I. CONSIDER THE TENDER CARE WHICH THE APOSTLE TAKES OF THE EPHESIAN CHURCH, "As I besought thee to abide still at Ephesus, when I was going into Macedonia, so do I beseech thee now that thou charge some that they teach no other doctrine." As Timothy was with the apostle in his first journey through Macedonia (Acts 16:3, 12; Acts 20:3, 4), this must refer to a later journey, occurring after the first imprisonment at Rome.

1. Mark the affectionate style of his address - "I besought thee;" whereas to Titus he said, "I gave thee command" (Titus 1:5). Timothy received no authoritative injunction, but merely a tender request that he would prolong his stay so as to check the waywardness of false teachers who had risen to mar the simplicity of the gospel.

2. Mark the tendency of the purest Churches to be spoiled by false doctrine. The apostle had foretold the rise of a separatist party when he was addressing the elders of Ephesus at Miletus (Acts 20:29, 30). They may have been few - "some;" but if they were like "the grievous wolves" of the prediction, they might succeed in "drawing away disciples after them, speaking perverse things."

II. THE CHARGE WHICH THE APOSTLE GIVES TO BE ADDRESSED TO THE FALSE TEACHERS.

1. It was a charge that they should teach no doctrine different from the gospel. "That they teach no other doctrine."

(1) This implied that the apostle's doctrine was the true standard of teaching by which all other teaching was to be judged.

(2) There may have been no doctrinal heresy at Ephesus; but the teaching, being of a morbid, unedifying, speculative character, would tend to reduce the warmth of "the first love" of Ephesian saints, if not to lead to serious departures from the faith.

(3) Ministers must take special care that no false doctrines be broached in the Church of God.

2. It was a charge that the errorists should give no heed to fables and genealogies.

(1) Fables. Evidently rabbinical fables and fabrications in the regions of history and doctrine. The Talmud is full of them.

(2) Endless genealogies. The genealogies of the Pentateuch were actually made the foundation of allegorical interpretations by Jews like Philo, who largely influenced their countrymen. There may have been a disposition likewise, on the part of Jews, to establish their genealogical connection with Abraham, as if the bond of a physical relationship could add strength to that firmer bond which allies all to Abraham, whether they are Jews or Gentiles, who believe in Christ (Galatians 3:29).

3. Consider the ground upon which the apostle condemns this injurious teaching. "Inasmuch as they minister questions, rather than the dispensation of God which is in faith."

(1) The teaching was unprofitably disputatious. It ministered questions not easily answered, and which, if answered, had no practical bearing upon Christian life.

(2) It did not tend to promote the scheme of salvation as set forth by the apostles - "the dispensation of God which is in faith."

(a) God's dispensation is simply his method of salvation, as unfolded in the gospel (Ephesians 1:10), with which the Apostle Paul was specially entrusted (1 Corinthians 4:1).

(b) This dispensation has its principle in kith; unlike the fables and genealogies, which might exercise the mind or the imagination, but not the heart. Faith is the sphere of action upon which the dispensation turns.

(3) The apostle's anxiety to check this false teaching at Ephesus had evidently two grounds.

(a) This rabbinical teaching, if allowed to enter into the training of Gentile congregations, would cause Christianity to shrink into the narrow limits of a mere Jewish sect. Judaism might thus become the grave of Christianity.

(b) It would despiritualize the Christian Church, and rob it of its "first love," and prepare the way to bitter apostasy. - T.C.

At Cudham, in Kent, is an old church. Walking round it on one occasion, I observed a portion of the roof falling to decay and needing to be propped up with a timber stay. On closer investigation, however, I discovered that the decaying portion was none of the old structure, but a modern addition. We need not fear for the ancient fabric of Christian truth. The new-fangled doctrines will fall to the ground, while the old gospel "endureth for ever."

(J. Halsey.)

The very commendations which some people give of the so-called gospel they preach arouse our suspicion. When we hear of its recent and human origin, we at once begin to doubt its validity. We are reminded of the boy who went into a shop to change a sovereign. "Are you sure it is a good one?" asked the man behind the counter. "Oh, yes, quite sure, sir; for I seed father make it this morning." We do not believe in a gospel which was coined but this morning. We preach a gospel which was minted in heaven, which bears the image and superscription of Christ, which has the ring of true metal, and which will pass current in all the dominions of the King.

(C. W. Townsend.)

When some men come to die, the religion which they have themselves thought out and invented will yield them no more confidence than the religion of the Roman Catholic sculptor who, on his death-bed, was visited by his priest. The priest said, "You are now departing out of this life!" and, holding up a beautiful crucifix, he cried, "Behold your God, who died for you.'" "Alas!" said the sculptor, "I made it." There was no comfort for him in the work of his own hands; and there will be no comfort in a religion of one's own devising. That which was created in the brain cannot yield comfort to the heart. The man will sorrowfully say, "Yes, it is my own idea; but what does God say?"

(C. H. Spurgeon.)

In reviewing some of the questions: which occupied my attention at an early period, I have seen reason to bless God for preserving me at a time when my judgment was very immature. When I have seen the zeal which has been expended in maintaining some such peculiarities, I have thought it a pity. Bunyan would have called them "nuts which spoil the children's teeth." They have appeared to me as a sort of spiritual narcotics, which, when a man once gets a taste for them, he will prefer to the most wholesome food. A man who chews opium, or tobacco, may prefer it to the most wholesome food, and may derive from it pleasure, and even vigour for a time; but his pale countenance and debilitated constitution will soon bear witness to the folly of "spending his money for that which is not bread."

(A. Fuller.)

Avoid disputes about lesser truths, and a religion that lies only in opinions. They are usually least acquainted with a heavenly life, who are violent disputers about the circumstantials of religion. He whose religion is all in his opinions, will be most frequently and zealously speaking his opinions; and he whose religion lies in his knowledge and love of God and Christ, will be most delightfully speaking of that happy time when he shall enjoy them. He is a rare and precious Christian who is skilful to improve well-known truths. Therefore let me advise you, who aspire after a heavenly life, not to spend too much of your thoughts, your time, your zeal, or your speech upon disputes that tess concern your souls; but when hypocrites are feeding on husks and shells, do you feed on the joys above. I would have the chief truths to be chiefly studied, and none to cast out your thoughts of eternity.

(Richard Baxter.)

In his confidential letter to Timothy, he struck very hard blows, and more nearly in language of contempt than I remember his using in any other of his writings. He made a distinction in this way: he warned against that method of teaching which led to discussions, questions, janglings, disputes, envyings, and urged Timothy to pursue that line of teaching which had in it the power of building men up, of edifying them — this being the architectural word for building. Those doctrines which tended to educate men in a noble manhood he told him to preach; but those other doctrines which resulted not in the change of men's dispositions, but in debates and questionings, he counselled him to avoid. That which tends to develop right sentiments he declares to be gospel teaching and preaching, whereas that which tends to develop nice distinctions, nice arguments, nice points of orthodoxy, and to make men think that they know ever so much, so that they are proud of their knowledge, though they are fools all the time, is false teaching and preaching. And here we have the foundation on which men should be united. Unity is not to exist in governments, ordinances, and doctrines, but in things that pertain to godliness of life. It is said, "If a man is sincere his convictions do not make any difference." Don't they? A man says to you, "I saw you break into a bank." "Oh, no," you say, "That is only a joke." "Yes I did. And not only that, I saw you pick a man's pocket." He sticks to it that he saw you do these things; and the more sincere he is the worse it is for you. Do not you think it makes any difference what a man's convictions are when he is talking about you? You demand that a man shall think right when he talks about you, and your wife, and your daughter, and your credit, and your interests. Everybody holds. in regard to certain technical speculative ideas which lie outside of positive knowledge, that men should believe right. In the great realm of which we are speaking, and in reference to things which relate to manhood and character, everybody holds that right believing is essential. We hold every man responsible for his beliefs so far as his conduct is affected by them: not for his speculative beliefs, but for those of his beliefs which pertain to human life in the family, in business, and in government. Of the great laws to which men are accountable, spiritual laws are the highest, civil laws are next, social laws are next, and physical laws are next; and belief in the existence of these laws is important. A belief that men are accountable to them, and that obedience to them brings happiness, while disobedience to them brings unhappiness, is also important. You may leave out men's beliefs in regard to certain philosophical views of responsibility, and that which is woven in the loom of apprehension may be scattered, and no harm may result; but the great fact remains that men are accountable to those laws; and every man stands on that. Men are accountable; and if they do right they are rewardable; but if they do wrong they are punishable; and the greatest danger would result from teaching that it made no difference what men thought and did. It would be a fatal blow at morality. It would reduce man to the level of the animal, that acts according to instinct and not according to reason. There could be no greater mistake than that. While there may exist differences of opinion in regard to minor points connected with this fact, it is all-important that men should recognize the fact itself, that under the Divine government, and under the laws that belong to that government, men are held accountable for their conduct, for their feelings, and for their thoughts in life. Men are also in agreement with regard to the ideal of character — that is, in regard to the architectural plan, which is laid down in the New Testament for godliness, or true Christian manhood. They believe that the New Testament requires that the whole man shall be shaped and educated into a perfect obedience to all the laws of his condition here and hereafter. They believe that the body must be wholesome in a perfect Christian man. They believe that where there is a perfect Christian manhood, the intellect must be healthy and regulated. They believe that a man's disposition must be perfectly developed and harmonized before he can be a ripe Christian man. We hear a great deal about the way being obscure, so that one cannot tell what the truth is. Men complain that if you go to one church they tell you one thing, if you go to another church they tell you another thing, and if you go to another church they tell you still another thing. It is true that churches differ on various minor points; but they agree on great essential points. In those things in which they are at agreement, they are like the body of a shawl; and in those things in which they differ they are like the fringe of that shawl. The body of the shawl is solid; and there is division only in the fringe. It is the outer edge of truth about which men quarrel more than about anything else. In regard to the great central truths there is substantial unity. A man might better go into a desert in a sand-storm, or he might better put his glass into a blinding mist, in the hope of getting a view of the stars, than attempt to come to an understanding of the interior nature of the Divine life and government, by means of philosophical thought or discussion. That is a subject about which there is no controversy. It is here that the Christian world agree. About the ineffable love of God, about His inconceivable excellence, about His wondrous goodness and mercy, men are all agreed. Secondly, what is called "orthodoxy" in each sect falls, for the most part, into that category about which men differ, and may differ; as also do what are called "fundamental doctrines." Fundamental to what? That is the question. The doctrines which are fundamental to right living, to reverence and love toward God, and to love and self-sacrifice toward man; the doctrines, in other words, which are necessary to build up godliness in each particular man — about those doctrines there is no variation of belief. They are fundamental to conduct, fundamental to character, fundamental to duty; and about them men do not squabble. But what is fundamental to Calvinism in another thing. "Fore-ordination" is necessary to Calvinism; but it is not necessary to higher piety. Being "irresistibly called by efficacious grace" is essential to the Calvinistic scheme; but it is not necessary to true Christianity. Though such things as these may be fundamental to the forms, and ceremonies, and rituals, and usages, and governments of Churches, they are not fundamental to piety in its highest sense. I do not say that these outward elements have no value: that is not the point; I say that whatever their value may be, no man has any right, in the face of Christendom, to call them fundamental to Christianity when they are only fundamental to a side-issue — to something on either side of which a man may stand in his belief, and yet be a Christian and go to heaven.

(H. W. Beecher.)

Alexander, Hymenaeus, Paul, Sodomites, Timotheus, TimothyEphesus, MacedoniaTRUE, Attention, Bestow, Bring, Building, Cause, Controversies, Controversy, Dispensation, Disputes, Divine, Doubts, Edifying, Endless, Exists, Fables, Faith, Faith-, Further, Furthering, Genealogies, Generations, Godly, God's, Heed, Interminable, Lead, Lists, Mere, Minds, Minister, Myths, Occupy, Ordered, Pay, Pedigrees, Promote, Questionings, Questions, Rather, Request, Rise, Speculation, Speculations, Stewardship, Stories, Themselves, Training, Turn1. Paul declares Timothy is faithful to the charge which was given him at his going to Macedonia.
5. The right use and end of the law.
11. Paul's calling to be an apostle;
20. and the disobedience or Hymenaeus and Alexander.

1 Timothy 1:4

     5441   philosophy
     8748   false religion
     8760   fools, characteristics

1 Timothy 1:3-4

     5423   myths
     8749   false teachers
     8829   superstition

1 Timothy 1:3-5

     8405   commands, in NT

1 Timothy 1:3-7

     8750   false teachings

1 Timothy 1:3-10

     5293   defence, human

1 Timothy 1:4-5

     8020   faith

'The Gospel of the Glory of the Happy God'
'The glorious gospel of the blessed God.'--1 TIM. i. 11. Two remarks of an expository character will prepare the way for our consideration of this text. The first is, that the proper rendering is that which is given in the Revised Version--'the gospel of the glory,' not the 'glorious gospel.' The Apostle is not telling us what kind of thing the Gospel is, but what it is about. He is dealing not with its quality, but with its contents. It is a Gospel which reveals, has to do with, is the manifestation …
Alexander Maclaren—Expositions of Holy Scripture

The Gospel in Small
'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.'--1 TIM. i. 15. Condensation is a difficult art. There are few things drier and more unsatisfactory than small books on great subjects, abbreviated statements of large systems. Error lurks in summaries, and yet here the whole fulness of God's communication to men is gathered into a sentence; tiny as a diamond, and flashing like it. My text is the one precious drop of essence, distilled …
Alexander Maclaren—Expositions of Holy Scripture

The Chief of Sinners
'Of whom I am chief.'--1 TIM. i. 15. The less teachers of religion talk about themselves the better; and yet there is a kind of personal reference, far removed from egotism and offensiveness. Few such men have ever spoken more of themselves than Paul did, and yet none have been truer to his motto: 'We preach not ourselves, but Christ Jesus.' For the scope of almost all his personal references is the depreciation of self, and the magnifying of the wonderful mercy which drew him to Jesus Christ. Whenever …
Alexander Maclaren—Expositions of Holy Scripture

A Test Case
'Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe.'--1 TIM. i. 16. The smallest of God's creatures, if it were only a gnat dancing in a sunbeam, has a right to have its well-being considered as an end of God's dealings. But no creature is so isolated or great as that it has a right to have its well-being regarded as the sole end of God's dealings. That is true about all His blessings and …
Alexander Maclaren—Expositions of Holy Scripture

The Glory of the King
'Now, unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.'--1 TIM. i. 17. With this burst of irrepressible praise the Apostle ends his reference to his own conversion as a transcendent, standing instance of the infinite love and transforming power of God. Similar doxologies accompany almost all his references to the same fact. This one comes from the lips of 'Paul the aged,' looking back from almost the close of a life which owed many sorrows …
Alexander Maclaren—Expositions of Holy Scripture

St. Paul's Wish to be Accursed from Christ.
"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." Few characters more remarkable than that of St. Paul, are to be found in history. He is introduced to our acquaintance on a tragical occasion--the martyrdom of Stephen, where he appears an accomplice with murderers--"he was standing by and consenting to his death, and kept the raiment of them that slew him." The circumstances of Paul's conversion to Christianity were very remarkable, and …
Andrew Lee et al—Sermons on Various Important Subjects

The Lawful and Unlawful Use of Law.
Preached June 27, 1852. THE LAWFUL AND UNLAWFUL USE OF LAW. (A FRAGMENT.) "But we know that the law is good, if a man use it lawfully."--1 Tim. i. 8. It is scarcely ever possible to understand a passage without some acquaintance with the history of the circumstances under which it was written. At Ephesus, over which Timothy was bishop, people had been bewildered by the teaching of converted Jews, who mixed the old leaven of Judaism with the new spirituality of Christianity. They maintained the …
Frederick W. Robertson—Sermons Preached at Brighton

The Glorious Gospel
Our text is one that pride would never prompt a man to select. It is quite impossible to flourish about it, it is so simple. Human nature is apt to cry, "Well I cannot preach upon that text--it is too plain; there is no mystery in it; I cannot show my learning: it is just a plain, common-sense announcement--I scarcely would wish to take it, for it lowers the man, however much it may exalt the Master." So, expect nothing but the text from me this morning, and the simplest possible explanation of it. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment …
Hugh Binning—The Works of the Rev. Hugh Binning

Thoughts Upon the Imitation of Christ.
IF we seriously consider with our selves that Wonder of all Wonders, that Mystery of all Mysteries, the Incarnation of the Son of God, it may justly strike us into Astonishment, and an Admiration what should be the reason and the end of it; why the great and glorious, the almighty and eternal God, should take our weak and finite Nature into his infinite and incomprehensible Person; why the Creator of all things should himself become a Creature; and he that made the World be himself made into it; …
William Beveridge—Private Thoughts Upon a Christian Life

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life

The Christian's Hope
Scripture references: 1 Timothy 1:1; Colossians 1:27; Psalm 130:5; 43:5; Proverbs 10:8; Acts 24:15; Psalm 71:5; Romans 5:1-5; 12:12; 15:4; 1 Corinthians 9:10; Galatians 5:5; Ephesians 1:18; Philippians 1:20; Colossians 1:5; 1 Thessalonians 1:3; 2:19; Titus 1:2; 2:13; 3:7; Psalm 31:24; 71:14,15. HOPE IN THE PRESENT LIFE That which a man ardently hopes for he strives to realize. If he desires fame, office or wealth he will seek to set forces in motion, here and now, which will bring him that which …
Henry T. Sell—Studies in the Life of the Christian

The Communion of Gifts.
"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned."--1 Tim. i. 5. Communion of goods in Jerusalem was a symbol. It typified the communion of the spiritual goods which constituted the real treasure of Jerusalem's saints. The other inhabitants of that city possessed houses, fields, furniture, gold, and silver just as well as the saints, and perhaps in greater abundance. But the latter were to receive riches which neither Jew, Roman, nor …
Abraham Kuyper—The Work of the Holy Spirit

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome …
Hugh Binning—The Works of the Rev. Hugh Binning

Of Lies are Many Sorts, which Indeed All...
4. Of lies are many sorts, which indeed all, universally, we ought to hate. For there is no lie that is not contrary to truth. For, as light and darkness, piety and impiety, justice and iniquity, sin and right-doing, health and weakness, life and death, so are truth and a lie contrary the one to the other. Whence by how much we love the former, by so much ought we to hate the latter. Yet in truth there be some lies which to believe does no harm: although even by such sort of lie to wish to deceive, …
St. Augustine—Against Lying

The Joy that was Set Before Him
T. P. I Tim. i. 15 From the palace of His glory, From the radiance and the rest, Came the Son of God to seek me, Bear me home upon His breast. There from that eternal brightness Did His thoughts flow forth to me-- He in His great love would have me Ever there with Him to be. Far away, undone, forsaken, Not for Him my heart was sore; But for need and bitter hunger-- Christ desired I nevermore. Could it be that in the glory, Ere of Him I had a thought, He was yearning o'er the lost one, Whom His …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

But Regard the Troops of virgins, Holy Boys and Girls...
37. But regard the troops of virgins, holy boys and girls: this kind hath been trained up in Thy Church: there for Thee it hath been budding from its mother's breasts; for Thy Name it hath loosed its tongue to speak, Thy Name, as through the milk of its infancy, it hath had poured in and hath sucked, no one of this number can say, "I, who before was a blasphemer, and persecutor, and injurious, but I obtained mercy, in that I did in being ignorant, in unbelief." [2130] Yea more, that, which Thou commandedst …
St. Augustine—Of Holy Virginity.

The Blessed Hope and Its Power
PHILIPPIANS iii. 17-21 The problem of the body--Cautions and tears--"That blessed hope"--The duty of warning--The moral power of the hope--The hope full of immortality--My mother's life--"He is able"--The promise of his coming The Apostle draws to the close of his appeal for a true and watchful fidelity to the Gospel. He has done with his warning against Judaistic legalism. He has expounded, in the form of a personal confession and testimony, the true Christian position, the acceptance of the …
Handley C. G. Moule—Philippian Studies

Epistle iii. To Constantius, Bishop.
To Constantius, Bishop. Gregory to Constantius, Bishop of Mediolanum. It has come to my knowledge that certain bishops of your diocese, seeking out rather than finding an occasion, have attempted to sever themselves from the unity of your Fraternity, saying that thou hadst given a security [1524] at the Roman city for thy condemnation of the three Chapters. And the fact is that they say this because they do not know how I am accustomed to trust thy Fraternity even without security. For if there …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Concerning Perseverance, and the Possibility of Falling from Grace.
Concerning Perseverance, and the Possibility of Falling from Grace. Although this gift and inward grace of God be sufficient to work out salvation, yet in those in whom it is resisted, it both may and doth become their condemnation. Moreover, they in whose hearts it hath wrought in part to purify and sanctify them in order to their further perfection, may, by disobedience, fall from it, turn it to wantonness, Jude iv. make shipwreck of faith, 1 Tim. i. 19. and after having tasted the heavenly gift, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man …
Andrew Murray—The Ministry of Intercession

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning

Addresses on Holiness,
IN EXETER HALL. FIRST ADDRESS. I think it must be self-evident to everyone present that it is the most important question that can possibly occupy the mind of man--how much like God we can be--how near to God we can come on earth preparatory to our being perfectly like Him, and living, as it were, in His very heart for ever and ever in Heaven. Anyone who has any measure of the Spirit of God, must perceive that this is the most important question on which we can concentrate our thoughts; and the …
Catherine Booth—Godliness

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity

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