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 Grace's Commissioner, the 7 of September last, Preached by Richard Milborne Doctor of Divinity, and Parson of Seven-oke in Kent. LONDON Printed for Matthew Law, and are to be sold at his shop dwelling at the sign of the Fox in Paul's Church yard. To the Reader. THe Preacher of this sermon unwilling to any and utterly unwitting of this edition, could not premise either preface praeparitoy to the Reader, or Epistle dedicatory to any parsonage: yet without his leave it was thought fit for the press, both in respect of the subject which it principally handleth, and also that the world may take knowledge, that (making no comparison) there is to be found even in rural parishes both sufficiency for employment, and soundness for judgement, and ability for government, Nam et hic quoque Dij sunt, saith Heraclitus. It is their grief indeed, who through neglect lay so obscured, and their plea none other, but theirs in the gospel, Nemo nos conduxit, but withal their comfort that it is not the passage of this age alone, for both Solomon in his time complained of it, that while meaner qualities were advanced, better deserts went a foot, and their riding experience teacheth them, that brazen stirrups must help men to horseback, and support them in the saddle. 1. Timoth. 5.22. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. AS the whole Scripture in general is accounted Speculum Christianisimi, jam. 1.23. a looking glass for all Christians, wherein they may see what they are by nature, and what they ought to be by grace: jerom. ad Occa. So this Epistle in particular is termed of the Fathers, Speculum cleri, or Sacerdotii, a true steal glass, wherein every Clergy man ought to look and learn how to fashion his conversation; so as it may be seemly for himself, graceful to others, and glorious in the sight of God. The consideration hereof hath led me to the choice of this Text: wherein (me thinks) there is a clear and full reflection of all such affairs, as do 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 preserving, such a christian purity in all, as best becometh the Church of Christ. Now the performance of all these several duties, is peremptorily imposed upon Timothy the first Bishop of Ephesus, either for that imposition of hands (as it is here taken) was a particular office of his eminent order, or that he had absolute authority to censure the sins of others, or that his integrity was the pattern, by which the behaviour of all believers must be squared, as 1. Tim. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Yet is not this direction so streictly restrained unto Timothy, but that in sundry respects, it may and aught to be extended by a rule of necessary consequence to all his assistants, for doctrine or discipline within his jurisdiction. And therefore we are to esteem this as a general charge given to all Church governors, 1. Tim, 3, 15 for their better instruction, how to behave themselves in the Church of God. The whole charge containeth a double prohibition, and a single injunction. The former prohibition tendeth to prevent the rash imparting of good to others, the latter restraineth a voluntary partaking of evil with others. To begin with the first, which is of a narrower compass, and principally respecteth Timothy and his successors: It is somewhat darkly set down in a ceremonial phrase of Laying on of hands. The full unfolding whereof requireth a threefold inquiry, first what was the use of imposing hands, Secondly why it was chosen for such use, Thirdly what abuse hereof is here forbidden. For the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands, is a ceremony of great antiquity, and as it were of grey hairs, which hath been used of the Church of God to four special ends, whereupon the schoolmen have given it four divers names. 1. Curatoria, 2. Reconciliatoria, 3. Ordinatoria, 4. Confirmatoria, for Curing, Reconciling, Ordination, and Confirmation. curatory imposion of hands was used of such, as had the gift of miraculous healing incurable diseases, this was practised by our Saviour, Luke, 4.40. who laid his hands on every diseased body brought unto him, and healed them, and it was promised to continue for a time in the Church, Mar. 16.18. They shall lay their hands on sick, and they shall recover; which afterward was performed in Ananias, who restored fight to Saul by this gesture. Act. 9.17. and in Paul himself Act. 28.8. who so cured Publius his father, of a fever and a bloody flux. Reconciliatory laying on of hands was used, at the public reconciling and receiving of paenitentiaries into the Church, from which they had departed in the heat of persecution, or been cast out by excommunication, for after the appointed time of their penance was expired, they were restored to the Communion and fellwoship of the faithful, by this means, as appeareth by Cyprian, lib. 3. epistola 14. and the third council of Carthage. canon. 32. Cuiuscunque paenitentis publicum & vulgatissimum crimen est, & quod universam Ecclesiam commoverit, ante absida 1. atrium Ecclesiae manus eis imponatur. Alluding, as it should seem, to the custom of presenting the sacrifice under the law, set down. Exod. 29.10. for as there the Priests put their hands upon the head of the beast that was to be sacrificed, before the Tabernacle of the congregation: so here a true Penitentiary is by the like ceremony presented as a living, reasonable holy and acceptable sacrifice unto God, at his restitution unto the visible society of the Saints. Ordinatorie Imposing of hands is a sacred rite, whereby men were consecrated and invested into rooms of divine calling, either in the common wealth, so was josuah by Moses made Captain of the host of Israel, Num. 27.23. or in the Church, so were Deacons ordered, Act. 6.6. So were Barnabas and Saul authorized to the work of their calling among the Gentiles, Act. 13.3. And so was Timothy consecrated a Bishop by the imposition of Saint Paul's hands. 2. Tim. 1.6. where that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Timothy is of the soundest interpreters understood to be nothing else, but functio episcopalis & donum prophetiae an Episcopal function with the gift of prophecy, and other graces fit for that great place. The fourth and last kind of Laying on of hands is called confirmatory, because it was used with fervent prayer, for the blessing of children, or for the strengthening and increase of grace, lately begun in young professors of godliness. Thus did jocob bless Ephraim and Manasses, the sons of joseph, Gen. 48.15. whose practice (being the primitive pattern of this sacred ordinance recorded in the scripture) is expressed at large, both for the circumstance of imposing his hands on the children's heads, with particular respect of their future estate, as also for the substance of his prayer conceived for that purpose. God before whom my fathers, Abraham and Isaac did walk: God which hath fed me all my life long unto this day, and the Angel which hath delivered me from all evil, bless these children. Thus also did our blessed Saviour bless those little ones that were brought unto him. Mat. 19.13. with this request, that he would put his hands on them and pray. Thus did Peter and john lay their hands upon the Samaritans lately baptized by Philip the Evangelist, that they might receive a greater measure of grace Act. 8.17. And thus Saint Paul confirmed those 12. Ephesians after baptism, Act. 19.6. And by this rite procured unto them sensible gifts of the holy Ghost. Now as the Apostles were warranted to the observation of this custom, either by their master's practice or precept, or by some special direction of God's spirit, whereof they were then fully possessed, according to Christ's promise. Nam nullus homo elficere potest ut externum symbolum contimeat certam pro missionem gratiae, Chemnicius, So they likewise commended it unto the Church, as an holy ordinance of perpetual continuance, in which respect Imposition of hands is marshaled among the fundamental points of Catechism, taught in the primitive Church, Heb. 6.2. So that as repentance from dead works, faith toward God, the doctrine of baptisms, of the general resurrection and eternal judgement are still to continue: In like sort is the laying on of hands after baptism, as there it is placed. And as the Apostles of Christ left it; so it hath for many hundred years continued in the christian world, as a sacred institution of great reputation, magnified of the ancient Fathers, Tertull. Cyprian. Ambr. August. as a singular means to confirm, increase, and perfect spiritual graces, begun in baptism, whereof one saith spiritus sactus, Eusebius emissenus sermone de penticosse, qui in font baptismi plenitudinem tribuit ad innocentiam, in confirmatione augmentum praestat ad gratiam, the holy Ghost, which in the fountain of Baptism giveth that fullness, that sufficeth for innocency, afterwards in confirmation, exhibiteth an augmentation of further grace, necessary for performing the duties of a Christian life, and resisting of all sinful temptations, so that their common conceit of this sacramental complement is, that as by baptism the faithful are received 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, never impeached for many ages, until of late some (Over licentious in censuring the judgement of antiquity) besides sundry trifling cavils, have excepted against it in two main respects. First that it is a fruitless ceremony, because no such manifest spiritual effects of languages and prophecy, are now attained by it, as were in the days 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 invisibiliter & latenter cordibus divina charitas inspiratur. And lest any should imagine, this to be but an idle fancy of that Father, it is very plain in scripture, that God doth usually grace the first institution of his ordinances, with extraordinary tokens of his favour, which afterward cease with out any disparagement to his ordinance, as at the first erection of that Sanedrin, or great Council of state among the jews, Num. 11.25. every one of the seventy Elders prophesied for a season, to testify that their calling was from heaven; the surceasing of which gift in them and their successors, was no derogation to their vocation, being once sufficiently ratified. Levit. 9.24 Moreover at the first institution of the Levitical Priesthood and Sacrifices, there came a fire out from the Lord, and consumed upon the Altar, the offering and the fat; which was not usual afterward, save at the establishing of God's worship, when the Temple was dedicated, 2. Chron. 7.1. and at the restoring of religion upon that general apostasy 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 heaven, as these were. So then, as it were strange divinity, to affirm that the spirit of God doth not now descend upon the waters of ordinary baptism, because it is not seen in the bodily shape of a Dove, where in it came down upon Christ, Mat. 3. at his baptizing; or to hold that in the common ministery of the word preached, the spirit is not given, because it falleth not visibly upon the hearers, as it did at saint Peter's first sermon to the Gentiles, Act. 10.44. No less strange is it, to conclude, that there cometh now no increase of saving grace by confirmation, because imposition of hands, is not now accompanied with such miraculous effects, as gave it countenance at the beginning. Miracula cessarunt, ne eorum consuetudine frigesceret genus humanum, Aug, de ver. relig, ca, 25 quorum novitate flagravit. 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 conceit (say they) that it is a more excellent mystery of religion, than the sacrament of Baptism, which may be had at every inferior 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 ever been a custom in the Church of God (which in Saint Paul's time was an argument of some weight especially in cases of this condition) that the chief Governors, 1. Cor, 11 16 and spiritual Fathers only have ordinarily exercised this duty from the first institution of it. For when jacob laid his hands on joseph's sons, he was the ancientest Patriarch among the people of God; and while Christ lived, 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 baptised: and when they had finished their course, Act. 8. the charge of imposing hands is committed, as we see here to Timothy a Bishop, and consequently to others of like pre-eminence. And this custom seemeth to be grounded upon two special reasons: The first whereof is, that whereas the wonderful effects of the Patriarches blessings upon their children and posterity, hath bred an opinion in all the world, that there is somewhat more in a natural father's blessing, then in another man's, either for that God more respecteth the dignity of his place, or the zeal of his affection toward the party for whom he prayeth: even so it is as probable, that a spiritual Father's prayer, is most powerful to procure blessings unto the children of the Church, who in dignity of place cometh nearer unto God, and for zealous devotion is supposed far to exceed any natural father, yea although he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. james, speaketh of Elias subject to passions like other men, jam. 5.17 yet his fervent prayer availeth much. A second reason, why confirmation hath ever ordinarily been ministered by Bishops, I take to be this, that as the holy Ghost hath placed a prelacy in the Church, according to S. Paul's assertion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Precedents and preservers of unity and peace among God's people, for otherwise there would be Tota schismata, quot Sacerdotes: Acts 20.28 jerom. so by the wisdom of the same spirit, some duties (whereupon the peace of the Church doth chief depend) are reserved to that order, of which sort are these. First dedication of Churches, because all Schismatics do affect private conventicles for exercises of Religion, it hath been concluded, that no place should be licensed for the public service of God, but such as the Bishop of the Diocese should allow. Secondly, in regard that diversity of Teachers often causeth distraction among professors, as 1. Cor. 12. I am Paul's, I am Apollo's, I am Cephas; for avoiding hereof, none are to undertake any work of the Ministry, but such as are ordained or licensed by the Ordinary of the place where they live. Thirdly, forsomuch as variety of baptizers occasioneth faction and singularity of conceit among believers, 1. Cor. 1.14 which moved Saint Paul to thank God, that he had baptised so few of the Corinthians; for preventing of discord in this respect, the wisdom of God's Church hath judged it necessary, that all her children after baptism received in sundry places, & by divers inferior persons, should in convenient time, be presented unto the chief Pastor and peseruer of Peace in God's family, who might equally ratify their engrafting into the mystical body of Christ, & acknowledge them indifferently to be the children of the Church, and pray respectively for increase of faith, and other saving graces in them all. And thus much for the use of this ceremony in religious affairs. Next we are to consider, why it was chosen for such purposes. Delectus. Now for the better understanding hereof we are to know, that as in nature the soul frameth a body fit for his employment and operation, so doth the spirit of God make choice of such Elements and Ceremonies, as do most lively represent the benefits to be conveyed by them, as of water for baptism, and bread and wine for the Lords Supper. The like is to be thought of this Ceremony, which hath continued immutable in the manifold abrogations & shipwrecks of many other rites, that there is in it such a proportion with the spiritual blessing derived by it, as is most fit to instruct, and affect the faithful in all ages, which may be thus conceived. In the Psalm 77.30. it is said, that God did lead his people like sheep, by the hand of Moses and Aaron. So that the Magistrates hand, whether it be civil or ecclesiastical, is accounted the hand of God, whose Vicegerents they be. First then, when any spiritual grace is received, or any place is bestowed in the Church, or Commonwealth, by laying on of hands, it plainly test●fieth, whence men receive such favours. It was the hand of God that gave them this or that grace, that set them in such and such place. Secondly, because the protection of the Church is ascribed to God's hand, so long as men continue faithful in their callings, Psal. 44 3 and thankful for the graces obtained, they may be secured of God's defence & assistance, against all difficulties & dangers, that shall encounter them in their vocation. Thirdly, as the hand of God is mighty to maintain the good: so is it potent to punish the bad, whether they be strangers from the covenant, as the hand of God was heavy upon the Philistims of Ashdod, 1. Sam. 5: 6. for profaning the Ark, or the children of the Church, as the Prophet complaineth, Psal. 32.4. Thy hand is heavy upon me day and night, for abusing that high place, and great grace, which he had received. The consideration whereof aught to curb all men's consciences in these cases. And this is the sense, and as it were the life of this Ceremony. Abuses. The abuse here prohibited, cometh thirdly to be examined, which the Apostle noteth usually to fall out by the sudden exercise of it. Indeed sudden resolutions are seldom sound. Eccle. 3.11. The wise man affirmeth that God made every thing beautiful in his time. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth a defect of due time, and consequently a deformity in this action. Haste in some religious duties doth well, and is very comenndable, as in repentance. Psal. 119.60. I made haste, and delayed not to keep thy commandments. In heating Gods word, jam. 1.19. Let every man be swift to hear. In performing vows, Eccle. 5.3. When thou hast vowed to God, defer not to pay. And others of that nature, in which as Cyprian said (when he was halled to his martyrdom) In rebus sacris nulla est deliberatio. But there be other sacred acts is of a doubtful sequel, wherein ha●●e is very hurtful and reprovable, as the Apostle testifieth, admonishing to be slow to speak, and slow to anger. jam. ●. 19. In these and some other of like condition (whereof imposition of hands is one) we may say with Solomon, Prou. 19, 2. Qui festinat uon pedibus sed manibus peccat. And that 1. against him who imposeth hands; Non decit. for it neither beseemeth his wisdom, being the high steward in God's house, Luk. 12.42 to give them their allowance out of season, nor the gravity of his calling; for as he cometh near to the highest in place, so ought he to be most deliberate in his proceed, like the highest Planets that be of the slowest and most regular motion; nor the reverent regard he ought to have of this sacred ordinance, for there is no fruitful laying on of hands, without a lifting up of hands in solemn prayer, which necessarily requireth a pause, Eccle. 5.1. ●it not thy mouth be rash, nor thy heart ●astie to utter 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 be true, in the contrary effects of the Sun's heat, in wax and clay: wherefore if the party on whom hands are laid, be not capable of the grace, thereby offered, it fareth with him as with old bottles, in which new wine is put: & this was the cause of those preparative sanctifications before the participation of holy things in the time of the law, Exod. 19 10. Mat. 9.17 Ito ad populum & sanctifica eus hody & cras, saith God to Moses before the giving of the law. job 1 5 And job first sanctified his sons, and then sacrificed for them. Thirdly, hasty laying on of hands is unlawful in regard of all the special ends, for which it was used. Non licet. For first if it were ad curandum, there is a time necessarily required to consider whether the patiented have 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 upon a sudden, lest he that was loosed in earth, should remain bound in heaven. The former ages have been very cautelous and circumspect in this point, and therefore they measured out the time of repentance, according to the quality of men's offences, for to some they enjoined it, for the space of three years, to others for seven years, to others for ten years, to other for thirteen years, as appeareth by the 11. Canon of the 1. Nicene Council, entitled De his qui sponte lapsi sunt, qualiter debeant poenitere. If Ad confirmandum, hands must not be laid on, before children be thereunto prepared, until they be seasoned with the rudiments of Religion, and be capable of exhortation, not to receive the grace of God in vain, nor turn it into wantonness, but that they be careful to grow up in true godliness, according to the grounds thereof, laid and learned in their tender years. If ad Ordinandum, what a long time is necessary to examine the sufficiency of men for that calling, unto which so few are sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? saith the Apostle, 2. Cor. 2.16. who can suddenly tell what skill they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.15 to divide the word of truth aright? or to speak a seasonable word to the weary soul? or who knoweth without long trial, what grace they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2.14 to walk with a right foot according to the truth of the Gospel? Nazianzene in his Apology, compares the course of a Clergy man's life to a Tumblers walking upon a cord, whose safety consisteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an exact even carriage of his body, for the least swaying to either side is no little hazard of his life. So if a Clergy man (saith he) serve on either hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A small slip of his, either in faith or manners, procureth no small danger both to himself and those over whom he is placed. This was it that moved the faithful in the primitive Church to such prayer and fasting, Act, 13.3, before they laid hands on any for ordination; and this was it that afterward caused those jejunia 4. temporum, the quarter fasts of ember weeks to be yearly kept throughout all Christendom, and a decree to be made, that no Ecclesiastical orders should be Canonical, which were not given on the Sabbath days next ensuing one of these set and solemn fasts, as if the most devout prayers of the whole Catholic Church were requisite to beg a competent blessing for this holy iunction. Thus we have the contents of the first prohibition, restraining the rash imparting of good to others. Now let us see the second, which seemeth to be of a larger extent, in forbidding the presumptuous partaking of evil with others. Neither be partaker of other men's sins. Vitia serpunt ad vicinos, & contactu nocent, (saith Seneca) sins are like plague sores, which breath out an infectious steam to all by standers: so then for the fuller opening of this point we must first consider, by what passages, vices creep 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 sorts of accessaries, one before the fact or offence committed, another after: so the same division will stand well in Divinity; for sin is like the serpent Amphisbaena, which hath one sting in the head, and another in the tail, and poureth our poison at both ends, and that ore trisulco, with a three forked sting; for before the working of any wickedness others may be partakers of it three ways, 1. iubendo, 2. prou●c●ndo. 3. consulendo. Direct precept word or First, by commanding, other men's sins become ours, and that either by direct precept of word, as the murder of the Lords priests is imputed unto king Saul, 1. Sam. 22.21. because he bade Doeg the Edomite fall upon them: writ, or of Writ, as the kill of Vriah the Hittite, is laid to king David's charge, 2. Sam. 12. Tu occidisti Vriam gladio: For that joab did set Vriah in the forlorn hope, by David's direction. Indirect authorizing Or else by indirect authorizing of others to work wickedness: He that puts a sword in a mad man's hand, is guilty of the mischief 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 all adventure, that setteth afoole in place of authority; the inconvenience whereof is fitly described in the first verse of the same Chapter: As snow in summer, and rain in harvest, so is honour unseemly for a fool: for a bad Magistrate in the civil state, or a wicked governor in the church, blastern the blossom and blade (the hope of future increase) and either rotteth the ripe finite of God's harvest, or else never lets it come to ripeness, through the unseasonable moisture of his malignant misdeameanour. Provocaando, by provocation, we may draw other men's sins upon ourselves, either by daring of them, Daring. as jezabel urged Achab to the oppression of Naboth, 1. Kings 21.7. Tune nunc exerceres regnum super Israelem? for which offence, as the dogs licked Naboaths blood, so they devoured her flesh, 2. Kings, 9.36. In like sort the common provocations of others to needles oaths, frivolous contentions, excessive drinking and swilling, etc. fall within the compass of this fault. Or by alluring enticements of profit, as Prou. 1.14. Cast in thy lot among us, we will all have one purse. Or of pleasure, Prou. 7 ●8. Come let us take our fill of love until the morning. Consulendo. Other men's iniquities are made ours by evil counsel giving. So Balaam was guilty of the stumbling block which he counseled Balaack to put before the children of Israel, Numb. 24.14. And therefore he stumbled upon the Israelites sword, in his going homeward, Numb. 31.8. Also they slew Balaam the son of Peor with the sword. And so sinned Achitophel in advising Absalon to unnatural lust, which was none of the least occasions, that brought him to an unnatural end, 2 Sam. 16.21. These are the passages, by which we partake others offences, before they be committed, and as it were, the three forked sting in the head of sin; like unto which, is that other in the tail: for after a wickedness is wrought, others may be accessaries unto it in three respects. First, Connivendo. 2. Consentiendo. 3. Defendendo. The first, connivency, or winking at enormities, is the common sin of superiors, to whom a sword of authority is committed, Rom. 13.4. for cutting off malefactors, therefore, qui tolerat aliena peccata, cum tollere possit, sua facit. This was it, which Saint Paul so sharply censured in the Corinthians, 1. Cor. 5.1. who neglected the rod of discipline against the incestuous person; and this was it, that pulled powne an endless judgement on Eli his house, for that as a Father and chief judge of Israel, 1. Sam, 3 13 was by duty and conscience bound, he did not judge his graceless sons, whose covetous and lascivious life brought Religion into extreme contempt and disgrace, 1. Sam. 2.17. Men abhorred the offering of the Lord. Consent makes other men's sins ours, whether it be expressed in deed, as Ps. 50.18. When thou seest a thief, thou runnest with him, and thou art partaker with the adulterers. Or in word, as 2. Epist. john 11. verse. He that biddeth an Heretic God speed, is partaker of his evil deeds. Or else, if it be by a suppressed consent, for there is consensus silentii, when sin is not rebuked by those, that are warranted thereunto by special calling, according to the commandment given, Leu. 19.17 Thou shalt plainly rebuke thy brother, neither suffer sin 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 charity to deny that favour to a man, which must be afforded to a bruit beast, yea, to an enemy's Ass. But if a man want a warrant to reprove, Ezech 9.8. than he must mourn for the offence, and pray for the offender, so happily he may escape the general scourge when it cometh: otherwise, as one saith, Peccatum tuum est, quod tibi non displicet, in whom soever it be. The third, last and worst partaking of other men's sins already committed, is Defendendo, that is by lessening, excusing, justifying, or countenancing of them, when men are blinded or besotted with violent passions; to extenuate or justify their own sinful actions, as jonas did his anger, jon. 4, 9 is usual, but to become a Proctor, or a Patron of other men's offences (seeing every one is naturally prone to mislike that evil in others which they allow in themselves) this beewrayes an affection strangely depraved and poisoned with wickedness. Solomon casteth these two into an equal balance of abomination before God, Prou. 17.15. to justify the wicked, and to condemn the just: and therefore this kind of iniquity is branded with a double curse, one of God, Esay. 5.20. Woe unto them that speak good of evil; another of man, Prou. 24.24. He that saith to the wicked thou art righteous, him shall the people curse, and the multitude shall abhor him. Thus it appeareth, how other men's vices creep and infect us. Now it is to be considered, quomodo nocent, what hurt cometh by this contagion. The sleight regard and slender conceit that most men have of their own misdeeds, wherein they be sole and principal agents, doth evidently show, that they make small, or no conscience of being accessaries to the trespasses wrought by others; but it is the voice of Heaven, Revel. 18.4. That those, that be partakers in sins, shall be partners in plagues; yea, it is a rule of equity, approved both by natural and civil reason, that accessorium sequi congruit naturam princpalis, and that aswell in capital punishments, as money mulcts; agentes & consentientes pari poena plectentur: Accord to the practice of all nations in the best governed states. Now as the execution of this justice in temporal causes doth bridle multitudes from much mischief, which otherwise they would commit: so ought it to curb men much more in cases of conscience, especially for these two considerations. First, as in man's law, there be no accessaries in some offences, but all principals, uz. in treasons or attempts against the life of the Prince, and wilful murders; So is it to be judged of all sins whatsoever, for in true construction of Divinity, every sin is a wilful murder of the soul. And it is attempted against the life of the king of Kings, because the redemption thereof, cost the son of God his life. Secondly, as voluntary escapes amongst men are punished lege talionis, the Keeper or Jailer wilfully suffering any to escape committed to his custody, shall suffer as in case of the party escaped, be it for debt, felony or treason. This rule holds also in God's justice, when a Magistrate suffers a malefactor to pass unpunished that comes within his compass, as it was threatened to king Achab, for letting Benchadad go; whom God had delivered into his hand to be put to death, being an unpeaceable foe to the people of God, 1. King. 20.42. Because thou hast let go out of thine hands, a man whom I appointed to die, thy life shall go for his life, and thy people for his people, as it fell out in a strange fashion shortly after, 1. Kings 22.34. The like sentence may all men justly fear, who neglect the punisment of offences in Church or common wealth, especially being tied thereunto by solemn oath, which wrappeth them in a double danger, one of the sin, which they shall suffer uncensured; another, of taking God's name in vain, which can never escape a fearful affliction. Lib. 1, cap. 9, de civita. Dei. Saint Augustine searching out the special reasons, why in common calamities of war, 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 justly taste the bitterness of God's wrath, who would not be bitter in rebuking the public transgressors of his wil So then to conclude this point, we may very well affirm, with a reverent Father and Martyr of our own Church, that although it be a strange prayer, yet it is as necessary a one, as any man can use; O Lord deliver me from my other men's sins. The third last clause of this charge is, an injunction, exacting the preservation of a particular innocency in Timothy and other his Assistants, or equals; Keep thyself pure. The keeping of any thing presupposeth a former possession of it, & therefore we are not to doubt, but Timothy had attained to a great measure of Christian purity before his consecration, it being the principal quality required in a Bishop, 1. Tim. 3.2. to be unreprovable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, free either from all such imputations, as are punishable with any reproachful penalty among men, or else not subject to any moral Epilepsies of gross sins, which bereave a man for the time, of all sense and show of true godliness. Further, this precept, Keep thyself pure, implieth the continual purifying of his mind: for as a glass be it made never so clean, will daily gather dust and motes, if it stand in any open place, and therefore needeth continual wiping: so is it with the best man's soul and conscience that ever was, if he neglect at any time to purge his heart from suggested or homebred corruptions. Now the purity, which is here enjoined, I take to be twofold; the first local, as he was a Bishop, according to that speech of the Psalmist; Psal. 93, 5 Holiness becometh thy house for ever. The second personal, as he was a Christian professor of piety, and conformable to that commandment, Esay. 52.11. Be ye clean that bear the vessels of the Lord; & both be most requisite in every spiritual Father. First, he must keep his local purity in respect of the Church, whom he must endeavour still to preserve and present, as a pure virgin unto Christ, 2. Cor. 11.2. The Apostle foresaw how hard a matter it would be for Timothy, or any other in his place, to withstand the importunate motions and violent persuasions either for sparing the disobedient from censures deserved, or for preferring the insufficient to places undeserved; therefore he doth to precisely enjoin him to keep his integrity in these affairs, upon which the purity of the whole Church dependeth. Secondly, Timothy must preserve his personal purity in regard of religion, whose chief commendation is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 27. pure and undefiled; and such aught all professors thereof show themselves to be; yet neither in the sense of novatian heretics, August. de hear 38 s. cap who fancied to themselves an impossible purity, needing no repentance; nor of common hypocrites, which is that generation, that is pure in their own conceit, though they be not washed from their filthiness, Prou. 30.12. But the purity here meant, is soundness of faith and sincerity of manners, which as it was pictured in the high Priests pectoral, Exod. 28. by urim and Thummim; so is it chief required in Timothy, and all such as occupy his place in the Church of God. First, in regard of his excellent order. Dignitas ordinis. The Philosopher affirmeth, that all qualities be perfectest in their first subjects; so is heat in fire, coldness in water etc. A Bishop is primum subiectum religionis; therefore his holiness and uprightness must exceed all other men's. Vide Vatabl: not. ad hunc locum The weights and measures of the Sanctuary, to wit, the sickle, talon and cubit; were of a double bigness to those for common use, Exod. 30.13. even so should the virtues in the Ministers of the Sanctuary, be of a suitable size. And this seemeth to be implied in the sacrifices for their sins, appointed Leuit. 4. for there the priests offering is commanded to be as much as all the congregations, a young bullock without blemish for the priest alone, ver. 3. and no more for all the people, ver. 14. Secondly, this principal purity is enjoined Timothy for the countenance and credit of Religion; Countenance. for all pure things are more precious then mingled, as is evident in metals and liquors, pure gold and silver, pure wine and oil, are in higher estimation, then when they be mingled with base substance. Scalig. Now purum est quod nihil habet alieni. All strangeness in Divinity is of a bad note and name, as strange Gods, strange fire, and strange flesh, and so are all strange opinions and conditions in the Professors of it, as Eccles. 10. 1. a little folly be it mental or moral, makes his reputation unsavoury, that is in estimation for wisdom and glory. Thus the base and corrupt carriage of any man procureth disgrace to himself, and contempt of his place and profession, whatsoever it be in the state civil or ecclesiastical. Thirdly Timothy and his equals must keep themselves pure above other men, for the continuance of Religion, because the purest creatures are least subject to corruption, as is manifest in nature: the celestial bodies, stars and planets continue in their original course, being free from all elementary mixture. Corruption in every thing is a forerunner of destruction: so on the contrary, the sincerity of Religion is a singular means to preserve it. To keep Piety in original purity, two duties are necessary; First, information, secondly, reformation. For information, the purity of the Professor is very requisite: First, because such a one is more capable of the light of heavenly knowledge and fit to convey it unto others, as is a clear glass, in admitting and transmitting the Sun's beams: For certainly, 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, Psalm 25.14. The secret of the Lord is revealed to them that fear him: and his covenant to give them understanding. Secondly, in regard that innocency of life, breeds liberty of speech, it falls out often that a corrupt teacher is many times tongue tied, but as the Grecians say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an honest heart cannot be daunted in delivering any truth. For reformation of disorders, which may tend to the decay of God's worship, the integrity of the chief Father and Governor thereof, is most available, for though the streams in a brook be troubled or pudley, yet if the fountain be clear, it will soon clear them again; and lest any should be discouraged with singleness in this kind of sincerity, which the Apostle requireth so strictly in this Prelate; Keep thyself pure, (whatsoever become of others) as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one were none to do any good. Yes, saith a Greek Father, in many cases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one man truly zealous sufficeth to reform a whole multitude, not only of the Laity, but even of the Clergy, Zozomon lib. 2, cap. 14. histo, tripart, as Paphnutius alone swayed the whole Council of Nice, in the controversy concerning Ministers marriage. Thus according to the charge laid upon me, I have laid open the Apostles charge unto you. God for his great mercy's sake grant us all conscience and grace, so to discharge it, as may be most for his glory and our own good, through jesus Christ, to whom with the Father and the holy Ghost, be ascribed all honour, power, and praise, now & evermore, Amen. FINIS. LONDON Printed by I. W for Matthew Law, and are to besolde at his shop at the sign of the Fox in Paul's Churchyard, 1607: