1.
Timoth.
5.22
.
Lay
hands
suddenly
on
no
man
,
neither
bee
partaker
of
other
mens
sinnes
:
keepe
thy selfe
pure
.
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
,
and
what
they
ought
to
bee
by
grace
:
Ierom.
ad
Occa.
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
as
it
may
be
seemely
for
himselfe
,
gracefull
to
others
,
and
glorious
in
the
sight
of
God
.
The
consideration
hereof
hath
led
mee
to
the
choise
of
this
Text
:
wherein
(
me
thinkes
)
there
is
a
cleare
and
full
reflection
of
all
such
affaires
,
as
doe
occasion
this
present
assembly
:
and
those
I
take
to
be
three
,
according
to
the
clauses
of
this
verse
.
viz.
First
confirming
of
faith
in
some
,
secondly
reforming
of
faults
in
others
,
and
thirdly
preseruing
,
such
a
christian
puritie
in
all
,
as
best
becommeth
the
Church
of
Christ
.
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
,
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
for
doctrine
or
discipline
within
his
iurisdiction
.
And
therefore
wee
are
to
esteeme
this
as
a
generall
charge
giuen
to
all
Church
gouernours
,
1.
Tim
,
3
,
15
for
their
better
instruction
,
how
to
behaue
themselues
in
the
Church
of
God
.
The
whole
charge
containeth
a
double
prohibition
,
and
a
single
iniunction
.
The
former
prohibition
tendeth
to
preuent
the
rash
imparting
of
good
to
others
,
the
latter
restraineth
a
voluntarie
partaking
of
euill
with
others
.
To
beginne
with
the
first
,
which
is
of
a
narrower
compasse
,
and
principally
respecteth
Timothie
and
his
successors
:
It
is
somewhat
darkely
set
downe
in
a
ceremoniall
phrase
of
Laying
on
of
hands
.
The
full
vnfolding
whereof
requireth
a
threefold
enquirie
,
first
what
was
the
vse
of
imposing
hands
,
Secondly
why
it
was
chosen
for
such
vse
,
Thirdly
what
abuse
hereof
is
here
forbidden
.
For
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
.
1.
Curatoria
,
2.
Reconciliatoria
,
3.
Ordinatoria
,
4.
Confirmatoria
,
for
Curing
,
Reconciling
,
Ordination
,
and
Confirmation
.
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
;
which
afterward
was
performed
in
Ananias
,
who
restored
fight
to
Saul
by
this
gesture
.
Act.
9.17
.
and
in
Paul
himselfe
Act.
28.8
.
who
so
cured
Publius
his
father
,
of
a
feauer
and
a
blodie
flixe
.
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
,
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
,
as
appeareth
by
Ciprian
,
lib.
3.
epistola
14.
and
the
third
councell
of
Carthage
.
canon
.
32.
Cuiuscunque
paenitentis
publicum
&
vulgatissimum
crimen
est
,
&
quod
vniuersam
Ecclesiam
commouerit
,
ante
absida
1.
atrium
Ecclesiae
manus
eis
imponatur
.
Alluding
,
as
it
should
seeme
,
to
the
custome
of
presenting
the
sacrifice
vnder
the
law
,
set
downe
.
Exod.
29.10
.
for
as
there
the
Priests
put
their
hands
vpon
the
head
of
the
beast
that
was
to
be
sacrificed
,
before
the
Tabernacle
of
the
congregation
:
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
.
Ordinatorie
Imposing
of
hands
is
a
sacred
rite
,
whereby
men
were
consecrated
and
inuested
into
roomes
of
diuine
calling
,
either
in
the
common
wealth
,
so
was
Iosuah
by
Moses
made
Captaine
of
the
host
of
Israell
,
Num.
27.23
.
or
in
the
Church
,
so
were
Deacons
ordered
,
Act.
6.6
.
So
were
Barnabas
and
Saul
authorized
to
the
worke
of
their
calling
among
the
Gentiles
,
Act.
13.3
.
And
so
was
Timothie
consecrated
a
Bishop
by
the
imposition
of
Saint
Paules
hands
.
2.
Tim.
1.6
.
where
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Timothie
is
of
the
soundest
interpreters
vnderstood
to
bee
nothing
else
,
but
functio
episcopalis
&
donum
prophetiae
an
Episcopall
function
with
the
gift
of
prophecie
,
and
other
graces
fit
for
that
great
place
.
The
fourth
and
last
kind
of
Laying
on
of
handes
is
called
confirmatorie
,
because
it
was
vsed
with
feruent
prayer
,
for
the
blessing
of
children
,
or
for
the
strengthning
and
increase
of
grace
,
lately
begunne
in
yong
professors
of
godlinesse
.
Thus
did
Iocob
blesse
Ephraim
and
Manasses
,
the
sons
of
Ioseph
,
Gen.
48.15
.
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
,
as
also
for
the
substance
of
his
prayer
conceiued
for
that
purpose
.
God
before
whome
my
fathers
,
Abraham
and
Isaac
did
walke
:
God
which
hath
fed
me
all
my
life
long
vnto
this
day
,
and
the
Angell
which
hath
deliuered
mee
from
all
euill
,
blesse
these
children
.
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
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
.
And
thus
Saint
Paul
confirmed
those
12.
Ephesians
after
baptisme
,
Act.
19.6
.
And
by
this
rite
procured
vnto
them
sensible
gifts
of
the
holy
Ghost
.
Now
as
the
Apostles
were
warranted
to
the
obseruation
of
this
custome
,
either
by
their
masters
practise
or
precept
,
or
by
some
speciall
direction
of
Gods
spirit
,
whereof
they
were
then
fully
possessed
,
according
to
Christs
promise
.
Nam
nullus
homo
elficere
potest
vt
externum
symbolum
contimeat
certam
pro
missionem
gratiae
,
Chemnicius
,
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
:
In
like
sort
is
the
laying
on
of
hands
after
baptisme
,
as
there
it
is
placed
.
And
as
the
Apostles
of
Christ
left
it
;
so
it
hath
for
many
hundred
yeares
continued
in
the
christian
world
,
as
a
sacred
institution
of
great
reputation
,
magnified
of
the
ancient
Fathers
,
Tertull.
Cyprian
.
Ambr.
August
.
as
a
singuler
meanes
to
confirme
,
increase
,
and
perfect
spirituall
graces
,
begun
in
baptisme
,
whereof
one
saith
spiritus
sactus
,
Eusebius
emissenus
sermone
de
penticosse
,
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
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
:
Aquia
,
in
sum
part.
3
,
q
,
72
art.
1
,
so
by
confirmation
cooptantur
in
militiam
Dei
,
or
as
another
speaketh
,
in
baptismo
regeneramur
ad
vitam
,
post
baptismum
confirmamur
ad
pugnam
,
This
was
the
ancient
account
of
this
religious
rite
,
neuer
impeached
for
many
ages
,
vntill
of
late
some
(
Ouer
licencious
in
censuring
the
iudgement
of
antiquitie
)
besides
sundry
trifling
cauils
,
haue
excepted
against
it
in
two
maine
respects
.
First
that
it
is
a
fruitles
ceremonie
,
because
no
such
manifest
spirituall
effects
of
languages
and
prophecie
,
are
now
attained
by
it
,
as
were
in
the
dayes
of
the
Apostles
,
But
to
this
imputation
Saint
Augustine
answered
long
ago
.
Lib.
3.
cap.
16.
de
baptis
cont.
Donat.
Neque
enim
temporalibus
&
sensibilibus
miraculis
attestantibus
,
per
manus
impositionem
medodatur
spiritus
sanctus
,
sicut
antea
dabatur
ad
commendationem
rudis
fidei
,
&
Ecclesiae
primordia
dilatanda
,
sed
inuisibiliter
&
latenter
cordibus
diuina
charitas
inspiratur
.
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
,
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
;
the
surceasing
of
which
gift
in
them
and
their
successors
,
was
no
derogation
to
their
vocation
,
being
once
sufficiently
ratified
.
Leuit.
9.24
Moreouer
at
the
first
institution
of
the
Leuiticall
Priesthood
and
Sacrifices
,
there
came
a
fire
out
from
the
Lord
,
and
consumed
vpon
the
Altar
,
the
burnt
offering
and
the
fat
;
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
.
Many
sacrifices
were
well
accepted
of
God
,
albeit
they
were
not
in
like
sort
consumed
with
fire
from
heauen
,
as
these
were
.
So
then
,
as
it
were
strange
diuinitie
,
to
affirme
that
the
spirit
of
God
doth
not
now
discend
vpon
the
waters
of
ordinarie
baptisme
,
because
it
is
not
seene
in
the
bodily
shape
of
a
Doue
,
where
in
it
came
downe
vpon
Christ
,
Mat.
3.
at
his
baptising
;
or
to
hold
that
in
the
common
ministerie
of
the
worde
preached
,
the
spirit
is
not
giuen
,
because
it
falleth
not
visibly
vpon
the
hearers
,
as
it
did
at
saint
Peters
first
sermon
to
the
Gentiles
,
Act.
10.44
.
No
lesse
strange
is
it
,
to
conclude
,
that
there
commeth
now
no
increase
of
sauing
grace
by
confirmation
,
because
imposition
of
hands
,
is
not
now
accompanied
with
such
miraculous
effects
,
as
gaue
it
countenance
at
the
beginning
.
Miracula
cessarunt
,
ne
eorum
consuetudine
frigesceret
genus
humanum
,
Aug
,
de
ver.
relig
,
ca
,
25
quorum
nouitate
flagrauit
.
The
second
exception
taken
against
this
sacred
ordinance
,
is
in
regard
of
the
Minister
thereof
,
namely
a
bishop
or
chief
Pastor
of
the
church
,
which
breedeth
a
conceite
(
say
they
)
that
it
is
a
more
excellent
mysterie
of
religion
,
then
the
sacrament
of
Baptisme
,
which
may
be
had
at
euery
inferiour
Ministers
hands
.
To
this
it
may
be
replied
,
1
That
it
is
a
spice
of
refurbished
Donatisme
,
to
value
sacraments
or
sacred
ordinances
by
the
worth
of
their
Minister
.
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
,
1.
Cor
,
11
16
and
spirituall
Fathers
onely
haue
ordinarily
exercised
this
duetie
from
the
first
institution
of
it
.
For
when
Iacob
laid
his
hands
on
Iosephs
sonnes
,
hee
was
the
ancientest
Patriarch
among
the
people
of
God
;
and
while
Christ
liued
,
children
were
presented
to
him
alone
,
not
to
any
of
his
Disciples
:
And
after
his
ascension
,
none
but
the
Apostles
confirmed
those
,
whom
inferior
teachers
had
baptized
:
and
when
they
had
finished
their
course
,
Act.
8.
the
charge
of
imposing
hands
is
committed
,
as
we
see
here
to
Timothie
a
Bishop
,
and
consequently
to
others
of
like
preeminence
.
And
this
custom
seemeth
to
be
grounded
vpon
two
speciall
reasons
:
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
,
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
:
euen
so
it
is
as
probable
,
that
a
spirituall
Fathers
prayer
,
is
most
powerful
to
procure
blessings
vnto
the
children
of
the
Church
,
who
in
dignitie
of
place
commeth
nearer
vnto
God
,
and
for
zealous
deuotion
is
supposed
far
to
exceede
any
naturall
father
,
yea
although
he
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
S.
Iames
,
speaketh
of
Elias
subiect
to
passions
like
other
men
,
Iam.
5.17
yet
his
feruent
prayer
auayleth
much
.
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
bee
Presidents
and
preseruers
of
vnitie
and
peace
among
Gods
people
,
for
otherwise
there
would
be
Tot
schismata
,
quot
Sacerdotes
:
Acts
20.28
Ierom.
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
.
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
,
but
such
as
the
Bishop
of
the
Diocesse
should
allowe
.
Secondly
,
in
regard
that
diuersitie
of
Teachers
often
causeth
distraction
among
professors
,
as
1.
Cor.
12.
I
am
Pauls
,
I
am
Apollos
,
I
am
Cephas
;
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
.
Thirdly
,
forsomuch
as
varietie
of
baptizers
occasioneth
faction
and
singularitie
of
conceyte
among
beleeuers
,
1.
Cor.
1.14
which
mooued
Saint
Paul
to
thanke
God
,
that
hee
had
baptized
so
few
of
the
Corinthians
;
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
,
&
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
,
&
acknowledge
them
indifferently
to
bee
the
children
of
the
Church
,
and
pray
respectiuely
for
increase
of
faith
,
and
other
sauing
graces
in
them
all
.
And
thus
much
for
the
vse
of
this
ceremonie
in
religious
affaires
.
Next
we
are
to
consider
,
why
it
was
chosen
for
such
purposes
.
Delectus
.
Now
for
the
better
vnderstanding
hereof
we
are
to
know
,
that
as
in
nature
the
soul
frameth
a
body
fit
for
his
imployment
and
operation
,
so
dooth
the
spirit
of
God
make
choice
of
such
Elements
and
Ceremonies
,
as
doe
most
liuely
represent
the
benefites
to
bee
conueyed
by
them
,
as
of
water
for
baptisme
,
and
bread
and
wine
for
the
Lords
Supper
.
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
,
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
.
So
that
the
Magistrates
hand
,
whether
it
bee
ciuill
or
ecclesiasticall
,
is
accounted
the
hand
of
God
,
whose
Vicegerents
they
bee
.
First
then
,
when
any
spiritual
grace
is
receiued
,
or
any
place
is
bestowed
in
the
Church
,
or
Common-wealth
,
by
laying
on
of
hands
,
it
plainely
test●fieth
,
whence
men
receiue
such
fauours
.
It
was
the
hand
of
God
that
gaue
them
this
or
that
grace
,
that
set
them
in
such
and
such
place
.
Secondly
,
because
the
protection
of
the
Church
is
ascribed
to
Gods
hand
,
so
long
as
men
continue
faithfull
in
their
callings
,
Psal.
44
3
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
.
Thirdly
,
as
the
hand
of
God
is
mightie
to
maintaine
the
good
:
so
is
it
potent
to
punish
the
bad
,
whether
they
bee
strangers
from
the
couenant
,
as
the
hand
of
God
was
heauy
vpon
the
Philistims
of
Ashdod
,
1.
Sam.
5
:
6.
for
prophaning
the
Arke
,
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
.
The
consideration
wherof
ought
to
curbe
all
mens
consciences
in
these
cases
.
And
this
is
the
sense
,
and
as
it
were
the
life
of
this
Ceremonie
.
Abuses
.
The
abuse
here
prohibited
,
commeth
thirdly
to
be
examined
,
which
the
Apostle
noteth
vsually
to
fall
out
by
the
suddaine
exercise
of
it
.
Indeed
suddain
resolutions
are
seldom
sound
.
Eccle.
3.11
.
The
wise
man
affirmeth
that
God
made
euerie
thing
beautifull
in
his
time
.
Now
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
.
In
heating
Gods
worde
,
Iam.
1.19
.
Let
euerie
man
be
swift
to
heare
.
In
performing
vowes
,
Eccle.
5.3
.
When
thou
hast
vowed
to
God
,
deferre
not
to
pay
.
And
others
of
that
nature
,
in
which
as
Cyprian
said
(
when
he
was
halled
to
his
martyrdome
)
In
rebus
sacris
nulla
est
deliberatio
.
But
there
bee
other
sacred
acti●
is
of
a
doubtfull
sequell
,
wherein
ha●●e
is
verie
hurtfull
and
reproueable
,
as
the
Apostle
testifieth
,
admonishing
to
be
slow
to
speake
,
and
slow
to
anger
.
Iam.
●
.
19
.
In
these
and
some
other
of
like
condition
(
wherof
imposition
of
hands
is
one
)
we
may
say
with
Salomon
,
Prou.
19
,
2.
Qui
festinat
uon
pedibus
sed
manibus
peccat
.
And
that
1.
against
him
who
imposeth
hands
;
Non
decit
.
for
it
neither
beseemeth
his
wisdome
,
being
the
high
steward
in
Gods
house
,
Luk.
12.42
to
giue
them
their
allowance
out
of
season
,
nor
the
grauity
of
his
calling
;
for
as
he
commeth
near
to
the
highest
in
place
,
so
ought
he
to
bee
most
deliberate
in
his
proceedings
,
like
the
highest
Planets
that
bee
of
the
slowest
and
most
regular
motion
;
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
thy
heart
●astie
to
vtter
a
thing
before
God
.
Non
expedit
Secondly
,
sudden
imposition
of
hands
is
not
expedient
for
such
as
they
are
laid
on
,
Virtus
agentis
est
ex
natura
recipientis
,
saith
the
Philosopher
,
and
experience
teacheth
it
to
bee
true
,
in
the
contrary
effects
of
the
Suns
heate
,
in
wax
and
clay
:
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
:
&
this
was
the
cause
of
those
preparatiue
sanctifications
before
the
participation
of
holy
things
in
the
time
of
the
law
,
Exod.
19
10.
Mat.
9.17
Ito
ad
populum
&
sanctifica
eus
hodie
&
cras
,
saith
God
to
Moses
before
the
giuing
of
the
law
.
Iob
1
5
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
.
Non
licet
.
For
first
if
it
were
ad
curandum
,
there
is
a
time
necessarily
required
to
consider
whether
the
patient
haue
faith
to
be
healed
,
Act
,
14
9.
as
S.
Paul
did
ere
he
cured
the
lame
man
at
Lystra
.
If
ad
reconciliandum
,
the
trial
of
true
repentance
was
with
all
diligence
to
be
made
,
which
cannot
be
discerned
vpon
a
sudden
,
least
hee
that
was
loosed
in
earth
,
should
remain
bound
in
heauen
.
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
,
for
to
some
they
enjoyned
it
,
for
the
space
of
three
yeares
,
to
others
for
seuen
yeares
,
to
others
for
ten
yeares
,
to
other
for
thirteen
years
,
as
appeareth
by
the
11.
Canon
of
the
1.
Nicene
Councell
,
intituled
De
his
qui
sponte
lapsi
sunt
,
qualiter
debeant
poenitere
.
If
Ad
confirmandum
,
handes
must
not
be
laid
on
,
before
children
be
therevnto
prepared
,
vntill
they
be
seasoned
with
the
rudiments
of
Religion
,
and
bee
capable
of
exhortation
,
not
to
receiue
the
grace
of
God
in
vaine
,
nor
turne
it
into
wantonnesse
,
but
that
they
bee
carefull
to
grow
vp
in
true
godlinesse
,
according
to
the
grounds
thereof
,
laid
and
learned
in
their
tender
yeares
.
If
ad
Ordinandum
,
what
a
long
time
is
necessarie
to
examine
the
sufficiencie
of
men
for
that
calling
,
vnto
which
so
few
are
sufficient
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
saith
the
Apostle
,
2.
Cor.
2.16
.
who
can
suddainely
tell
what
skill
they
haue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Tim.
2.15
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gal.
2.14
to
walke
with
a
right
foote
according
to
the
truth
of
the
Gospell
?
Nazianzene
in
his
Apologie
,
compares
the
course
of
a
Cleargie
mans
life
to
a
Tumblers
walking
vppon
a
corde
,
whose
safetie
consisteth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
an
exact
euen
carriage
of
his
bodie
,
for
the
least
swaying
to
either
side
is
no
little
hazard
of
his
life
.
So
if
a
Cleargie
man
(
saith
he
)
swarue
on
either
hand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
small
slip
of
his
,
either
in
faith
or
maners
,
procureth
no
small
danger
both
to
himselfe
and
those
ouer
whom
he
is
placed
.
This
was
it
that
mooued
the
faithfull
in
the
primitiue
Church
to
such
praier
and
fasting
,
Act
,
13.3
,
before
they
laid
hands
on
any
for
ordination
;
and
this
was
it
that
afterward
caused
those
Ieiunia
4.
temporum
,
the
quarter
fasts
of
ember
weeks
to
bee
yeerely
kept
throughout
all
Christendome
,
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
,
as
if
the
most
deuout
prayers
of
the
whole
Catholike
Church
were
requisite
to
beg
a
competent
blessing
for
this
holy
iunction
.
Thus
we
haue
the
contents
of
the
first
prohibition
,
restraining
the
rash
imparting
of
good
to
others
.
Now
let
vs
see
the
second
,
which
seemeth
to
be
of
a
larger
extent
,
in
forbidding
the
presumptuous
partaking
of
euill
with
others
.
Neither
be
partaker
of
other
mens
sinnes
.
Vitia
serpunt
ad
vicinos
,
&
contactu
nocent
,
(
saith
Seneca
)
sinnes
are
like
plague
sores
,
which
breath
out
an
infectious
steame
to
all
by
standers
:
so
then
for
the
fuller
opening
of
this
point
we
must
first
consider
,
by
what
passages
,
vices
creepe
from
one
to
another
,
and
infect
.
Secondly
,
quomodo
nocent
,
how
they
hurt
or
endanger
others
by
their
infection
.
For
the
first
,
as
the
Lawyers
make
two
sortes
of
accessaries
,
one
before
the
fact
or
offence
committed
,
another
after
:
so
the
same
diuision
will
stand
well
in
Diuinitie
;
for
sinne
is
like
the
serpent
Amphisbaena
,
which
hath
one
sting
in
the
head
,
and
another
in
the
taile
,
and
powreth
our
poison
at
both
endes
,
and
that
ore
trisulco
,
with
a
three
forked
sting
;
for
before
the
working
of
any
wickednes
others
may
bee
partakers
of
it
three
wayes
,
1.
iubendo
,
2.
prou●c●ndo
.
3.
consulendo
.
Direct
precept
word
or
First
,
by
commaunding
,
other
mens
sinnes
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
:
writte
,
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
.
Indirect
authorizing
Or
else
by
indirect
authorizing
of
others
to
worke
wickednes
:
He
that
puts
a
sword
in
a
madde
mans
hand
,
is
guilty
of
the
mischiefe
committed
by
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●unda
vel
balista
.
Page
.
This
is
the
meaning
of
the
wiseman
,
Prou.
26.8
.
when
he
saith
Applicat
lapidem
balistae
,
qui
praebet
honorem
stolido
:
He
putteth
a
pellet
into
a
stone
bow
to
be
discharged
at
al
aduenture
,
that
setteth
afoole
in
place
of
authoritie
;
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
:
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
,
or
else
neuer
lets
it
come
to
ripenes
,
through
the
vnseasonable
moisture
of
his
malignant
misdeameanour
.
Prouocaando
,
by
prouocation
,
wee
may
draw
other
mens
sins
vpon
our selues
,
either
by
daring
of
them
,
Daring
.
as
Iezabel
vrged
Achab
to
the
oppression
of
Naboth
,
1.
Kings
21.7
.
Tune
nunc
exerceres
regnum
super
Israelem
?
for
which
offence
,
as
the
dogges
licked
Naboaths
blood
,
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
.
Or
by
alluring
intisements
of
profite
,
as
Prou.
1.14
.
Cast
in
thy
lot
among
vs
,
wee
will
all
haue
one
purse
.
Or
of
pleasure
,
Prou.
7
●8
.
Come
let
vs
take
our
fill
of
loue
vntill
the
morning
.
Consulendo
.
Other
mens
iniquities
are
made
ours
by
euill
counsell
giuing
.
So
Balaam
was
guilty
of
the
stumbling
blocke
which
hee
counselled
Balaack
to
put
before
the
children
of
Israel
,
Numb.
24.14
.
And
therefore
he
stumbled
vpon
the
Israelites
sword
,
in
his
going
homeward
,
Numb.
31.8
.
Also
they
slew
Balaam
the
sonne
of
Peor
with
the
sword
.
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
;
like
vnto
which
,
is
that
other
in
the
tayle
:
for
after
a
wickednesse
is
wrought
,
others
may
bee
accessaries
vnto
it
in
three
respects
.
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
.
This
was
it
,
which
Saint
Paul
so
sharpely
censured
in
the
Corinthians
,
1.
Cor.
5.1
.
who
neglected
the
rodde
of
discipline
against
the
incestuous
person
;
and
this
was
it
,
that
pulled
powne
an
endlesse
iudgement
on
Eli
his
house
,
for
that
as
a
Father
and
chiefe
Iudge
of
Israel
,
1.
Sam
,
3
13
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
.
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
.
Or
in
word
,
as
2.
Epist.
Iohn
11.
verse
.
He
that
biddeth
an
Heretique
God
speed
,
is
partaker
of
his
euil
deedes
.
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
,
neither
suffer
sinne
to
rest
in
him
:
the
reason
hereof
is
,
for
that
as
malum
consilium
inducit
in
peccatum
;
ita
malum
silentium
relinquit
in
peccato
.
Exod.
23
,
4
,
And
it
is
a
great
want
of
charitie
to
deny
that
fauour
to
a
man
,
which
must
be
afforded
to
a
bruit
beast
,
yea
,
to
an
enemies
Asse
.
But
if
a
man
want
a
warrant
to
reproue
,
Ezech
9.8
.
then
he
must
mourne
for
the
offence
,
and
pray
for
the
offender
,
so
happily
hee
may
escape
the
generall
scourge
when
it
commeth
:
otherwise
,
as
one
saith
,
Peccatum
tuum
est
,
quod
tibi
non
displicet
,
in
whome
soeuer
it
bee
.
The
third
,
last
and
worst
partaking
of
other
mens
sinnes
alreadie
committed
,
is
Defendendo
,
that
is
by
lessening
,
excusing
,
iustifying
,
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
,
Ion.
4
,
9.
is
vsuall
,
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
.
Salomon
casteth
these
two
into
an
equall
ballance
of
abhomination
before
God
,
Prou.
17.15
.
to
iustifie
the
wicked
,
and
to
condemne
the
iust
:
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
.
Thus
it
appeareth
,
how
other
mens
vices
creepe
and
infect
vs
.
Now
it
is
to
be
considered
,
quomodo
nocent
,
what
hurte
commeth
by
this
contagion
.
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
,
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
;
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
;
agentes
&
consentientes
pari
poena
plectentur
:
According
to
the
practise
of
all
nations
in
the
best
gouerned
states
.
Now
as
the
execution
of
this
iustice
in
temporall
causes
doth
bridle
multitudes
from
much
mischiefe
,
which
otherwise
they
woulde
commit
:
so
ought
it
to
curb
men
much
more
in
cases
of
conscience
,
especially
for
these
two
considerations
.
First
,
as
in
mans
law
,
there
bee
no
accessaries
in
some
offences
,
but
all
principals
,
vz.
in
treasons
or
attemptes
against
the
life
of
the
Prince
,
and
wilfull
murthers
;
So
is
it
to
be
iudged
of
all
sinnes
whatsoeuer
,
for
in
true
construction
of
Diuinitie
,
euery
sinne
is
a
wilfull
murther
of
the
soule
.
And
it
is
attempted
against
the
life
of
the
king
of
Kinges
,
because
the
redemption
thereof
,
cost
the
sonne
of
God
his
life
.
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
.
This
rule
holdes
also
in
Gods
iustice
,
when
a
Magistrate
suffers
a
malefactor
to
passe
vnpunished
that
comes
within
his
compasse
,
as
it
was
threatened
to
king
Achab
,
for
letting
Benchadad
goe
;
whom
God
had
deliuered
into
his
hand
to
be
put
to
death
,
being
an
vnpeaceable
foe
to
the
people
of
God
,
1.
King
.
20.42
.
Because
thou
hast
let
go
out
of
thine
handes
,
a
man
whom
I
appointed
to
die
,
thy
life
shall
goe
for
his
life
,
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
;
another
,
of
taking
Gods
name
in
vaine
,
which
can
neuer
escape
a
fearefull
affliction
.
Lib.
1
,
cap.
9
,
de
ciuita
.
Dei
.
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
;
iure
vitam
istam
cum
iis
amaram
sentiunt
,
quibus
peccantibus
amari
esse
noluerunt
;
They
iustly
taste
the
bitternesse
of
Gods
wrath
,
who
would
not
bee
bitter
in
rebuking
the
publicke
transgressors
of
his
wil.
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
,
yet
it
is
as
necessary
a
one
,
as
anie
man
can
vse
;
O
Lord
deliuer
mee
from
my
other
mens
sinnes
.
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
keeping
of
any
thing
presupposeth
a
former
possession
of
it
,
&
therefore
we
are
not
to
doubt
,
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
.
to
bee
vnreproueable
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
free
eyther
from
all
such
imputations
,
as
are
punishable
with
any
reproachfull
penaltie
among
men
,
or
else
not
subiect
to
any
morall
Epilepsies
of
grosse
sinnes
,
which
bereaue
a
man
for
the
time
,
of
all
sense
and
shew
of
true
godlinesse
.
Further
,
this
precept
,
Keepe
thy selfe
pure
,
implieth
the
continuall
purifying
of
his
minde
:
for
as
a
glasse
bee
it
made
neuer
so
cleane
,
will
daily
gather
dust
and
motes
,
if
it
stand
in
any
open
place
,
and
therefore
needeth
continuall
wiping
:
so
is
it
with
the
best
mans
soule
and
conscience
that
euer
was
,
if
he
neglect
at
any
time
to
purge
his
heart
from
suggested
or
homebred
corruptions
.
Now
the
purity
,
which
is
here
inioyned
,
I
take
to
be
twofolde
;
the
first
locall
,
as
hee
was
a
Bishoppe
,
according
to
that
speech
of
the
Psalmist
;
Psal.
93
,
5
Holines
becommeth
thy
house
for
euer
.
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
;
&
both
bee
most
requisite
in
euerie
spirituall
Father
.
First
,
hee
must
keepe
his
locall
purity
in
respect
of
the
Church
,
whome
hee
must
endeauour
still
to
preserue
and
present
,
as
a
pure
virgine
vnto
Christ
,
2.
Cor.
11.2
.
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
,
or
for
preferring
the
insufficient
to
places
vndeserued
;
therefore
he
dooth
to
precisely
inioin
him
to
keepe
his
integrity
in
these
affaires
,
vppon
which
the
purity
of
the
whole
Church
dependeth
.
Secondly
,
Timothie
must
preserue
his
personall
puritie
in
regarde
of
religion
,
whose
chiefe
commendation
is
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iam.
27.
pure
and
vndefiled
;
and
such
ought
all
professors
thereof
shew
themselues
to
bee
;
yet
neither
in
the
sense
of
nouatian
heretikes
,
August
.
de
haere
38
s
.
cap
who
fancied
to
them selues
an
impossible
puritie
,
needing
no
repentance
;
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
.
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
.
First
,
in
regarde
of
his
excellent
order
.
Dignitas
ordinis
.
The
Philosopher
affirmeth
,
that
all
qualities
be
perfectest
in
their
first
subiects
;
so
is
heate
in
fire
,
coldnes
in
water
&c.
A
Bishoppe
is
primum
subiectum
religionis
;
therefore
his
holines
and
vprightnes
must
exceede
all
other
mens
.
Vide
Vatabl:
not
.
ad
hunc
locum
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
.
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
;
Countenance
.
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
,
then
when
they
bee
mingled
with
baser
substance
.
Scalig.
Now
purum
est
quod
nihil
habet
alieni
.
All
strangenes
in
Diuinitie
is
of
a
badde
note
and
name
,
as
strange
Gods
,
straunge
fire
,
and
straunge
flesh
,
and
so
are
all
straunge
opinions
and
conditions
in
the
Professors
of
it
,
as
Eccles.
10.
1.
a
little
follie
bee
it
mentall
or
morall
,
makes
his
reputation
vnsauorie
,
that
is
in
estimation
for
wisedome
and
glory
.
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
.
Thirdly
Timothie
and
his
equals
must
keepe
themselues
pure
aboue
other
men
,
for
the
continuance
of
Religion
,
because
the
purest
creatures
are
least
subiect
to
corruption
,
as
is
manifest
in
nature
:
the
celestiall
bodies
,
stars
and
planetes
continue
in
their
originall
course
,
being
free
from
all
elementarie
mixture
.
Corruption
in
euery
thing
is
a
forerunner
of
destruction
:
so
on
the
contrary
,
the
sincerity
of
Religion
is
a
singular
meanes
to
preserue
it
.
To
keepe
Pietie
in
originall
purity
,
two
duties
are
necessarie
;
First
,
information
,
secondly
,
reformation
.
For
information
,
the
puritie
of
the
Professor
is
verie
requisite
:
First
,
because
such
a
one
is
more
capable
of
the
light
of
heauenly
knowledge
and
fitter
to
conuay
it
vnto
others
,
as
is
a
cleare
glasse
,
in
admitting
and
transmitting
the
Suns
beams
:
For
certainely
,
Mat.
5.8
.
as
the
pure
hearted
shall
see
God
:
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
:
and
his
couenant
to
giue
them
vnderstanding
.
Secondly
,
in
regarde
that
innocency
of
life
,
breedes
liberty
of
speech
,
it
falles
out
often
that
a
corrupt
teacher
is
many
times
tongue
tied
,
but
as
the
Grecians
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
honest
heart
cannot
bee
daunted
in
deliuering
any
truth
.
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
though
the
streames
in
a
brooke
be
troubled
or
pudley
,
yet
if
the
fountaine
bee
cleare
,
it
will
soone
cleare
them
againe
;
and
lest
any
should
be
discouraged
with
singlenesse
in
this
kinde
of
sinceritie
,
which
the
Apostle
requireth
so
strictly
in
this
Prelate
;
Keepe
thy selfe
pure
,
(
whatsoeuer
become
of
others
)
as
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
were
none
to
doe
anie
good
.
Yes
,
saith
a
Greeke
Father
,
in
many
cases
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
man
truely
zealous
sufficeth
to
reforme
a
whole
multitude
,
not
onely
of
the
Laitie
,
but
euen
of
the
Clergie
,
Zozomon
lib.
2
,
cap.
14.
histo
,
tripart
,
as
Paphnutius
alone
swayed
the
whole
Councel
of
Nice
,
in
the
controuersie
concerning
Ministers
marriage
.
Thus
according
to
the
charge
laide
vpon
mee
,
I
haue
laide
open
the
Apostles
charge
vnto
you
.
God
for
his
greate
mercies
sake
graunt
vs
all
conscience
and
grace
,
so
to
discharge
it
,
as
may
be
most
for
his
glorie
and
our
own
good
,
through
Iesus
Christ
,
to
whome
with
the
Father
and
the
holy
Ghost
,
bee
ascribed
all
honour
,
power
,
and
prayse
,
now
&
euermore
,
Amen
.
FINIS
.