet. iii. 1</scripRef>. And, says the apostle Jude,
<i>I will therefore put you in remembrance,</i> <scripRef id="iTim.v-p10.3" osisRef="Bible:Jude.1.5" parsed="|Jude|1|5|0|0" passage="Jude 1:5">Jude 5</scripRef>. You see that the apostles and
apostolical men reckoned it a main part of their work to put their
hearers in remembrance; for we are apt to forget, and slow to learn
and remember, the things of God.—<i>Nourished up in the words of
faith and good doctrine, whereunto thou hast attained.</i> Observe,
1. Even ministers themselves have need to be growing and increasing
in the knowledge of Christ and his doctrine: they must be nourished
up in the words of faith. 2. The best way for ministers to grow in
knowledge and faith is to put the brethren in remembrance; while we
teach others, we teach ourselves. 3. Those whom ministers teach are
brethren, and are to be treated like brethren; for ministers are
not lords of God's heritage.</p>
<p class="indent" id="iTim.v-p11">I. Godliness is here pressed upon him and
others: <i>Refuse profane and old wives' sayings,</i> <scripRef id="iTim.v-p11.1" osisRef="Bible:1Tim.4.7-1Tim.4.8" parsed="|1Tim|4|7|4|8" passage="1Ti 4:7,8"><i>v.</i> 7, 8</scripRef>, The Jewish
traditions, which some people fill their heads with, have nothing
to do with them. <i>But exercise thyself rather unto godliness;</i>
that is, mind practical religion. Those who would be godly must
exercise themselves unto godliness; it requires a constant
exercise. The reason is taken from the fain of godliness; <i>bodily
exercise profits little,</i> or for a little time. Abstinence from
meats and marriage, and the like, though they pass for acts of
mortification and self-denial, yet profit little, they turn to
little account. What will it avail us to mortify the body if we do
not mortify sin? Observe, 1. There is a great deal to be got by
godliness; it will be of use to us in the whole of our life, for it
has <i>the promise of the life that now is, and of that which is to
come.</i> 2. The gain of godliness lies much in the promise: and
the promises made to godly people relate to the life that now is,
but especially they relate to the life that is to come. Under the
Old Testament the promises were mostly of temporal blessings, but
under the New Testament of spiritual and eternal blessings. If
godly people have but little of the good things of the life that
now is, yet it shall be made up to them in the good things of the
life that is to come. 3. There were profane and old wives' fables
in the days of the apostles; and Timothy, though an excellent man,
was not above such a word of advice, <i>Refuse profane,</i> &amp;c.
4. It is not enough that we refuse profane and old wives' fables,
but we must exercise ourselves to godliness; we must not only cease
to do evil, but we must learn to do well (<scripRef id="iTim.v-p11.2" osisRef="Bible:Isa.1.16-Isa.1.17" parsed="|Isa|1|16|1|17" passage="Isa 1:16,17">Isa. i. 16, 17</scripRef>), and we must make a
practice of exercising ourselves to godliness. And, 5. Those who
are truly godly shall not be losers at last, whatever becomes of
those who content themselves with bodily exercise, for godliness
has the promise, &amp;c.</p>
<p class="indent" id="iTim.v-p12">II. The encouragement which we have to
proceed in the ways of godliness, and to exercise ourselves to it,
notwithstanding the difficulties and discouragements that we meet
with in it. He had said (<scripRef id="iTim.v-p12.1" osisRef="Bible:1Tim.4.8" parsed="|1Tim|4|8|0|0" passage="1Ti 4:8"><i>v.</i>
8</scripRef>) that it <i>is profitable for all things, having the
promise of the life which now is.</i> But the question is, Will the
profit balance the loss? For, if it will not, it is not profit.
Yes, we are sure it will. Here is another of Paul's faithful
sayings, worthy of all acceptation—that all our labours and losses
in the service of God and the work of religion will be abundantly
recompensed, so that though we lose for Christ we shall not lose by
him. <i>Therefore we labour and suffer reproach, because we trust
in the living God,</i> <scripRef id="iTim.v-p12.2" osisRef="Bible:1Tim.4.10" parsed="|1Tim|4|10|0|0" passage="1Ti 4:10"><i>v.</i>
10</scripRef>. Observe,</p>
<p class="indent" id="iTim.v-p13">1. Godly people must labour and expect
reproach; they must do well, and yet expect at the same time to
suffer ill: toil and trouble are to be expected by us in this
world, not only as men, but as saints.</p>
<p class="indent" id="iTim.v-p14">2. Those who labour and suffer reproach in
the service of God and the work of religion may depend upon the
living God that they shall not lose by it. Let this encourage them,
<i>We trust in the living God.</i> The consideration of this, that
the God who has undertaken to be our pay-master is the living God,
who does himself live for ever and is the fountain of life to all
who serve him, should encourage us in all our services and in all
our sufferings for him, especially considering that he is <i>the
Saviour of all men.</i> (1.) By his providences he protects the
persons, and prolongs the lives, of the children of men. (2.) He
has a general good-will to the eternal salvation of all men thus
far that he is not willing that any should perish, but that all
should come to repentance. He desires not the death of sinners; he
is thus far the Saviour of all men that none are left in the same
desperate condition that fallen angels are in. Now, if he be thus
the Saviour of all men, we may hence infer that much more he will
be the rewarder of those who seek and serve him; if he has such a
good-will for all his creatures, much more will he provide well for
those who are new creatures, who are born again. He is the Saviour
of all men, but <i>especially of those that believe;</i> and the
salvation he has in store for those that believe is sufficient to
recompense them for all their services and sufferings. Here we see,
[1.] The life of a Christian is a life of labour and suffering:
<i>We labour and suffer.</i> [2.] The best we can expect to suffer
in the present life is reproach for our well-doing, for our work of
faith and labour of love. [3.] True Christians trust in the living
God; for cursed is the man that trusts in man, or in any but the
living God; and those that trust in him shall never be ashamed.
<i>Trust in him at all times.</i> [4.] God is the general Saviour
of all men, as he has put them into a salvable state; but he is in
a particular manner the Saviour of true believers; there is then a
general and a special redemption.</p>
<p class="indent" id="iTim.v-p15">III. He concludes the chapter with an
exhortation to Timothy,</p>
<p class="indent" id="iTim.v-p16">1. To <i>command and teach these things</i>
that he had now been teaching him. "Command them to exercise
themselves unto godliness, teach them the profit of it, and that if
they serve God they serve one who will be sure to bear them
out."</p>
<p class="indent" id="iTim.v-p17">2. To conduct himself with that gravity and
prudence which might gain him respect, notwithstanding his youth:
"<i>Let no man despise thy youth;</i> that is, give no man an
occasion to despise thy youth." Men's youth will not be despised if
they do not by youthful vanities and follies make themselves
despicable; and this men may do who are old, who may therefore
thank themselves if they be despised.</p>
<p class="indent" id="iTim.v-p18">3. To confirm his doctrine by a good
example: <i>Be thou an example of the believers,</i> &amp;c.
Observe, Those who teach by their doctrine must teach by their
live, else they pull down with one hand what they build up with the
other: they must be examples both <i>in word and conversation.</i>
Their discourse must be edifying, and this will be a good example:
their conversation must be strict, and this will be a good example:
they must be examples <i>in charity,</i> or love to God and all
good men, examples <i>in spirit,</i> that is, in
spiritual-mindedness, in spiritual worship,—<i>in faith,</i> that
is, in the profession of Christian faith,—and <i>in purity</i> or
chastity.</p>
<p class="indent" id="iTim.v-p19">4. He charges him to study hard: <i>Till I
come, give attendance to reading, to exhortation, to doctrine, to
meditation upon these things,</i> <scripRef id="iTim.v-p19.1" osisRef="Bible:1Tim.4.13" parsed="|1Tim|4|13|0|0" passage="1Ti 4:13"><i>v.</i> 13</scripRef>. Though Timothy had
extraordinary gifts, yet he must use ordinary means. Or it may be
meant of the public reading of the scriptures; he must <i>read and
exhort,</i> that is, read and expound, read and press what he read
upon them; he must expound it both by way of exhortation and by way
of doctrine; he must teach them both what to do and what to
believe. Observe, (1.) Ministers must teach and command the things
that they are themselves taught and commanded to do; they must
teach people to observe all things whatsoever Christ has commanded,
<scripRef id="iTim.v-p19.2" osisRef="Bible:Matt.28.20" parsed="|Matt|28|20|0|0" passage="Mt 28:20">Matt. xxviii. 20</scripRef>. (2.) The
best way for ministers to avoid being despised is to teach and
practise the things that are given them in charge. No wonder if
ministers are despised who do not teach these things, or who,
instead of being examples of good to believers, act directly
contrary to the doctrines they preach; for ministers are to be
ensamples of their flock. (3.) Those ministers that are the best
accomplished for their work must yet mind their studies, that they
may be improving in knowledge; and they must mind also their work;
they are to give attendance to reading, to exhortation, to
doctrine.</p>
<p class="indent" id="iTim.v-p20">5. He charges him to beware of negligence:
<i>Neglect not the gift that is in thee,</i> <scripRef id="iTim.v-p20.1" osisRef="Bible:1Tim.4.14" parsed="|1Tim|4|14|0|0" passage="1Ti 4:14"><i>v.</i> 14</scripRef>. The gifts of God will wither if
they be neglected. It may be understood either of the office to
which he was advanced, or of his qualifications for that office; if
of the former, it was ordination in an ordinary way; if of the
latter, it was extraordinary. It seems to be the former, for it was
by <i>laying on of hands,</i> &amp;c. Here see the scripture-way of
ordination: it was by the laying on of hands, and the laying on of
the hands of the presbytery. Observe, Timothy was ordained by men
in office. It was an extraordinary gift that we read of elsewhere
as being conferred on him by the laying on of Paul's hands, but he
was invested in the office of the ministry by the laying on of the
hands of the presbytery. (1.) We may note, The office of the
ministry is a gift, it is the gift of Christ; when he ascended on
high, he received gifts for men, and he gave some apostles, and
some pastors and teachers (<scripRef id="iTim.v-p20.2" osisRef="Bible:Eph.4.8 Bible:Eph.4.11" parsed="|Eph|4|8|0|0;|Eph|4|11|0|0" passage="Eph 4:8,11">Eph. iv.
8, 11</scripRef>), and this was a very kind gift to his church.
(2.) Ministers ought not to neglect the gift bestowed upon them,
whether by gift we are here to understand the office of the
ministry or the qualifications for the office; neither the one nor
the other must be neglected. (3.) Though there was a prophecy in
the case of Timothy (the gift was given by prophecy), yet this was
accompanied by the laying on of the hands of the presbytery, that
is, a number of presbyters; the office was conveyed to him this
way; and I should think here is a sufficient warrant for ordination
by presbyters, since it does not appear that Paul was concerned in
Timothy's ordination. It is true, extraordinary gifts were
conferred on him by the laying on of the apostle's hands (<scripRef id="iTim.v-p20.3" osisRef="Bible:2Tim.1.6" parsed="|2Tim|1|6|0|0" passage="2Ti 1:6">2 Tim. i. 6</scripRef>), but, if he was concerned
in his ordination, the presbytery was not excluded, for that is
particularly mentioned, whence it seems pretty evident that the
presbytery have the inherent power of ordination.</p>
<p class="indent" id="iTim.v-p21">6. Having this work committed to him, he
must <i>give himself wholly</i> to it: "Be wholly in those things,
<i>that thy profiting may appear.</i>" He was a wise knowing man,
and yet must still be profiting, and make it appear that he
improved in knowledge. Observe, (1.) Ministers are to be much in
meditation. They are to consider beforehand how and what they must
speak. They are to meditate on the great trust committed to them,
on the worth and value of immortal souls, and on the account they
must give at the last. (2.) Ministers must be wholly in these
things, they must mind these things as their principal work and
business: <i>Give thyself wholly to them.</i> (3.) By this means
their profiting will appear in all things, as well a to all
persons; this is the way for them to profit in knowledge and grace,
and also to profit others.</p>
<p class="indent" id="iTim.v-p22">7. He presses it upon him to be very
cautious: "<i>Take heed to thyself and to the doctrine,</i>
consider what thou preachest; <i>continue in them,</i> in the
truths that thou hast received; and this will be the way to <i>save
thyself, and those that hear thee.</i>" Observe, (1.) Ministers are
engaged in saving work, which makes it a good work. (2.) The care
of ministers should be in the first place to save themselves: "Save
thyself in the first place, so shalt thou be instrumental to save
those that hear thee." (3.) Ministers in preaching should aim at
the salvation of those that hear them, next to the salvation of
their own souls. (4.) The best way to answer both these ends is to
take heed to ourselves, &amp;c.</p>
</div></div2>