Concerning imposition of hands A sermon a the Lord Archbishop his visitation metropolitical, held, at Saint Marie Cray in Kent, by the Bishop of Rochester his Graces commissioner, the 7 of September last, preached by Richard Milborne Doctor of Diuinitie, and parson of Seuenoke in Kent.
AS the whole Scripture in generall is accompted Speculum Christianisimi, Iam. 1.23. a looking glasse for all Christians, wherein they may see what they are by nature,
AS the Whole Scripture in general is accounted Speculum Christianisimi, Iam. 1.23. a looking glass for all Christians, wherein they may see what they Are by nature,
So this Epistle in particuler is tearmed of the Fathers, Speculum cleri, or Sacerdotii, a true steale glasse, wherein euery Clergie man ought to looke and learne how to fashion his conuersation;
So this Epistle in particular is termed of the Father's, Speculum Cleri, or Sacerdotii, a true steal glass, wherein every Clergy man ought to look and Learn how to fashion his Conversation;
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Now the performance of all these seuerall duties, is peremtorily imposed vpon Timothie the first Bishop of Ephesus, either for that imposition of hands (as it is here taken) was a particuler office of his eminent order,
Now the performance of all these several duties, is peremptorily imposed upon Timothy the First Bishop of Ephesus, either for that imposition of hands (as it is Here taken) was a particular office of his eminent order,
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or that hee had absolute authoritie to censure the sinnes of others, or that his integritie was the patterne, by which the behauiour of all beleeuers must bee squared, as 1. Tim. 4.12.
or that he had absolute Authority to censure the Sins of Others, or that his integrity was the pattern, by which the behaviour of all believers must be squared, as 1. Tim. 4.12.
NONLATINALPHABET, Yet is not this direction so streictly restrained vnto Timothie, but that in sundrie respects, it may and ought to bee extended by a rule of necessarie consequence to all his assistants,
, Yet is not this direction so streictly restrained unto Timothy, but that in sundry respects, it may and ought to be extended by a Rule of necessary consequence to all his assistants,
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For the first NONLATINALPHABET Imposition of hands, is a ceremonie of great antiquitie, and as it were of gray haires, which hath beene vsed of the Church of God to foure speciall endes, whereupon the schoolemen haue giuen it foure diuers names.
For the First Imposition of hands, is a ceremony of great antiquity, and as it were of grey hairs, which hath been used of the Church of God to foure special ends, whereupon the Schoolmen have given it foure diverse names.
Curatorie imposion of hands was vsed of such, as had the guift of miraculous healing incurable diseases, this was practised by our Sauiour, Luke, 4.40. who laid his hands on euery diseased bodie brought vnto him, and healed them, and it was promised to continue for a time in the Church, Mar. 16.18. They shall lay their hands on sicke, and they shall recouer;
Curatory imposion of hands was used of such, as had the gift of miraculous healing incurable diseases, this was practised by our Saviour, Lycia, 4.40. who laid his hands on every diseased body brought unto him, and healed them, and it was promised to continue for a time in the Church, Mar. 16.18. They shall lay their hands on sick, and they shall recover;
Reconciliatory laying on of hands was vsed, at the publique reconciling and receiuing of paenitentiaries into the Church, from which they had departed in the heate of persecution,
Reconciliatory laying on of hands was used, At the public reconciling and receiving of paenitentiaries into the Church, from which they had departed in the heat of persecution,
or beene cast out by excommunication, for after the appointed time of their pennance was expired, they were restored to the Communion and fellwoship of the faithfull, by this meanes,
or been cast out by excommunication, for After the appointed time of their penance was expired, they were restored to the Communion and fellwoship of the faithful, by this means,
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as appeareth by Ciprian, lib. 3. epistola 14. and the third councell of Carthage. canon. 32. Cuiuscunque paenitentis publicum & vulgatissimum crimen est,
as appears by Cyprian, lib. 3. Epistolam 14. and the third council of Carthage. canon. 32. Cuiuscunque paenitentis publicum & vulgatissimum crimen est,
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so here a true Penitentiarie is by the like ceremonie presented as a liuing, reasonable holy and acceptable sacrifice vnto God, at his restitution vnto the visible societie of the Saints.
so Here a true Penitentiary is by the like ceremony presented as a living, reasonable holy and acceptable sacrifice unto God, At his restitution unto the visible society of the Saints.
And so was Timothie consecrated a Bishop by the imposition of Saint Paules hands. 2. Tim. 1.6. where that NONLATINALPHABET in Timothie is of the soūdest interpreters vnderstood to bee nothing else,
And so was Timothy consecrated a Bishop by the imposition of Saint Paul's hands. 2. Tim. 1.6. where that in Timothy is of the soundest Interpreters understood to be nothing Else,
whose practise (being the primitiue patterne of this sacred ordinance recorded in the scripture) is expressed at large, both for the circumstance of imposing his handes on the childrens heads, with particuler respect of their future estate,
whose practice (being the primitive pattern of this sacred Ordinance recorded in the scripture) is expressed At large, both for the circumstance of imposing his hands on the Children's Heads, with particular respect of their future estate,
Thus also did our blessed Sauiour blesse those little ones that were brought vnto him. Mat. 19.13. with this request, that he would put his hands on them and pray.
Thus also did our blessed Saviour bless those little ones that were brought unto him. Mathew 19.13. with this request, that he would put his hands on them and pray.
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Thus did Peter and Iohn lay their hands vpon the Samaritanes lately baptised by Philip the Euangelist, that they might receiue a greater measure of grace Act. 8.17.
Thus did Peter and John lay their hands upon the Samaritans lately baptised by Philip the Evangelist, that they might receive a greater measure of grace Act. 8.17.
So they likewise commended it vnto the Church, as an holy ordinance of perpetuall continuance, in which respect Imposition of handes is marshalled among the fundamentall points of Catechisme, taught in the primitiue Church, Heb. 6. 2. So that as repentance from dead workes, faith toward God, the doctrine of baptismes, of the generall resurrection and eternall iudgement are still to continue:
So they likewise commended it unto the Church, as an holy Ordinance of perpetual Continuance, in which respect Imposition of hands is marshaled among the fundamental points of Catechism, taught in the primitive Church, Hebrew 6. 2. So that as Repentance from dead works, faith towards God, the Doctrine of baptisms, of the general resurrection and Eternal judgement Are still to continue:
so it hath for many hundred yeares continued in the christian world, as a sacred institution of great reputation, magnified of the ancient Fathers, as a singuler meanes to confirme, increase,
so it hath for many hundred Years continued in the christian world, as a sacred Institution of great reputation, magnified of the ancient Father's, as a singular means to confirm, increase,
and perfect spirituall graces, begun in baptisme, whereof one saith spiritus sactus, qui in fonte baptismi plenitudinem tribuit ad innocentiam, in confirmatione augmentum praestat ad gratiam, the holy Ghost, which in the fountaine of Baptisme giueth that fulnes, that sufficeth for innocencie, afterwards in confirmation, exhibiteth an augmentation of further grace, necessarie for performing the duties of a Christian life,
and perfect spiritual graces, begun in Baptism, whereof one Says spiritus sactus, qui in Fonte Baptism plenitudinem tribuit ad innocentiam, in confirmation augmentum praestat ad gratiam, the holy Ghost, which in the fountain of Baptism gives that fullness, that Suffices for innocence, afterwards in confirmation, exhibiteth an augmentation of further grace, necessary for performing the duties of a Christian life,
and resisting of all sinfull temptations, so that their common conceit of this sacramental complement is, that as by baptisme the faithfull are receiued in familiam Dei: so by confirmation cooptantur in militiam Dei, or as another speaketh, in baptismo regeneramur ad vitam,
and resisting of all sinful temptations, so that their Common conceit of this sacramental compliment is, that as by Baptism the faithful Are received in familiam Dei: so by confirmation cooptantur in militiam Dei, or as Another speaks, in Baptismo regeneramur ad vitam,
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vntill of late some ( Ouer licencious in censuring the iudgement of antiquitie ) besides sundry trifling cauils, haue excepted against it in two maine respects.
until of late Some (Over licentious in censuring the judgement of antiquity) beside sundry trifling cavils, have excepted against it in two main respects.
Neque enim temporalibus & sensibilibus miraculis attestantibus, per manus impositionem medodatur spiritus sanctus, sicut antea dabatur ad commendationem rudis fidei,
Neque enim Temporalibus & sensibilibus miraculis attestantibus, per manus impositionem medodatur spiritus Sanctus, sicut Antea dabatur ad commendationem rudis fidei,
And least any should imagine, this to be but an idle fancie of that Father, it is verie plaine in scripture, that God doth vsually grace the first institution of his ordinances, with extraordinarie tokens of his fauour, which afterwarde cease with out any disparagement to his ordinance,
And lest any should imagine, this to be but an idle fancy of that Father, it is very plain in scripture, that God does usually grace the First Institution of his ordinances, with extraordinary tokens of his favour, which afterward cease with out any disparagement to his Ordinance,
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as at the first erection of that Sanedrin, or great Councell of state among the Iewes, Num. 11.25. euerie one of the seuentie Elders prophecied for a season, to testifie that their calling was from heauen;
as At the First erection of that Sanhedrin, or great Council of state among the Iewes, Num. 11.25. every one of the seuentie Elders prophesied for a season, to testify that their calling was from heaven;
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which was not vsuall afterward, saue at the establishing of Gods worship, when the Temple was dedicated, 2. Chron. 7.1. and at the restoring of religion vpon that generall apostasie in Elias his time, 1. King. 8.38.
which was not usual afterwards, save At the establishing of God's worship, when the Temple was dedicated, 2. Chronicles 7.1. and At the restoring of Religion upon that general apostasy in Elias his time, 1. King. 8.38.
Miracula cessarunt, ne eorum consuetudine frigesceret genus humanum, quorum nouitate flagrauit. The second exception taken against this sacred ordinance, is in regard of the Minister thereof,
Miracles cessarunt, ne Their Consuetudine frigesceret genus humanum, quorum nouitate flagrauit. The second exception taken against this sacred Ordinance, is in regard of the Minister thereof,
Secondly, that it hath euer been a custome in the Church of God (which in Saint Pauls time was an argument of some weight especially in cases of this condition) that the chiefe Gouernours, and spirituall Fathers onely haue ordinarily exercised this duetie from the first institution of it.
Secondly, that it hath ever been a custom in the Church of God (which in Saint Paul's time was an argument of Some weight especially in cases of this condition) that the chief Governors, and spiritual Father's only have ordinarily exercised this duty from the First Institution of it.
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The first whereof is, that whereas the wonderfull effects of the Patriarchs blessings vpon their children and posteritie, hath bred an opinion in all the world, that there is somewhat more in a naturall fathers blessing,
The First whereof is, that whereas the wonderful effects of the Patriarchs blessings upon their children and posterity, hath bred an opinion in all the world, that there is somewhat more in a natural Father's blessing,
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then in another mans, either for that God more respecteth the dignitie of his place, or the zeale of his affection toward the party for whom he prayeth:
then in Another men, either for that God more respecteth the dignity of his place, or the zeal of his affection towards the party for whom he Prayeth:
euen so it is as probable, that a spirituall Fathers prayer, is most powerful to procure blessings vnto the childrē of the Church, who in dignitie of place commeth nearer vnto God,
even so it is as probable, that a spiritual Father's prayer, is most powerful to procure blessings unto the children of the Church, who in dignity of place comes nearer unto God,
and for zealous deuotion is supposed far to exceede any naturall father, yea although he be NONLATINALPHABET as S. Iames, speaketh of Elias subiect to passions like other men, yet his feruent prayer auayleth much.
and for zealous devotion is supposed Far to exceed any natural father, yea although he be as S. James, speaks of Elias Subject to passion like other men, yet his fervent prayer availeth much.
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A second reason, why confirmation hath euer ordinarily beene ministred by Bishops, I take to bee this, that as the holy Ghost hath placed a prelacie in the Church, according to S. Paules assertion, NONLATINALPHABET to bee Presidents and preseruers of vnitie and peace among Gods people,
A second reason, why confirmation hath ever ordinarily been ministered by Bishops, I take to be this, that as the holy Ghost hath placed a Prelacy in the Church, according to S. Paul's assertion, to be Presidents and preservers of unity and peace among God's people,
so by the wisedome of the same spirit, some duties (whereupon the peace of the Church doth chiefly depend) are reserued to that order, of which sort are these.
so by the Wisdom of the same Spirit, Some duties (whereupon the peace of the Church does chiefly depend) Are reserved to that order, of which sort Are these.
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First dedication of Churches, because all Schismatiques doe affect priuate conuenticles for exercises of Religion, it hath beene concluded, that no place should be licenced for the publique seruice of God,
First dedication of Churches, Because all Schismatics do affect private conventicles for exercises of Religion, it hath been concluded, that no place should be licenced for the public service of God,
for auoiding hereof, none are to vndertake any worke of the Ministrie, but such as are ordained or licenced by the Ordinarie of the place where they liue.
for avoiding hereof, none Are to undertake any work of the Ministry, but such as Are ordained or licenced by the Ordinary of the place where they live.
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Thirdly, forsomuch as varietie of baptizers occasioneth faction and singularitie of conceyte among beleeuers, which mooued Saint Paul to thanke God, that hee had baptized so few of the Corinthians;
Thirdly, forsomuch as variety of baptizers occasioneth faction and singularity of conceit among believers, which moved Saint Paul to thank God, that he had baptised so few of the Corinthians;
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for preuenting of discord in this respect, the wisedome of Gods Church hath iudged it necessarie, that all her children after baptisme receiued in sundry places,
for preventing of discord in this respect, the Wisdom of God's Church hath judged it necessary, that all her children After Baptism received in sundry places,
& by diuers inferior persons, should in conuenient time, be presented vnto the chiefe Pastor and peseruer of Peace in Gods family, who might equally ratifie their ingrafting into the mysticall bodie of Christ,
& by diverse inferior Persons, should in convenient time, be presented unto the chief Pastor and peseruer of Peace in God's family, who might equally ratify their engrafting into the mystical body of christ,
The like is to bee thought of this Ceremonie, which hath continued immutable in the manifold abrogations & shipwracks of many other rites, that there is in it such a proportion with the spirituall blessing deriued by it,
The like is to be Thought of this Ceremony, which hath continued immutable in the manifold abrogations & Shipwrecks of many other Rites, that there is in it such a proportion with the spiritual blessing derived by it,
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as is most fit to instruct, and affect the faithfull in all ages, which may bee thus conceiued. In the Psalme 77.30. it is saide, that God did lead his people like sheepe, by the hand of Moses and Aaron.
as is most fit to instruct, and affect the faithful in all ages, which may be thus conceived. In the Psalm 77.30. it is said, that God did led his people like sheep, by the hand of Moses and Aaron.
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Secondly, because the protection of the Church is ascribed to Gods hand, so long as men continue faithfull in their callings, and thankfull for the graces obtained, they may be secured of Gods defence & assistance, against all difficulties & dangers, that shall encounter them in their vocation.
Secondly, Because the protection of the Church is ascribed to God's hand, so long as men continue faithful in their callings, and thankful for the graces obtained, they may be secured of God's defence & assistance, against all difficulties & dangers, that shall encounter them in their vocation.
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or the children of the Church, as the Prophet complaineth, Psal. 32.4. Thy hand is heauie vpon me day and night, for abusing that high place, and great grace, which hee had receyued.
or the children of the Church, as the Prophet Complaineth, Psalm 32.4. Thy hand is heavy upon me day and night, for abusing that high place, and great grace, which he had received.
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Now this NONLATINALPHABET argueth a defect of due time, and consequently a deformitie in this action. Haste in some religious duties doth well, and is very comēndable, as in repentance. Psal. 119.60. I made haste, and delaied not to keepe thy commandements.
Now this argue a defect of due time, and consequently a deformity in this actium. Haste in Some religious duties does well, and is very comenndable, as in Repentance. Psalm 119.60. I made haste, and delayed not to keep thy Commandments.
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In these and some other of like conditiō (wherof imposition of hands is one) we may say with Salomon, Prou. 19, 2. Qui festinat uon pedibus sed manibus peccat.
In these and Some other of like condition (whereof imposition of hands is one) we may say with Solomon, Prou. 19, 2. Qui Festinat uon pedibus sed manibus peccat.
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And that 1. against him who imposeth hands; for it neither beseemeth his wisdome, being the high steward in Gods house, to giue them their allowance out of season,
And that 1. against him who Imposes hands; for it neither beseems his Wisdom, being the high steward in God's house, to give them their allowance out of season,
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nor the reuerent regard hee ought to haue of this sacred ordinance, for there is no fruitfull laying on of handes, without a lifting vp of handes in solemne prayer, which necessa••y requireth a pause, Eccle. 5.1. •it not thy mouth be rash,
nor the reverent regard he ought to have of this sacred Ordinance, for there is no fruitful laying on of hands, without a lifting up of hands in solemn prayer, which necessa••y requires a pause, Eccle. 5.1. •it not thy Mouth be rash,
wherefore if the party on whom hands are laid, bee not capable of the grace, thereby offered, it fareth with him as with olde bottels, in which new wine is put:
Wherefore if the party on whom hands Are laid, be not capable of the grace, thereby offered, it fareth with him as with old bottles, in which new wine is put:
& this was the cause of those preparatiue sanctifications before the participatiō of holy things in the time of the law, Exod. 19 10. Ito ad populum & sanctifica eus hodie & cras, saith God to Moses before the giuing of the law.
& this was the cause of those preparative sanctifications before the participation of holy things in the time of the law, Exod 19 10. Ito ad Populum & sanctifica Eus hodie & cras, Says God to Moses before the giving of the law.
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And Iob first sanctified his sonnes, and then sacrificed for them. Thirdly, hastie laying on of hands is vnlawfull in regarde of all the speciall ends, for which it was vsed.
And Job First sanctified his Sons, and then sacrificed for them. Thirdly, hasty laying on of hands is unlawful in regard of all the special ends, for which it was used.
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For first if it were ad curandum, there is a time necessarily required to consider whether the patient haue faith to be healed, as S. Paul did ere he cured the lame man at Lystra.
For First if it were and curandum, there is a time necessarily required to Consider whither the patient have faith to be healed, as S. Paul did ere he cured the lame man At Lystra.
The former ages haue beene verie cautelous and circumspect in this point, and therefore they measured out the time of repentance, according to the qualitie of mens offences,
The former ages have been very cautelous and circumspect in this point, and Therefore they measured out the time of Repentance, according to the quality of men's offences,
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who can suddainely tell what skill they haue NONLATINALPHABET, to diuide the word of truth aright? or to speake a seasonable word to the weary soule? or who knoweth without long triall, what grace they haue NONLATINALPHABET, to walke with a right foote according to the truth of the Gospell?
who can suddenly tell what skill they have, to divide the word of truth aright? or to speak a seasonable word to the weary soul? or who Knoweth without long trial, what grace they have, to walk with a right foot according to the truth of the Gospel?
Nazianzene in his Apologie, compares the course of a Cleargie mans life to a Tumblers walking vppon a corde, whose safetie consisteth NONLATINALPHABET, in an exact euen carriage of his bodie,
Nazianzene in his Apology, compares the course of a Clergy men life to a Tumblers walking upon a cord, whose safety Consisteth, in an exact even carriage of his body,
So if a Cleargie man (saith he) swarue on either hand NONLATINALPHABET, A small slip of his, either in faith or maners, procureth no small danger both to himselfe and those ouer whom he is placed.
So if a Clergy man (Says he) swerve on either hand, A small slip of his, either in faith or manners, procureth no small danger both to himself and those over whom he is placed.
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and a decree to bee made, that no Ecclesiasticall orders should bee Canonicall, which were not giuen on the Sabbath dayes next ensuing one of these set and solemne fasts,
and a Decree to be made, that no Ecclesiastical order should be Canonical, which were not given on the Sabbath days next ensuing one of these Set and solemn fasts,
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for before the working of any wickednes others may bee partakers of it three wayes, 1. iubendo, 2. prou•c•ndo. 3. consulendo. First, by commaunding, other mens sinnes become ours,
for before the working of any wickedness Others may be partakers of it three ways, 1. iubendo, 2. prou•c•ndo. 3. By consulting. First, by commanding, other men's Sins become ours,
and that eyther by direct precept of word, as the murther of the Lords priestes is imputed vnto king Saul, 1. Sam. 22.21. because he bad Doeg the Edomite fall vpon them:
and that either by Direct precept of word, as the murder of the lords Priests is imputed unto King Saul, 1. Sam. 22.21. Because he bade Doeg the Edomite fallen upon them:
or of Writ, as the killing of Vriah the Hittite, is laid to king Dauids charge, 2. Sam. 12. Tu occidisti Vriam gladio: For that Ioab did set Vriah in the forlorn hope, by Dauids direction.
or of Writ, as the killing of Uriah the Hittite, is laid to King David charge, 2. Sam. 12. Tu occidisti Vriam Gladio: For that Ioab did Set Uriah in the forlorn hope, by David direction.
the inconuenience whereof is fitly described in the first verse of the same Chapter: As snow in summer, and raine in haruest, so is honour vnseemely for a foole:
the inconvenience whereof is fitly described in the First verse of the same Chapter: As snow in summer, and rain in harvest, so is honour unseemly for a fool:
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for a bad Magistrate in the ciuill state, or a wicked gouernour in the church, blastern the blossome and blade (the hope of future increase) and eyther rotteth the ripe finit of Gods haruest,
for a bad Magistrate in the civil state, or a wicked governor in the Church, blastern the blossom and blade (the hope of future increase) and either rotteth the ripe finit of God's harvest,
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Prouocaando, by prouocation, wee may draw other mens sins vpon our selues, either by daring of them, as Iezabel vrged Achab to the oppression of Naboth, 1. Kings 21.7.
Prouocaando, by provocation, we may draw other men's Sins upon our selves, either by daring of them, as Jezebel urged Ahab to the oppression of Naboth, 1. Kings 21.7.
so they deuoured her flesh, 2. Kings, 9.36. In like sorte the common prouocations of others to needles oathes, friuolous contentions, excessiue drinking and swilling, &c. fall within the compasse of this fault.
so they devoured her Flesh, 2. Kings, 9.36. In like sort the Common provocations of Others to needles Oaths, frivolous contentions, excessive drinking and swilling, etc. fallen within the compass of this fault.
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And so sinned Achitophel in aduising Absolon to vnnaturall lust, which was none of the least occasions, that brought him to an vnnaturall end, 2 Sam. 16.21. These are the passages, by which we partake others offences, before they be committed, and as it were, the three forked sting in the head of sinne;
And so sinned Ahithophel in advising Absalom to unnatural lust, which was none of the least occasions, that brought him to an unnatural end, 2 Sam. 16.21. These Are the passages, by which we partake Others offences, before they be committed, and as it were, the three forked sting in the head of sin;
First, Conniuendo. 2. Consentiendo. 3. Defendendo. The first, Conniuencie, or winking at enormities, is the common sinne of superiours, to whome a sworde of authority is committed, Rom. 13.4. for cutting off malefactors, therefore, qui tolerat aliena peccata, cum tollere possit, sua facit.
First, Conniving. 2. Consentiendo. 3. Defendendo. The First, Connivency, or winking At enormities, is the Common sin of superiors, to whom a sword of Authority is committed, Rom. 13.4. for cutting off malefactors, Therefore, qui tolerate Aliena Peccata, cum tollere possit, sua facit.
and this was it, that pulled powne an endlesse iudgement on Eli his house, for that as a Father and chiefe Iudge of Israel, was by duety and conscience bound, hee did not iudge his gracelesse sonnes, whose couetous and lasciuious life brought Religion into extreame contempt and disgrace, 1. Sam. 2.17. Men abhorred the offering of the Lord.
and this was it, that pulled powne an endless judgement on Eli his house, for that as a Father and chief Judge of Israel, was by duty and conscience bound, he did not judge his graceless Sons, whose covetous and lascivious life brought Religion into extreme contempt and disgrace, 1. Sam. 2.17. Men abhorred the offering of the Lord.
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Consent makes other mens sinnes ours, whether it be expressed in deed, as Ps. 50.18. When thou seest a thiefe, thou runnest with him, and thou art partaker with the adulterers.
Consent makes other men's Sins ours, whither it be expressed in deed, as Ps. 50.18. When thou See a thief, thou runnest with him, and thou art partaker with the Adulterers.
Or else, if it be by a suppressed consent, for there is consensus silentii, when sinne is not rebuked by those, that are warranted thereunto by speciall calling, according to the commaundement giuen, Leu. 19.17 Thou shalt plainely rebuke thy brother,
Or Else, if it be by a suppressed consent, for there is consensus silentii, when sin is not rebuked by those, that Are warranted thereunto by special calling, according to the Commandment given, Leu. 19.17 Thou shalt plainly rebuke thy brother,
or countenancing of them, when men are blinded or besotted with violent passions; to extenuate or iustifie their own sinfull actions, as Ionas did his anger, is vsuall,
or countenancing of them, when men Are blinded or besotted with violent passion; to extenuate or justify their own sinful actions, as Ionas did his anger, is usual,
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but to become a Proctor, or a Patrone of other mens offences (seeing euerie one is naturally prone to mislike that euill in others which they allow in themselues) this beewrayes an affection strangely depraued and poisoned with wickednesse.
but to become a Proctor, or a Patron of other men's offences (seeing every one is naturally prove to mislike that evil in Others which they allow in themselves) this beewrayes an affection strangely depraved and poisoned with wickedness.
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and therefore this kinde of iniquity is branded with a double curse, one of God, Esay. 5.20. Woe vnto them that speake good of euill; another of man, Prou. 24.24. Hee that saieth to the wicked thou art righteous, him shall the people curse, and the multitude shall abhorre him.
and Therefore this kind of iniquity is branded with a double curse, one of God, Isaiah. 5.20. Woe unto them that speak good of evil; Another of man, Prou. 24.24. He that Saith to the wicked thou art righteous, him shall the people curse, and the multitude shall abhor him.
The sleight regard and slender conceit that most men haue of their owne misdeedes, wherein they bee sole and principall agents, doth euidently shew, that they make small,
The sleight regard and slender conceit that most men have of their own misdeeds, wherein they be sole and principal agents, does evidently show, that they make small,
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or no conscience of being accessaries to the trespasses wrought by others; but it is the voice of Heauen, Reuel. 18.4. That those, that be partakers in sinnes, shall bee partners in plagues;
or no conscience of being accessaries to the Trespasses wrought by Others; but it is the voice of Heaven, Revel. 18.4. That those, that be partakers in Sins, shall be partners in plagues;
yea, it is a rule of equitie, approued both by naturall and ciuill reason, that accessorium sequi congruit naturam princpalis, and that aswell in capitall punishmentes, as monie mulcts;
yea, it is a Rule of equity, approved both by natural and civil reason, that accessorium sequi congruit naturam princpalis, and that aswell in capital punishments, as money mulcts;
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Secondly, as voluntarie escapes amongst men are punished lege talionis, the Keeper or Gaoler wilfullie suffering any to escape committed to his custody, shall suffer as in case of the partie escaped, be it for debt, fellony or treason.
Secondly, as voluntary escapes among men Are punished lege Talionis, the Keeper or Gaoler wilfully suffering any to escape committed to his custody, shall suffer as in case of the party escaped, be it for debt, felony or treason.
and thy people for his people, as it fell out in a straunge fashion shortly after, 1. Kinges 22.34. The like sentence may all men iustly feare, who neglect the punisment of offences in Church or common wealth, especially being tied thereunto by solemne oath, which wrappeth them in a double daunger, one of the sinne, which they shall suffer vncensured;
and thy people for his people, as it fell out in a strange fashion shortly After, 1. Kings 22.34. The like sentence may all men justly Fear, who neglect the punisment of offences in Church or Common wealth, especially being tied thereunto by solemn oath, which wrappeth them in a double danger, one of the sin, which they shall suffer uncensured;
Saint Augustine searching out the speciall reasons, why in common calamities of warre, famine and plague, good men oftentimes perish with the bad, saith thus;
Saint Augustine searching out the special Reasons, why in Common calamities of war, famine and plague, good men oftentimes perish with the bad, Says thus;
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So then to conclude this pointe, wee may verie well affirme, with a reuerent Father and Martyr of our own Church, that although it be a strange prayer,
So then to conclude this point, we may very well affirm, with a reverent Father and Martyr of our own Church, that although it be a strange prayer,
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The third last clause of this charge is, an iniunction, exacting the preseruation of a particular innocencie in Timothie and other his Assistantes, or equals; Keepe thy selfe pure.
The third last clause of this charge is, an injunction, exacting the preservation of a particular innocence in Timothy and other his Assistants, or equals; Keep thy self pure.
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but Timothie had attained to a great measure of Christian purity before his consecration, it being the principall qualitie required in a Bishoppe, 1. Tim. 3.2.
but Timothy had attained to a great measure of Christian purity before his consecration, it being the principal quality required in a Bishop, 1. Tim. 3.2.
The second personall, as hee was a Christian professor of piety, and conformable to that commaundement, Esay. 52.11. Be yee cleane that beare the vessels of the Lord;
The second personal, as he was a Christian professor of piety, and conformable to that Commandment, Isaiah. 52.11. Be ye clean that bear the vessels of the Lord;
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The Apostle foresaw how hard a matter it woulde bee for Timothie, or any other in his place, to withstand the importunate motions and violent perswasions eyther for sparing the disobedient from censures deserued,
The Apostle foresaw how hard a matter it would be for Timothy, or any other in his place, to withstand the importunate motions and violent persuasions either for sparing the disobedient from censures deserved,
Secondly, Timothie must preserue his personall puritie in regarde of religion, whose chiefe commendation is to be NONLATINALPHABET, Iam. 27. pure and vndefiled; and such ought all professors thereof shew themselues to bee;
Secondly, Timothy must preserve his personal purity in regard of Religion, whose chief commendation is to be, Iam. 27. pure and undefiled; and such ought all professors thereof show themselves to be;
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nor of common hipocrites, which is that generation, that is pure in their owne conceite, though they be not washed from their filthinesse, Prou. 30.12.
nor of Common Hypocrites, which is that generation, that is pure in their own conceit, though they be not washed from their filthiness, Prou. 30.12.
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But the puritie here meant, is soundnes of faith and sinceritie of manners, which as it was pictured in the high Priestes pectorall, Exod. 28. by Vrim and Thummim; so is it chiefly required in Timothie, and all such as occupie his place in the Church of God.
But the purity Here meant, is soundness of faith and sincerity of manners, which as it was pictured in the high Priests pectoral, Exod 28. by Urim and Thummim; so is it chiefly required in Timothy, and all such as occupy his place in the Church of God.
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The weightes and measures of the Sanctuarie, to witte, the sicle, talent and cubite; were of a double bignes to those for common vse, Exod. 30.13. euen so should the vertues in the Ministers of the Sanctuarie, be of a sutable size.
The weights and measures of the Sanctuary, to wit, the sickle, talon and cubit; were of a double bigness to those for Common use, Exod 30.13. even so should the Virtues in the Ministers of the Sanctuary, be of a suitable size.
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And this seemeth to bee implied in the sacrifices for their sinnes, appointed Leuit. 4. for there the priests offering is commanded to bee as much as all the congregations, a young bullocke without blemish for the priest alone, ver. 3. and no more for all the people, ver. 14. Secondly, this principall purity is enioyned Timothie for the countenance and credite of Religion;
And this seems to be implied in the Sacrifices for their Sins, appointed Levites 4. for there the Priests offering is commanded to be as much as all the congregations, a young bullock without blemish for the priest alone, ver. 3. and no more for all the people, ver. 14. Secondly, this principal purity is enjoined Timothy for the countenance and credit of Religion;
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for all pure thinges are more precious then mingled, as is euident in mettals and liquors, pure golde and siluer, pure wine and oyle, are in higher estimation,
for all pure things Are more precious then mingled, as is evident in metals and Liquors, pure gold and silver, pure wine and oil, Are in higher estimation,
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Thus the base and corrupt carriage of any man procureth disgrace to himselfe, and contempte of his place and profession, whatsoeuer it be in the state ciuill or ecclesiasticall.
Thus the base and corrupt carriage of any man procureth disgrace to himself, and contempt of his place and profession, whatsoever it be in the state civil or ecclesiastical.
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To keepe Pietie in originall purity, two duties are necessarie; First, information, secondly, reformatiō. For information, the puritie of the Professor is verie requisite:
To keep Piety in original purity, two duties Are necessary; First, information, secondly, Reformation. For information, the purity of the Professor is very requisite:
so there is reason, why they should see furthest into the secrets of God, according to that, Psalme 25.14. The secret of the Lord is reuealed to them that feare him:
so there is reason, why they should see furthest into the secrets of God, according to that, Psalm 25.14. The secret of the Lord is revealed to them that Fear him:
For reformation of disorders, which may tende to the decay of Gods worshippe, the integrity of the chiefe Father and Gouernour thereof, is most auaileable,
For Reformation of disorders, which may tend to the decay of God's worship, the integrity of the chief Father and Governor thereof, is most available,
