Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	church_n	paul_n	timothy_n	1,351	5	10.3835	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07535	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.	Milbourne, Richard, d. 1624.	1607 (1607)	STC 17917; ESTC S100306	14,523	52

CONCERNING Imposition of hands A Sermon at 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 Seuen-oke in Kent LONDON Printed for Matthew Law and are to bee sold at his shop dwelling at the signe of the Fox in Pauls Church yard To the Reader THe Preacher of this sermon vnwilling to any and vtterly vnwitting of this edition could not premise either preface praeparitoy to the Reader or Epistle dedicatorie to any Personage yet without his leaue it was thought fit for the presse both in respect of the subiect which it principally handleth and also that the worlde may take knowledge that making no comparison there is to be found euen in rurall parishes both sufficiency for imployment and soundnes for iudgement and abilitie for gouernment Nam et hic quoque Dij sunt saith Heraclitus It is their greefe indeed who through neglect lay so obscured and their plea none other but theirs in the gospell Nemo nos conduxit but withall their comfort that it is not the passage of this age alone for both Salomon in his time complained of it that while meaner qualities were aduanced better deserts went a foote and their riding experience teacheth them that brasen stirrops must helpe men to horseback and support them in the saddle 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 cōmouerit 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 soūdest 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 externū 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 baptismū 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 hāds 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