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 [Page] 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 [Page] 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 [Page] 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.

1 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 [Page] 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.

2 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 [Page] 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.

3 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 [Page] 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.

4 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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. [Page] 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. 9.24Moreouer 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 [Page] 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 [Page] religion, then the sacrament of Bap­tisme, which may be had at euery in­feriour Ministers hands.

1 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. 2 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 [Page] 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 childrē 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, [Page] speaketh of Elias subiect to passions like other men, Iam. 5.17 yet his feruent prayer auayleth much.

2 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. 1 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. [Page] 2 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. 3 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 [Page] 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 [Page] 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.

1 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. 2 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 [Page] & dangers, that shall encoun­ter them in their vocation. 3 Thirdly, as the hand of God is mightie to main­taine the good: so is it potēt 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 [Page] 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 (whē 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 condi­tiō (wherof imposition of hands is one) we may say with Salomon, Prou. 19, 2. Qui festinat uon pedibus sed manibus pec­cat. 1 And that 1. against him who im­poseth [Page] 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.

Nō expedit 2 Secondly, suddē imposition of hands is not expedient for such as they are laid on, Virtus agentis est ex natura recipiētis, 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 [Page] 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 participatiō 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. 3 Thirdly, hastie laying on of hands is vn­lawfull in regarde of all the speciall ends, for which it was vsed. Non licet.

1 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.

2 If ad reconciliandum, the trial of true repētance was with all diligence to be made, which cannot be discerned vpō a sudden, least hee that was loosed in earth, should remain bound in heauē. [Page] 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.

3 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.

4 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 [Page] 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 [Page] the presumptuous partaking of euill 2 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 cō ­sider, 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 [Page] wayes, 1. iubendo, 2. prou [...]c [...]ndo. 3. consulendo. Direct precept word or 1 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 2 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 wisemā, 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 [Page] 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.

3 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. [Page] 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.

3 Consulendo. Other mens iniquities are made ours by euill counsell gi­uing. So Balaam was guilty of the stū ­bling 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 [Page] tayle: for after a wickednesse is wrought, others may bee accessari­es vnto it in three respects. First, Conniuendo. 2. Consentiendo. 3. De­fendendo. 1 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. [Page] 2 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 [Page] 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.

3 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 [Page] 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 [Page] 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. 1 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, [Page] 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. 2 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 [Page] 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 [Page] 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.

3 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 [Page] 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 [Page] 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. 1 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.

2 Secondly, Timothie must pre­serue [Page] 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 [Page] 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 locumThe 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. 2 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 [Page] 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.

3 Thirdly Timothie and his e­quals [Page] 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; 1 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 [Page] 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.

2 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 [Page] 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 [Page] 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.