A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. V.

1. REbuke not an Elder, but* 1.1 intreat him as a father, and the younger men as brethren;]

[Paraphrase] 1. Deal not rigidly with a Bishop of the Church, (see note on Act. 11. b.) have that respect to his office, that whenever there is need of thy exhortation, thou doe it as to a father of the Church, with all humble respect to him: And for any inferior officers in the Church, let thy rebukes and correptions be fraternal, and full of kindnesse and friendlinesse to them.

2. The elder women as mother, the younger as sisters, with all purity.]

[Paraphrase] 2. Behave thy self toward women, the antienter sort, or widows of the Church, with great respect, the younger with modesty and civility, abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude.

3. Honour [note a] widows that are widows indeed.]

[Paraphrase] 3. Let those widows which have neither husbands nor children be respected and relieved (see note d.) by you, that is, by the Church out of thier stock which is intrusted to your disposing.

4. But if any widow have children or nephews, let them learn first to shew peity† 1.2 at home, and to requite their parents; for that is good and acceptable be∣fore God.]

[Paraphrase] 4. But if any widow which is a Christian be not perfect∣ly destitute, but have children or grandchildren, let them relieve and take care for her, as a part of their family, v. 16. this being due by way of gratitude (see note on c. 3. f.) to the parents which have done so much for them, and so consequently that, which as God approves of, so he requires at their hands.

5. * 1.3 Now she that is a widow indeed, and† 1.4 desolate, trusteth in God, and con∣tinueth in supplications and prayers night and day.]

[Paraphrase] 5. But the widow that is truly so, and is fit to receive relief from the Church, is she that is wholly destitute, hath none of her children to relieve her, no body but God to hope in or rely on, and so continues hoping and praying at set constant times continually, without any other cares to distract, or busi∣nesse to employ her.

6. But she that liveth* 1.5 in pleasure, is dead while she liveth.]

[Paraphrase] 6. But she that abstaines from marrying, not in order to peity, but that she may live the more at her own disposal, she is not to be counted a widow or vitall member of the Church, but a kind of carcasse or piece of noisomnesse in it.

7. And these things give in charge, that they may be blamelesse.]

[Paraphrase] 7. Give these rules, that none but blamelesse persons may be taken in, and those that have need of it.

8. But if any [note b] provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse then an infidel.]

[Paraphrase] 8. But if any man or wo∣man doe not maintain those that belong to them, especially those of their family, (as their parents clearly are, having a right to live in their house, and a propriety tobe maintained by them (or that they take care for and relieve them) supposing they are able to doe it) that man or woman doth quite contrary to the commands of Christ, and indeed performs not that duty to parents that even infidels think themselves obliged to doe.

9. Let not a widow be taken into the number under threescore years old, having been the wife of one‡ 1.6 man,]

[Paraphrase] 9. Let none be listed as a widow into the number of those that are to be maintained by the Church (see note on Tit. 2. a.) under the age of sixty, nor any that have parted with their husbands, and marryed again (see note on c. 3. b.)

10. * 1.7 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the Saints feet, if she have relieved the afflicted, if she have diligently followed every good work.]

[Paraphrase] 10. And let them be such as have by their acts of duty and charity approved them∣selves to those among whom they have lived in all things of which their condition hath been capable; such are good carefull edu∣cation of their children, hospitality, friendlinesse and humility, and submission to the meanest offices for the relief of those that stand in need, care for all that are in any distresse, and in brief seeking occasions for all works of charity, and not onely em∣bracing them when they have been offered.

11. But the younger widows refuse, for when they* 1.8 have begun to [note c] wax wanton against Christ they will marry;]

[Paraphrase] 11. But receive not into the Church-offices those wi∣dows that are under that age, for there will be danger of such, that they will be weary of their employment in the Church, of living in that pious strict condition, ver. 6. and then they will relieve themselves by marrying;

12. Having condemnation, because they have† 1.9 cast off their first faith:]

[Paraphrase] 12. Which is a great and a punishable crime in them, viz. that of violating their promise made unto the Church (a kind of conjugal tie) that they would attend it alone, and not forsake it, which when they doe, and return again to the world, what is it but a giving the Church a bill of divorce, and marrying another husband?

13. And withall* 1.10 they learn to be idle, wandring about from house to house; and not onely idle, but tatlers also and busie-bodies, speaking things which they ought not.]

[Paraphrase] 13. And such young wi∣dows being unfit for such a recesse and vacancy, have no∣thing to doe with their time, but spend it in going abou•• from house to house, in asking questions; and not onely so, but fall into tatling and loose discourse, into censuring and medling with other folks matters, entertaining themselves and others with unseemly discourse, either calumniating or talking wantonly.

14. I will therefore that the younger women marry, bear children, guide the house, give no occasion to the adversary to speak reproachfully.]

[Paraphrase] 14. My direction therefore is, that the younger women, widows or others, that have not attained to this gravity of mind and command over themselves, doe in that case betake them∣selves to a married life, and serve God in that, bearing and bringing up children (see note on c. 2. d.) guiding domestick affairs, that so they may not doe any thing which may give advantage to those that are willing to take it, to accuse or find fault, or bring reproach upon such loose professors, and the Church for their sakes.

15. For some are already turned aside after Satan.]

[Paraphrase] 15. For some such you know there are which have forsaken the Christian path, and betaken themselves to the Gnosticks, bitter enemies to Christians, and these would be glad to have somewhat to say against you.

16. If any man or woman that believeth have widows, let them relieve them, and let not the Church be charged; that it may relieve them that are widows in∣deed.]

[Paraphrase] 16. If any Christian hath any helplesse widow of his family (see v. 8.) let him un∣dertake the care and charge of them, and not cast them upon the Church to provide for them, left if they doe, there be not in the stock of the Church sufficient to provide for all that are truly helplesse.

17. Let the Elders that rule well be† 1.11 counted worthy of [note d] double honour, espe∣cially they who* 1.12 labour in the word and doctrine.]

[Paraphrase] 17. Let the Bishops that have discharged that function well, receive for their reward twice as much as others have, especially those that preach the Gospel to whom it was news, and also continue to instruct congregations of Christians in setled Churches, ••ee Act. 11. b.

18. For the Scripture saith, Thou shalt not muzzle the oxe that treadeth out the corn; and, The labourer is worthy of his reward.]

[Paraphrase] 18. For this is agreeable to that significative ceremony of the Law, which allows the beast that is used to goe over the corn, and tread out the grain out of the straw, (after the man∣ner that threshing doth,) to feed all the time that he doth the work, and so to have a certain reward in a liberal manner for all his labour.

19. [note e] Against an Elder receive not an accusation, but† 1.13 before two or three wit∣nesses.]

[Paraphrase] 19. Admit not any com∣plaint against a Bishop of any Church under thy Metropolis (see Act. 11. b.) unlesse it be testified by two or three at least.

20. Them that sin, rebuke before all, that others also may fear.

[Paraphrase] 20. All others that have committed any scandalous offence, thou art to admonish first, and rebuke in the presence of the community of the people, and if they reform not, inflict the censures of the Church upon them, that (beside other advantages to the offenders themselves, the reforming them by that means) others that see and hear this may be awed hereby, and kept from falling into the like.

21. I charge thee before God, and the Lord Jesus Christ, and the elect Angels, that thou observe these things* 1.14 without preferring one before another, doing no∣thing † 1.15 by partiality.]

[Paraphrase] 21. And I conjure thee by all that is holy, that with all impartiality and upright∣nesse thou proceed in Ecclesiastical Censures without favour.

22. [note f] Lay hands suddenly on no man, neither be partaker of other mens sins. [note g] Keep thy self pure.]

[Paraphrase] 22. And when thou hast inflicted the Censures on any, make not too much hast to absolve them again, before they have by good works approved the sincerity of their reformation. And, by the way, take special care, that by knowing other mens enormous acts, thou be not enticed or inveigled, (1 Cor. 15. 13.) or brought to partake with them, and commit the same. Be sure that thou keep thy self unpolluted from those sins that are now so rise among you.

23. Drink no longer water, but use a little wine for thy stomachs sake, and thine often infirmities.]

[Paraphrase] 23. (Yet say not I this, to prohibite thee drinking wine physically and moderately in respect of thy sicklinesse, to which drinking of water is unwholsome; This may safely be done by thee, without incurring that danger of pollution, v. 22.)

24. [note h] Some mens sins are open beforehand,* 1.16 going befoe to judgment;† 1.17 and some men they follow after.]

[Paraphrase] 24. Some mens sins are discernible so as to bring them under the censures of the Church, by way of precedent demerit, and then are no more discernibile in them, (and these may be the sooner absolved) but in some they follow after that censure also, that is, are not reformed upon censure, but continued in by repeated acts visibly and discernibly, even when they are under the censures of the Church, (in which case there must be no absolution.)

25. Likewise also the* 1.18 good works of some are manifest beforehand, and they that are otherwise cannot be hid.]

[Paraphrase] 25. So in like manner men's good works, almes∣deeds, &c. in case they doe reform upon censure, are or must be manifest before absolution; and when they are not so (but on the contrary, their deeds continue evil, or their good works but very few) they cannot be so concealed but they will be discen∣••ible, and by them judgment will be made, who is to be absolved, who not.

Annotations on Chap. V.

[ a] * 1.19 V. 3. Widows] There were two sorts of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or lone persons, which we render widows, in the antient Church. First, those that were taken in to serve and of∣ficiate there as diaconissae (and those were especially, though not onely, chosen of virgins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that alwaies continued such, as by a place of Ignatius may be collected;) these were a kind of imitation of those which in Christs and the Apostles times volun∣tarily had devoted themselves to the service of God, and to ministering to, that is, providing for, the necessi∣ties of Christ and the Apostles and Saints, out of their own substance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 8. 3. Such was Ioanna a married woman, and Susanna and others there. Such was Phoebe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 16. 1. our sister, that is, * 1.20 a believer, and she a Deaconesse of the Church in Cenchrea, which is most probably the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas. For before there was any stock in the hands of the Church to make provision for either the Apostles or any other, there could no other course be taken but this, to have them supplied by such per∣sons which did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of their own possessions liberally impart to them. But when afterward the faithful had brought their possessions, and laid them at the Apostles feet, and when in stead of that greater liberality, yet by the help of the offertory at the Sacrament, wealth came into the hands of the Church, (and thereby, saith Justin Martyr, Apol. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prefect became the guardian to provide for all that were in want) then this office was instituted in the Church, first of men-deacons Act. 6. and after of women also, which were more usefull for oeconomical services, and these were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tit. 2. 3. elder women, and afterward Diaconissae, Deaconesses, and might be admitted into the Church at fourty years old. See Can. 5. of the Council of Chalcedon. The second sort of widows were those who being childlesse and help∣lesse were to be fed and maintained by the Church, and these are particularly spoken of in this place, and those many of them formerly married, and there∣fore were not to be received in till sixty years old, v. 9. for so Zonaras on the Council of Chalcedon gives the reason, because, saith he, the widow which hath had an husband is not, at the same age, so likely to con∣tinue unmarried, as she that hath lived a virgin to that age, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in case she marry, that she is to be remo∣ved out of this list seems clear; both first, because in that case the husband must provide for her, and se∣condly by what is here said ver. 11. of the care in

not admitting such as are young and likely to marry. This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety, v. 5. wai∣ting on God, continuing in prayer and supplication night and day, which is not supposable of married women, which have so many other affairs belonging to them, v. 14. to bring forth and bring up children, to manage the houshold and the like.

[ b] * 1.21 V. 8. Provide] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to provide here doth not signifie laying up by way of carefull, thoughtfull pro∣vidence before-hand, but onely taking care of for the present, as we are able, relieving, maintaining, giving to them that want. So saith Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to take care for. So children that are exposed by their parents are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Harmenopulus, unprovided, destitute. So when Alexander Aphrodisaeus saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. he is said to provide for any who allows him any good thing. And Ammonius in his Scholia on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having resolved that one of Gods acts is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, providing for those that want, applies that of the Poet to it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gods giving them what they want, making his providence and giving to be all one, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is inter∣preted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 16. which is the sons duty to the aged helplesse parent, and he that doth it not was infa∣mous among heathens; and accordingly Theophrastus in his Characters among the vilest actions, whoring, gaming, stealing, &c. placeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neglecting to feed the mother, and elsewhere, next after frequent worshipping of God, he placeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, duly feeding the aged parents: and there∣fore John being by Christ commanded to be a son to Mary, presently takes her home to his house, Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them; and the form of speech was like Christs to John, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I give thee this mother.* 1.22 Thus in Hierocles speaking of marriage and children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, we beg••t helpers and feeders of our age: and as he adds, when the fathers dye, their children must in their stead performe this office to the Grandfather; so Aristoxenus in his Pythagorean Sentences, lib. 4. the children must think all they have to be their parents, and consequently must provide for them to the utmost of their power. See Stobaeus, Ser. 77.

[ c] * 1.23 V. 11. Wax wanton] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as (without the preposition) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Phrynichus, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Phavorinus, to grow stout or proud or disorderly, not willing to bear so much strictnesse, and so to put ones self out of the list or number of the Votaries; and here the widows that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as after-times called it, in the number of those that were to be maintained by the Church, and there to wait on the service of the Church, when they begin to be weary of that kind of life, then they are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to grow insolent and weary of Christ, that is, his service in the Church. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rev. 18. 3. signifies irregular, disorderly behaviour, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 7, 9. to live disorderly, enormously.

[ d] * 1.24 V. 17. Double honor] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 double honour referres to the elder brothers portion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 double portion, Deut. 21. 17. and this going along with the power of ruling the family, Gen. 4. 7. (after the death of the father) is fitly accommodated to the of∣fice of Bishop in the Church; and so the electing of Barnabas and Paul to the Apostleship, Act. 13. 2. is expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 separate,* 1.25 the word used about the first born Exod▪ 13. 2. and so in Clem. Constit. l. 11. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let a doule portion be separated for them. Thus the double portion of the spirit of Elias resting on Elisaeus, was the ma∣king him his successour in the office of Prophet, as the father above the ordinary sons of the prophets, to have rule over them. And so this verse is the setting down the reasonableness, that the Bishop that dischargeth his duty or prefecture well, should be looked upon in all respects às one that hath the primogeniture of maintainance (to which v. 18. referres) as well as digni∣ty, especially if his pains be extraordinary, as it must be, if he both preach the Gospel where it was not be∣fore heard,* 1.26 (which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to preach, Rom. 15. 20. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to preach) and take pains in farther instructing the belie∣vers in the Churches,* 1.27 which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, teaching or doctrine. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that that signifies wages, reward of service, (appears among many others) by the third verse of this chapter, Honour widows, that is, relieve, maintain them. So Ioh. 12. 26. where speak∣ing of those that attend on and minister to Christ, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Father shall honour, that is, reward him, or pay him his wages; but especially Mat. 15. where the command of Gods, of honouring the parents, ver. 6, is expressed v. 5. by giving them that by which they may be profited, that is, maintai∣nance, &c. see Col. 2. Note i. So in Nicolaus Dama∣scenus of the Thyni, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They honour, that is, entertain, re∣ceive, strangers exceedingly. So Act. 28. 10. they of the Island honoured Paul with many honours, giving him provision for his journey. * 1.28 As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is joyned to it, although that comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worthy, yet it signifies, without any reference to that, simply to enjoy, to receive, to have, as might appear by many evidences among authors. One for all, that of Justin Martyr, or the author 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. where speaking of the Father, Son and Holy Ghost, he saith of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not they have been counted worthy, but) they have had. (have been endued with) one and the same divi∣nity.

[ e] * 1.29 V. 19. Against an Elder receive not an accusation] What is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to re∣ceive an accusation here, must be explained by the judicial proceedings among the Jewes, where before the giving of the sentence there were three parts, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the admission of the cause, or suit, when the Judge doth not reject the complaint or accuser, and that is here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to admit an ac∣cusation, and is the meaning of Isa. 1. 23. neither doth the cause of the widow come unto them, the cha∣racter of an unjust judge, that he admits not the widows complaint against the oppressor. After the complaint is admitted, then 2^dly, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the confirmation of the suit or complaint, when the accuser confirms his suggestion by oath; for before that oath, one saying one thing, and the other the contrary, (which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contradiction,* 1.30 Heb. 6. 16. and in* 1.31 Lucian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as parts of judi∣cial proceedings) the Judge is uninclined to either side, but then comes in the oath,* 1.32 and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the end of that affirming and denying (in the Author of that Epistle) takes away the aequilibrium that the Judge was in before, and by it he is now confirmed to the believing the one part against the other,* 1.33 where∣upon the oath is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for confir∣mation in that place, Heb. 6. 16. as in the Romane law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Psel∣lus in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 12, 13. the oath coming in, parts the controversie, or doubt, and in Leg. Bajuvar, c. 12. tit. 15. 2. In his verò causis sacramenta praestentur, in quibus nullam probationem discussio judicantis inve∣nerit (See Bignon. not. in Marculfi Form. l. 1. c. 38.)

then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof. The 3^d part is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job 29. 16. the searching out of the cause by arguments afterwards produced (causae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and considered of by the Judge. The first of these onely it is that belongs to this place, the admission of the complaint, or accusation, which against a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or governor of the Church is not allowed under two or three witnesses, in respect of the gravity of his person and weight of his office or calling, who must not be defamed (as the being brought into the court is a kind of defamation) if there be not great cause for it.

[ f] * 1.34 V. 22. Lay hands] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laying on hands is a ceremony of prayer or benediction, is or∣dinarily known in the Old Testament, used first by the father to the children, in bestowing the blessing upon them, and with that succession to some part of the estate. So when Jacob blessed the children of Joseph, Gen. 48. 14. he laid his hands upon their heads, v. 15. And from thence it was among them accommodated to the com∣municating of power to others as assistants, or deriving it to them as successors. So when Moses assumed the seventy to assist him, Num. 11. 17. this, saith Maimo∣nides, was done by his laying hands upon them, San∣hedr. c. 4. And when he left the world, and constituted Joshua his successor, God appointed him to take Joshua, and lay his hands upon him, Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome, that is, was his successor in the Government, for Moses had laid his hands upon him. From these three uses of the ceremony, in Prayer, in paternal benediction, in creating of Officers, three sorts of things there are in the New Testament to which it is principally accommo∣dated. In Prayer it is used either in curing diseases, or pardoning ••ns. Diseases, the corporal bands, Luk. 13. 16. were cured by imposition of hands, Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick, and they shall recover: And so Sins, the spiritual bands, were done away, or pardoned, by the same ceremony, laying on of hands, used in the absolution of penitents. Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes, so the impo∣sition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme, (see Note on Heb. 6. b.) From that of paternal benediction is that of laying on hands in blessing of infants, Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme, as those that have title to this kingdome of heaven, the Church here, and, through the same mercy of God in Christ, heaven hereafter. This benediction and imposition of hands I suppose it is, that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words, Tivi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; On whom doth the Presbyter lay hands? whom shall he blesse? meaning most probably in that place the solemnity with which the Catechist dismissed those that were catechized, pre∣paratory to their Baptisme: and so saith Eusebius of Con∣stantine, de vita. Constant. l. 4. that to prepare for his Baptisme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he made profession, (that is, confess'd his sins, and pro∣fess'd the faith) and then was vouchsafed those prayers that are given by imposition of hands: to which purpose also the Author of the Constitutions called Apostoli∣cal, l. 7. c. 39. where having set down the severals in which the Catechumenus must be instructed, he adds, but let him that laies on hands adore God, &c. Secondly, that of confirming those of full age that had former∣ly been baptized. Such that of the Ephesian disciples seems to be, Act. 19. who being baptized, v. 5. Paul laid his hands on them, v. 6. To which in those times many extraordinary gifts were consequent, speaking with tongues, &c. as had formerly fallen out Act. 10. 44. Lastly, from that in creating successors, or assistants in power, came the use of imposition of hands in Or∣dination, whether of Bishops or Deacons, Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to referre, that he should be care∣ful to have those whom he received into Orders, suffi∣ciently approved to him. But the Context seems rather to referre it to that which was used in Absolution, that he should not make too much hast in receiving those that were under Censures, to Absolution; for that was the thing which would most probably make him par∣taker, or guilty of, their sins, which the Censures were designed to reform in them, but would not doe so, if before they had approved their repentance and re∣formation, they were received to the peace of the Church again. And thus it connects with the words foregoing v. 20. Those that offend rebuke before all, that the rest may have fear, and v. 21. I charge thee that thou observe these things without prejudging, doing nothing by favour or inclination, or partiality, where∣on it follows, Lay hands suddainly on no man; and to that also belong the following rules, ver. 24. 25. (see Note h.) Thus in Victor about the Vandalick perse∣cution, l. 2. Qui nobis poenitentiae manus collaturi sunt, & reconciliationis indulgentiam, obstrictos: pec∣catorum vinculis soluturi, they that lay their hands of penance upon us, and conferre the indulgence of recon∣ciliation, and loose us from the bands of sins; where it is clearly used in this sense. And in Can. 5. of the Coun∣cil of Carthage, dist. 5. Presbyteris & Diaconis, si quando de gravi aliqua culpa convicti ministerio re∣moti fuissent, mannus non imponerentur ut poenitenti∣tibus, Priests and Déacons which had been convict of any grand fault, and so removed from their mini∣stery, should not have hands laid on them as penitents. And in the third Council of Carthage (that in S. Augu∣stines time) Can. 32. Cujuscunque autem poenitentis publicum & vulgatissimum crimem est, quod universa Ecclesia noverit, ante Absidem manus ei imponatur, When the penitents sin in known to the whole Church, the Bishop is to lay his hands on him before the Absis, that is, the upper part of the Quire, Where the Altar is. And Concil. Agath. Dist. 5. c. 63. Poenitentes tem∣pore quo poenitentiam petant, impositionem manuum & cilicium super caput, sicut ubique constiturum est, consequantur, Let the penitents receive imposition of hands, and sackcloth upon their heads, as it is every where appointed. And so Hincmarus concerning the divorce of Thietberga, sacri Canones jubent ut poeni∣tentes tempore quo poenitentiam petunt, imposituram manuum, & cilicium super capita à Sacerdote, sicut ubique vulgatum est, ante Absidem accipiant, The ho∣ly Canons command that the penitents when they de∣mand repentance, that is, admission to penance and ab∣solution, shall receive from the Bishop imposition of hands, and sackcloth upon their heads, as it is every where known, before the Absis, where the altar stands. So in Fulgentius Ep. 1. de conjug. Acceptâ manûs im∣positione, poenitentiam, secundùm modum quem habet Christiana religio, peregit, He performed penance by imposition of hands, according to the manner observed in the Christian religion. So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab haeresi, use imposition of hands to him that is converted from heresie. And in the Author contra Praedestin. l. ••. Non ausi sunt Ecclesiarum Pontifices manum imponere poe∣nitenti, nis•• confessionem voluntariam ostendenti, The Bishops of the Churches durst not lay hands on the pe∣nitent, but on his shewing his voluntary conf••ssion. And in the Chronicle of J••. Gerundensis, speaking of the Ar∣rians Synod of Toledo, one of the Canons is De Re∣mana religione ad nostram Catholicam fidem venientes non debere baptizari, sed tantummod•• per manûs im∣positione••••

positionem, & Communionis perceptionem ablui, They that come from the Roman religion to our Catholick faith ought not to be baptized, but onely purged by im∣position of hands and receiving the Communion. And this is the notion which S. Cyprian had of this place, and Pacianus in paraenesi ad poenit. And though Theophylact seem to understand it of Ordination, yet what he addes in explication of the following words, neither partake of other mens sins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Thou shalt be guilty both of his future sins and even of his past, because thou hast neglected them, made darkness light, and not dismissed him to the state of mourning & compunction, seems to belong to absolution.

[ g] * 1.35 Ib., Keep thy self pure] What is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 keep thy self pure, will appear by the antient. Glossary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 castus, it signifies that kind of purity which consists in perfect chastity, free from all shew of impurity. So 2 Cor. 11. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a pure chast virgin. So Tit. 2. 5. the widows or female officers of the Church must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure or chast, and Timothy must behave himself toward the yonger women 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all purity or chastity, c. 5. 2. and so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies. So that this precept and the other following of drink a little wine, though they come in here as in a parenthesis (the 24. and 25. being to be connected in sense to the matter of Absolution and Censures, see Note h.) yet they are added seasonably and pertinently to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immediately precedent, after this man∣ner, Thou art not to be over-favourable to offenders, to absolve them too easily or speedily. But above all thou must be sure not to joyne with them in their course. And because there be two chief heads of that false doctrine which is most frequent among you, (the heresie of the Gnosticks, from which especially flow the faults to which the censures are most due) viz. forbidding of marriage (to which is consequent all im∣pure abominable living) and abstinence from wine and meats—c. 4. 3. I therefore now warn thee con∣cerning these two. In the former respect, that abstaining spontaneously from marriage, not as from a thing un∣lawfull, but onely denying thy self that liberty which thou maiest lawfully use, thou be sure to preserve perfect chastity, and not fall into the least degree of Gnosticisme, * 1.36 for that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to commit those sins which thou art to censure in others. That is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be guilty thy self, not onely to be blameable for thy indul∣gence to others, and so for their commission. So Eph. 5. 11.* 1.37 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have no fellowship with the un∣fruitfull works of darkness, that is, do not permit your selves to be drawn into their dark villanous mysteries, to commit those heathen sins which there are com∣mitted, but rather discover them, and bring them to light. And so Rev. 18. 4. Go out of her my people, that ye may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 communicate with, or partake of, her sins, that is, be corrupted with, and drawn into the like commissions. And so here, 'twill be a caution to Timothy against the Gnostick practices (as elsewhere to avoid youthful lusts 2 Tim. 2. 22.) not to fall into those guilts which he ought to detest and punish, but to keep himself perfectly pure from their practices. As for the second thing, their abstinences from meat and wine, this temper is to be observed; It is no doubt law∣ful for those that can do it without any hurt to their bodies, to abstain from meats which are most pleasu∣rable, and so from wine; and for thee to do thus, as long as thy health well permits, is both lawful and com∣mendable (and the Gnosticks heresie consists in this, that they impose such abstinences on all as necessary, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Canons Apostoli∣cal style it, out of a detestation, and an opinion of the unlawfulness of meat, not for self-denial, or austeri∣ty:) but these creatures of God being created for the benefit and refreshment of man, these thou mayest very safely make use of, and thy health of body being in∣firme, and subject to frequent diseases, there is no rea∣son thou shouldest never drink any wine, the continual use of water may be hurtfull to such an habit of body as thine, and moderate taking of wine may be more proper, and then it is best to remit of that austerity, which might otherwise be laudably continued, and tend to the preserving of virginal chastity, but is not to be imposed on those whose health will not bear it. To this interpretation of the words agrees the discourse of Cy∣rill of Jerusalem,* 1.38 Catech. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so the Barocian MS. reads instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so the Barocian, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the Ba∣rocian addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. When we fast, we abstain from wine and flesh, not hating them as unlawful, but expecting a reward:—despise not therefore those that eat in respect of the weaknesse of their body, nor find fault with those that use a little wine for their stomach, and frequent infirmities, nor condemn them as sinners, neither hate flesh, as unlaw∣ful; for the Apostle knew some such when he speaks of forbidding to marry, and abstaining from meats. Which being said on this occasion incidentally, he re∣turnes again to the former matter, v. 24. But if both these, neither partake, &c. and keep thy self pure, be interpreted to be an effect or consequent of his laying on hands suddainly, then there is no such occasion of in∣troducing that parenthesis, and therefore sure that is not the meaning of it.

[ h] * 1.39 V. 24. Some mens sins are open before—] That these two last verses of this chapter belong to the busi∣ness of Church-Censures and Absolution, may appear by the Context: v. 20. there is direction for the pub∣lick rebuking of offenders, whether by way of correp∣tion, or inflicting the Censures, and v. 21 there is a conjuration against prejudging on one side, and partia∣lity or favour on the other, and v. 22. deliberation, and delay, and observation of the penitents behaviour is required, before he be absolved, Lay hands suddain∣ly on no man, that is, before the sincerity of his refor∣mation be approved to thee, according as in the Pri∣mitive Canons, they must exercise themselves for some space in good workes, before they are capable of Ab∣solution; and then some words coming between, as proper to Bishop Timothies youth, that he be sure that he fall not himself into those sinnes which he sees com∣mitted by others, and so his office of jurisdiction be∣come a snare to him, (and on occasion of that, the 23^d verse being added by way of parenthesis) it followes very pertinently to that former matter, Some mens sins are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 open beforehand, &c. that is, by not absolving offenders over hastily, by observing & waiting a while, thou wilt be more able to passe a right judgment. For the behaviour of some men under the Censures is so ill, that they deserve to be farther censured rather than ab∣solved, and in that respect it is not good to be too hasty in absolving. And the good works of some men doe ap∣prove & demonstrate the sincerity of their repentance, which yet they cannot doe, if they be absolved present∣ly before they have so approved themselves. And whe∣ther one way or other, mens works will manifest what they are; and though for a time they may be concealed, yet if the Bishop make not overmuch hast to absolve, they will discover themselves either by their good works to be sincere, or by their ill to be unsincere. And so still this is the rendring of a reason for the point in hand, that the Bishop make not overmuch hast to Absolution.

Notes

• * 1.1

  Exhort 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  toward their own family 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  left quite alone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  licentious∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‡ 1.6

  husband 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Which hath had testimony of her good works, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  grow wea∣ry of
• † 1.9

  violated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  being idle they learn to goe about to houses, and being not only idle, but tatlers also and bu∣sie-bodies, to speak things that are not fit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.11

  be allow∣ed, enjoy, b•• rewarded with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  labour hard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.13

  upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  without prejudging of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  according to inclina∣tion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  leading them to censure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.17

  but in or to some also they follow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  good works are conspicu•••••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈…〉〈…〉. p.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 37
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 93.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉