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
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 childreÌ„ 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 testâ—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 poteÌ„t 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 comeÌ„ndable 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 wheÌ„ he was halled to his martyrdome In rebus sacris nulla est deliberatio But there bee other sacred actiâ— is of a doubtfull sequell wherein haâ—â—e is verie hurtfull and reproueable as the Apostle testifieth admonishing to be slow to speake and slow to anger Iam. â— 19 In these and some other of like conditioÌ„ 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 necessaâ—â—y requireth a pause Eccle. 5.1 â—it not thy mouth be rash nor thy heart â—astie to vtter a thing before God NoÌ„ expedit Secondly suddeÌ„ imposition of hands is not expedient for such as they are laid on Virtus agentis est ex natura recipieÌ„tis 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
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 reformatiō 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 LONDON Printed by I. VV for Mathew Law and are to besolde at his shoppe at the signe of the Foxe in Paules Churchyearde 1607