A DISCOURSE UPON THE FORM and MANNER OF Making, Ordaining, and Consecrating BISHOPS, PRIESTS, and DEACONS, According to the ORDER OF THE Church of ENGLAND.

By THOMAS COMBER, D. D. Dean of Durham, and Chaplain in Ordinary to His MAJESTY.

LONDON, Printed by Samuel Roycroft, for Robert Clavell at the Peacock in St. Paul's Church-Yard, 1699.

TO THE Most Reverend Father in GOD, THOMAS Lord Arch-Bishop of CANTERBURY, Primate of all ENGLAND, And Metropolitan, &c.

May it please your Grace,

BY the divine Mercy and assi­stance I have now finished my illustration of our Publick Offices (which end with these Forms of Ordination,) By shewing how [Page] agreeable these (as well as the rest) are to Scripture, to pure Antiquity, and to the design of this important Duty; I have also compared this with the Or­dinals of other Churches, Ancient and Modern, and hope all impartial Judges will own, that ours receives great ad­vantage by the comparison: But my principal care hath been to help the Candidates for Holy Orders, not only to understand, but consider the whole compass of their Duty, and to persuade them to perform it strictly and exactly: Being well assured that nothing will more effectually conduce to the Glory of God, the Honour and Establishment of this Church, to the growth of saving Knowledge and Piety, and the suppres­sion of Heresie, Schism and Vice, than a learned and devout, an exem­plary and industrious Clergy: And cer­tainly 'tis great pity we should not have the best of Men to officiate, since we are [Page] blest with the most excellent Forms for all Divine Administrations.

'Tis not possible more care should be taken of this, than is here, as far as Rules and Offices can go: But 'tis your Grace, and the College of Bishops must give life to the Churches Orders, and to my Endeavours: Your Grace hath a Right to these Papers, because you are the chief Governor in Ordinati­ons, under whose Hands most of the Right Reverend the Bishops receive their Cha­racter, with power to admit others to the inferior Orders. Wherefore from your Graces known zeal, and exemplary care, we cannot but expect such mea­sures shall every where be taken in this Affair; that none shall be received into this Holy Function, but such as are like to be a lasting Honour to it; Our Adversaries on both Hands seem now to despair of their baffled objections against our Forms, but fail not to enlarge on [Page] the popular Theme, of personal refle­ctions upon some defaulters, so that if those that are already Ordained and yet offend, were reformed, and the unqua­lified kept out for the future, our E­nemies ill will would want matter to work on, and our Sion would be the Joy of the whole Christian World. If both Clergy and People could be brought up to an adequate conformity to our incomparable Rules, it would immedi­ately be apparent (what all these Dis­courses are intended to prove) that there is nothing material to be reformed in our Constitution [...], Aristot. Polit. Cavendum ne si graviora inferremus vulnera dum minori­bus mederi desidera­mus, Ambr. de offic. l. 2. c. 2.. And therefore the one thing necessary in our Church (whatever some would suggest to the contrary) is to live up to our En­gagements, and to let care be had, that [Page] our Lives be answerable to our most Holy Profession, and our Practices agreeable to our Vows; Which I am confident will be sincerely endeavoured by your Grace; and that Heaven may prosper you, and all our Governors in so just, so pious, and so laudable a design, shall ever be the subject of his Prayers, who desires on this, and all occasions, to approve himself,

My Lord,
Your Graces most humble and faithful Servant, THO. COMBER.
Durham Octob. 8th, 1699.

ERRATA.

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A DISCOURSE ON THE OFFICES OF ORDINATION.

CHAP. I. Of the Preface.

§. 1.

IT hath been the constant use of this Church, to take care (pursuant to St. Paul's Rule) 1 Cor. XIV. 26. that all her Offices may be done to Edification. Which evidently appears here, in premising this seasonable and instructing Preface, concerning the Kinds and dignity of Holy Orders, the solemn man­ner of being admitted to them, and the Qua­lification of such as are to enter into any of them, especially the first, being the Gate to all the rest; which is so proper an Intro­duction, that we shall (after our usual me­thod) first set out its several parts, and then explain the whole.

The Analysis of the Preface.
  • This Preface shews concerning Holy Orders and Ordination, these two Particulars
    • 1st. The O­pinion and practice of all other regular Churches concerning,
      • 1. The distinction of the three Orders.
        • It is evident to all men, diligently reading Holy Scri­pture, and ancient Authors, &c.
      • 2. The honour and respect paid to them all.
        • Which Offices were evermore had in such reverent esti­mation.
      • 3. The solemn man­ner of being admit­ted to them.
        • That no man might presume to execute any of the same, ex­cept he were first called, &c.
    • 2ly. What is required by this Church in that case; and there­in,
      • 1. A general reason is premised.
        • And therefore that these orders may be continued and reve­rently, &c.
      • 2ly. Particular Rules laid down, as to,
        • 1. All three Orders in respect of the
          • 1. Exa­minati­on.
            • No man shall be accounted, or taken to be a lawful, &c.
          • 2. So­lemn Ad­mission.
            • And admit­ted thereunto according to the Form, &c.
          • 3. Ages of the Persons.
            • And none shall be ad­mitted a Dea­con, except he be, &c.
        • 2. That of a Deacon, concerning,
          • 1. His Qualifi­cations.
            • And the Bi­shop knowing either by him­self, or, &c.
          • 2. His Admissi­on.
            • May at the time appoint­ed in the Ca­non, &c.

§. 2.
It is evident to all men diligently reading Holy Scripture, and ancient Authors, that from the Apostles time, &c.

Being about to prescribe the several Forms for ordaining Deacons, Priests and Bishops, we studiously avoid the odious charge of Inno­vation, and therefore appeal to Scripture and Antiquity as our Evidence, that these three Orders have been in the Church from the Apostles time: Whereby we make a distincti­on, between these three truly Sacred Orders, which were instituted by Christ and his Apo­stles, and alone are retained by our Reformers, as necessary for all Ages; and those inferior Orders of Subdeacons, Acolyths, Exorcists, Readers, &c. invented by men in later times, and therefore laid aside in this Reformed Church. 'Tis true, these were names of Of­fices used in some places very early; but those who had these Titles had no solemn Ordina­tion at first, and were looked on rather as Candidates for, than Persons in Holy Orders: And therefore Alphonsus a Castro Alf. a Castro adv. haeres. l. xi. tit. Ordo. with very many other eminent Doctors of the Roman Church, cited by the learned Chamier, allow not these lesser Orders to be Sacraments, nor truly Sacred, as not being instituted by Christ Cham. Panstrat. l. iv. c. 22. p. 212.. But as to these three greater Orders, our Pre­face modestly dates their use from the Apo­stles time, for it might have been carried much higher, since it is also evident, that in the [Page 4] Jewish Oeconomy (the first Church setled by a written Divine Law) above 3000 years ago, three Orders were appointed, the High-Priest, the Priests and the Levites, answering to our Bishops, Presbyters and Deacons, and being the very Pattern to the Apostles in the institu­tion of these three Christian Orders, as di­vers of the Fathers have observed Et ut sciamus Tra­ditiones Apostolicas sumptas de Veteri Testamento, Quod Aaron & filii ejus atque Levitae in Templo fuerunt, hoc sibi Episcopi, Presbyteri atque Diaconi vendicent in Ecclesia. Hieron. ad Euagr. Ep. 85. T. 2. p. 511. Vide item Clem. Epist. ad Co­rinth. pag. 92.. I may also add that our Savi­our (who loved not unnecessary alteration) kept as nigh to this Form in his own time, as the circumstances would bear; for he su­stained the place of High-Priest and Bishop, (by both which names he is called Heb. iv. 14. & 1 Pet. ii. 25.) being the supream Ruler of his Church, and under him the Apostles were then only as Priests, having below them the LXX Disciples, like to the Levites and Dea­cons Luc. x. 1. — [...]. Theoph. in loc.: Out of whom, after the Apostles suc­ceeded their Master in the Government of the Church, many were chosen into higher Orders, and seven of them were fixed as Deacons in Jerusalem, the Mo­ther of all Churches Vid. Chron. Alex­and. Bibl. Patr. T. 12. p. 60. & Epiph. Panar. T. 1. haer. 20.. After our Lord's ascen­sion also, Scripture men­tions the like number of [Page 5] stated Orders; First, The Apostles who then held the place of Bishops, though they could not be fixed to any one City: Secondly, The Evangelists who were sent to plant or to water newly converted Churches; and these repre­sented the Presbyters, to which we may add the Deacons, ordained not only in Judea, but also among the Gentile Proselytes Phil. i. 1. 1 Tim. iii. 8. as appears from the Title of some Epistles, and the Rules given to Timothy about them. The only Ob­jection, as to the Scripture-Period, is about the seemingly promiscuous use of the words Bishop and Presbyter or Elder. For which Ob­jection it suffices to note, 1st. That in those Churches where any of the Apostles lived or commonly resided, as Jerusalem and Corinth, there St. James and St. Paul for a while kept the Government in their own hands, and so long there was no occasion for any more than two Orders under the Apostles in those places, viz. Presbyters and Deacons. 2ly. That in those Cities where few were converted, there was no occasion for Presbyters at first, and it seems reasonable to think, there were no more fixed there than a Bishop and his Dea­cons, which some make to be the case at Philippi, that Epistle being directed only to the Bishops and Deacons, though others will have Bishops there to signify Presbyters; and think Epaphroditus his Title left out in the di­rection, because he car­ried the Epistle — Cum Presbyteris & Diaconis, Syriac. vers. Ita Theoph. in loc.; and they observe St. Polycarp [Page 6] only mentions two Orders at Philippi, Presby­ters and Deacons [...]. Ep. ad Philip. p. 18.; but for their argument from the plural number, (Bi­shops.) it is sufficiently answered by observing Philippi was a Metro­polis, and had many Cities under it in that Province, and so had many Bishops: How­ever we do not deny, that in some Churches, before a due settlement could be made, there might be but two Orders besides the Apostles, who, as St. Clement says, Preaching in Countries and Cities, ordained the First-fruits of them (pro­ving them by the Spirit) Bishops and Deacons of such as should believe [...]. Ep. ad Corinth. p. 96.. But Epiphanius against Aerius (the heretical Founder of the Presby­terian party) gives a convincing reason for this, viz. because while the Preaching was new— all things could not be setled by the Apostles at once — and where none were found worthy to be Priests, they were content only with a Bishop, who could not be without his Deacons for ministrations: but the Church was not yet compleated in its Offices, since nothing is perfect at first, but in process of time, all that its needs re­quired was fixed [...] — & paulo post, [...]. Epiph. Panar. contr. Aer. lib. 3. T. 1. haer. 75.. Whence we may infer, that in perfect Churches there were then three Orders; and I hope our Adversaries will not of­fer imperfect ones for our imitation; especial­ly since it is clear, even in the Apostles days, [Page 7] that they (then being in the place of Bishops) had power over Deacons, and gave a mission to Presbyters Act. vi. 6. and xv. 22.. That Evangelists could not confirm the converted Samaritans without the Apostles Act. viii. 14, 15, 16, 17.: That the Bishops constituted by them, were to charge the Pastors not to preach any strange Doctrine 1 Tim. i. 3., and to see laborious Preachers well reward­ed 1 Tim. v. 17., to censure offend­ing Elders 1 Tim. v. 1., yea to examine and approve of Deacons 1 Tim. iii. 8., and to ad­mit both these by Impo­sition of Hands Chap. v. 22.; which place the Fathers gene­rally explain of Ordina­tion Vid. Theoph. in loc. & Bern. de consid. lib. 4. c. 4. p. 887.: And the like superiority Titus had in Creet Tit. i. 5. and Chap. iii. 10.. From all which it appears there was an Order of Bi­shops above the Presbyters, who must have jurisdiction over them, or else they could not reprove and censure them (as Epiphanius notes) Epiphan. ut supra, haer. 75. contr. Aer.; who also had then the only Power of Ordaining both the Presbyters and the Dea­cons, and of confirming baptized Converts; and 'tis plain they had two Orders under [Page 8] their Inspection and Rule, both the Preach­ing Presbyters, and ministring Deacons in re­gular Churches, especially a little before the end of the Apostles time. But our Preface dates the certain and general use of these Or­ders from the Apostles time. So that we need not prove much more, than what is granted by D. Blondell, the great Champion for two Orders, who confesses that Bishops were distinguished from, and superior to Presbyters so early, that the usage had prevailed about the year of Christ 140 Blondel. citat. a Dr. Hammond. in Epist. praefix. Dissert. de Episc. §. 23.. Now it is agreed that St. John lived till An. Christ. 98. and if this usage had prevailed within 42 years after, it must either have begun in the time of the Apostles, and then must be made with their consent, or else we must suppose so great a Change could be begun and perfected in di­stant places in a very short time; which is incredible, especially if we look on the tem­per and state of those poor, pious and perse­cuted Pastors, who succeeded the Apostles: for no man can imagine they were busie in procuring a Dominion over their Brethren, which neither Christ nor his Apostles had al­lowed them: Yet we can go higher than Mr. Blondell yields, and as early as St. Clemens Ro­manus, who writ an Epistle to the Corinthians before St. John's death, or about that time; and though in one place of it where he speaks of the time when the Apostles first planted Churches, he mention only two Orders, yet afterwards, he takes notice, that before the [Page 9] late unhapy Schism, They walked in Gods Laws, being subject to their Governors, and giving due Honour to the Presbyters a­mong them [...]. Clem. Ep. ad Corinth. p. 4.. Now since we cannot reasonably suppose the Christians at Corinth, then had any secular Governors of their own: These [...] (who are set before and distinct from the Pres­byters must be Bishops. Spiritual Governors, who in Scripture are cal­led by that very name Act. xv. 22. and Hebr. xiii. 7.: And we may from this place further note; Obe­dience is due to them, and only Reverence to the Presbyters. So that these two Orders were di­stinct from the very time of the Apostles: And he mentions the third of Deacons al­so; so that it is no wonder, if he liken the Christian Hierarchy to the three Orders among the Jews; nor can it be doubted but these Three Orders were distinct in his time.

S. Ignatius follows him, who was Martyred ten years after St. John's death An. 108. and his Epistles mention Bishops, Priests and Deacons (as then fixed in all the Churches he Writ to) so very often, that we cannot cite all the places in this brief account, but refer the Reader to Dr. Hammond's Dissertati­ons D. Hammond. Dissert. 2. de Episc. cap. 25. de Testim. D. Ignatij. where they are all collected, and the places are so clear, that such as would maintain only two Primitive Or­ders, are forced to question the Authority of [Page 10] the Holy Martyr 's Epistles: But a learned Writer hath so fully vindicated them for genuine Vid. Vindic. Epistolar. D. Ignatij per Pearson. Edit. Cantab. 1672., and so plainly proved, that all other Writers of the se­cond Century did distin­guish these Orders Ibid. cap. 13. p. 155., that my pains are super­seded in that matter; and Ignatius remains an undoubted Evidence for these three Orders.

So are those two genuine Epistles of Pius Bishop of Rome Anno 164. Wherein he names two of his Subordinate Clergy, Soter and Eleutherius (both afterwards his Successors,) most worthy Presbyters: And in the fourth Epistle written to a Bishop, he saith, That the Presby­ters and Deacons should honour him, not for his Supe­riority, but for his being Christ's Servant (d). Epist. 3. Pij prim. cap. Bin. Tom. 1. p. 70. & Epist. 4: ibid. p. 71. In the same Century An­no 192 lived Clemens of Alexandria, who speaks of some precepts in Scripture given to Presbyters, others to Bishops, and others to Deacons [...]. Clem. Al. paedag. l. 3. cap. 12.. And expresly affirms, that there were then in the Church the Degrees of Bishops, Presbyters and Deacons [...]. Id. Strom. lib. 6. p. 667., than which nothing can be clearer: Next to him may be pla­ced Tertullian his con­temporary, who names all these Orders, and affirms the right of Bapti­zing is in the Supreme Priest; that is, the Bishop, [Page 11] and then in Priests and Deacons, but not without his Licence for the Honour of the Church Dandi quidem jus habet summus sacerdos qui est Episcopus, dehinc Pres­byteri & Diaconi, &c. Tert. de Bapt. cap. 17.. And he blames the Hereticks for blundering these Sacred Orders, and confounding them with the Laity. So that one was a Bishop to day, and another to morrow; one a Deacon or Presbyter to day, to morrow a Reader or a Lay-man Idem de praescript. haeret. cap. 41. p. 217.. Yea, he there tells us, that Bishops were set over the Church by the Apostles, and that the Succession was continued to his time Idem ibid. cap. 32. p. 213.; which is what our Preface affirms concerning Bishops, that they had been over the Church from the Apostles time: To him in the beginning of the next Century may be added Origen Anno 220; who saith, that Bishops, Priests and Deacons are names of distinct Admini­strations Origen in 19. Matth. p. 363.. And he names these Orders a­gain Idem in 21. Matth. ver. 12. p. 442., and when he had reckoned up the Laity, the Deacons and himself among the Presbyters, he adds; The Bishop is he that had delivered to him, the Ecclesi­astical Rule over all of us [...]. Id. in Jerem. hom. 2.. Before the mid­dle of this Century flou­rished, St. Cyprian An. 248. who every where names [Page 12] these three Orders so expresly, that none can deny they were fixed in the African Church long before his time; wherefore waving in­numerable testimonies concerning the distin­ction of the Orders, I will only cite two or three about their Subordination. First he saith, — Bishops succeeded the Apostles, and are ordain­ed in their stead — and that Schisms and Here­sies spring from contemn­ing this one Bishop Praepositos qui Apostolis vicariâ ordinatione succe­dunt — inde enim Schis­mata & Haereses obortae sunt — dum Episcopus con­temnitur. Cypr. Ep. 69.. And as to the Presbyters act­ing presumptuously a­gainst their Bishop, he represents it as an offence against God, a forgetting the Gospel, their own place, and the future Judg­ment, when without regard to their Superiour, with­out any precedent in former Ages, they challenge his whole Power with rude­ness Cypr. Ep. 10. p. 29.. And he hath writ one Epistle, only to shew the horrid Crime of a Deacon contemn­ing his Bishop, and appointing the Person who did so, to be excommunicated and de­posed unless he repent­ed Idem Ep. 65. p. 192.. So that in his time, Deacons and Pres­byters were not only distinct from, but sub­ject to their Bishop: About this time also No­vatus, the Heretick, is censured for not con­sidering there could be but one Bishop in one Church, that was orthodox, (as Rome then was) though at the same time there were forty six Presbyters and seven Deacons under him in that City Epist. Cornelii ap. Eu­seb. l. 6. c. 35.. To this [Page 13] Age we must also reckon the Canons called Apostolical, made in divers Synods under Heathen Emperors, and collected by Clemens Alexandrinus, (as 'tis believed) but certainly a genuine remain of this Century, as is abundant­ly proved by a very learned Author Codex Can. Eccles. Prim. vindicat. per. G. Be­veridge, 1678.. Now these Canons every where make out the di­stinction of these Orders, and the subjection of the two latter, to the first, viz. the Bishop: For they decree three Bishops must ordain a Bishop, but one is sufficient for a Priest or Deacon Apostol. Can. i, ii. Bern. Tom. 1. p. 1.. And very many of these Canons name these Orders di­stinctly, as being then setled and well known in the Christian Church in that early Age Ibid. Can. iv, v, vi, vii, viii, & xvii, xviii, & xxv, xxvii, xxviii, xxix, & xxxiii, xxxvi, & xlii, xliv, xlv, & li, lii, liii, & lxiii, lxviii, lxix, lxx, & lxxxiii.. And for the Subordina­tion, No Presbyter or Deacon may remove with­out his Bishop's leave Ib. Can. xv. p. 10.. No Presbyter can separate from him Ib. Can. xxxi. p. 19.. The Bi­shop may excommunicate or absolve Presbyters and Deacons Ib. Can. xxxii. p. 21., and neither of them are to do any thing without their Bishop's con­sent Ib. Can. xxxix. p. 27.; yea Presbyters and Deacons are declared to be Officers under the Bishop Ib. Can. xli. p. 28.. And now we have view­ed [Page 14] the original of these Orders, whose Foun­dations were laid by God in the Old Testa­ment, agreed to by our Saviour, and insti­tuted by his Apostles in the New; and the next three Centuries continued the usage in times of Persecution, when the Bishops were all Saints or Martyrs, and could have no reason to alter an Apostolical In­stitution, nor any ends of Ambition or Co­vetousness to tempt them to set up any In­novation. So that we conclude, thus far there were three Sacred Orders in the Church. Our Adversaries confession of this, makes all further proof of the number and distincti­on unnecessary, and we may be assured, that what was done in those Pure and Primitive Ages was right; so that we will only add a few Observations about the Bishops superiority over Priests and Deacons, and so end this Section. In the Council of Alexandria, An. 339. it appeared that one Colluthus, who was but a Presbyter, had ordained Ischyras and others to the same Degree, but that Council degraded him and the rest, and reduced them to the degree of Laicks, for want of Episcopal Or­dination Epist. Synod. ab A­lexand. Binius, T. 1. p. 405.; which pro­bably gave occasion to the Council of Antioch, An. 341. to forbid any but a Bishop to ordain a Presbyter or Deacon Conc. Antioch. can. 10. Bin. Tom. 1. p. 411.. For it had been always taken for granted, that the Bishop was of the first Order, and so to admit the other two: Hence Optatus Milevitanus, who flourished [Page 15] An. 368. says of the times before his own, that even then the Church had Deacons fixed in the third, and Presbyters in the second Degree, besides Bishops, who were the top and Princes of the rest Optat. Milev. lib. 1. p. 39.. So Sidonius stiles Euphronius a Priest of the second Order: be­fore he was made a Bi­shop Sidon. Apol. l. 4. ep. 25. p. 106.; yea before him St. Hierom reckons Pres­byters the second Or­der Hieron. in 1 ep. Tim. cap. iii.. And the Galli­can Ritual calls them — an Order next following the Bishops — of the second Dignity; affirming that the Apostles filled the world with this second sort of Preachers — and they there pray at the Ordaining a Pres­byter, that he may obtain the gift of a second me­rit Ordin. Pres. in Litur. Gallic. vet. ap. Mabil. l. 3. p. 306.. More of which testimonies may be seen in a late learned Author of our own Vid. Dod. Dissert. Cypr. 6. §. 12.. To conclude, it was so well known that a Bishop was a superior order to a Presbyter, that it was deemed Sacrilege by the Fourth General Coun­cil to thrust a Bishop down from the first to the second Degree [...] Concil. Chalc. Act. 4. Bin. p. 427.. So that however persecuti­on and dire necessity may perhaps exeuse some late Churches, for being forced to mix the two first Orders, and to have only Priests and Deacons: Yet we, who have a prescription of above 1600 years for [Page 16] us, even from the Apostles time, have the right of our side, and must never depart there­from. I have no time to enlarge upon this Subject, which hath been so fully and learn­edly discussed by divers excellent Writers, that I hope the Controversie is at an end; where­fore I shall refer the Reader for his further sa­tisfaction (if it be desired) to the Authors here cited Bilson of Church Go­vern. c. 2. — And. Opusc. resp. ad Ep. Molin. — Ham. mond. Dissert. de jure Div. Episcop. — Bish. Tay. Div. Instit. of Episc. — Spalat. de R. P. Eccles. l. 2. c. 3., which are abundantly suffici­ent.

§. 3.
Which Offices were evermore had in such reverent Estimation.

The Honour and Dignity of the Priesthood is only mentioned here as a reason why so so­lemn an Admission to it, and so extraordinary Qualifications in the Candidates for it are re­quired. Yet it deserves our particular consi­deration, because we live in an Age wherein not only Religion, with all holy times, places, and things, but with them the Persons also that are consecrated to God's service, and have been honoured in all Nations and Ages of the World; are despised by the Separatists and En­thusiasts, as well as by the Atheistical and Pro­phane: So that I am obliged with St. Paul to magnifie my Office Rom. xi. 13., and shew it was evermore had in reverent esteem by all wise and good men: and to prove this I will begin with the first times.

Before the Law, the Priesthood originally was in the First-born, as not only the Ancient Jews Ab. Ezr. in Gen. iv. 3., but also divers Christian Fathers and others do declare See Selden. Hist. of Tithes p. 5. and review. p. 451.. And these were account­ed the most honourable in every family; so that they were commonly Kings and Priests both, as appears by the Example of Melchisedec in Sacred Story Gen. xiv. 18., and by the testimony of Heathen Writers Temporibus heroicis — [...]. Aristot. Polit. l. 3. c. 14. Majorum b [...]ec erat consue­tudo, ut Rex esset etiam Sacerdos, Serv. ad Virg. Aen. 3. p. 276., as well as the evidence of Christian Authors [...]. Isid. Pelcus. l. 2. ep. 47.. So that in those eldest times the dignity of the Priesthood was re­puted very great, and only fit for the greatest Persons to exercise. And it is rationally believed, it was this right which Esau despised and sold Gen. xxv. 34., for which he was reject­ed by God, who con­firmed this honour to Jacob: However it is certain, that before the Levites were chosen to officiate about holy things, the first-born were Priests, and such were those young men who were sent by Moses to offer Sacrifices be­fore Aaron's election Exod. xxiv. 5. — & misit primogenitos. Cald. Par. & Vers. Arab. — Ante erectum Tabernaculum — li [...]ur­gia erat penes primogenitos. Beresc. Rab.. Yea God himself de­clares [Page 18] he had taken the Levites to minister to him instead of the first-born Numb. iii. 12, & 45., who therefore must have been the Priests of the Lord till then; and some observe Reuben regularly was to have this dignity, but was excluded by a notorious crime; so was Simeon the next Son also; and Levi (his Partner in destroying She­chem) had been deprived also, but only that Tribe expiated their Fathers fault by slaying the Idolaters, Exod. xxxii. 29. and so as the eldest Tribe duly qualified were chosen to this honour; for which Dathan and Abiram, the Reubenites, envyed them, and joyned in a Se­dition against Moses on this occasion Numb. xvi. 1., which shews these Offices were then very highly accounted of, and God did intend they should remain great and honou­rable, both by the large and noble Revenues setled on them, which maintained them in the state of Princes under the Jewish Oeconomy (a). [...]. Phil. de praem. sacerd. p. 832. And by the Autho­rity of judging all sorts of Causes; so that even the Levites sat on the Tribunals by Divine Command Deut. xviii. 9. 2 Chron. xix. 8. — [...]. Joseph. adv. Ap. l. 2., and bore the highest Character among that People. As for the High-Priest, his Garments, his Palace, his place in the Sanhedrin and elsewhere, do all shew an extraordinary Grandeur and Autho­rity [Page 19] was vested in him; and Josephus saith that Moses who was King in Jeshurun Deut. xxxiii. 5., (when he published God's ha­ving elected Aaron for High-Priest) declared, if it had been left to his choice, he would have named himself, and have accounted it a reward for all his labours for that People Joseph. Antiq. Jud. l. 3. c. 9. p. 179.. We know that Eli was both High-Priest and the Su­pream Judge over Israel, so that both Offices were united in him 1 Sam. iv. 18.: and in Joshua's time Eleazar's dignity was such, that he is generally named before Joshua, the Prince and Chief Magi­strate of Israel Numb. xxxii. 28. and xxxiv. 17. Josh. xvii. 4. and xxi. 1.. We see also that God was so tender of Aaron's honour, that when he and Mi­riam were both in a fault, she was struck with Le­prosie, and he spared Ut discamus cavere ne Sacerdotes exesos redda­mus, Drus. in Num. xii. 1, 10., which Example Solomon also imitated, who only deprived Abiathar the High-Priest, but put Joab (his Partner in the same Treason, to death 1 King. ii. 26, 27.. To this purpose al­so we may note, that the Priests in Scripture are called Gods Exod. xxii. 28. RR. exempl de Sacerdoti­bus, & D. Paul. locum ap­plicat Pontifici, Act. xxiii. 5., and sometimes (as the Ra­bins tell us) Angels Jud. ii. 1. Hic erat Phineas, Phesic. fol 2.. For that Angel who came up from Gilgal to Bochim (they say) was Phineas [Page 20] the High-Priest, because Angels properly come down: and not only in Judea, but in the ad­jacent Countries of Egypt and Midian, there was the same name for a Prince and a Priest, (which often causes a difference among In­terpreters; but it's probable the persons were both [...] Deut. xvii. 9. Exod. ii. 16. Chald. Par. Principem Midian — ita Gen. xli. 45.; the Priests al­so (as Princes then) were usually called Fa­thers Judg. xvii. 10.: So that no Titles were then too great for them which might express veneration and respect. For it seems by Josephus, that among the Jews, to have right in ministring holy things was reckoned the highest kind of Nobility; wherefore when he would set out his own extraction, he glories that he descended of a Sacerdotal Family Joseph. Vita, Tom. 2. p. 661.. All this and much more (which I might add) proves the reverent estimation of these Or­ders among God's ancient People, and that by divine direction.

The same also we shall find (as if it were by universal consent) was the Opinion and Pra­ctice of the Gentiles all over the World, to esteem and give honour to their Priests, next to their Kings: Among the Egyptians the King was either chosen out of the Priests, or was obliged to be of that Order before his election, as divers ancient Authors do re­late [...]. Synes. de Prov. p. 93. ita Plat. de Repub. Plut. Is. & Osir.; and their lesser Orders were plentifully supplied with variety of Meats and Wines at the [Page 21] publick Charge Herodot. Euterp. l. 2. p. 104.. The Persian Priests were their Magi who are described by Porphyry, as the Divine Philosophers, and Servants of their God— a great and venerable Or­der of men [...]. Porph. de abst. l. 4. §. 16., who were highly respected by, and Privy-Councellors to that great Emperor Id. ibid.. Yea one of the Persian Kings made it to be writ on his Monument (as one of his greatest Titles) that he had been Master of the Magi: For (as Strabo tells us) they by excelling others in Wisdom of old time, got themselves dominion and honour Sacerdotes Aegyptios, Chaldaeos & Magos aliqua sapientia caeteris excellentes, principatum, & honorem apud majores nostros compa­rasse, Strabo. Geogr. l. 1. p. 18.. The In­dians likewise so revered their Brachmans, or Priests, as to exempt them from all legal pe­nalties and tribute, and both Prince and People applied to them for their Prayers and Advice in all difficulties Porphyr. de abstin. l. 4. §. 17. p. 168, 169.. The Priest of Hercules at Tyre, wore a Mitre and a Purple Robe, and was next in dignity to the King, as Alex. ab Alex­andro hath recorded In Tyro Herculis Sa­cerdos cum insula & pur­pura procedit, & post Re­gem secunda dignitate fun­gitur, Alex. ab Alex. Gen. Dier. l. 2. c. 8. p. 66. a. b., and the same Author there hath collected di­vers instances of the same veneration given to, and like ensigns of honour used by, the Priests of several other [Page 22] Nations. So that Clem. of Alexandr. had reason to say, That even down to his time among the most rati­onal of the Barbarous Nations, the race of Priests is kept up as a security to the Kingdom [...]. Clem. Al. ap. Causab. not. in Suet. p. 167.. And truly in those Ages there were not many more barbarous than the Nor­thern People, even our Ancestors the Britains, Galls and ancient Germans, whose Priests were called Druids or Druidren (which our Saxons write Dritchten) that is Lords, as Lipsius gives us the Etymology Lips. Cent. 3. ad Belg. Ep. 44., to whom these People paid the highest honour and respect, as Diodorus Sicu­lus reports Quos eximio honore dignantur. Diod. Sicul. l. 5. c. 9.. And Cae­sar (who knew them ve­ry well) saith, there were two Orders of Nobility only among the ancient Gauls, first the Druids, and then the Knights — the former being among them in great esteem, judg­ing all publick and private Causes — distributing also rewards and punishments, — and over them was one chief Druid, who had the supream Authority, but all of them were exempted from War and Tribute, and enjoyed an uni­versal immunity — magno (que) ii sunt apud eos honore — fere de omnibus controversiis consti­tuunt — praeest unus qui summam inter eos habet au­toritatem, &c. Caesar. Bel. Gal. l. 6. p. 225, 226.; which character of them is confirmed by Tacitus Tacit. de moribus, Germ c. 7. p. 607, &c., Pomponius Mela Pomp. Mela l. 3. c. 2., and other Authors. As [Page 23] for Strabo, he seems to have hinted at Vossiu [...] his derivation of Druids from Dru, that is (as we write it) True Vossius de idolol. l 1. c. 35., or Faithful Men; hence he says All account them the most just, so that both pub­lick and private judgments are trusted with them, and they also determine matters of War; and if they forbid a Battel already begun, they immediately desist Justissimi autem om­nium opinione, ideo & pri­vata & publica judicia eo­rum fidei mandantur, &c. Strab. Geogr. l. 4. p. 137.. The same Au­thor also affirms, that the Getae (another of these Northern People) had a Priest who was an associate with the King in Governing, and had a title of Divinity Id. ibid. l. 7. p. 208.; and a later Writer mentions two other Nations of this Clime, who honoured their Chief Priest no less than their King Flaminem suum non minus quam regem vene­rantur, Helmold. de Rug. & Sclav.. So that the honours now annexed to these Sacred Orders in these Nor­thern and Western parts of the World See the Bishop's right to vote in Capital Causes, chap. 4., did not owe their beginning to Christianity, but were annexed originally to such as were Priests from Pagan times, as far as any me­mory remains, and Christian Princes did not begin, but continue their Dignity and Autho­rity: And particularly their freedom from Taxes was a Privilege enjoyed not only by the Druids, but by the Egyptian Priests Gen. xlvii. 26. Joseph. Antiq. l. 2. c. 4., by [Page 24] those of India [...]. Porphyr. de abst. l. 4. §. 17. and Persia, for the custom of his own Country moved Artaxerxes to exempt the Jewish Priests, Levites, &c. from all Toll and Tribute Ezra vii. 22. vide quae Josephus notat de Ocho Tyranno, Joseph. ant. l. 11. c. 7.; who were also to enjoy the like Privilege by a Special Order of Julian the Apostate, that they might be freer to pray for his prosperity Julian. Epist. 25. p. 153.. But of this more here­after: I should tire my Reader and my self if I should enlarge upon the honours and dignity of Priests among the more cultivated Greeks and Romans, who had an incredible number of them; many belonging to every one of their (almost innumerable) Gods, and yet none of them wanting either maintenance or respect. So that I shall only briefly instance in some of the principal among these. Among the Greeks it was a special honour, to make some very great and very eminent men Priests with the Title of the Chief of that Province, where they were created Presidents of the Sa­crifices: such were those Asiarchae in the Acts Act. xix. 31. Qui­dam de principibus Asiae, Vulg. Alii vert. de primo­ribus Asiae., which we translate the Chief of Asia, That is, the Chief Priests who held the Highest Dignity in the lesser Asia, and such were the Helladarchae in Greece, Bithyn­archae and Galatarchae in Bithynia and Galatia, as a late learned Writer hath fully made [Page 25] out Prid. Marmor. Oxon. p. 28. & not. ejus, p. 95.. The Priest of Venus was also King of Cyprus [...]. Scho­liast. in Pindar. Pyth. Od. 2., and the Ho­nour and Revenue an­nexed to it was so consi­derable, that Cato offer­ed King Ptolemy (if he would yield up his Arms) to procure him chosen Priest of the Goddess at Paphos, and then he should want neither Riches nor Honour [...]. Plutar. in vita Ca­toni [...].. Among the Romans there were very ma­ny Colleges of Priests, to whom the highest re­spect was paid, and by whom divers of the Principal Offices of State also were managed: but these are so well known, that a few ob­servations will suffice. The greatest Men as Q. Fab. Maximus Plin. Hist. lib. 7. cap. 48., and the famous Cicero Cicero, Orat. 2. Phil. were Augurs at Rome, and they had this privi­lege, that till they died they could not by any Crime forfeit their place Plutar. Quaestion. Rom. Prob. 99., and with it they might hold the Consulship, or any other Prae­fecture; and therefore the Sons of the Nobi­lity were sent to Tuscany to be fitted for this Office Cicer. de divinat. l. 1. & Valer. Max. l. 1. c. 1.. Numa the Second King of Rome, executed the place of Chief Flamin Liv. Hist. l. 1., of which there were three Orders, and the first, viz. the Flamin of Jupi­ter, [Page 26] had singular privileges, and could deli­ver Criminals who kneeled to him Aulus Gellius, l. 5. c. 15. & Rittershus. de Jure asyli, c. 2., and was excused from taking an Oath Aul. Gell. ibid., and to omit many other parti­culars, The Pontifex maximus bore the Title of King of Sacred things, and was next to the King in dignity, living at home, and going abroad in the state of a Prince; for he was reputed Supream Arbiter both of divine and humane Affairs Pontifex maximus — judex atque arbiter habetur rerum divinarum humana­rumque, Ver. Flaccus Verbo Orde, p. 144.. So that the Consuls of old sought this high Digni­ty: And the Emperors afterwards from Augustus his time (not daring to trust so large an Au­thority in any other hand) always were so­lemnly admitted High-Priests, till Gratian's time Sueton. vit. August. c. 31. p. 167. & not. Cau­sab. ibid. item Al. ab Alex. gen. dier. l. 2. c. 8., who refused it out of Conscience as a Pagan Office: By all which it is most appa­rent, that all Nations (who owned any God, or had any sort of Religion) unanimously agreed to use his Priests and immediate Servants with all possi­ble honour and respect.

But since the Preface speaks only of the Ministers of the Christian Church, it is more to our purpose to enquire what esteem is due to them, and what honours have been con­ferred on them; and doubtless as their Office is more excellent, and their Administrations more sublime, than those of any other Reli­gion; [Page 27] so their dignity is not, and their esteem should not be less: Wherefore we will en­quire what light we have from Scripture, and what evidence from Antiquity in this matter: When our Lord sent forth his newly ordained Apostles to preach, he declares, that such as despised them, despised both him and his hea­venly Father, and that he would take all the respect and favour shewed to them, as if it were to himself Matt. x. 40, 41. Luc. x. 16. Piissimus Dominus com­munem sibi cum servis suis & honorem simul & contu­meliam facit, Salv. de gub. l. 8.; and St Paul strictly char­ges that none presume to despise his lately con­stituted Bishops 1 Tim. iv. 12. Titus ii. 15., and Orders that the Presby­ters who were diligent in preaching should have double honour 1 Tim. v. 17.; he enjoyns the People over whom they are set, to esteem them very highly in love for their work sake 1 Thess. v. 12. [...].: and when he sent Epaphroditus the Bi­shop of Philippi to his See, he commands the Christians, to have a great honour for him, and such as he was Philip. ii. 29. [...].; for there is an high Au­thority lodged in the Episcopal Order, who are not only to teach, but to command 1 Tim. iv. 11., and rebuke with all Autho­rity Titus ii. 15.. And the People were not only to obey [Page 28] their commands, but to submit also to their pu­nishments Hebr. xiii. 17. [...]. Theoph. in loc.. Which clear places of Holy Writ do confer on them a power to Govern, and a right to be Honoured by their Flock: Hence the Apostles, though very humble, did not even in their persecu­ted estate refuse all expressions of honour, for Cornelius fell down at St. Peter's feet, so did the Jaylor before Paul and Silas; and the Gover­nor of Melita honoured St. Paul with many ho­nours Acts x. 25. & xvi. 29. & xxviii. 10.. But besides these precepts and pra­ctices the very Names and Titles given to those in these Sacred Orders in the Scripture do imply, that the Holy Ghost designed them to a very Honourable Employment: The name Apostle imports a Messenger, sent with Authority to act in his Masters name; and therefore the Emperor's Praefects are the [...] 1 Pet. ii. 14.; and the Judges in France of old were stiled Missi Domi­nici Capitular. reg. Franc. Tom. 1. p. 198. & alibi.: Yea the Chief Officer under the Jewish Patriarch was called his Apostle Cod. Theod. tit. de Judaeis, l. 16. Tit. 8. LL. 14.: and 'tis plain our Lord intended his Apostles should have Chief Authority in his Church, because he promised them twelve Thrones and power to judge all Christians, that is, the true Israelites Matt. xix. 28.. [Page 29] Their Successors who were fixed in the Churches they had planted, are called Bishops, which is a name importing Oversight and Rule; for Eleazar who was Son to the High-Priest, and a Chief over the Rulers of the Levites, is called a Bishop by the Greek Inter­preters, and elsewhere a Prince of the Rulers Numb. iv. 16. [...] qui cap. iii. 32. dicitur [...]., and in the sense of a Go­vernor; that word is elsewhere used by them in the Old Testament Nehem. xi. 9, 14. Isai. lx. 17.. In the New Testa­ment the place of an Apostle is called a Bi­shoprick Act. i. 20., and our Sa­viour is stiled the Bishop of our Souls 1 Pet. ii. 25.. At Athens this name was given to the Judges Aristid. orat. de con­cur. ad As. civ.. At Rome the High-Priest was sometimes named the Bi­shop of the holy Virgins [...]. Plut. vit. Nu­mae., which perhaps might oc­casion Hesychius to ex­plain it by the word King [...]. Hesych. p. 364.. So that every where it hath been re­puted a Name importing Dignity and Rule: So doth the Title of [...] (which St. Paul gives to Bishops Heb. xiii. 7., sig­nifie commonly chief Governors Matt. ii. 6. & Act. vii. 10.; as doth also that other of Presi­dents, which is applied [Page 30] to Bishops by very ancient Christian Wri­ters [...]. Just. Ma [...]t. Apol. 2. p. 97. Dio­nys. Cor. ap. Euseb. l. 6. c. 23.. I shall only add, that they also have the name of Angels, as some Fathers expound that of the Apostle of Wo­mens wearing a Covering because of the Angels Sacerdotes & Mini­stros altaris intellige, Prim. in loc. ita Ambros. & Euch. in 1 Cor. xi. 10.; and as all of them gene­rally interpret that of the Revelations, where the Angels are the Bi­shops of the seven Churches of Asia Revel. ii. 1. Epiph. l. 1. T. 2. Panarii, & alii passim.; a Title sometimes given to the Jewish High-Priest, as we noted before. The name Presbyter (which some will have originally belonging to the first, but afterward commonly given to the second Order of the Clergy) denotes also Authority and Rule, and seems to confirm the old usage of the eldest Sons governing all the Family [...]. Diod. Sic. l. 2., a custom retained in Ara­bia till Strabo's time [...]. Strab. Geog. l. 16. p. 530.. The Ancients in Homer are put for the most Ho­nourable, as Eustathius notes [...]. Not. Eustat. ad Hom. Iliad. 2.. And it is not only in the Old Testament, that a Pres­byter or Elder, signifies a Ruler, and one in Authority Numb. xi. 16. & xxii. 7. Josh. xxiv. 31. & alibi.; But in all Languages some word [Page 31] of like signification is used for men in some Office or Honourable Post, as Senators in La­tin, Seigneur in French, Signore in Italian, Sen­nor in Spanish, and our Saxon Ealdorman, are all Titles of Honour Vide Seld. Syned. l. 1. c. 14. p. 335. Skinners Dictionary voce Signior, & alibi.; and so was Presbyter originally intended, for the Verb from which it comes signifies to Rule [...]. Hesch. p. 784., and it is used for a Superior: Of which the word Priest (which we commonly use) is only a barbarous contraction, but can by no means be supposed (as some profanely apply it in their discourse) to be any name of di­minution, or contempt. There remains only the Title of Deacon, now restrained to the lowest of these three Orders, but it must be reckoned honourable in it self, because it is applied to the chief Civil Magistrate, in re­spect to his being subor­dinate to God Rom. xiii. 4. Gr. [...]., to Bishops, to the Apostles, and to Christ himself Rom. xv. 8. 2 Cor. vi. 4. Colos. iv.; and though I would not infer from that use of the Name (as a late Au­thor doth) that this Or­der was not in the Apo­stles time Preface to the Hi­story of the Regalia. p. 14.: yet I may justly note, that no dishonour can be cast up­on our Deacons or Ministers from this appel­lation that will not reflect upon Magistrates, and our Lord also: To which I may add [Page 32] Mr. Mede's observation, that 'tis not said they are Ministers of the people, but of God and of Christ See Medes Diatrib. on 1 Cor. iv. 1.. Wherefore all the names of these Sacred Orders in Scripture are honourable, and so are also the Offices signified by them, and this may suffice for the inspired Books.

As to the Opinion and Practice of the Christians afterwards, they could not but va­lue the Priesthood at an high rate, since they reckoned it so necessary to Religion, that there could be no Church where there were no Priests Ecclesia non est quòd non habet Sacerdotes. Hier. adv. Lucif. c. 8. ita Theod. & Valent. l. 20. in append. ad Cod. Theodos.. And the famous Ju­stinian hath recorded it in his Laws, That the Kingdom and the Priest­hood are the greatest gifts that the Divine Goodness hath given unto men [...]. Justin. praef. ad Auth. coll. 1. Tit. 6. p. 11.: but to go back to the earliest times, Epiphani­us cites ancient Authors affirming, That St. James Bishop of Jerusalem ( after the manner of the Jewish High-Priest Exod. xxviii. 36. wore a golden Plate as a Diadem on his Head, in token of his Royal Priestood Epiphan. Panar. l. 1. T. 1. haer. 29. & l. 3. T. 2. haer. 78.. The like Ornament, as Polycrates Bishop of Ephesus re­ports, was used by St. John Euseb. Hist. l. 5. c. 23. p. 141.. And Baronius gives instances of the [Page 33] same thing used by Primitive Bishops, who could not be supposed to do it out of Pride, but to express the dig­nity of their Order Baron. Annal. An. 34. p. 240., which in times of per­secution, when it had no outward lustre nor secular support, was honoured by the faithful; and those holy Bishops were revered as the representatives of God and Christ Jesus. Yea St. Ignatius, an humble Bishop and an eminent Martyr, re­quires Christians to obey their Bishop as Christ did his Father, to observe and reverence the Pres­byters as the Apostles of Christ, and to respect the Deacons as the Or­dinance of God Vid. loc. citat. à D.H. Ham. dissert. 2. c. 25. which is no more than our Saviour and St. Paul had intimated before Luk. x. 16. & 1 Thes. iv. 8.. And so it was no new Doctrine of his: It were endless to give instances of the strict observance of these Precepts by the devout Converts of that Age, so that one or two may suffice: The blessed Martyr St. Polycarp was so highly honoured by the people of Smyrna where he was Bishop, that until the day of his Martyrdom he had never pulled off his own shooes, every one striving who should do that office for him Euseb. Hist. l. 4. c. 15. p. 97.; and those of Antioch kissed the Hands and embraced the Feet of Meletius their Bishop Chrysost. de S. Me­let. Antioch. T. 5. p. 539.. The old and famous St Anthony the Hermit, who lived in [Page 34] the times of Persecution, though he wrought Miracles, yet being not in Orders, he used to bow his Head, and humbly receive the Benediction of Bishops and Priests; nor would he pray, if but a Deacon were present, but made him go before him in the Office Athanas. in Vit. D. Ant. Tom. 5. p. 508.. And this Cu­stom of bowing to beg the blessing of the Cler­gy, and other very holy Men, was so usual a­mong Christians, that the very Gentiles did it to St. Anthonys's Scholar, St. Hilarion, as St. Hierom in his life reports Vit. S. Hilarion. apud Hieron. Tom. 1. p. 329.; and the usage continued for many Ages, both in the Eastern and Western Church, to kiss the Clergies hands, and kneeling to receive their blessing Vid. Haberti observ. in Pontifical. Graec. Obs. 7. p. 139.. But I pro­ceed, and shall add, that when Constantine became a Christian he was ex­emplary for honouring the Clergy; for com­ming to the Council of Nice, and seeing the Bishops rise to receive him, he would not sit down in that venerable Assembly till the Fa­thers desired him [...]. Euseb. in Vit. l. 3. cap. 10. p. 363., and when the Council was ended, He feasted them all in his Palace, making divers of them sit at his own Table Id. ibid. c. 14. p. 364.. In after times St. Martin was placed next to the Em­peror Maximus, and his Presbyter sat between the Emperors Uncle and Brother, at a Feast where many Nobles were present Sulpic. Sever. vit. D. Martini §. 23. p. 466.. And it was [Page 35] believed a Judgment of God fell upon Valenti­nian the elder, for not rising to that Bishop when he came to him Idem in Dialogo §. 6. p. 537.. I might also note, that if Bishops sollicited Prin­ces for the pardon of Criminals, or on other occasions of Charity, they used not to deny them: And St. Martin is said rather to command it than intreat in such cases Et si pro aliquibus supplicandum regi fuit, im­peravit potius quam roga­vit. Sulpic. Sever. vit. §. 23. p. 465.. But I shall rather observe, that before there were Christian Magistrates, the Apostles put the power of judging all causes among beleivers into the Governors of the Church 1 Cor. vi. 1. and 1 Tim. v. 19, 20., who ex­ercised this Power during the times of Persecu­tion — Nam & judica­tur magno cum pondere, &c. Tertul. Apol. cap. 39.. But when the Emperors became Chri­stian, the Bishops were by Law made Judges of all Spiritual Matters, and of all Causes among their own Cler­gy Sozom. Histor. Eccles. l. 1. cap. 9. p. 206.; so that there lay no appeal from them, and their Sentence was to be more binding than that of the secular Judges as Constantine decreed. And besides, the Laity out of the esteem they had for this Order, did so often choose them Arbitra­tors, that divers good Bishops complained of it as a very great Burden; yet for making Peace they submitted to it, and the Laws con­firmed [Page 36] their decisions Posidon. de vit. Au­gust. cap. 19. vid. Cod. Just. l. 1. Tit. 14. de Episc. aud. p. 25.. I might further observe, that Bishops were very often sent on Embassies, especially in order to make Peace: Thus Maruthus a Bishop in Mesopotamia was sent Embassador to the Persian King Socrat. Hist. lib. c. 8. p. 736.. St. Ambrose was twice sent on Embassies from the Emperor to Maximus Baron. An. 381. & An. 387., and Epi­phanius Bishop of Pavy was twice Embassador be­tween the Gothic Princes and the Emperors, and was both times succes­ful in making Peace Idem Baron. Anno 471. & 474.. I will conclude what peculiarly belongs to the first Order, by noting the Honourable Titles given to the Bishops; and first they were generally called Fathers Ecclesia patres ipsos appellat. Aug. in Psal. 45. Const. Apostol. l. 2. c. 36.. And the Em­perors writing to them, or speaking of them give them the Title of your Holiness Cod. Justin. l. 1. Tit. 1. l. 7. p. 3., most Blessed and most Religious Ib. Tit. 2. l. 16. p. 8., most Venerable, or most Reverend Ib. Tit. 3. l. 25. p. 13., most beloved of God Ib. l. 42. pag. 17., with many such like Expressions, some of which were used to the Emperors themselves: And though the Greek Church be now in miserable Poverty and Slavery, yet the Christians there, call even ordinary Priests, [Page 37] Fathers, and kiss their Hands, lifting them up to their Foreheads when they meet them, which among the Eastern People are marks of the highest respect Neque enim Sacerdo­tes ordinarii debito frau­dantur honore, quorum unusquisque — [...] — appellatur, nec ab ipsorum manibus osculandis iisque fronti apponendis — ab­stinetur, Smith de hodier. stat. Eccl. Graec. p. 61., and this mighty reve­rence to the Clergy, is one great means to pre­serve Religion among those poor oppressed people: To this we may add for these parts of the World what we find in the French Capitulars, and our own Anci­ent Laws relating to this Subject: In the for­mer, the Law requires That all men by all means shall pay all honour to their Bishops and Priests Ut omnes omnino Episcopos & Presbyteros suos omni honore venerentur, Ca­pit. Car. Mag. An. 802. c. 35. p. 373., and another ordains, That all shall be obedient to those of the lower, as well as the higher Orders, as to the Embassadors of the most high God, whose Vice-ge­rents they are in the Church Ut omnes suis Sacer­dotibus tam majoris ordinis quam inferioris, à minimo usque ad maximum, ut summo Deo cujus vice in Ecclesia legatione funguntur, obedientes existant, Cap. An. 805. ibid. p. 437.; and the pe­nalty is no less than the loss of all places at, and banishment from the Court Id. ibid. p. 440.. And by those Laws all injuries done to the Clergy are punished with a mulct thrice as great as for the like fault to a common Person Leg. Bavar. An. 630. p. 99. Capit. Lud. Pii An. 822. p. 627.; and finally all Clerks are [Page 38] exempt from secular Tri­bunals Capit. Car. Mag. 37. p. 227. An. 789. & Cap. Lib. 8. c. 3. p. 941.. As for our own Nation, even the inferiour Clergy of old had so great a respect here, that when any of them came to a Village, all the people received them joyfully as God s peculiar Servants, and when they met them, they ran to them, and bowing their Heads, earnestly begged their blessing, and diligently listned to their directions Bedae Hist. l. 3. c. 26. p. 240. Edit. Cantab.; and they had a Privilege to save a Criminal from death, though he were condemned for Treason Tantum enim apud Anglos ordini tribuitur ut Sacerdoti, vel de majestate damnato — vita conceditur, Polyd. Verg. Hist. Hen. 7. p. 609.. The Saxon Laws also made a Priest equal to a Thane or secular Lord, and then they had place accordingly Leg. Aethelst. An. 928. Spelm. T. 1. p. 406.; and by these Laws the peo­ple are bound at all times to defend and honour them as the Servants of God Concil. Aen. An. 1009. ib. p. 523. Leg. Ca­nut. An. 1032. p. 541.; and the offen­ces which were done against any in holy Orders were esteemed so great, as to deserve a punishment equal to those done to the No­bles Leg. Aethelst. c. 13. p. 406.; yea sevenfold more than if they were done against an ordinary Layman (x). Can. Egbert. An. [...]50. can. 61. p. 264. As to their Privileges, they were in those days very many and so great, as [Page 39] sufficiently shew the pious esteem our An­cestors had of them; I can only mention some few: As first, they were exempted from going to the Wars, or serving in person, or bearing of Arms Sine expeditione, Con­cil. Winton. An. 855. ib. p. 349. Vid. not. Baluz in 2 Tom. Capitular. p. 1132.: As also from paying Tri­bute to maintain War, or otherwise Passim ap. Spelm. T. 1. p. 198, 231, & 517., a Pri­vilege granted (as we shewed before, and an old Council observes) Sacerdotes Pagani à publicis actionibus exempti quanto magis hoc Christia­nis debitum. Concil. 4. Au­rel. Can. 13. to Pagan Priests, and much more due to those of the Christian Church, by whose Spi­ritual Arms our religious Ancestors believed Victory and Peace was obtained: And they were also exempted from being summoned be­fore any secular Tribu­nals to be tried there Leg. Hoel. An. 940. l. 32. p. 413. Leg. Edv. Conf. l. 5. p. 620. Tho. Walsing. An. 344. p. 155.. And if they came as Evidence, their bare Testimony without an Oath was esteemed suf­ficient Can. Egbert. Can 19. p. 260. Leg. Hoel. l. 9. p. 409.. I might in­stance in many more, but these are abundant evidence that these Orders were of reverent esteem in old Times; and though divers of these honours and im­munities are now out of use, yet still we see the Bishops in France and England are reckon­ed Peers, and the Head of the first of the Three Estates, enjoying the highest Honours, Offices and Employments both in Church and State, having a Principal Place in Parliaments, [Page 40] Privy Council, and some other Courts, where they are ranked among the Prime Nobility, and have Titles, Privileges, Preheminencies and Authority suitable to the Charactar which they bear, not only here, but in most other Christi­an Countries: As I could particularly prove, but that it is so well known to all that converse in modern History, or know the present state of Europe, and of this their Native Country: For the inferior Orders, they freely submit to the diminution of some of their ancient Ho­nours and Immunities, which they desire no further than may tend to the success of their Ministry, the advantage of Religion, and the good of the State; and perhaps there never were more learned, pious and worthy Men of these Orders than in this Age, and these still are very much respected and esteemed by all wise and good Men Ea enim est jucunda laus quae ab iis proficiscitur qui ipsi in laude vixerunt. Cicero., who general­ly honour the Function for Jesus sake, who in­stituted it for the good of Mankind in general, and the benefit of every man's soul: Nor are such despised by any, but such as are debauched in their Man­ners, or Atheistical or Factious in their Prin­ciples, whose commendation would be a dis­grace, and their scorn is really a great honour, shewing the party contemned to be very un­like the infamous contemner (as Synesius no­ted of Andronicus, and Padre Paolo of the abu­ses of the Pope) Vid. Epist. Synes. Ep. 94. p. 236. item Vit. Pad. Paul., who usually cover their own Crimes by falsly accusing [Page 41] others Ut crimina in silen­tium mittant sua vitam infamare conati sunt alie­nam. De Donat. Opt. Milev. l. 4. p. 78.. But as to those of the Clergy, who (as the Scripture expresses it) make themselves vile, and the offering of the Lord contemptible 1 Sam. iii. 13. & ii. 17., I do not plead for them to enjoy the honours of an Office which they execute so ill; only 'tis unjust the whole Profession should suffer for the sake of a few, as Arrianus observes of the Philoso­phers Arrian. in Epictet. l. 4. c. 8. p. 407. who have not that right, which all other ranks of men en­joy; for if a Carpenter build, or a Musici­an play badly, they say these are no good Masters in these Arts, so that they censure only the Man, but condemn not the Profession; but if a Philosopher then did (or a Priest now do evil) men censure all of that rank, and fall foul on the Character it self: Whereas, though in a great Body some will do despicable things; yet in general, the Clergy are as studious and painful, as exemplary and useful in their places, as charitable to the Poor and as serviceable to the Publick as any rank of men, and merit at least as great honour and esteem as their Pre­decessors did in any age since the Primitive: But if after all, they meet not with the like regards, I hope they will go on to do worthy and honourable Actions, and account them­selves more happy to want the Honour they deserve, than if they enjoyed it without any personal desert Ea studiose sequutus sum, ex quibus vera gloria nasci possit, ipsam quidem gloriam per se nunquam putavi expetendam, Cic. Cat. Epist. 5., and [Page 42] however it fare with their Persons, their Or­der ever was, and always will be had in re­verent esteem, as long as God is owned and Re­ligion professed among us, for we must re­nounce and despise Heaven and these Mini­sters thereof both together.

§. 4.
That no Man might presume to exe­cute any of them, except he were first called, cryed and examined, and known to have such Qualities as are requisite for the same.

Since the Dignity is so great, and the Offices so honourable, 'tis fit the entrance should be well guarded, least they should be profaned by Arbitrary or Promiscuous intrusions: St. Paul hath told us: That no Man takes this Honour to himself, except he be called of God as was Aaron Hebr. v. 4.. He (being the great Ma­ster of his House, the Church) must appoint his own Officers, for none goes into a well go­verned Family, and says, I will be Steward here Vide Arrian. in Epi­ctet. l. 3. c. 22. p. 308.; it was the Sin of Jerobo­am, and the ruin of his House, to admit every one that would to be one of his Priests 1 Kings xiii. 33, 34. Qui volebant offerebant munus suum. Chal. Par.. And the false Prophets are called in the Hebrew, The self­made Prophets Ezek. xiii. 2. Hebr. [...] à seipso factus propheta.. A name very well agreeing to the Teachers of our modern Sectaries, who without any proof of a Divine Call, or any previous Trial and Examination, presume [Page 43] to execute some of these Offices, to the danger of their own and their hearers Souls: But in our and all regular Churches, there is and ought to be a solemn scrutiny into the qualifications of the Candidates before their Admission. Such an enquiry was made before the admitting a Jewish Priest, and not only Corporal Blemi­shes Levit. xxi. 17., but divers other defects were impedi­ments to his Consecra­tion Outram de Sacrif. cap. 6. p. 63, &c., so that while the Priesthood was tied to one Family, some were kept out as unqualified. Yea, the Hea­thens were very nice in receiving Men into their ridiculous Orders: None could be con­secrated a Priest to Mithra, who had not given proof of his Virtue, by going through divers degrees of Punish­ments [...]. Suid. voce [...]. Nonnus saith, The Trials were 80, each more difficult than ano­ther Nonni Hist. Coll. c. 5.: And though Py­thagoras was recommend­ed by Polycrates Prince of Athens, and Amasis King of Egypt, he could not be admitted into the Society of the Aegyptian Priests, until he had bore many hardships even to admiration Porphyr. in vita Py­thag. p. 82.. Tertullian adds, that the Trials of Mithra were a kind of Martyrdom, and those being past they offered their Crowns to the God, and never used such Ornaments any [Page 44] more Tertul. de coron. mil. cap. 15. p. 111.. The Priests of Venus were first kept close and instructed in the Eleusinian rites, and called ( [...]) then after a year or more they were made Supervisors ( [...]), and at last ( [...]) or Rulers of the holy rites: So that they had three Or­ders [...]. Suidas. Eleusinia haeresis diuti­us consignant quam initi­ant — cum epoptas ante quinquennium non institu­unt. Tertull. adv. Valent.. We learn also from Porphyry, that the Samothaeans, an elective Order of Indian Priests, were chosen with great care, and admitted by the chief Magistrate Porphyr. de abstin. l. 4. §. 17. p. 168.. 'Tis remarkable also, that Julian directs the Pagan High-Priest, to choose for Priests those who were the best, the most Religious and most Charitable in every City, whether they were Poor or Rich [...]. Julian frag. p. 556.. The Druids who were Priests to our Heathen Ancestors, trained up their Disciples twenty years together in their Discipline, and then ad­mitted them with a solemn Oath, (the Form of which is yet extant Vettius Val. Antiochi ap. Seld. Praef. de Diis Syris.. And when their chief Priest died, a Successor was chosen by Merit only, and the Common suffrage Caesar de Bell. Gall. lib. 6. p.. And Sueto­nius notes, That the [Page 45] Emperor Claudius would admit none into the Colleges of Priests, till they had first taken a solemn Oath In cooptandis per Collegia sacerdotibus nemi­nem nisi juratus nominavit. Sueton. vit. Claud. c. 22.; which shews that all Mankind agreed to use great cau­tion in the choosing and initiation of the Mini­sters about holy things: But our previous care relies on a better Foundation than this; for we have the command of God in Scripture, and the Laws and Practice of the Primitive Church for it. Our Lord no doubt chose his Apostles and lxx Disciples out of the very best of the Jews, or else he made them so, and be­cause he knew their Hearts, there was no need of Testimonials or Examination: Yea, the Apostles and their immediate Successors had the Gift of discerning Spirits 1 Cor. xii. 10. [...]. Theophilac. in loc.; that is, of knowing by Inspiration, who were fit for the Mi­nistry: So that they could foretel what proof they would make, and such were the Prophecies that went before concer­ning Timothy 1 Tim. iii. 18. Vide Chrys. &c. in loc, apud Annot. Grotij ibid.. This also was the meaning of St. Clement's saying, The Apostles made Priests and Deacons of such as they had proved by the Spirit [...]. Clem. Ep. ad Corinth. p. 96., and the same were such as St. John ordained in the lesser Asia, Men that were marked out by the Spirit [...]. Eu­seb. Hist. l. 3. c. 17. p. 67.. But the Apo­stles [Page 46] foresaw, that this temporary miraculous Gift would cease, after the Church was setled, whereupon having fixed Timothy Bishop at Ephesus, and Titus in Creet, who were to have a subordinate Clergy; he gives them Rules to direct them in examining and approving the Candidates for holy Or­ders 1 Tim. iii. 1. &c. Titus i. 6. & 11.2., and charges them to Ordain none ha­stily; that is, not till they had throughly tried them 1 Tim. v. 22. i. e. [...]. Ita Theophil. in loc.. And it is very observable, that no such Rules are given in any of St. Paul's Epistles writ­ten to whole Churches, only in these two, that are directed to two Superior Bishops: Which is a demonstration, that this Apostle intended not only the Ordination, but the Scrutiny and Approbation of all Ecclesiasticks, should be solely in the Bishops power: Now these are Injunctions laid on these Governors of the Church by Divine Authority, which they are bound in Conscience to obey; and how ex­actly every one of them was observed by the Primitive Bishops, shall be shewed more parti­cularly afterwards: It is sufficient here only in general to observe, that the ancient Coun­cil of Sardis Decrees.— The Candidates shall be examined with all exactness and care,— and each of them must stay no little time in the infe­rior, before they are admitted to the superior Or­ders,— since neither Prudence nor Piety allows that Men shall enter into these Orders rashly, or sud­denly,— [Page 47] and the Blessed Apostle, the Doctor of the Gentiles forbids the making hasty Ordinations [...]. Conc. Sard. Can. 10. Bever. T. 1. p. 496.. And before this the first Ge­neral Council of Nice declares, that a time and a trial is necessary to all be­fore they can be made Cler­gy-men Concil. Nicaen. 1. Can. [...]. Bev. T. 1. p. 60. & Can. 9. ibid. p. 70.. As to our Church, we not only enquire after their inward Calling, but try and examine their Qualifications before that (which may be counterfeited as being secret) is allowed, and if the same care were taken to enquire into the fitness of all that are put into secular Offices of Trust and Power, as there is into the Candidates for sacred Orders, the Publick would be much better served, for the Ecclesiasticks must bring Testimonials, and pass one if not two Scrutinies before they can be accepted: of which more hereaf­ter.

§. 5.
And also by Publick Prayer, with imposition of Hands were approved, and admitted thereto by lawful Authority.

It would make intolerable confusion in all Professions, if every Man who judged him­self qualified for an Eminent Station, might thrust himself into it, till he were solemnly admitted by lawful Authority: For every Man thinks well of himself, and at this rate every conceited Soldier would be a Captain, and every Opinionative Lawyer a Judge; where­fore there are two things here required. [Page 48] 1st, That the Clergy shall be solemnly ad­mitted by Prayer and Imposition of Hands. 2ly, That they shall be admitted by lawful Authority, which will give me occasion to discourse in general. First, Of their solemn Ad­mission. Secondly, Of Episcopal Ordination for Bishops only, with us, have the sole law­ful Authority to admit.

First, No Clergy-man can enter into Or­ders but by a solemn Admission, which is ap­pointed in Conformity to the Divine directi­ons under the Law concerning the Gar­ments, the Sacrifice, the Anointing and the Washing in the Taberna­cle, Exod. chap. xxix. before Aaron or his Sons might Officiate. I might enlarge upon the solemn Forms of ad­mitting the various sorts of Priests among the Gentiles; but for brevity sake I will only refer to one or two Authors, concerning the Cre­ation of Flamins and Vestals Rosin. Antiqu. l. 3. cap. 15. p. 215. item Bris­son. de Formul. lib. 1. p. 118.. Nor shall I enlarge upon all the Christian Rites of Or­dination in this place, because the particulars will occur afterwards; Only note in general, that Fasting, Prayer, and Imposition of Hands were always used on these occasions. Our Lord directed his Disciples to Pray immediately, before he cre­ated them Apostles Matt. ix. 38. & chap. x. 1., and both Deacons and others were ordained by Fasting, Prayer and Im­position of Hands Acts. vi. 6. chap. xii. 2, 3. 1 Tim. iv. 14.. [Page 49] Which holy Custom was kept up in all Ages of the Church with great Reason, since it was begun by our Saviour and his Apostles, and be­cause these Orders are of so great importance to the Church. 'Tis plainly the Sense of all Mankind, that no Office of Trust, or Power should be conveyed to any sort of Men, Ci­vil or Military, without some solemn Creati­on, Admission or Investiture to the same; wherefore this is much more necessary, with respect to such as are Officers under the King of Heaven, and entrusted with the care of Souls: This then being agreed on all hands, we pass to the second thing observable in this Paragraph.

Secondly, What is the lawful Authority to admit Men into holy Orders, which we affirm to be only Bishops; and here I shall not con­tent my self to prove this by the Statute Law of this Land; that no Man can be a lawful Priest, or Deacon, unless he be or­dained by a Bishop Stat. 13. Eliz. cap. 12. §. 1. and Act of Uni­formity 14 Car. 2.; but further shew, this Law is grounded upon holy Scripture, and the Ca­nons and Practice of the Universal Church. First, Our Lord, as Supreme Ruler of his Church, called and or­dained his Apostles Matth. x. 1, 2. chap. xxviii. 19, 20. John xx. 21, 22, 23., and they ordained Dea­cons, Presbyters and Bi­shops Act. vi. 6. & xiv. 23. 2 Tim. i. 6.; but they gave the power of admitting all others only to the Bi­shops, to whom also they [Page 50] only gave Rules to choose Candidates by (as was observed before.) The Canons of the Apostles are express, that two or three Bishops are necessary to the Consecrating a Bishop, and one to the Ordaining a Priest and Deacon Can. Apostol. 1. & 2. [...], &c. Bev. T. 1. p. 1.. Neither of which (as Dio­nysius observes) can be ini­tiated without the Bishops Prayer Dionys. Eccles. hier­ar. cap. 5.. So Firmilianus affirms, That the Presidents have the sole power of Bap­tizing, Imposition of Hands and Ordination Firmilian. Ep. ad D. Cypr. numb. 75. p. 237.; which Testimony with others, did so convince the learned Daillé, the great Patron of Presbytery, that he owns Ordination in St. Cyprian 's time was pro­perly the Bishops right Ordinationem— E­piscopalis juris [...] fuisse in Cyprianci seculi Ecclesiâ confitemur. Daillé de cult. Latin. relig. lib. 2. c. 13. p. 171.. So that this confession of so great an Adversary, may excuse any further proof for that Age; and if it be considered, that the Bishops down from the Apostles to Cy­prian's days were very Poor, and persecuted, as well as very Pious, it cannot be supposed they should within that period have usurped, or monopolized any Authority that was not left them by the Apostles; and thus this concession amounts to a grant, that the Bishops had the sole right of Ordaining given them by the Apo­stles. Afterwards, that Bishops alone did Or­dain is so plain it needs no proof: And St. Hie­rom where he warmly attempts to equal Pres­byters [Page 51] and Bishops in many things, yet even there excepts the power of Ordination as the Bishops sole right Quid facit Epis­copus, excepta Ordinatione, quod Presbyter non facit. Hier. ad Evagr. Ep.. St. Chrysostom also makes the same exception as to Or­dination [...]. Chr. in 1 Tim. §. 11. T. 4. p. 287.. And if this had not been the gene­ral belief of the Ancient Catholick Church, Aeri­us would not have been reckoned an Heretick (by Epiphanius and St. Augustine) for denying this difference between a Bishop and a Presby­ter Epiphan. haer. 75. p. 404. Augustin. de Haeres. haer. 53. Tom. vi. p. 6.. Where Epiphani­us notes, the Episcopal Or­der makes Fathers of the Church, which the Order of Presbyters cannot do Epiphan. ut supra l. 3. T. 1. &c.. To which also the An­cient Canons agree: Those of Ancyra (ten years before the Nicene Council,) forbid both the Chorepiscopi and City Pres­byters to Ordain Synod. Ancyran. can. 13. & not. Bev. T. [...]. p. 175.. In the Council of Sardica those Clerks, that were Ordained by Musaeus and Eutychianus who were not Bishops, were only admitted to Lay-communion Concil. Sardic. an. 347. can. 18 & 19. Bev. T. 1. p. 505.. The like Decree also was made about the Ordina­tions of Maximus, a pre­tended but no real Bi­shop, that the Persons should be reputed no Clergy-men, and all his Acts annulled [...], &c. Concil. Const. 2. can. [...]. Bev. T. 1. p. 91. Soz. lib. 1. cap. 9.. [Page 52] So it was determined in a Synod at Alexandria, that Ischyras who was ordained by one Collu­thus a meer Presbyter, should be deprived of that degree to which he had falsly pretended [...]. Synod. Alexand. ap. Athanas. Apol. 2., for (say they) since Collu­thus died but a Presby­ter, his Ordinations are void Epist. Synodal. ap. Bin. Tom. i. p. 405.. So in the Coun­cil of Antioch, where the Chorepiscopi are forbid to Ordain. Balsamon notes, Presbyters are not mentioned, because it was taken for granted, they could not pretend to such a power Balsam. in 10 Can. Concil. Antioch. ap. Bev. T. 1. p. 439.. The Council of Hispalis degraded a Priest and two Deacons for this only Reason, That the Bishop being ill in his Eyes, suffered a Priest to say the Prayers over them, contrary to the Ecclesiastical Custom; and they say, the Bishop should have been deprived also had he been alive Concil. Hispal. 2 Can. 5. An. 619. Bin. T. 2. par. 2. pag. 326.. Whoever desires to see more instances may con­sult Baluzius his notes Baluzij not. in Capi­tular. Reg. Franc. Tom. 2. p. 1246., where he gives other Examples of Clerks that were un-episcopally or­dained, who were to be re-ordained or reputed meer Lay-men. It was upon this universally owned principle, (that Bishops only could Ordain) that when the Emperors gave Rules for the qualifications of Candidates for holy Orders, they directed [Page 53] them only to the Bi­shops Collat. Authentic. Tit. 6. Nov. Just. 6. T. 2. p. 2, &c.; and the Ge­neral Council of Chal­cedon lays the Penalties for all Un-canonical Ordinations only upon the Bishops, because they only could be Guil­ty of these Crimes Concil. Chalced. can. 2. & can. 6. Bin. Tom. 2. p. 112. & 118.. The sixth General Coun­cil upon the same ground reckons up Ordinations, as those things which peculi­arly belong to the Office of a Bishop [...]. Concil. in Trul. can. 37. Bev. Tom. 1. p. 199.: So that no­thing can be clearer than the Bishops sole Right to Ordain, if we consult the Canons, or usage of the Church in all former Ages: But some object, this will deprive divers Foreign Churches (where they have no Bishops) of a lawful Mi­nistry, because their Ministers have no Ordi­nation but by Presbyters; To which I shall only say, that the first Presbyter who presu­med to Ordain had no such power given him, and so could not rightly convey that which he never received: There is no precedent in Scripture of meer Presbyters Ordaining alone, and such Ordinations would have been decla­red null in the Primitive Ages; yea for 1500 year together no such were allowed: But the fairest plea is, That some of these Churches were forced by dire necessity to this irregula­rity, by the obstinate refusal of the Popish Bishops to ordain any that were for Reforma­tion, so that they must either have such a Clergy as they could have, or have none to [Page 54] Officiate in the Protestant way: To which I reply, That where this necessity was real, and while it was so (as perhaps it might be in some places at first,) it will go far to excuse them Inculpabile judi­candum quicquid necessitas intulit. Leo. Pap. ap. Joh. P. 8. ep. 199.. But du Plessis saith, They in France might have had the assistance of some Bishops who favoured the Reforma­tion, and they would not Mornaeus de Eccles. cap. 11., and some of them grew so enamoured of their new way, as to re-ordain those who were Episco­pally ordained Danaei Isag. part. 2. lib. 2. c. 22., which shews it was choice in some, so that this Plea cannot be urged by them; and why might not they have got some Bishops privately ordained by the English or Lutherans, to keep up a legal Ministry? We see this was done in the Primitive times, where Frumentius having converted the Indians, went back to Alexandria, and was ordained their Bishop Ruffin. Eccles. Hist. l. 10. cap. 9 & 10.. And the new­ly converted Iberians sent to Constantinople for a Bishop Theodoret. lib. 1. c. 23 & 24.. So that the necessity was not una­voidable; wherefore, if any of them despise Episcopal Ordination, or eject them who are so ordained, (as is done in Scotland) they have no excuse, and I judge their Orders to be utter­ly null and void Voluntas habet poe­nam, necessitas veniam op­tat. Milev. lib. 7. p. 101.. But [Page 55] for those of the Foreign reformed Churches, who highly value the Episcopal Order, wish for Bishops, but are by Persecution and Violence kept from that Happi­ness See Monsieur le Moyn 's Letter in Durell's Vien. p. 126. See also Bishop Andrew's Opusc. Posthum. p. 195.; we pity them, and pray for them, and hope God will excuse this defect till they can remedy it; but we are thankful to that Providence which allows us to keep up the Primitive Orders in a due Sub­ordination, and to have a right and truly Ca­nonical Ministry, in this well constituted Church, the exact Transcript of the Primi­tive and the Glory of the whole Reforma­tion.

§. 6.
And therefore, to the intent that these Orders may be continued, and reverently used and esteemed in the Church of England: No Man shall be accounted or taken to be a lawful Bishop, Priest, &c.

In this Section our Church censures not the new way, nor con­demns those that are Foreign, but secures the old way, and takes care to oblige her own Members, declaring that none shall be accoun­ted a lawful Bishop, Priest or Deacon in this Church of England, nor exercise any of these Functions here, unless (according to the Pri­mitive discipline) he be first called, tried and examined, and then ordained according to this Form: Except he hath elsewhere had Episco­pal, that is lawful Ordination, which last Clause seems designed to allow of Romish conver­ted Priests, who were ordained by Bishops, [Page 56] before whom we receive without Re-ordina­tion (if they renounce their Errors) because that Church preserves the Order of Bishops, and the Substance of the Primitive Forms in her Ordinations, though corrupted with many modern superstitious Rites, as we shall shew more particularly afterwards; and in this also we follow the Primitive Sense, for Re-or­dinations are forbid, when the Orders had been once rightly con­ferr'd Can. Apostol. 68. & Concil. Carthag. Can. 52. Nemo sacros ordines semel datos iterum renovat. Cypr. de abl. pedum. p. 350. ita etiam Gregor. ap. Grat. Dist. 68. cap. 1., and how those of Rome who allow the Greek Ordinations, can justifie rejecting our Or­ders, when they can make no Objection to our Form, nor prove us Heretical in any Article of Faith, I cannot conceive. 'Tis Pride and Uncharitableness, not Arguments or Examples in Antiquity, that guides them in this most unjust proceeding: As to these Forms of Ordination prescribed to be alone used here, they are exactly conform­able to the directions given in holy Scripture, and more agreeable to the practice of the Pri­mitive Church than any Offices of this kind in the World, being neither so naked as the way of Geneva, nor so luxuriant in Ceremo­nies as that of the Roman Church; for we have added to the general Rules of Scripture all and only the Primitive Rites, agreeing with the reformed in that which we have taken from Scripture, and with the Roman Forms in all that Accords with genuine Antiquity: So that our Offices must be more perfect than [Page 57] either of the other, which will appear in every part of the following Discourse as to the particulars. But here I will observe in general, That 'tis probable the Primitive Offices at first were very short, consisting only of some few Prayers with Imposition of Hands; yet before the Fourth Council of Carthage, there was used a scrutiny into the Faith and Manners of the Candidates, and divers Questions were put to them, and several Ceremonies for the various Orders were brought in, which that Council reports and confirms Concil. 4. Carthag. Can. 1, 2, &c. ap. Bin. Tom. 1. p. 588.. The Offices of the Greek Church seem very anci­ent in all the substantial Parts, and therefore they are very short Eucholog. p 249, &c. p. 392, &c. p. 302, &c.; yet even in them divers Mo­dern Additions are discernable: The oldest formularies of the Western Church are very brief, as appears by the Forms for Ordaining Bishops, Priests and Deacons, used in the ancient Church of Eng­lan Extant apud Theo­dor. poenitent. p 283, 284, &c.. The old Roman Ordinal in the Sacra­mentary of St. Grego­ry Sacram. Greg. ap. Tom. Pamel. Liturg. T. 2. p. 370. by a later called, also a Roman Ordinal published by the learned Baluzius Appendix Actor. ve­terum in Bulz. not. ad Ca­pitul. Tom. 2. p. 1372., and (to name no more) by the ancient Gallican Forms which contain only an exhortation to the people, three short Prayers and two larger, concluding with four brief Collects relating [Page 58] chiefly to the Communion: Which are published by Monsieur Mabillon Mabill. Liturg. Galli­can. lib. 3. p. 307, &c.. Now all these are short and void of Ceremo­nies, and though these were the old methods of Ordaining in the Churches, then in Communion with Rome, and there also; yet whoever will compare the ancient Roman Ordinals, will find the elder to be always the shorter and more pure, and the later to have been enlarged with many frivo­lous and superstitious Rites Vid. Morin. de Ordin. Latinorum par. 2., which as they were added without Rea­son, so upon just Rea­sons our Church pared them off at the Refor­mation, and reduced these Offices nearer to their Primitive Pat­terns Ut vobis novas caere­monias excogitare, ita no­bis easdem justis de causis resecare licuit. Mason. de Min. Angl. l. 2. c. 16. §. 11.; for justificati­on whereof I refer the Reader to a very learn­ned Author, who hath taken pains to compare their Offices for Ordination with ours, and those of the Primitive Church; and proved, that we have rejected nothing but needless and late inventions in this piece of Service: So that ours is much to be preferred before theirs Collationem vide ap. Mas. ibid. cap. 17. p. 227, &c.. The Lu­theran Churches have Forms something more agreeable to Anti­quity and proper for this Occasion, yet they are not full enough in some substantial Parts, and cannot compare, with our Of­fice [Page 59] Formula ordinationis ad sacr. ministerium Lipsiae usitat. Impres. Ibid. 1624.. Much less can the old Scotch Form (said to be drawn up by Mr. John Knox) which is very de­fective in the election of ordinary Ministers Scotch Psalter cap. 2. p. 8. edit. Middleburgh 1594., and not much better in the Form of electing a Su­perintendent An. 1560 Ibid. p. 16.. But out of all these we shall sometimes make proper Observations concerning their Agreement with our Offi­ces: Concluding this general Discourse with observing, that since no one intire form of Ordination is left on Record in holy Scrip­ture; every Church hath power to compose a Form for its own use, to which all the Mem­bers of it must adhere, provided there be no­thing contained therein contrary to God's word. As for ours, it is drawn up by the Rules of Scripture, and is not only Orthodox, but so instructing, so pious and so very pro­per to the occasion, that I do recommend it, First, To all that are to enter into holy Orders, to read that Form over which belongs to the Order he is about to receive, that he may pre­pare himself for it, by understanding his Duty and considering his Vows before he make them Eccles. v. 2.. Secondly, Because we must perform our Vows, and practise our Duty all our lives long; it is convenient if not ne­cessary, for every Clergy-man once a year at least, seriously to read the same Office over to keep him mindful of his engagements: The [Page 60] pious Cardinal Borromaeo enjoyned every Priest to keep the day of his Ordination yearly, re­membring it in his Pray­ers Concil. Mediol. 3. Anno 1573. ap. Bin. T. 4. par. 2. p. 421.. And our Clergy would find it very much conduce to mind them of their Duty, and ex­cite them to do it with zeal and diligence, if they did spend annually the day of their admission, in Fasting, Prayer and Reading attentively these useful and incomparable Forms.

§. 7.
And none shall be admitted a Dea­con except he be Twenty three years of Age, unless he have a Faculty—A Priest shall be full Four and twenty years old—A Bishop shall be full Thirty years of Age.

Because the Scripture hath not determined the exact time when Men shall enter into these several Orders; every Church hath fixed the Ages by the Rules of Prudence as they saw most fit. St. Paul, 'tis true, forbids a Novice to be made a Bishop, but that is to be understood, not of a person young in years, but newly converted 1 Tim. iii. 6. [...]. è D. Chrysost. Theophil.. But all Churches have agreed not to admit Men very young in­to these weighty Of­fices; for God himself fixed the Ages of Thirty and Twenty-five for the Levites entring on their Ministration Numb. viii. 24. & iv. 3.23. ubi lxx. ubique habent [...]., and [Page 61] our Saviour was Thirty years old when he be­gan to Preach Luk. iii. 23.. Which is the reason given by the Council of Neocae­sarea; Why none, though otherwise worthy, shall be admitted Priest till he be Thirty years of Age Concil. Neocaes. An. 315. Can. 11. Bev. T. 1. p. 411.. The Council of Agde decreed the same Age for a Priest, and ap­pointed a Deacon should be Twenty five year Old Concil. Agathen. An. 506. Can. 16, 17. Bin. T. 2. par. 1. pag. 555. and these were the common ages in those eldest times. For St. Hierom vindicates his Brother's Ordi­nation, because he was then Thirty years Old, and he supposes Timothy was no older when he was made a Bishop Hierom. Epist. 62. ad Theoph. Tom. 2. p. 273.. I know some have car­ried this higher, for Caesarius Bishop of Arles would not ordain a Dea­con till he were Thirty years of Age Cypr. vita Caesarij ap. Mabillon. Lit. Gal. p. 170.. And Justinian made a Law, that none should be a Presbyter, untill he were Thirty five year Old Authent. Coll. 9. Tit. 6. Novel. 123. c. 13.. But the Sixth General Council of Constantino­ple reduced it to the old period, and appointed Thirty for a Priest, and Twenty five for a Deacon Concil. 6. Constant. in Trul. An. 681. Can. 14. Bev. T. 1. p. 173.. Which Ages (to name no more) were fixed in the Saxon Church above a Thou­sand years ago, as ap­pears [Page 62] by Egbert's Collection of the Canons then in force here Excerpt. Egbert. Can. 91 & 95. An. 750. Spelm. Tom. 1. p. 267.. Yet as our Preface notes in case of great and early merit, or an extraordi­nary occasion, this may be dispensed with: For Pope Zachary allows Boniface Bishop of Mentz, to ordain Priests as well as Deacons at Twenty five years of Age, because he wanted assistants among the newly converted Ger­mans Si autem tales non reperiuntur & necessitas exposcit, à 25 An. & supra Levitae & Sacerdotes Or­dinentur, Zach. ep. 12. Bin. T. 3. par. 1. p. 374.; and it was upon the extraordinary merit of Epiphanius (af­terwards Bishop of Pavy) that he was ordained Deacon at Twenty years of Age Ennodius in vit. Epi­phan. Ticinens., and that it is likely was the cause why St. Remigius was made an Arch-Bishop when he was but Twen­ty two Vide Hincmar. in vit. Remigij.; yea in the Greek Church one Eleutherius was not above Twenty year old, when he was consecrated a Bishop in Illyricum Niceph. Callist. Hist. Eccl. l. 3. c. 29.. No doubt there are some persons of early parts, and extraordi­nary Learning and Wisdom, though they be very young Antevenit sortem me­ritis, virtutibus Annos.; and in such cases they are to be regarded rather according to their Discretion and Knowledge than their [Page 63] Ages Levit. xix. 32. Hebr. Sen. Chal. Par. ejus qui Doctus est in lege, unde RR. dicunt Senex est qui Sapiens est.. I could in­stance in divers of those, who entred very young into the Ministry and have proved very Emi­nent; but I need name no more than the most famously learned Bishop Usher, ordained before he was Twenty one See his Life p. 561.; and the pious and eloquent Bishop Jer. Taylor, who entred into Orders younger than he See his fun. Sermon.; wherefore, 'tis fit there should be a power of dispensing, be­ing necessary in some Cases and commenda­ble in others Ubi necessitas urget excusabilis est dispensatio, ubi utilitas provocat lau­dabilis. Bern. de consid. l. 3. c. 10.. I shall only add, that the Ca­non Law fixes the Age of Twenty five, for undertaking a Cure of Souls Decret. Gregor. l. 1. tit. 6. c. 7. §. 3. col. 129., and our Sta­tute Law allows none under Twenty four to be instituted to a Li­ving Stat. Eliz. 13. c. 21. §. 3. & 5., because it is fit they should be of steddy minds, who undertake so great a Charge: If any shall object, that we in this Church admit Men something younger than was done of old, I think two sufficient Reasons may be assigned for that practice. First, That the methods of Learn­ing are now more compendious than in for­mer Ages; so that experience shews, Men ar­rive at much greater degrees of skill in Lan­guages, [Page 64] and Sciences in Twenty four than formerly they could do in Thirty years: Secondly, Our Clergy are not now obliged to Vow celibacy, and that is a Reason given in some later Councils, why they bound them to stay to so confirmed an Age, that they might upon trial of their inclinations better know, whether they were able to keep such a Vow or no.

§. 8.
And the Bishop knowing either by himself, or by sufficient testimony any Per­son, to be a Man of vertuous conversation and without crime.

The Age being deter­mined for all Orders, the Preface concludes with describing the Qualifications of a Deacon, the times, place and publick manner of admitting one to that Order: And 'tis but Reason, since Bishops have the sole power of Ordaining, that they should use very great caution in ad­mitting Candidates; wherefore, this Preface requires that they shall be well assured, either by their own knowledge, or by the testimo­nial of credible Persons, that they are Men of good Lives, and free from all noted Crimes, and herein chiefly lies the use of Testimonials, the Bishop may easily judge of their Learning, but it cannot be supposed he can know how most of them have lived, before their entrance into holy Orders; and yet, if he do admit any that have been scanda­lous, he will not escape blame, and ought to re­pent of it afterwards Curae sit tibi maxime introducere tales quos post­modum introduxisse non poe­niteat, Bern. de consid. l. 4. c. 4. p. 887.. Wherefore our Canon [Page 65] wisely enjoyns they shall bring sufficient testi­monials of their sober Life, from such as have known and lived near them for three years before Can. 34. Eccles. An­glic., which also foreign Canons have re­quired Nemo fiat Clericus nisi qui bonum testimonium habet. Capit. Reg. Fran. lib. 6. c. 126.. Now these Laws are grounded on St. Paul, who makes it necessary for a Bishop to have a good testimony of those without, that is of Heathens 1 Tim. iii. 7. [...]. Theophil. in loc., and if that were requisite when most were Pagans, much more is it necessary now that this part of the World is Christian. The Pagans might accuse maliciously, but those of our Faith should have no ends to serve, but the glory of God and the interest of the true Religion; so that it is justly hoped what such Men say is very true, because they must wish the Church to which they belong may be as well served with good Priests, and not be scandali­zed with bad ones. And such as sign these Testimonials have it put into their Power to discover evil Men, and commend only those that are worthy, wherefore since so great a Trust is reposed in them, they ought never to sign any Testimonial which they know to be false; yea, which they do not know to be true, least they become guilty of bearing Falsewitness, and mislead the Bishop who cannot see all things with his own Eyes, nor hear all with his own Ears, and so must rely on others to direct his [Page 66] choice Miser est imperator apud quem vera reticentur, qui cum ipse publice ambu­lare non possit, necesse est ut audiat, & vel audita vel à pluribus roborata con­firmet: Capitol. vit. Gor­dian. p. 668.. And let him be never so desirous to keep out wicked Pastors, an Hypocrite commend­ed by eminent Hands, may deceive him, and then the dishonour of God and mischief to Souls, which are the sad consequences of such misinformation, are to be charged only upon those who for fear, favour, or negligence signed the false Certifi­cate; who deserve a severe Punishment in this World, if our Law (as the Indian) did allow it Apud Indos extremi digiti eorum, qui falsum testimonium consignassent, decurtantur. Strab. Geogr. l. 15.. However they shall certainly answer for it in the next World, and I heard a most Re­verend and Worthy Prelate (now with God Ar. Bp. Dolben who died April 11. 1686.,) charge his Clergy not to impose upon him by signing Testimoni­als, which they did not know to be true, as they would answer it to him at the dreadful day of Judgment. Which being duly considered will I hope prevent that evil Custom of giving Mens hands, out of Custom or Complement to mere Strangers, or to oblige a Friend that we know doth not deserve it: Since most of those infamous Persons, that are in Orders generally crept in at this Door: But as to the particulars, it is necessary that the Bishop be satisfied, First, as to his Life, and Secondly, as to his Knowledge. The first enquiry is [Page 67] into their lives Ante vita quam do­ctrina quaerenda est. Ambros. in Psal. cxviii. 1. T. 1. p. 873., for that is over and over re­peated by St. Paul, that they must be blameless 1 Tim. iii. 2. Titus i. 6, 7., and if they be never so learned or ingenious, and be not virtuous, their example will do more harm than their preaching can do good; they discourage the pious and harden sinners, disho­nour our Lord Jesus, disgrace his Church, and not only destroy their own but others souls also. So that if men be vitious and criminal, no other qualifications ought to recommend them; they must by all means be kept from Holy Orders: but of this more hereafter.

§. 9.
And after examination and tryal, finding him Learned in the Latine tongue, and sufficiently instructed in Holy Scripture.

The next care of the Bishop is to examine and try the understandings of such as come to offer themselves to be ordained, of which he and his Chaplains, are competent Judges. So that if he ordain any illiterate Person, that fault must lie upon the Ordainer only, since Virtue may, but learning cannot be counter­feited before a learned and diligent Examiner: 'Tis St. Paul's injunction (and so indispensible) that He be apt (or as the word imports, able) to teach 1 Tim. iii. 2. [...].; nor can any Man be fit to teach o­thers, who hath not first been well instructed Multo tempore disce quod doceas. Hieron. ad Rustic. ep. 4. p. 47., first in Secular Learning, [Page 68] and secondly in Holy Scripture. The Apostles wanting time and opportunity to get Learning in an ordinary way, were miraculously inspi­red both with the knowledge of all Tongues, and all Divine Truths, to shew that Christ himself judged these were necessary Qualifica­tions for his Ministers: But as the Manna ceased when God's People came to a Land where Corn would grow by industry, so Heaven hath now withdrawn this immediate Inspirati­on, and left us to acquire Knowledge by stu­dy, and other proper means: Now therefore it is required, that a Deacon (though of the lowest Order) shall at least be skilled in the Latin Tongue, that he may be capable of read­ing the best Authors which are writ in or tran­slated into that Language: Our Apostle we see distinguishes the Minister from him that sits in the room of the unlearn­ed 1 Cor. xiv. 16. ubi Theoph. [...]., which plainly supposes him that offi­ciates to be Learned: Under the Law, the Le­prosie in the Head, made a man unclean all over Levit. xiii. 44.; the moral of which is, that ignorance leads to all sin, and is not (as the Romanists say, the Mother of Devotion) but of all Error Ignorantia mater est cunctorum errorum, Concil. Tolet. 4. Can. 25. Bin. T. 2. Par. 2. p. 351.; ha­ving, as St. Bernard saith, two Daughters, Mistakes and Doubtfulness, which are both evil, but the first is more pernicious, the latter more trouble­some [Page 69] Pessimae matris igno­rantiae, pessimae item filiae duae sunt, falsitas & du­bietas—perniciosior illa, ista molestior, Bern. in Cant. Ser 17. p. 607., and a Teacher of others must be free from both: God expect­ed that the Levitical Priests should preserve knowledge, because the people were to enquire the Law at their mouth Mal. ii. 17.: yea he rejected those then from being Priests to him, who rejected knowledge them­selves, and destroyed others for lack of it Hos. iv. 6.: and a blind Watchman is a contradiction, in termi­nis, and worse than a sleepy one Isai. lvi. 10., for he may awake and do his duty sometimes; but he that is blind is originally and always uncapa­ble to be a Watchman. Now if these were rejected by God under the Priesthood of Aa­ron, there is much more reason to exclude such ignorant Wretches from the Ministry of the Gospel, for which all sorts of knowledge are absolutely necessary: So that it is an inex­cusable presumption and profane boldness, for such as are very ignorant to offer them­selves to be Ordain­ed Non temeritate quo­rundam, docere quod nesci­as, sed ante discere quod docturus sis, Hieron. Ep. 26. cap. 4., and in such cases Bishops ought to be in­flexible, and by no means to allow or admit any such; who will be a lasting disgrace to their Ordainers, a sport to the Profane, and a reproach to the Sacred [Page 70] Order, which hath been so well considered, that in conformity to this Rule of our Church, all the ancient Canons and Laws decree, that no Bishop shall ordain such as are illiterate, and punish severely such as do Concil. Roman. sub Hilario. An. 467. Can. 3. Bin. T. 2. par. 1. p. 432. Gelasii Ep. 9. ib. 479. Con­cil. 2. Aurel. Can. 16. An. 536. ibid. p. 773. Authent. Collat. 1. Tit. 6. cap. 1. pag. 12. Capitular. reg. Franc. lib. 6. cap. 126. T. 1 pag. 944. Concil. Tribur. Can. 33. An. 895. Bin. T. 3. par. 2. pag. 127.. I cannot cite the particulars they are so many, but shall refer to some of the principal Orders in this kind, and note that our Canon re­quires, that he that is to be Ordained shall be a Gradu­ate in one of the Univer­sities, or be able at least to render an account of his Faith in Latine, and con­firm it with testimonies out of Holy Scripture Can. 34. Eccles. Angl., which is sufficient to exclude all the unlearned: And let it be con­sidered, that it was the gross ignorance of the Clergy in former ages, which set up and pro­moted all those notorious Errors that are now professed in the Roman Church: It is record­ed, that in Germany a Priest was so ignorant as to mistake the very form of Baptism, and turn it into false and ridi­culous Latine Baptizo te nomine Patria, & Filia, & Spiri­tu Sancta, An. 750. Ep. 6. Bonifac. Bin. T. 3. par. 1. §. 1 pag. 367.; a little after the famous Rabanus Maurus, being learned above his Brethren of that Age, was turned out of the Abby of Fulda for no crime, but [Page 71] reading too many Books Aventin. annal. l. 4. p. 309. An. 842. Baluz. not. in Reginon. p. 525.; about the same time it was among the Articles of Enquiry in the Visitation of Rathbodus, Arch-Bishop of Triers — Whether the Priests understand the Prayers, Prefaces and Canon of the Mass, — and if they could read well the Epistle and Gospel, or at least give the literal sense of it Reginon Collect. de Eccles. Disciplin. inqu. Artic. 82, 83. p. 28, 29.; yea we find mention of a Priest, who meerly by negligence after he was Ordained, forgot to read his Office Flodoardi Hist. l. 3. c. 28.. Nor were our Saxon Clergy of that age much better generally; for it is or­dered in an Old Council, that Bishops shall enquire if the Priests can construe the Lords Prayer, the Creed, and the Sentences of the Mass Concil. Clovesho. Can. 10. An. 747. ap. Spelm. T. 1. pag. 248.: and there was good reason for that enquiry, since King Al­fred saith, very few on this side Humber, and none on the South of Thames, when he began to reign, understood the Common Prayer in Saxon, or could translate a piece of Latin Alfredi praefat. ad versionem Boetii & Aelfric. Grammat. ap. Spelm. ibid. p. 618.. Nor was it much mended at the Conquest when the Clergy were so illiterate, that the rest were amazed at him who had learned his Gram­mar Ordinati ita literatu­ra carebant, ut caeteris esset stupori qui grammaticam dedicisset, Math. Paris An 1067. pag. 5.; which stupid want of good literature was owing, no doubt, to the Monks, whose [Page 72] Patrons were ignorant Enthusiasts; and that Dunce they call St. Francis, advises his Monks who could not read not to learn, but to wait for the Spirit of the Lord Regula S. Francisci cap. 8. p. 28.; and he reckons it an ill sign, if a Friar be gi­ven to read and get many Books Ibid. pag. 91.. Yea Isidore Cla­rius, about 150 years ago, declares, that in his Episcopal Visitation he found few Secular Priests who could construe what they did read — and divers of them could not read well Isidor. Clar. Orat. 26. ad Cler. & Synod. ejus, An. 1547.; which scandalous ignorance re­mains still among many of this sort of Clergy­men in France, as one of their own Communi­on complains Baluzii not. ad capi­tul. T. 2. p. 1132.. And another who lately was at Rome gives the same Character of very ma­ny Priests, in that so much gloried of City Mabillon in itin. Ita­lico, p. 113.. So that it is needful yet to put the old Question in the French Ca­pitulars to many of them, whether the Priests understand their Missal Capitular. Tom. 1. lib. 1. c. 6. p. 713.. And now what false Doctrines and corrupt Practices may not be first imposed upon such a set of blind Guides, and by them received and taught as Gospel Truths and Apostolical or Primitive Rites? And what reason have we to bless God, that our Clergy [Page 73] are generally skilled in the Tongues, and some great Masters of them, and other polite lite­rature, equalling at least if not exceeding their Predecessors in this and most other Churches, and more would be thus qualified if their great charge and scanty Livings, did not de­prive them of good Books, and force them to strugle with Poverty, and so hinder their im­provement: Which I hope is a juster account of this Matter, and a true character of our English Clergy, than is given by a late writer in this Church, who makes a comparison be­tween the modern Popish Clergy and ours, preferring the former, and lamenting the gross Ignorance of such as are either in holy Orders, or would be put into them; the contrary to which is manifest to all unprejudiced per­sons, and the reflection needs not to be con­futed.

But there is another sort of knowledge, which is a sufficient understanding of holy Scripture: And since this is the perfect Rule both of Faith and Man­ners In ijs quae apertè in S. Scripturis positae sunt inveniuntur illa omnia quae continent fidem—moresque vivendi, Aug. de Doctr. Christ. l. 2. cap. 9.. None can be fit to instruct others, who is not very well instruct­ed herein himself: It was Timothy's recommen­dation to St. Paul, and the chief motive to him to ordain him, that from a Child he had known the holy Scripture 2 Tim. iii. 15.; this qualified Apollos for a Preacher, and enabled him to make many Converts, because he was mighty in the Scrip­tures [Page 74] Acts xviii. 24. & 28., and Titus is or­dered to admit none to be Pastors, but such as had been taught in the Faithful word, so as to be able thereby both to exhort the Orthodox, and to con­vince the gainsayers Titus i. 9.. 'Tis Recorded of St. Ba­sil and his Friend Gre­gory Nazianzen, that they spent 13 years to­gether in a Monastery, before they entred on any publick Ecclesiastical Function, Reading no other Books but only the holy Scripture Ruffin. Hist. Eccles. lib. 11. cap. 9., which may justly be esteemed the principal ground of their extraordinary Proficiency af­terwards: And hence the ancient practice of Pious Bishops, was to examine the Candidates strictly, if they had diligently Read the holy Scripture, and it is Recorded of Caesarius Bi­shop of Arles, that he would ordain none of what Age soever, who had not first Read over in order the whole Bible four times Ut nec in qualibet majori aetate ordinaretur nisi quatuor vicibus in or­dine libros Vet. Test. legerit ante & toties Novum. Cypr. vit. Caesarij lib. 1. n. 32.. St. Hierom be­gan to complain in his time, that this was but too much neglected, so that among the Teachers, one could hardly find Men that could understand the Law of God Hieron. adv. Pelag. lib. 1. cap. 9.. But this was endeavoured to be a­mended by the Canons: In the East the Bishop before he ordained any Man, was strictly to enquire into his Life and Man­ners, [Page 75] and especially concerning his Knowledge of the holy Scriptures Nomocan. l. 16. ap. Coteler, Monum. Eccl. Graec. Tom. 1. p. 71., and Charles the great tells his Clergy, that they must not only learn the Scripture themselves, but be able al­so to teach them to o­thers Capit. Car. M. an. 811. Tom. 1. p. 479.. In the second Council of Nice, the Metropolitan was to ex­amine a Bishop elect, whether he could readily and with understanding Read the Canons and the holy Scripture Concil. Nicaen. secun­dum. An. 787. Can. 2. Bin. Tom. 3. p. 1. p. 701.; the lat­ter of which, if those Fathers had been well versed in, they would not have decreed for Image-worship: But after that and the like unscrip­tural Doctrines, and Practices were crept into the Western Church; we find by degrees the Study of the Scripture was generally laid aside, and fabulous legends devised by the Priests, and read to the People instead of them, so that about the time of the Reformation, the principal Divines of the Roman Church were utterly ignorant in Scripture; it being remark­ed, that Albert Prince Elector and Bishop of Mentz, at the Diet of Ausburg took up a Bible that lay on the Table, and asked what Book that was which spoke so much against the Church Acta Comitiis Au­gustan. An. 1530.. And another Bishop a­bout that time reproved a Priest for expounding the Scriptures to his People, and said he thanked God he never knew what the [Page 76] Old and New Testament were, not understanding nor wishing to understand more than his Portitory and Missal See Foxe Acts and Monuments, p. 1153.. But our reforming Princes soon cured this evil here, by injunctions, that every Clergyman should have the new Testament both in English and Latin, with Erasmus 's Paraphrase on it, and should diligently study the same, and the Bishops were to enquire how they had profited therein Injunctions of King Ed. 6. An. 1547. Sparrows Collect. p. 6. & Injunct. of Q. Eliz. An. 1559. §. 16. ibid. p. 72.. So that in a little time our Protestant Clergy be­came very expert in Scrip­ture, and thereby were able both to instruct their own Flock, and to confute their Adversaries: For which and many other Reasons our Bishops are still obli­ged to be very careful, to admit none but such as are very well read in holy Scripture.

§. 10.
May at the time appointed in the Canon, or else (upon urgent occasion) on some other Sunday or Holy day, in the face of the Church, admit him a Deacon in such manner and form as hereafter followeth.)

The Person being thus qualified may be admit­ted by the Bishop, but regularly the Ordina­tion should be, First, At one of the times appointed by the Thirty first Canon; that is, on the Sundays after the four Ember weeks, which were the ancient Seasons for this Of­fice, as I have shewed before See the Compan. to the Temple, Par. 2. Edit. Fol. p. 353.. But however, it ought to be on some [Page 77] Sunday, or Holyday, as was used even from the Primitive times [...]. Concil. Carth. Can. 35., and as the time, so the place also should be known and publick, viz. in the face of the Church: So the first Deacons were chosen, in a full Assembly of the Disciples Acts vi. 2.; and the Peoples presence was thought necessary, be­cause they were to give their Testimony 1 Tim. iii. 2. Titus i. 6., which is St. Cyprian's Ar­gument for publick Or­dination Cyprian. Epist. 38. Ep. 68., and was a Point so fully agreed in the best Ages, that if the People and Clergy were present, it was counted a good Ordina­tion [...]. Athan. Apol. 2., otherwise it was censured, and thought to be at least irregular, if it was hudled up in private Ad fastigium tantum accusatores suos latendo per­venit. Ep. 2. Celestin. Bin. T. 1. p. 736.. And in la­ter times it has been thought necessary to de­cree, that the names of the Candidates should be published upon three several Sundays before the Or­dination, that the unworthy might be discovered and stopt Concil. Adolph. Ep. Colon. An. 1549 Bin. Tom. 4. p. 239., for which publick Ordinations that (except upon very ur­gent necessity) are only used in our Church, are a [Page 78] proper means: But if after all this care, to procure an unblameable Clergy, (the like to which is used in no civil Offices,) some un­worthy Persons do creep in, and some that are Ignorant or Scandalous, or both, get into holy Orders; no doubt it is a great Calamity to that place where their Lot falls, yet even this is no ground for Separation; our Saviour did not forsake the Communion of the Jewish Church, though their Priests then were ex­tremely wicked, and he orders his Disciples both to hear and observe their injunctions Matth. xxiii. 2. [...]. Theoph. in loc., be­cause they who exclude themselves, may direct others to the Kingdom of Heaven, and there was a Judas among the Apostles: We are to consider if this be our case, that the Grace which makes all Administrations effectual comes from God 1 Corinth. iii. 6., who can work that which is good by evil, or incom­petent instruments if he please [...]. Vid. Chrysost. in 2 Tim. Serm. 2.; so that we may be profited by an evil Priest, and there­fore the Greek Cano­nists have determined, that we must not separate from such an one, though he be never so bad, but believe he may contribute to our Sanctification [...]. Balsam. in 31 Can. Apost.. His wickedness hurts only himself, but your sepa­ration [Page 79] may hurt you, and the guilt of that lies at your own Door: The Poet compares such an one, to a Whetstone that makes other things sharp, but can­not cut any thing —Fungens vice cotis Acutum Reddere quae fer­rum valet exors ipsa se­candi: Poet. Lyricus ap. Sarisbur. ep. 170. p. 548.. St. Augustin frequently Treats of this Subject, and saith, it is more rea­sonable we should tolerate the evil for the sake of those that are good, than to forsake the good upon the account of those that are evil Aug. de verb. Dom. Ser. 18. p. 19, 20.; and he thinks such a separation as pre­posterous, as it would be for the Traveller to go back, because the mile Stone which directs others in the way, doth not stir it self Id. Hom. 50. p. 122., and he brings in the Ex­ample of Noah, who did not forsake the Ark though there were unclean Beasts there­in Idem ad Vincent. Epist. 48. p. 36.. Nazianzen com­pares this case to an Em­peror who hath two Seals, one of Gold, a­nother of Iron, the mat­ter differs, but the im­pression and efficacy is the same Greg. Nazianz. orat. 40.. St. Isidore of Peleusium proves, that evil Priests do not defile the Sacraments, nor hinder their effect Isidor. Peleus. lib. 1. Epist. 120. & lib. 2. Epist. 37.; and an old Council illustrates this with a proper compari­son — for (says the Canon) [Page 80] the Offices are no more defiled by the Crimes of him that officiates, than the Seed is corrupted by the Seeds-mans wickedness Quia non inficit se­men seminantis iniquitas. Synod. S. Patric. Can. 7. ap. Spelm. Tom. 1. p. 56.. Which may abundantly satisfie those who are so unfortunate, as to live under an evil Priest, that they must not forsake Gods Ordinances, no, nor their own Congregation upon that ac­count; yet because such Ministers are discou­raging to the good, and an excuse for wicked Men, a dishonour to God and a scandal to Religion; it becomes the Bishops (as our Church directs) to use all possible precaution to keep all Ignorant and Vitious Persons out of these holy Orders; of the manner used in conferring whereof we now proceed to dis­course.

A DISCOURSE UPON THE OFFICE For making DEACONS.

CHAP. I. Of the Form and Manner of making Deacons in general.

§. 1.

THE lowest Order of the Clergy in the Apostolical and our Church is, that of a Deacon, which deserves a great esteem, because the meanest Office in God's House is honourable Psal. lxxxiv. 10., and none ought rashly to undertake it, nor suddenly to be admitted [Page 82] into it, because it is the foundation of, and first step toward the higher Orders Ubi male posuimus Principia, sic caetera sequen­tur, Cicer. ad Attic. l. 10. c. 20.; and being instituted by the inspired Apostles, it is a Sacred Order which gives a Man power to minister about Holy Things. By Moses's Law the Levites were to be Holy as well as the Priests; and the di­rections which St. Paul gives concerning their Qualifications, are evidence sufficient, that great care ought to be taken of their Admissi­on. 'Tis true, the first occasion of making Deacons, was to dispense the Charity of the Church among the Poor Acts vi. 2.; but if they had not been intended for higher Ministeries, there had been no need of requiring they should be full of the Holy Ghost and Wisdom Ibid. ver. 3.. Epi­phanius affirms they were taken out of the LXX Disciples, who were Or­dained Preachers in Ex­traordinary by Christ Luke x. 1., and were now made Preachers in Ordinary, as appears by the in­stances of St. Stephen Acts vi. 8., and St. Philip Ibid. viii. 5., who both did Preach after their Ordination Epiphan. advers. haer. lib. 1. T. 1. p. 22. b.; and St. Ambrose likewise affirms this Order may Preach Quamvis non sunt Sacerdotes, Evangelizare possunt sine Cathedra, sicut Stephanus & Philippus, Ambros. in Ephes. 5.. Besides, in [Page 83] the earliest Monuments of Antiquity, we find Deacons constantly attended on the Bishop in all his Sacred Ministrations, and assisted him; so that Ignatius saith, they were not only to serve Tables, but to be Ministers of the Church of God [...], Ignat. Epist. ad Trall.: and St. Cy­prian affirms the Apostles chose them to be Mini­sters of their Episcopal Office, and of God's Church Episcopatus sui, & Ecclesiae Ministros, Cypr. ad Rogat. Ep. 9.; but their special duty was to distri­bute the Bread and Cup to the People after the Bi­shop had Consecrated it (as a learned Author hath made out Bevereg. Annot. ad Can. 2. Concil. Ancyr. T. 2. p. 174.: who also shews there, that they bore a part in the Liturgy with the Priest or Bishop; and when Churches were built in the Country, Deacons alone, sometimes, per­formed the whole Office there, and not only read the Prayers, but the Gospel, and (by license) Preached or made an Homily upon it: So that their Privileges encreasing, at last they began to despise the Presbyters, of which divers of the Fathers complain Aug. Quaest. ex utr. Testam. mixt. qu. 101. Hieron. ad Evagrium, Ep. 85. Gregor. M. lib. 1. Ep. 14, 15, 16., and many Canons of Councils were made to reform this abuse Concil. Carthag. 6. Can. 18. Concil. Rom. sub Gelas. c. 9, 10. Concil. 1. Arelat. Can. 18. & 2 Can. 15.; but since we shall have occasion to treat of the particu­lars hereafter, we will now go on (after our usual method), first to [Page 84] give the Analysis of the whole Office, and then explain the Parts in order.

The Analysis of the whole Office for making a Deacon. §. 2.

This Office is made up of

  • 1st. The prepara­tives before Ordinati­on.
    • 1st. More remote in,
      • 1. The Sermon, Rub. I.
      • 2. Presenting them to the Bishop.
      • 3. His Appeal to the People.
      • 4. The Litany.
    • 2ly. More directly, by
      • 1. The proper Collect.
      • 2. The Epistle.
      • 3. The Oath of Supremacy.
      • 4. The Questions and Answers.
  • 2ly. The Ordination it self being
    • 1. The Imposition of Hands.
    • 2. The solemn words.
    • 3. Delivering the New Testament.
  • 3ly. The Consequents after Ordination.
    • 1. Reading the Go­spel.
    • 2. Receiving the Communion.
    • 3. The Prayers af­ter it.
    • 4. Some Instructi­ons, Rubr. ult.

CHAP. II. Of the Remoter Preparatives to Ordination.

§. 1.
Rubr. 1. WHen the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon or Exhortation, declaring, &c.

This Section orders a Sermon, or Exhorta­tion shall precede every Ordination; which if it be celebrated in a Cathedral, and on a Sunday or Holy-day, the Sacrament is always Provided; only two things are to be noted; first the pla­cing, and then the subject of these Sermons. The place of our Sermons ordinarily are after the Nicene Creed: but on these days lest the Office should be broken, the Preaching is fixed after the end of our Morning Prayer, strictly so called. The Litany being removed into the Communion Service, as very proper to this occasion; otherwise the Litany would be to be said twice in one Morning, and so too much lengthen the Offices. And since the Ordination is to be performed at the Altar, and always joyned with a Communion, this Rubrick orders, that all the rest shall be finish­ed in the Body of the Church, before the Bi­shop and Candidates go up to the Holy Table.

2ly. As to the Subject of the Sermon, it is required that it relate to this Occasion, for nothing is more come­ly Prov. xxv. 11. Hebr. [...] super ro­tis suit., nor more profi­table than a word spoken [Page 86] in due season: it is very fit to instruct at this time, first the Candidates in the several parts of their Duty, and the Nature of their Office, that they may weigh and consider well the great Charge they are about to undertake, and be encouraged chearfully to promise, and sincerely to resolve they will perform it by God's help. 2ly. It is also equally proper now to teach the Congregation what reverent esteem they ought to have of such as are set to watch for their Souls, to offer up their Prayers to God, and to make known God's Word and Will to them, and thus all may be edified by such a pertinent Discourse; and truly the usefulness of such a Sermon at this time is suf­ficient to justifie our own and other reform­ed Churches in requi­ring it Post habitam Conci­onem, incipit is qui Ordi­nationis ritum administrat, Form. Eccles. Luther. Edit. Lips. 1624., if we had no Precedents for it in Antiquity. In the Ro­man Church in later Ages we can expect nothing of this kind, because Preaching was there ge­nerally laid aside for divers Centuries; yet in some very old Rituals there is a brief exhorta­tion to such as are to be ordained, or to the people, or to both, something like a Ho­mily Form of Ordin. by Mr. Knox. p. 10. Print. Middleburgh, 1594.. But proba­bly in the Greek Church it was generally used, that one of the Candidates (if well quali­fied) preached, as St. Chrysostom did at An­tioch on the day he was ordained Priest, as the Title of that Sermon, still extant [Page 87] plainly shews Et convertens se Or­dinator ad populum faciat Sermonem fi velit — ante Litaniam, Vet. Ordinal. circ. An. 900. ap. Morin. de Ord. par. 2. p. 322., viz. The first Homily when he was promoted Presbyter: and the Discourse ap­pears to be made that very day [...], Chrysost. Tom. 6. Hom. 38. p. 443. edit. Savil.. But he was a very extraordina­ry Person, and so might be chosen to give an early experiment of his fitness to enter into this Holy Order. Otherwise and ordinarily it seems more fit, some graver and more ex­perienced Priest should be appointed to do this Office, because such an one may be like­ly to exhort and direct all present, with more Judgment and more Authority, than he who hath scarce yet made any trial of his abi­lities.

§. 2.
Rubr. II. The Arch-Deacon, or his Deputy shall present unto the Bishop (sit­ting in his Chair near to the Holy Table) such as desire to be ordained (each of them being decently habited) saying, &c.

This Rubric directs, 1st. Who shall present the Candidates. 2ly. To whom, and where they shall be pre­sented. 3ly. And in what Habits. As to the first, it hath been very ancient, and as gene­rally observed, that the Arch-Deacon should present both Priests and Deacons to be ordain­ed. So that we find an universal consent in all the old Formularies both of the Eastern and also of the Western Church in this matter: so it is ordered in the Eu­chologion [...], Euchol. p. 252 in the Syri­an [Page 88] forms Ordin. Syror. ap. Morinum, par. 2. p. 406., in the old Latine Ordinals Ver. Form. Latin. ibid. p. 398., and in the modern Roman Pontifical Pontif. Rom. p. 31., as well as in our Church: and there is greater reason for this now than of old, when the Arch-Deacons lived with, and constantly attended on the Bishop at the Ca­thedral. For now they have a considerable Jurisdiction allotted them in each Diocess, which they ought yearly to visit, and thereby they must become acquainted with most of the Clergy, and so can best judge of their Testimonials: yea it is their Duty and interest to take care that none but worthy persons be admitted, because when they come afterwards to be fixed in Country Cures, they may proba­bly fall under their Government, and if they be Learned and Pious, they will have the re­ward of this care in examining them, by the comfort and credit that will accrew from such admissions. Having thus given the reasons of the Arch-Deacons presenting, I shall say some­thing of their Original and Office; in great Churches, where the Bishop had many Dea­cons, the eldest had the Title of Arch-Deacon and was a sort of Gover­nor over all the rest [...], Theod. Hist. l. 1. c. 26., and thus Athanasius is called Arch-Deacon to A­lexander Bishop of Alex­andria. The Deacons in some places chose those, not for Age alone, but other good qualities Diaconi eligunt de se si quem industrium nove­rint, & Archidiaconum vo­cent, Hier. ad Evagr. ep. 85., [Page 89] afterwards the Bishops chose them; and if the Senior was not fit, he might nominate ano­ther, as an old Council decrees Concil. Agath. Can. 23. An. 506. Bin. Tom. 2. par. 1. p. 555., and this with their being ever in the Bishops eye, gave them so much Power at Rome, that the Arch-Deacon, though no Priest, must approve of all that were to be advanced from Deacons to Presbyters there Hieron. ad Evagr. ep. 85. ubi supra.; which custom of Rome was soon after imitated by all other Churches, and among their various Duties described by Isi­dore Isidor. Hispal. ep. ad Leudef. Episc. Cordub.; this was ever one, to examine and ap­prove of Candidates for Holy Orders; yea the Bishops employed them in so many af­fairs, that they were called his Eyes [...]. Isid. Peleus. lib. 4. ep. 188. ad Lucium Archid., but still they were but of the Order of Deacons; so that when an Arch-Deacon was to be consecrated a Bishop, he must first be or­dained a Priest Sidon. Apollinar. l. 4. ep. ult.. Af­ter this, though they kept the old Title of Arch-Deacons, they were often Presbyters; so that the Canons of Hincmarus are directed, to Guntharius and Odelhardus, Arch-Dea­cons and Priests Capitul. Hincmari An. 874. Tom. 3. Concil. Gallican.; and then their Power was very much enlarged; [Page 90] for they were appointed by the Bishops to vi­sit their Diocesses for them Onuphr. Panvin, in libel. de vocab. Eccl., in the Roman Ordinal they are called the Bishops Vicars, and in some Churches had a certain Form of Prayers, and some Ceremonies used at their Promotion Vid. Morin. de Ordin. Cophtit. p. 508.: Which though it be not Custo­mary here, yet the great trust reposed in them, and the mighty benefits that may accrew to the Church by their prudence, fidelity and diligence, ought to make our Bishops always choose those, that are most Eminent for their Learning, Industry, Gravity and good Life, to this considerable Office, and these will very much assist them in the good govern­ment and ordering of their Diocesses; especi­ally after Age or Infirmities have indisposed them for personal Oversight, as to the remoter parts under their jurisdiction.

2ly, The Persons to whom they are pre­sented for Ordination is the Bishop, who (as we have shewed) hath the sole right to ordain, and because he represents in this Act the per­son of Christ, from whom the power of giving holy Orders by his Apostles, hath been rightly transferred to them, therefore he Sits in a Chair near to the holy Table, which Seat is called in the Greek a little Throne [...]. Euchol. p. 292. alij addunt [...]. vid. p. 297., and of old (that too much State might not be used in the most holy place, and the [Page 91] presence of the King of Kings) it was on­ly covered with a Linen Cloth, as we learn from the Passion of St. Cyprian Vid. Pont. in vit. D. Cyprian. p. penult., who was offered at a Seat in the Praetorium, acci­dentally covered with Linen, so that even then he sat as Bishops use to do: In the Roman Church it is called by an old Saxon name, which implies it was a folding Stool or Chair, placed as it is with us within the Rails Episcopus accedit ad Faldistorium ante altare. Pontif. Rom. p. 30.. For Ordina­tions in all Churches being accompanied with the Communion, have constantly been celebra­ted near the Altar, before which in the Eastern parts the Candidates stood for some time, while some Prayers were made in a very hum­ble bowing Posture, expecting and waiting for the Gifts and Grace of God, as divers Offices do express it Qui cum tremore stat coram Patre nostro Episcopo. Ordin. Syror. apud Morin. par. 2. p. 397.. Which ours who are to be ordained should so far imitate, as to approach with reverence and great humility this Sacred place and him who acts in the name of our Lord Jesus Christ, and is in this Office his immediate delegate.

3ly. As to the Persons presented, this Ru­brick takes care of their external Decency, as the following Question and Answer doth of their inward fitness: First it is ordered, that every one of them shall be Decently habited, because a good Figure and decent Apparel na­turally [Page 92] gain reverence and respect, but affe­cted gaiety and sordid dirtiness equally cause contempt: Almighty God himself prescribed the Garments for the High-Priest, the Priests and Levites under the Law, and they were such, as might procure Honour and Glory even to the lowest Or­der Exod. xxviii. 2. Ibid. ver. 40. [...], vers. lxx. And in all Na­tions in the World their Priests wore Garments differing from other Men. Our own Canons enjoyn, that Mini­sters shall at all times wear grave, distinct and decent Habits Can. lxxiv. Eccles. Anglican., where­in our Law agrees with the Orders of other an­cient Churches, which forbid the Clergy to imitate the Lay-mens Fashions in any sort of Clothes, and to use any but a very grave Habit, even when they do not officiate Nec vestibus nec cal­ceamentis decorem quaerant. Concil. Carth. 4. Can. 45. Bin. Tom. i. par. 1. p. 549.. In the Eastern Church it was punished with a Weeks suspension, for a Priest to be seen (either at Home or in a Journey) in any other Garb than in that appropriate to his Order [...]. Concil. 6. in Trul. can. 27. Bever. T. 1. p. 187.. St. Hie­ron declaims extremely against those of his Or­der, who drest them­selves rather like Bride­grooms than Clergy-men Sponsos magis existi­mato quam clericos. Hier, ad Eust. ep. 22. p. 184.. So that he thought it their duty to go always in grave and plain attire, [Page 93] even when they were abroad; and he informs us that the Clergy had a Habit in those days, when they did officiate different from that they wore common­ly (t). Religio divina alte­rum habirum habet in us [...] communi, alterum in mini­sterio. Id: in Ezek. 44. The old French Law, charge Priests and Deacons not to put on Garments like Lay-men, but Cassocks like the Servants of God Capitular. An. 742. cap. 7. Tom. i. p. 148.. I could add more Laws to this purpose, but I choose rather to observe the agreement of Foreign reformed Churches, as well as the ancients with us in this Matter: The Lutheran Synod decrees, That Ministers as well by their pastoral Habit, as by their cutting their Heir, shall be di­stinguished from other Or­ders of Men —Ut externo Ha­bitu pastorali, sic etiam comâ capitis, à reliquorum hominum ordinibus sint di­stincti. Synod. Luth. An. 1600. edit. Lips. 1624.; for o­ther Churches, I refer the Reader to the labo­rious Collections, and undeniable evidence in this matter, of a late learned Prebendary of this Church Durel 's View of the Reformed Churches, § 1. chap. 20. p. 21.. So that if the Clergy oppose these Orders, and affect to be Gay and Modish, or cast off their Priestly Gar­ments, they act contrary to the Reason of Mankind, the Custom and Laws of all Na­tions, as well as of our Church, which en­joyns them to go decently always in peculiar Habits; but when they come to be ordained, it is expected they should all be clad in white [Page 94] Surplices, to distinguish them from the rest of the people, and because that is the colour, and the very Garment, which they must put on whenever afterward they minister in Gods House. I know some precise and ignorant people are prejudiced without Reason, against the use of this white Vestment: But St. Hie­rom's Question at the same time, proves its an­cient use in the Christian Church, and re­proves their needless scruple: Can it be (says he) any offence to God, for a Bishop or Priest to go to the Communion in a white garment Quae sunt rogo ini­micitiae contra Deum si E­piscopus vel Presbyter, &c. in administratione sacrifi­ciorum — candidâ veste processerint. Hier. adv. Pe­lag. l. 1. c. 9. T. 2. p. 416.? and since it is in God's ser­vice, if it do not offend him, why should it of­fend any of us? Now that it is pleasing to God, appears, because he him­self chose pure Linen Ephods for his Priests and Levites under the Law Exod. xxviii. 4. 1 Sam. chap. ii. 18. which was so well known, that such were called those who wore a Linen Ephod 2 Sam. xxii. 18.. From the Jews 'tis pro­bable the Egyptians learned this Custom, to wear no other Garments but only of white Linen, looking on that as the fittest covering, for such as attended on Divine things as being most pure Quod ex lino contex­tum est, purissimum est di­vinis rebus velamentum. Apul. in Apol. part. 1: Vid. Hieron. in Ezech. c. 44.. The like Garments also were worn by the Brachmans, who were the Indian [Page 95] Priests as Philostratus Re­ports Philostrat. vit. Apol­lon. l. 3. c. 4. item Saubert. de Sacrificiis cap. 8.. From so Di­vine an original and spreading a practice, the ancient Christians did use white Linen Garments in divine administrati­ons, and that is one of the principal parts of the Ministers attire in the Eastern Church Euchol. not. p. 111. num. 11., and it was so long since used there, that Nazianzene ad­vises the Priests to purity, because a little spot is soon seen in a white Garment [...]. Greg. Naz. in Matth. 19., and a later Author saith, this colour is the emblem of Purity and Holiness, and an imitation of Gods glorious clothing, who covers himself with Light as it were with a Garment, Psal. civ. 2. [...]. Symeon. Thessal. ap. Euchol. not. ut supra., to which we may add, that it was a Custom at Rome, for all that stood for any Office to appear in a white Garment in token of their innocency, from whence we derive the word Candidates, as very learned Authors have noted Just. Lips. Elect. l. 1. cap. 13. & Voss. etymolog. voc. Cand.. I can allow the observation of St. Fulgentius, that the change of the Heart is the best preparative for Gods service, but must disallow the conclusion he drew from thence, that therefore he would offici­ate in the same Clothes that he slept (p). Vir. B. Fulg. c. 18. p. 22.. The persecu­ting [Page 96] times he lived in, when the Orthodox worship was supressed, may excuse that pra­ctise; but it is contrary to the African Ca­nons, and the general Use of all other Churches, and if I were to determine this matter I should decree, That the Clergy ought to change their Gar­ments, when they Minister, for Mens sake, who na­turally love decency in all things, and especially those that are Sacred: And to change their Hearts for Gods sake, who sees their thoughts, and is present at all our Religious Assem­blies.

§. 3.
The words at Presenting.] Reverend Father in God I present unto you, &c. [Bishop] Take heed that the Persons, &c. [Arch-Deacon] I have enquired, and also examined them, and think them so to be.

This Dialogue shews the wonderful caution used by this Church in admitting Men to holy Orders, in appointing a proper Officer to ex­amine both their Learning and their Lives; and that so strictly, that unless he can with a good Conscience publickly affirm he believes them apt and meet, to exercise their Ministry to the honour of God and the edifying of the Church, they are not so much as allowed to stand for Candidates, nor can they be pre­sented to be ordained: The matter is by Di­vine appointment, and so is indispensible; for St. Paul hath charged, that he shall first be proved or examined, who would use the Office of a Deacon [...]. 1 Tim. 3.10.; and all the ancient Canons strictly [Page 97] require it. Yea, one Office appoints, that di­vers Priests shall testify the Persons fitness, for his Manners and his Learning especially in sound Doctrine Officium Copthit. in Ordin. Sacerdotis, ap. Morin. p. 507.. The words were something altered at our Reforma­tion, for in the old Roman Forms, the Arch-deacon said, our holy Mother the Catholick Church requires you would Or­dain, &c. Postulat S. mater Ecclesia Catholica ut hunc— ordinetis. Form. Latin. ord. Morin. par. 2. p. 271.; but in re­gard the Arch-deacon hath no Commission to appear for the whole Ca­tholick Church, our Reformers did judge it bet­ter for him, to speak in his own name; and since the duty of examining lay on him, he was thought fittest to pass for them, and this he must do explicitely, by saying He thinks them to be duly qualified: And not with that unsea­sonable Salvo, which the Roman Ordinal puts into his Mouth— as far as Human frailty suf­fers me to know Quantum humana fragilitas nosse sinit scio & testificor. Vet. form. ap. Morin. ibid.; Which the Forms of Edw. the 6th caused to be left out, least any neg­ligence might shelter it self under such an ex­cuse Confer. Pontifical. Roman. p. 31. cum Liturg. Ed. 6. apud Sparrow. pag. 139.. But however, least any unworthy Per­son should impose upon the Arch-deacon, or his Deputies, divers of our best and greatest Bi­shops have used (after all) to examine the Candidates themselves, and though they did [Page 98] not lay aside the use of their Delegate, nor of this Form, yet they resolved to be certain of their own knowledge, that the Arch-Deacon did both answer truly, and judge aright See the Life of Ar. B. Williams, Par. 2. p. 41. and Life of Ar. B. Usher. p. 90.. As to the Phrases here made use of 'tis known that the Sons of the Pro­phets called them by the honourable and en­dearing Name of Fa­thers 2 Kings ii. 12.; and Kings gave them the same Ti­tle in those days al­so 2 King. xiii. 14.. The Apostles call­ed Clergy-men their Sons 1 Tim. i. 1. & 2 Ep. i. 2. Titus i. 4., and claimed to be Fathers to them and to all the Faith­ful 1 Cor. iv. 15., by which Name Christian Bishops, who succeeded them in their Office, were generally called (as I shewed be­fore) Preface, §. 3.; but to distin­guish them from Natural Parents, they salu­ted them Fathers in God, or in Christ; and they are so Particularly in this Solemn Act to those they Ordain, wherein they put them into a new and nearer relation to God and Christ Jesus, and adopt them into, not only the Service, but the Family of their Heavenly Father. I need not enlarge upon that solemn Charge the Bishop gives the Presenter, which briefly but fully intimates, first the necessary [Page 99] Qualifications for a Minister, viz. Learning and Godly Conversation. 2ly. The principal ends for which Ministers are appointed, viz. to promote the Honour of God, and to edifie Men who are Members of his Church; of both which I shall have frequent occasion to speak hereafter.

§. 4.
The Appeal to the People.] Brethren, if there be any of you who knoweth any impe­diment, or notable Crime in any of these Per­sons presented, &c.]

In pursuance of this care to keep unworthy Men from entring in­to Holy Orders, by the direction of Holy Scripture, and Primitive Practice, our Church enjoyns the Bishop shall enquire of the Peo­ple if they know any of the Candidates to have been guilty of any such Crimes, as ought to exclude them from Holy Orders. The first Deacons were appointed to be such as all the Disciples could wit­ness for their goodness [...] Act. vi 3. and St. Paul makes it ne­cessary, not only for a Bishop, but even for a Deacon also, that he be found blameless 1 Tim iii. 2, and 10. Tit. i. 7. before he can exercise that Office. Now this can no other way be secured, but by enquiring of those among whom he hath lived before he came to be Ordained; where­fore this method was always taken in all Churches, for upon this ground Orders were given in publick, as was noted before; and among the Apostolical Canons it is decreed, [Page 100] That such as have been convicted of Fornication, Adultery, or any other notorious Crime, should ne­ver be admitted into any Ecclesiastical Order [...], Can. Apostol. 61. Bever. Tom. 1. p. 40.; they might upon their repentance be absolved, but after such a blot, could not be advanced to the honour of the Clergy; that Dignity being to be conferred upon none but unble­mished Persons; and the higher the Order was, the stricter care was taken; for Tertul­lian acquaints us, that the Governors of Chri­stian Assemblies must be approved and reverent Men, acquiring this Honour, not by Mony, but by a testimony, that is whose innocence the people could attest Praesidunt probati quique Seniores honorem istum non precio, sed testimo­nio adepti, Tert. Apol. c. 39.. St. Cyprian is very full and clear in this matter, for he ob­serves Cyprian. Epist. 68. ad Cler. & Pleb. Hisp. p. 201, 202., That God or­dered the Priest of old should be set before the whole Congregation, —that the People being present, the Faults of evil men may be discovered, and the Merits of the good published; — and if any were then charged with any Crime, such might be admitted to repentance, but were prohibited Ordination into the Clergy, and excluded from the Sacerdotal Honour: the same thing is also affirmed by Origen, viz. that such as have notoriously sinned, can have no Dignity in God's Church [...], Orig. in Cels. l. 3.; and the same Author further shews the use of a pub­lick Ordination, saying, [Page 101] The presence of the People is required at the Ordain­ing of a Priest, that they may all know and be satisfied, that he who is chosen is the Best, the Learnedst, the Holyest and the most eminent for all Virtue Idem hom. 6. in Le­vit. cap. 8.; and when such were pitched on, the People used to cry He is Worthy, he is Worthy; a Phrase which seems to have been originally derived from the ancient Romans, for so Fabius in Livy recommends P. Decius to be his Collegue in the Consulship, that he was Worthy of the People, and Worthy of his Parentage — dignum vobis, dig­num Parente suo, Liv. liv. 10. c. 13. p. 758., which Brissonius takes to be a Form Brisson. de formul. lib. 2. p. 135., and notes that such as were unwor­thy were not allowed to give in their Names a­mong the Candidates Quos indignos judi­cavit profiteri vetuit, Vell. Paterc. l. 2.: yet if any such did stand for Offices, the Form of denying them was, for the People to cry out Unworthy when their Names were publish­ed [...], Plutar. in Galb.. And that this publishing the Names of the designed Clergy was usual both among Christians and Jews in the eldest times, we may learn from a remarka­ble passage of the Emperor Alexander Severus, who lived An. Chr. 230. and endeavoured to revive this Custom (then obsolete) in Heathen Rome; For when he would give Governors to Pro­vinces, or make any great Officers, — He published their Names, and exhorted the People if they knew [Page 102] any Crimes they had committed, they should prove them, or else not to accuse them on peril of Death: For he said 'twas unreasonable, that what the Christians and Jews did in publishing their Priests before they ordained them, should not be done in making Rulers of the Provinces, to whose power, not only mens fortunes but their lives also were commit­ted Lamprid. vit. Alex. Severi, cap. 45. p. 570.: that just Prince it seems liked the custom, but knew not the Christians had greater rea­son than he, to do this, viz. Mens Souls, which are of more value than their Lives and Estates, are committed to our Priests: but of the rite it self, all Ages afford evidence. When Fabian was designed Bishop of Rome, An. 237. by the mi­raculous lighting of a Dove on his Head, The People with one Soul and all readiness cryed He is Worthy [...], Euseb. l. 6. c. 29.. The Au­thor of the Apostolical Constitutions, who, (though he writ after this) relates many an­cient Customs, saith, that upon the publicati­on of a good Man they use to cry thrice He is Worthy [...], Constit. Apostol. l. 8. c. 4.. In the Western Church there is abundant proof of this form of Acclamation, as may be seen in St. Am­brose Ambros. de dignit. Sacerd. c. 5. Tom. 4. p. [...]82., and in St. Au­gustine, who declaring Eradius his Successor, the People cryed out divers times He is Wor­thy, [Page 103] He is Worthy, He is Just Aug. Epist CX. edit. Venet. 1552. T. 2. p. 107.. So when Rusticus was chosen Bishop of Au­vergne, all the People imme­diately cryed out, He is Wor­thy and Just Greg. Turon. hist. Franc. l. 2. c. 13:: yea, in this Church of England it is recorded of Gundulphus, that his excusing himself as Unworthy to be a Bishop, was drowned by the cry of the People, that he was Worthy (n), Vox se indignum cla­mantis opprimitur, cùm quo se clamat indigniorem eo dignior acclamatur, Sel­den. not. in Eadmer. p. 196. and so he was chosen Bishop of Rochester about ten years after the Conquest: But nothing can make this Custom clearer than the ancient Forms of Ordination, which in the two lower Orders constantly prescribe, that the People shall testifie their consent by crying Worthy: which they thrice repeat in the Greek Church — [...]. Euchol. in Ordin. Diac. p. 251. ita in Ordin. Presbyt. p. 294., and in like manner at the Consecration of a Bishop the Clergy re­peated thrice he is Wor­thy, he is Just, in the old Roman Form Ordin. Roman. vet. ap. Morin. de Ord. Lat. Par. 2. p. 276.: In other Forms of great antiquity the same ac­clamation is required before a Bishop be Con­secrated Morin. ibid. p. 265.; and in the lower Orders there is generally in all the Gallican and other Western Offices of Ordination, a form of address to [Page 104] the People desiring to declare by their Voices, that such an one is Worthy to be a Priest or a Deacon Mabil. de Lit. Gallic. l. 3. p. 103. & p. 305. Morin. ut supr. p. 263, 264.. But it seems this was afterwards turned into a Summons to the People to make their Objecti­ons against any of the Candidates Morin. in ordin. circ. An. 700. p. 267.. And so hath this Form continu­ed for near 1000 years together, as may be seen by comparing the anci­ent and later Offices, and those of other Churches with that of our own Morin. de ord. Lat. Par. 2. p. 272, 281, 284, 310, &c. Pontif. Roman. p. 31, & p. 40. Ordin. Ed. 6. apud Spar­row. Col. p. 139. Scotch Psalter by Jo. Knox. p. 11.. So that in so universal an agreement of the whole Christian World, founded upon so plain intimations of Holy Scripture, we cannot but own the usage is right in it self, and the best expedient that can be found to exclude the Unworthy: Yet this constant and solemn application to the People, no doubt gave occasion to their further encroachments at elections of the Clergy, and at last from witnesses of their Conversation they pre­sumed in some places to claim a right of choosing, especially their Bishops, which fill­ed those Churches, where it was practised, with violent Factions and intolerable Mis­chiefs. However not only Mr. Baxter, but some that pretend to our Communion, have undertaken to defend this false, pernicious and impracticable Opinion, that the People have [Page 105] right to choose their Pastors; wherefore I shall take leave to digress a little, and briefly en­quire into this matter.

§. 5. Of Popular Elections.]

If the People had a right to choose, doubtless it would have been declared in Scripture, or in pure and primitive Antiquity, or it must be grounded upon constant and uncontrolled practice in some of the first and best Ages; but neither of these can be proved. Before the Law, the Priestood being hereditary and the privi­lege of the First-born, God (who only gives precedency of Birth and long Life) not the People, chose their Priests. Under the Law the Priesthood was fixed in one Tribe, and the Office of High-Priest in one Family, and none of them could be excluded, unless there were some defect in their Extraction, their Bodies or their Minds, or for some high Crime, of which ordinarily the Sanhedrin, not the Peo­ple were judges Vid. Outram. de Sa­crif. l. 1. c. 6. p. 63., and the Kings sometimes placed or displaced the High-Priest 1 Kings ii. 27, & ver. 35., so did Antiochus Epiphanes Joseph. Antiq. lib. 15. cap. 3., and the Roman Empe­rors: when they had suc­cessively conquered the Jews, choose or reject the High-Priests at their Pleasure: But in all this period, for near 4000 years, there are no footsteps of either Right or Fact as to popular Elections. After our Saviours coming, and entring on his Ministry, he chose his Apo­stles [Page 106] and the LXX Disciples himself; and 'tis plain he gave his Apostles power to choose and ordain others, and left no manner of in­timation, that the People should have any right herein. Those CXX who appointed two Candidates for the vacant place of Judas, and left the choice, by lot, to God Act. i. 23, 26. Solent quae sorte dantur dici divinitus dari, Aug. Gen. ad lit. l. 1. c. 18. were not all the Belie­vers, no nor that multi­tude of the Disciples who chose the seven Deacons Act. vi. 2.5., but the Apostolical Col­lege of Pastors which consisted of the Apostles and 70 Disciples, and about 38 more of the principal Disciples fitted for the Ministries of the Church, as a very learned man hath pro­ved Dr. Lightfoot's works, Tom. 1. pag. 744, &c. & pag. 778.. The Holy Ghost chose Barnabas and Saul Act. xiii. 1, 2, 3.. The Apostles were only guided by it in choosing Bishops for their fixed Successors 1 Tim. i. 18. Vid. Patr. citat. à Grot. in loc., and had a peculiar gift of discerning Spirits, that is, of judging who were fit for these Of­fices 1 Cor. xii. 10.; and they be­ing inspired, gave Rules only to the Bishops, Ti­mothy and Titus, what kind of Persons they should choose into the Ministry Vid. Theoph. Praef. ad 1 Ep. Tim. & ad Epist. Tit., (as hath been observed already) therefore they only [Page 107] then had a right to elect. The Peoples part (allowed by St. Paul) being no more but on­ly to declare them blameless, as witnesses of their Conversation: and certainly so long as the Apostles lived who had so extraordinary an inspiration (and so had most of their im­mediate Successors); it had been the highest presumption for the People to meddle any fur­ther in Elections, than to applaud their choice: So that there is no ground in Scri­pture for the Peoples Right to choose their Pastor. Wherefore if they had not this power from Christ nor his Apostles, let us next en­quire whether the Primitive Church gave them any such Right. St. Clement, who lived with the Apostles, saith they chose Bishops and Deacons out of those they had proved by the Spirit, and that the whole Church was pleased with their choice [...], Clem. Ep. ad Corin. p. 100. Universa Ecclesia sibi gratum esse testante, ita vertit, P. de Marca. lib. 8. c. 2., that is, they did not give their consent before, but by an after-act testified their satisfaction, as that word elsewhere signifies Rom. i. 32. [...]. Luk. xi. 48. [...].. So that the People then could not be said to elect, nor yet in any of those Cases where God, by immediate direction of his Spirit, or by some miraculous indication singled out the Person which was to be Ordained, of which for some Ages there are divers instances [...], Euseb. l. 3. c. 17. p. 67. idem l. 6. c. 9. p. 156. idem ibid. c. 22. p. 169.; and [Page 108] till the time of compiling the Apostolical Ca­nons, there were Bishops promoted by divine Grace, that is, by indica­tions from the Spirit Apostol. Can. 80. Bever. Tom. 1. p. 52.. So also the People had no right to elect, nor hand in the choice of Bishops in those Churches where the eldest Presbyters succeeded of course, being fit; or if not, the Presbyters of that Church chose one out of themselves; as it continued to be done at Alexandria from St. Mark, down to the time of Dionysius, for near 250 years Hieron. ad Evagr. ep. 85. Tom. 2. p. 511.: but Ecchellensis saith, the usage remained there to much la­ter times Ambros. com. in cap. 4. ad Ephes. T. 3. p. 504. item Ecchellens. ap. B. Stil­ling. unreas. of Separat. p. 320.. And I could give many ex­amples (though they were irregular) where Bishops nominated their Successors, and the Peo­ple did submit to their Choice, and here also they could not be said to elect. The main arguments for this pretended Right, are some passages of St. Cyprian, and a few seeming rea­sons. But first as to St. Cyprian, though he used to consult with the Priests, Deacons and People in ordaining to the lower Degrees, the reason was, that he might weigh every ones merits and manners by their common ad­vice Solemus vos ante consulere. &c. Cypr. ep. 33. p. 76.. But to shew this gave them no right to elect, he there speaks of one that he ordained privately, because he knew the [Page 109] Person was worthy Id ibid. p. 77., and his next Epistle pre­sents us with a like case Id. ep. 34. p. 80. Vid. item ep. 35. p. 84.. Now it is not likely this strict Father and holy Martyr, would have chosen men in­to his Clergy without the People, if they had a right to elect. Besides, where he runs highest to prove the Peoples presence necessary, it is only, that unworthy Persons may be excluded Ne quis ad altaris Ministerium, vel ad Sacer­dotalem locum indignus ob­reperet, Cypr. ep. 68. p. 201.. The election is made by the Bishops, but before the Peo­ple, who know perfectly every ones life, and have seen their Conversations Episcopus deligatur plebe praesente, quae singu­lorum vitam plenissimè no­vit, Id. ibid. p. 202.. So that here they are only witnesses, and they have the testifying part, but the Bishops the power of judging and ap­proving. 'Tis true, the People in those dif­ficult persecuting times were forced some­times to sieze on, and compel Men to become Clerks or Bishops, which was then a prologue to Martyrdom; and the Governors of the Church connived at, and confirmed these un­canonical Elections, otherwise they might have wanted Clergy; but this must not be pressed for a Precedent to our peaceable times, any more than Phedimus of Amasia his choosing and dedicating Gregory Thaumaturgus, Bishop of Neo-caesaria, when he was distant three days journey, can justifie ordaining men at a di­stance; or one of the Crouds naming Alex­ander, a Collier, for Bishop of Comana, ought [Page 110] to be brought to justifie the right of popular nominations; these were extraordinary cases, and proved well in those instances, but must by no means be drawn into example. The reasons also given to prove popular Elections necessary in this period, before Christianity was setled, are not cogent. 'Tis said, 1st. The Clergy were then chosen out of the Body of the People. 2ly. It was necessary they and their Pastors should be dear to each other. 3ly. Their maintenance was only the Peoples free-will offerings. To which 'tis replied, that every one of the particulars are true of the Apostles times, in which 'tis certain the People did not elect. Besides, 1st. The Pastors being chosen out of the People, only proves, that they were proper witnesses of their Conver­sation, but not judges of their Learning, which yet Electors ought to be. 2ly. No­thing was more likely to set variance between the Pastor and the Party which was over­voted in the choice, than such popular electi­ons, as was found by sad experience after­wards Vide Augustin. ep. 225. & D. Hieron. ep. 60, 61, 62.; and had that hapned in times of per­secution, those factions had ruined Christiani­ty in the Cradle. 3ly. The defeated Party would have been provoked to withdraw their Contributions from a Pastor forced on them, and so great want must have ensued in many places; but I must remark, though the Quan­tity was voluntary, yet they were better Christians in those Ages, than to think them­selves at liberty to give less than a Tenth [Page 111] Part, since Christ had ordained (agreably to his Fathers provision under the Law,) that they who preached the Gospel, should live of the Gospel 1 Cor. ix. 13, 14., and whoever chose them, when they were chosen, this at least was their just due; I shall not now mention those weak Inferences from publishing their Names to the People, as if that made them Electors: For that very Historian who says the Emperor Severus proclaimed the Names of his intended Governors for Provinces, also notes, that he gave, and he chose the Men for those places: So that as yet there appears no ground for any right of the People in choosing Pastors, no nor in the Canons of these Ages. Those called the Apostolical, Forbid Bishops to be translated, though the multitude force them, unless the Bishops judge it reasonable Apostol. Can. 14. Bev. T. 1. p. 8.. They sup­pose a Bishop sent to a stubborn People who will not receive him Apostol. Can. 36. ibid. p. 24., who therefore certainly was not chosen by them; yea divers of these Canons make the Bishops Judges, whether the Per­son be worthy or no [...]. Can. 77, 79, & 82. ibid.. The Council of Ancyra (ten years before that of Nice) also speaks of Bishops constituted over a Diocess that would not re­ceive them Concil. Ancyran. Can. 18. Bev. Tom. 1. p. 385., from whence the learned de Marca infers, That Bi­shops were sometimes elected and consecrated at a [Page 112] distance from the vacant City, and without the Peoples consent Petr. de Marca de Concord. l. 8. c. 5. p. 358.. So that nothing appears of a right thus far. After Constantine had setled Christianity, and Peace brought Plenty into the Church, the People began to interpose in Elections, and some ill men made their interest that way; but to assure us this was usurpation, and no right, the Councils of that Age condemned it, and laboured to prevent this growing encroachment. The first General Council of Nice condemns the Peo­ples forcing Bishops to ordain new Converts, as being contrary to Scripture and the Canons; Concil. Nicaen. 1. Can. 2. Bev. Tom. 1. and the Council would have all in the Province consent to every Bishops Ordination, and three at least to be present, the rest declaring their consent by writing, however the Metropolitan must agree to it, and if any difference arise, the suffrage of most should prevail Ibid. Can. 4. & Can. 6. p. 63, & 66.. I know some of the Pa­trons of popular Electi­ons stretch these Canons to all the People in the Province. But besides the absurdity of so universal an Assembly on every vacancy, all other Canons which re­peat and confirm these, do expresly expound them of all the Bishops in the Province Concil. Antioch. Can. 19. Bev. T. 1. p. 448. Conc. Arelat. Can. 5. Bin. T. 1. p. 565. Concil. Carthag. Can. 13. ibid. 527. Canones Mart. Bracar. Can. 3. Bin. T. 2. par. 2. p. 240.. So that Balsamon affirms, whereas [Page 113] the people had medled in Elections before, these Canons restrained that use, and placed the sole right of choosing in the Bishops Balsam. in 4 can. Concil. Nicaen. Bev. ut sopr. pag. 63., and de Marca saith this Council restored the ancient right of Electi­on to the Bishops, and to restrain the contumacy of the people, did not so much as name their presence Petr. de Marca de Concord. lib. 8. cap. 3. pag. 382.. The Council of Antioch, nulls the advancing of a Bishop though all the people choose him, if he be not first approved by a Synod and the Metropoli­tan Concil. Antioch. An. 341. can. 16. Bev. Tom. 1. pag. 445., it allows not of Translations by compulsion of the people Can. 21. Ib. 450., and de­clares the Bishops in a Sy­nod alone have power to promote a worthy Per­son Can. 23. ibid.. In the Council of Sardica, the peoples in­viting Men by Letters to be their Bishops is condem­ned, as proceeding from Bribery and tending to Sedition Concil. Sardic. An. 347. Can. 2. Bev. Tom. 1. pag. 484.; and the Peoples desire of a Bi­shop cannot be satis­fied, unless all the Bi­shops have notice, and most agree to it Can. 6. p. 490. ibid.. The Synod of Laodicea ap­points Elections of the Clergy shall be made in pri­vate Concil. Laod. An. 465. can. 5. Bev. Tom. 1. pag. 455., and having de­clared the Judgment of [Page 114] the Metropolitan, and his Suffragans necessary to the appointing a Bishop Can. 12. p. 458.. They absolutely forbid the Crouds to elect Can. 13. p. 459.. For now the Church began to be very sensible of those many mischiefs, that were the natural and necessary consequences of the peo­ples usurping a part in Ecclesiastical Ele­ctions, in which they had no right to med­dle further than to testifie their knowledge, concerning the Candidates Life and Manners. Wherefore, there were after this all along many good Laws made to stop this growing evil, but still (in great Cities, especially) the people encroached more and more, and fell in­to Factions, Mutinies and Seditions almost up­on every vacancy, which often ended in Fight­ing, Cruelty and Bloodshed, to the shame of Christianity, and the scandal of the Church, of which I could give very many deplorable instances; but they are collected to my hand by a most Learned and now Right Reverend Author Unreasonableness of separat. by B. Stilling. p. 318. to whom I refer the Reader, being not willing to lanch out into the Laws, or pra­ctices of later Ages, which signifie little to create a right in the people, which Christ never gave them, nor did his Apostles, or their Suc­cessors in the pure Ages convey it to them, but it began upon some urgent necessity in a few Cases, in times of Persecution; it was carried on in times of Peace by Force and Fa­ction, and was forced to be taken away by [Page 115] the abominable abuses of it, and the miserable consequences that followed on it: The only wonder is, that Men, to gratifie a Party, should suppose that Christ, or his Apostles were the Authors of a thing so naturally tending to divide and disgrace the Church, and so mani­festly the cause of confusion and every evil work: 'Tis well known, the generality of the People are so bad Judges, that if they had such a Right, the most Votes would common­ly fall on the worst Men [...]. Pythag. ap. Sto­haeum., an empty, cun­ning and plausible Hypo­crite, would easily get more suffrages among the Mob of a City, than the most knowing, humble and holy Men, who least seek the honour they most deserve; and if the Election were to be made in an assembly of the better sort of Citizens, (as was practised in some places a while) the matter would not be much mended, for in such Bodies of Men (as Pliny well observes) the Opinions are numbred not weighed, and therefore in such Assemblies, nothing is more unequal than this seeming equality; for though the Members be unequal in Sense and Understanding, yet their right to Vote is equal Plin. Epist. lib. 2. ep. 12. p. 109., and this may suffice at present to say of this Matter, for I shall afterwards have occasion to shew how the Bishops regained their original Right, in na­ming and choosing the inferior Clergy, and the Emperors and Princes with the Clergy elected Bishops, and so put a period to the [Page 116] Mischiefs, that had arisen every where from po­pular Elections: And now I return to that anci­ent and just Privilege, which our Church still preserves to the People, that is a Liberty upon good grounds to accuse any of them who come for holy Orders.

§. 6.
Rubr. iii. And if any great Crime, or Impediment be objected, the Bishop shall surcease from ordering that Person, until such time as the Party accused, shall be found clear of that Crime.

That the people had of old a liberty to object, in order to dis­cover to the Bishops such as were unworthy hath been shewed already, and if it be pru­dently managed, 'tis an excellent method to prevent his mistake, who hath the sole power to approve. But we find by St. Chrysostom, that in his time these Accusations were too many, and proceeded from prejudice, rather than honest zeal; Go, saith he, and behold the publick Festivals, where according to Law, they usually elect Ecclesia­stical Governors, and you shall see a Priest loaded with as many faults as there are numbers of people to be governed; so that they who have Power to give the honour are also divided into many parties, and the Assembly of the Clergy scarce can agree with one another, or the Candi­date Chrysost. de sacerd. lib. 3. Tom. 6. Edit. Sav. p. 23.. To correct this, one of the ancient Apo­stolical Canons decrees, that nothing but proving the Accusation can stop a Man from being ordain­ed Can. Apostol. 61. Bev. T. 1. p. 40. & Zonaras in loc.; for as Julian the [Page 117] Emperor said well, if to accuse be sufficient, who can be innocent Si accusasse sufficiat quis erit innocens, Martin. in vita coram oper.. And fur­ther, least any out of evil will, or ill princi­ples should be prompted to invent false stories of the Clergy, especi­ally the higher Order; A general Council and other Synod did forbid Hereticks, and those under censure, or excommunicate Persons to be ad­mitted to accuse, and the like was ordered as to Schismaticks Concil. Gen. 2. ap. Const. can. 6. Bev. T. 1. p. 93. Concil. Chalc. can 21. Apost. can. 75. Cypr. ep. 42. & 55., be­cause it might justly be presumed, that such as were Enemies to the Church, were moved by malice, or revenge to bring in false accusati­ons: But if the accuser be a credible Person, then the Candidate must clear himself before he can be admitted to holy Orders. Which is so great a disgrace, loss and injury to the Party accused, that he who charges a Man in these circumstances, had need be very sure he can prove the Crime; so that of old it was determined, the accuser should be bound in an Obligation to pay, or suffer an equivalent, to the damages of the accused, if he did not make good his charge Nam inscriptio primo semper fiat, ut talionem ca­lumniator recipiat, Damas. Ep. 4. ad Steph. cap. 7. ita Concil. Constant. can. 6 ut supra., which is so very rational that it is decreed both in the Civil and Canon Law in all other cases Leg. Honor. & Theod. LL. 10. c. de calumn. Gra­tian. decret. par. 2. caus. 2. qu. 3. cap. 3., and there is as good grounds for it in this case as in any other, because it takes away [Page 118] both a Mans Lively-hood and also his good Name: But if no such Obligation be required by our Church; yet Men should do as they would be done by, none would have their lit­tle faults aggravated, nor suspected crimes published and solemnly averred; and since more or less all are faulty, the consideration of our own frailty, should make us not very forward to accuse others, to which end some ancient Ordinals when they invite the people to declare, pray them to be mindful of their own Condition Cum fiduciâ exeat & dicat, veruntamen memor sit conditionis suae. Codex Corbei. apud Morin. p. 272. ita Pontif. Rom. p. 31. & 40., since they also may fall,— or as some Books have it— mindful of their own Communion Communionis suae, Morin. ibid. p. 267. & 284., viz. that he is a Brother who is thus charged by them, whose faults if they be not mischievous and notorious, Charity obli­ges those of the same Communion to excuse and cover. Yet after all, if the people know any great crimes of which these Candidates are guilty, it is much better to declare them now, when by such a discovery they may keep ill Men out, than to accuse them and divulge their faults afterwards, when the accusation tends only to the dishonour of Religion, and the hindring the success of their Ministery, and it will be supposed to proceed rather from malice than a zeal for Gods glory, or love to the Church, unless the complaint be made in private to their Superiors, who have power to reform these Offenders: Finally, if any of these Candidates know any great Enormities [Page 119] they have committed, though no Man accuse them; yet God and their own Consciences know they are unworthy of so high and holy a Calling, and will be a blemish to it whene­ver they are discovered. So that without a long Repentance, and such a change of Heart and Manners as may secure them from relap­sing, I must advise these Persons, not to pre­sume to offer themselves, for if the Bishop do not, God (in whose place he stands) will punish this presumption; And I know some Consci­entious Persons yet alive, who were otherways extraordinarily qualified for holy Orders, that meerly by reflecting on some of their too com­mon juvenile extravagancies, durst not take the Ministry upon them, but applied themsel­ves to Callings less grateful to them.

§. 7.
Rubr. iv. Then the Bishop (commend­ing such as shall be found meet to be ordered to the Prayers of the Congregation,) shall with the Clergy and People present, sing or say the Litany, &c.

If there be no Objection, the Office proceeds, and first the Bishop com­mends those who are found fit to the Prayers of the People; and if any Priests are ordain­ed (that being the more weighty Office) a space is allowed for the Congregations private De­votions; for some of them may be Friends, or Relations to the Candidate, or be such as are to be under their charge, and then they will desire time to put up particular requests for them, for which this vacant time gives them an opportunity; but even they who have no such special ties, are obliged (as Christians [Page 120] and Members of that Church wherein these Men are to officiate) to pray heartily, that its Clergy may be rightly chosen and replenished with grace, since that is a common blessing to all good Christians in every part of the Nation: The ancient Western Offices referring to the peoples crying Worthy, Worthy; do immediate­ly order them all to joyn in their Prayers to God, as they have done in their testimony of these Men saying, let your common prayer follow your common consent Commune votum Communis prosequatur Ora­tio, &c. Ver. Ordin. ap. Morin. p. 263. Liturg. Gallic. ap. Ma­billon. lib. 3. p. 305. Pon­tif. Rom. p. 32., and as now the whole Congregation hath at least by their silence consented to their admission. So they are concern'd for the general good, earnestly to pray for them: 'Tis a suffrage in our Liturgy taken out of Scrip­ture 2 Cor. vi. 41. and Psal. cxxxii. 8., to pray that God would cloth his Mini­sters with Righteousness, that his Saints may sing with Joyfulness. Which supposes, that nothing more rejoyces good people than a pious and religious Clergy, with whom they can sing their Offices with a Glad Heart, and while they praise the Lord with them, they then can praise him for them. There is a form for all the People in the old Offices, upon the Ordaining a Priest, which I shall Transcribe for their sakes who need such an help: Let us (Brethren) all joyn in one common Prayer, that he who is chosen for the help and fur­therance of your Salvation, may by Gods merciful gift obtain the blessing of the Priesthood; and by [Page 121] the prerogative of his Virtues, obtain the gifts that are proper for it, and so may not be unfit for that Station, (through Jesus Christ, &c. Ordin. Vet. apud Morin. p. 287. & ap. Ma. billon. ut supra, p. 307.. But our Church proceeds to the Litany, of which having treated before Compan. to the Tem­ple par. 2, I am here only to note, That it is a most comprehen­sive deprecation of all Evil, and Intercession for the whole Church and all degrees of Men therein, and so must be very proper on this occasion, which is a publick and universal con­cern to all sorts of people that wish well to Religion; upon which ground all other Churches use it at Ordinations, and as we do add a peculiar Petition for the Persons now to be ordained: The Greek Church according to their Custom have two or three short Lita­nies in this Office, and say therein, For the Servant of God N, now to be promoted [a Deacon, a Priest, or a Bishop,] and his Sal­vation—Let us intreat the Lord [...] (N) [...]. Resp. [...], Eucholog. p. 250, 293 & 303., but this is two short, The Latin Ordinals have this in the end of their Litany, That thou wouldst vouchsafe to bless these elected. Resp. We beseech thee, &c. and then in two other Petitions,— To Bless and Sanctifie, &c. —To Bless, Sanctifie and Con­secrate these elected Pontif. Roman. pag. 27.. Which as a vain repeti­tion was rejected by our [Page 122] Reformers in the Book of Edw. the sixth Sparrow Collections pag. 141., but instead thereof, this excellent request is put in, [That it may please thee to Bless these thy Servants, now to be admitted to the Order of (Deacons or Priests) and to pour thy Grace upon them, that they may duly exe­cute their Office, to the edifying of thy Church, and the glory of thy Holy Name.] Which are as full and as much to the pur­pose, as can be exprest in so few words, For first, In general we beg Gods blessing on them, and then as to their Office we intimate, 1st. What is the means, and 2ly, the manner of executing it well. To execute the Priests Of­fice, is a Scripture phrase and comprehends their whole Duty, and the making full proof of their Ministry [...]. Luk. 1.8. [...]. 2 Tom. 4.5., or using the Office of a Deacon or Priest well [...]. 1 Tim. 3.13. in St. Paul's way of speak­ing: Now this cannot be done unless they have abundance of Grace, a double portion of the Spirit 2 Kings ii. 9., other Men are only to take care of their own Salvation, and ordinary measures may serve them, for the duties of common Life: But these are to save themselves and those that hear them 1 Tim. iv. 16.. Besides the manner and end of their performing all their duty is, 1st. To Edification, a common Me­taphor [Page 123] in holy Writ, where the Church is compared to the House of God Ephes. ii. 19. 1 Tim. iii. 15.. Ministers to Builders 1 Cor. iii. 10., every Con­vert they make, and e­very Sinner they re­form, by their Prayers, Sermons and private Admonitions, are living Stones added to this Building Ephes. ii. 21, 22.; and their improvement in Wisdom and Virtue, is their Edi­fication Ephes. iv. 12.. So that a Minister especially is to mind that great Rule, to do all things to Edifica­tion 1 Cor. xiv. 26.. He must not seek his own interest, but the benefit of his people. Nor 2ly, aim at his own praise, but at the honour and glory of God 1 Cor. x. 31.. It is not enough that they commend his Parts or Learning, but that they can justly bless God for their growth in all goodness Semen accepistis, ver­ba reddidistis—istae laudes vestrae folia sunt arborum, fructus quaeritur, Aug. V.D. Ser. 5., and this is the sum of this pro­per Petition.

CHAP. III. Of the more direct Preparations to Ordination.

§. 1.

THE Communion Service (by the fifth Rubrick) succeeds the Litany, not only in this but all other Churches. In the Greek Church, the Office for Ordination comes in about the middle of the Communion Ser­vice Euchol. p. 255.: Among the Eastern Christians, The Altar must be prepared with all things necessary for the holy Mysteries, before they begin Ordinat. Syror. Morin. p. 384.. And there are Prayers proper for the Mass, (as they call it) in all the We­stern Offices Codex Corbeiens. Morin. pag. 279. & alibi passim., which is every where supposed to be then celebrated. And in the Penitential of our Archbishop Theodorus, the Bishop who Ordains is to consecrate the holy Sacra­ment Poenitent. Theod. Ar. Ep. Cant. cap. 3. pa. 3., the Reasons for which shall be given afterwards; at present I will only note, That the Candidates are to draw near to God, and there­fore must be more than ordinarily sanctified Levit. x. 3. Syriac. In ijs qui mihi pro­pinquiores sunt Sanctificabor. Vers. Pers. — in propinquis meis., for which Reason, the [Page 125] confession of Sin after each Commandment, with the Collect for Purity of Heart which precedes it, are extremely proper at this time, for those who ought now to purifie themselves by fervent Devotion and hearty Repentance, before they enter on so solemn an admission to this Sacred employment.

§. 2. The proper Collect.

Prayer hath al­ways been used at Ordination, and Scripture as well as Reason shews they must never be put asunder: When our Lord was about to ap­point his twelve Apostles, he directs his Dis­ciples in the very verse before, (which we have ill divided, and put it into another Chap­ter Matth. ix. ult. cum x. 1. At in Versione Persicâ & Arab. cohaerent haec verba cum initio. c. 10. Vid. Polygl., to Pray to the Lord of the Harvest, to send forth Labourers into his Harvest: So that he who knew all Mens hearts would not ordain without Prayer: So when the Eleven were to elect a Collegue they prayed first Acts i. 24.; and tho' the holy Ghost had named Barnabas and Saul; yet the Church of Antioch fasted and prayed before their Designati­on Acts xiii. 2, 3.. And Reason teaches us, that applica­tion ought to be made to God in this case, as well, because these Persons are to be appoin­ted his immediate Servants, as, because he only can fit them for this great work: Wherefore all regular Churches have set Forms on this [Page 126] occasion; only in the Scotch method, the Minister who ordains is to direct his Prayer as God shall move his heart Scotch Psalter by Mr. Knox p. 11.. But doubtless a judici­ous Form like this of ours, is abundantly bet­ter upon so solemn an occasion, and how very fit ours is I shall now shew by the following Analysis and Discourse.

The Analysis of the first Collect.
  • This Collect contains
    • 1st. A Pre­face of the Divine Insti­tution.
      • 1. Of divers other Orders in general.
        • Almighty God who by thy divine Provedence hast appointed, &c.
      • 2ly, Of Deacons in particular.
        • And didst inspire thine Apostles to choose into the or­der of Deacons, the first Martyr, &c.
    • 2ly, The Petitions for the Candida­tes.
      • 1. More generally for Mercy.
        • Mercifully behold these thy Ser­vants now called to the like Office, &c.
      • 2ly, Par­ticularly for,
        • 1. True knowledge.
          • Replenish them so with the truth of thy Doctrine,
        • 2ly, Holi­ness of Life.
          • And adorn them with innocency of Life.
    • 3ly, The Motives to excite
      • 1. Us to ask, viz.
        • 1. Their right dis­charging of their Of­fice.
          • That both by word and good example they may faithfully serve thee.
        • 2. The churches benefit by it.
          • To the glory of thy Name, and the edification of thy Church.
      • 2. God grant these requests.
        • Through the me­rits of our Saviour, Iesus Christ, who li­veth, &c. Amen.

A Discourse on this Collect. §. 3.
Almighty God who by thy divine Providence hast appointed divers Orders of Ministers in thy Church, and didst inspire thine Apostles to choose into the Order of Deacons, &c.

'Tis a just encouragement to our Prayers, when we know, that we desire Gods blessing upon his own institution and not our invention. Wherefore our business being to beg his favour upon us in this Ordi­nation in general, and these Deacons in parti­cular, the Preface properly sets out, 1st, That the variety of Orders among Ministers in his Church: And 2ly, This Order of Deacons had their original by divine appointment. God in his Providence foresaw in every Age what his Church would need. While Jesus himself was on Earth only two Orders were necessary, the Apostles and LXX Disciples, and those he ordained; to these the Deacons were added by the direction of the holy Spirit: And while the Church was in planting, divers extraordi­nary degrees of Ministers were requisite for that difficult work; wherefore when our Lord ascended up on high, he received of his Father and bestowed on Men, several other special Gifts to qua­lifie some as Prophets to interpret the Scriptures of the old Testament by the same Spirit they were writ, others as Evangelists to write the Acts and Sermons of our Saviour, and Preach them and his Doctrine to such Nations as had not heard of him Ephes. iv. 8. & 11.. But when these extraordinary occasions [Page 129] ceased, then these Orders (which were only temporary) expired also: But still the Ordi­nary Ministers of the Church were to conti­nue to the end of the World, viz. The Bishops for the perfecting of the Saints, by Confirmation; the Deacons for the works of Ministration at the Altar, and in disposing Charity; the Presbyters for the edifying the Body of Christ by Preaching and Ad­monition Ephes. iv. 12.. Jesus foresaw these would be things always to be done, and therefore these Orders were ever to endure: which Original of all the various degrees, and the suiting them to the Ages and Occasions of the Church is well expressed in the Old Western Collect, where God's presence is desired on this ground, because he is the distributer of Or­ders, and prepares things fit for each Season, Adesto quaesumus, Do­mine — honorum dator, or­dinum distributor, officio­rumque dispositor, qui — sempiterna providentia, prae­paras & — aptanda di­spensas, &c. Vid. Morin. Par. 2. p. 263. Mabillon. Lit. Gall. l. 3. p. 304. Rom. Pont. p. 25. and then dispenses what is so prepa­red (e). But 2ly. Our business being now to ordain Deacons, it is further observed, that this particular Order is also of Divine Appoint­ment; for as the Apo­stles were inspired in other Acts, so no doubt they were guided by inspiration in the choice of a new Order; and the old Offices say ex­presly in another Prayer for a Deacon, that the Holy Ghost moved them to choose this Order — Eorum gradu (quos Apostoli tui — san­cto Spiritu autore elegerunt) dignus existat. Morin. p. 286. Mabil. ut supr. p. 305. Pontif. Rom. p. 39.. [Page 130] And herein also we imitate the Eastern and Western Offices both, that we make especial mention of the first Mar­tyr St. Stephen [...]. Euchol. p. 250, 251. ita Clem. Constit. l. 8. c. 25. p. 142. & Syr. ap. Morin. p. 447. Copt. ibid. p. 506. item Occident. ap. Morin. & Mabill. p. 286, & 305., the Captain and Leader of the seven Deacons, as well as of the noble Army of Martyrs, the lasting Glory of this Order, and the most accomplished Pattern that can be proposed to all that enter upon this Office for their imitation, whose gifts were so great, that he was able to convince or confound all gain­sayers; yet his humility was so signal, that he submitted to the meanest Office of taking care of the poor and needy, being equally to be admired for the holiness of his Life, and his patience under a cruel Death, for his mighty Charity to his Bloody Foes, and his vigorous Faith in his glorified Redeemer. Now all this was the effect of God's Grace, which is sufficient also to make you that are now to succeed him in the same Order, to be like him at least in some measure in these hea­venly Qualities; wherefore you ought to look at the lovely Copy here set you, and resolve firmly you will imitate him as far as you are able, praying heartily you may do so in the next words.

§. 4.
Mercifully behold these thy Ser­vants now called to the like Office and Ad­ministration. Replenish them so with the truth of thy Doctrine, and adorn them with innocency of Life.]

'Tis natural for men to look kindly on the works of their own hands, but God's are always very good, wherefore he always delights in them; where his Pro­vidence appoints an Office, his Favour fol­lows it of Course. That which he directed his Apostles to do, in ordaining Deacons, we are now about, and as he was gracious to those first elected, we hope he will be so to those who are called to an Administration like theirs, viz. to officiate under the Go­vernors of the Church in Sacred Mysteries, and dispensing of Charity; so that we pray (according to ancient forms) that God would mercifully look upon these his Servants Super hunc famulum tuum quaesumus, Domine, placatus intende. Morin. p. 263. Mabil. p. 304. Pont. Rom. 35.. 'Tis true they are now ap­proved by Man, yet we know, and their own Conscience tells them, they have many infirmities and defects, so that they need the mercy of that God, who sees them all, to excuse and so accept them; none are worthy by their own merit; 'tis Grace alone that makes them fit; and if God did not look on the best with favour, they could not be sufficient for these things [...]. 2 Cor. ii. 16. [...], 2 Co [...]. iii. 5.. The Bishop can do the outward part, but the grace that [Page 132] makes them worthy flows from the visitation of the riches of his mercy [...]. Euch. p. 251., as the Greek Office expres­ses this. And now ha­ving prayed in general for God's mercy and favour, we further beg, that when his mercy hath preceded, his grace may follow, and that, in those great effects of it, so necessary for the Tribe of Levi, Illu­mination in true Doctrine, and Innocency or Perfection in Manners; the former to reple­nish their Understandings with the knowledge of all Truth, the latter to adorn their Con­versation with all sorts of Virtue: these two are Moses's Prayer for the Sacred Tribe, and the meaning of Urim and Thummim Deut. xxxiii. 8. Perfectiones tuae & Doctri­nae tuae. Vers. Samar., and will make our Man of God perfect, and throughly furnished to every good work 2 Tim. iii. 7.. And indeed both are absolutely ne­cessary for a Clergy­man, he must (as the first Deacons were) be replenish'd with wisdom Act. vi. 3. Vid. item Luke ii. 40.. The Fountain which is to water many, had need to be very full, yea to overflow, and then he may serve God by his words. And he must also be adorned with Innocen­cy of Life, that he may serve God by his good Example; and thus both by Word and Deed he may glorifie his Name, and edifie the Church. Hence the ancient Offices menti­on [Page 133] both these [...]. Clement. Constit. ap. Morin. p. 24. Ut coelesti munere ditati, & tuae majestatis gratiam possint acquirere, & bene vivendi aliis exemplum praebere. Pont. Rom. p. 39.; and pray they may labour both by their Words and Deeds to edifie God's people. And that being filled with Hea­venly Gifts, they may both please Almighty God, and profit others by their good Example: Nor may these two be separated, for if a Minister be Innocent, but Ignorant, his Innocence only profits himself, but he is not qualified to instruct others. And if he be Learned, but Vitious, his Evil Example hinders the effect of his Ex­hortations, and makes his Knowledge become unprofitable. Wherefore St. Hilary notes, a good Clergy-man must have both; and we pray for both together Non statim boni Sa­cerdotis est tantum innocen­ter agere aut scienter prae­dicare — innocens sibi tan­tum proficit — doctus sine doctrina sit, authoritate nisi sit innocens. Hill. Pict. d [...] Trin. l. 8., that his Head may be full stored with the know­ledge of all Orthodox Principles, and his Life adorned with all sorts of Virtuous Practices. Holiness is often compared to an Ornament, and to such Robes as Men put on when they would appear gay and graceful Isai. lxi. 10. 1 Pet. iii. 3, 4. Rev. vi. 11.. Virtue is admired and lovely in all Men, especially in Ministers; they who are wicked themselves, cannot but commend it in those of this Order Quinetiam placet sua natura adeoque gratiosa est virtus, ut insitum etiam sit malis probare meliora. Sen. de Ben. l. 4.. [Page 134] Who can never be generally acceptable, re­verenced and respected, whatever Parts or other Qualifications they may have, unless their Lives be holy and without blemish. So that this (which we pray for) must be our Can­didates principal care, to live religiously, and to abstain from all appearance, as well as avoid all occasions of evil. Neither Wit nor Learning, Eloquence or Education will adorn him, unless he lead a pious and holy Life.

§. 5.
That both by Word and good Ex­ample they may faithfully serve Thee in this Office, to the Glory of thy Name, and the Edification of thy Church, through the Merits, &c.]

'Tis fit so great and ne­cessary a request should be earnestly desired by us, and graciously granted by God, to which end we conclude with two proper Motives, the former to excite our Devotion in Asking, the latter to incline our Hea­venly Father to hear us. Let us therefore consider, that if we can prevail with him for a Learned and Holy Clergy, they will be enabled to serve God faithfully; and the ef­fects of that service shall bring abundance of glory to God, and much profit to his People, both by their Preaching and Living. Fidelity is the most necessary quality in, and the proper Chara­cter of a good ser­vant Titus ii. 10. Matth. xxv. 21., especially if he be in a place of consi­derable trust 1 Cor. iv. 2.. And [Page 135] more particularly it is required, where the things committed to their trust are the Souls of Men, that are more valuable than Silver or Gold 1 Pet. i. 18., and the Ma­ster an All-seeing God who cannot be de­ceived, who hears their Words, and sees all their Actions, and has declared he will re­quire of them all that are lost by their neg­lect Ezek. xxxiii. 6.. To serve such a Lord carelesly or de­ceitfully, will certain­ly bring a curse on them Jerem. xlviii. 10.: But to dis­charge this Trust faith­fully cannot fail of a large reward Dan. xii. 3. Matth. x. 41. Luk. xii. 37.. Where­fore 'tis not only their duty to be his faithful Servants, but their in­terest also, for our Lord hath promised, that such as both do his Will themselves, and teach others to obey it, shall be the greatest in the King­dom of Heaven Matth. v. 19.; therefore if we desire their eternal happiness hereafter, who are chosen to minister for our Salvation here, we must earnestly pray they may faithfully serve God in this Office. But let it be observed by the way, unless they serve God in this Calling both by Word and Deed, it is not full and compleat, and there­fore not faithful service; good Preaching is but half their duty, Good Living is as ne­cessary for Example as the other for Instru­ction; [Page 136] and both do equally conduce to pro­mote those two great ends of this holy Call­ing, the glory of God, and the edifying of his People. A learned, diligent and religious Pa­stor, 'tis to be hoped will daily glorifie God him­self, and not only persuade others so to do, but by converting Sinners, informing the Ig­norant, convincing the Erroneous, and impro­ving the Graces of those that are good: he will make his service a­bound in a return of many thanksgivings to God 2 Cor. ix. 12.; and the fruits of his labours will appear in the happy effects of his Ministry upon the Souls of such as are committed to his Charge. So that if we desire God should be highly glorifi­ed, and would have true Religion and Virtue greatly flourish, nothing tends more to these desirable ends, than a Clergy thus qualified; if we can prevail with God to give them these Gifts and Graces, it is not they alone, but many others will reap the benefit of them. 'Tis like giving food to a Nurse, who feeds not her self only but others [...]. Plutar. de Convict. Philos. cum Principe.; and thus God in a compendious way blesses a whole Congre­gation at once; wherefore this Petition ought to be asked with an hearty importunity. There is but one thing can be pretended to damp our Devotion therein, which is the lit­tle success that some very excellent men, both for their Preaching and Lives, have in too many Parishes, so that this effect is not con­stantly the lot of the best Ministers. Our Sa­viour [Page 137] made not many Converts, and he re­presents three parts in four of the good Seed as Perishing by the fault of the Soil Matth. xiii. 4, &c.; and good men in all Ages have complained of this Isai. liii. 1. Rom. x. 22.: experience also shews, that though all are apt to censure and excuse themselves who live under a bad Pastor; yet alas very few obey the exhortations, and follow the example of a good one. However though this be very dis­couraging to our Prayers, and the endeavours of worthy Clergy-men, we must not cease to pray, nor they to proceed; for some no doubt are, and will be converted and saved by these proper and efficacious means; and though all do not, many will glorifie God for providing such Ministers; and 'tis worth all their pains to bring some glory to him, and a few Souls to Heaven; to which we may add, that Al­mighty God will reward the good Shepherd (as St. Chrysostom observes) according to his labour, not after his success; for (saith St. Paul) he rewardeth every man according to his work [...]. Chrysost. in 1 Cor. iii. 8.. The People who will not be profi­ted, lose their own reward, and deprive themselves of a happy advantage; but they cannot take away the bounty which a graci­ous Master promises to his faithful Servants Securus labor quem nullus valet evacuare de­fectus. Bern. de Consid. l. 4. c. 2.: So that we have reason enough for praying [Page 138] heartily for such Pastors, and they have suffi­cient encouragement to persevere in their duty, because it may turn to God's glory and the good of many; however it cannot fail of ending in the eternal salvation of those who both by word and good example faithfully serve our common Master in these Offices. Finally therefore to move God to hear and grant so weighty a request, which must turn one way or other to so good an account, we beg it through the merits of our Saviour Jesus Christ who died to purchase favour for his Church, and whose intercession grounded on those merits of his on Earth, are certain to prevail now in Heaven, where he lives and reigns with the Father and the Holy Ghost, and shall do so for ever and ever. Amen.

§. 6. The Epistles:]

Since the Office of a Deacon is by divine appointment, the directi­ons for it must be found in God's word; upon this occasion therefore it hath been an anci­ent, and is a rational Custom to select some of the most proper places of Holy Writ suita­ble to this and the other Orders, and to read them in the Ordination: In some Churches the Person ordained reads them, to give testi­mony of his readiness and ability to perform this part of his duty Ordinat. Maron. ap. Morin. Par. 2. p. 399.; in others the Reader doth this, and before he begin the Ordained says to him Peace be unto you [...]. Vid. Ordinat. Graec. Morin. ib. p. 223.; thereby expres­sing his gratitude for [Page 139] these instructions out of Holy Scripture. As to the particular places chosen for the Epistles, none is fitter than this, which contains St. Paul's directions to Timothy about the qualifica­tions of a Deacon; wherefore almost all Churches order this to be the Epistle at their Ordination Mabil. de Lit. Gal­lic. l. 2. p. 170. Lectionar. Hieron. ap. Pamel. Tom. 2. p. 60. & ap. Baluz. Capi­tul. Franc. T. 2. p. 1247. item in Ordinat. Maron. ap. Morin. p. 399., because it fully sets forth what manner of Persons they ought to be, who are admitted into this Or­der. So that the Can­didates should hear this with great attention and reverence, trying themselves secretly all the while by this Divine Touchstone, that if they have these qualities, they may pro­ceed with joy; if they want any of them, they may labour to supply that defect.

The Analysis of this Epistle.
  • This E­pistle contains
    • 1st. Dire­ctions a­bout the Qualifica­tions of the Candi­dates.
      • 1. Their internal qualities,
        • Ver. viii, ix.
      • 2. The enquiry in­to them,
        • Ver. x.
      • 3. Their external Qualifica­tions, as to their Fa­milies,
        • Ver. xi.xii.
    • 2ly. An encouragement to such as are admitted to behave themselves well in this Office,
      • Ver. xiii.

The Paraphrase of 1 Tim. iii. 8.—13. §. 7.

1 Tim. iii. 8. Having given thee (O Timothy) the qualifications of a Bishop, which may also serve for a Presbyter, whose duty is almost equal to a Bishop's, and therefore his Qualities are to be much the same [...]. Theo­philac., I now proceed to those of a Deacon, for [so like­wise] in an inferior degree [...] i. e. [...]. id. ibid., [must the Deacons be] qualified as Bishops and Presby­ters are to be See vers. 2, 3, &c., for theirs also is a sacred Office, and a step to the higher Orders: More particular care must be taken, that they be sober and [grave] per­sons, serious in their Behaviour, and honest in their Deeds [...], i. e. hone­stos, bene moratos, ut sig. ver. 4. Philip. 4.8. 1 Tim. 11.2. male Vulg. pudicos (in favorem caelibatus.). As to their words, they must always speak truth to all, [not double tongued] nor given to flattery and dissimulation, which sows discord, by representing things diversly to several persons, whereas they should be peace­makers: As to their Actions, if they do not totally abstain from strong drink (as both Jewish and Gentile Priests did during their Administrations Levit. x. 9. Et Grot. ibid. vide item Porphyr. lib. 4. § 6. p. 150. Julian. Caes. Epist. 49. ad Arsacium. [...]. Theophil. ut supra.. Yet [Page 142] they must be always temperate [not given to] any kind of excess by drinking [much wine] at any time; and to avoid the suspicion of this they are not to frequent places of publick resort, unless on special busi­ness Hoc prohibitum in Concil. 3. Carthag. can. 27. Can. Apostol. 42. Conc. Laod. can. 24. Canon. Eg­berti 18. Spelm. p. 261. Aelfri. can. 30. capit. R. Franc. l. 5. can. 173. canon. 75. Eccles. Anglican.. For Drunkenness is an intolerable sin in any of the Clergy, and not only unfits them for all the sacred Offices, but is so very Scandalous, that they who bear this Cha­racter must avoid the very appearance and suspicion of it. And the like care must also be taken, that these Deacons (who are trusted with the Administration of the Churches Charity,) be free from all in­clinations to Covetousness, which naturally and almost necessarily inclines Men to defraud Poor and Rich [...]. Theo­phil. in Matth. 21. p. 121.. Wherefore it is requi­red, that they be con­tent with the provisions that are made for them, and by their Charity and Justice give evidence that they are [not greedy of filthy Lucre,] that is, That they do not use any Sacrilegious or Scandalous way to enrich themselves, such as embezeling the Churches stock, Usury and Gaming Can. Apostol. 42, 43, 44. Bev. T. 1. p. 29. Concil. Nicaen. can. 17. p. 78. Con­cil. Carthag. can. 5. p. 518. Capitul. lib. 6. cap. 200., nor may they intangle themselves in much secular busi­ness Can. Apostol. 6. ib. p. 4. Concil. Ellib. can. 19 Carthag. 1. can. 6. & 9. Concil. 3. ibid. can. 15. Concil. Chalced. can. 3. item Arelat. 2. can. 14. &c., because they have [Page 143] spiritual work sufficient to take up their whole time, and they cannot serve two such diffe­rent Masters as God and Mammon Matth. vi. 24.. Nor ought they to follow any mean or sordid Trade, (as the Apostles at first were compelled to do) for better provision will be made for their subsistence, and then such Oc­cupations will be below the dignity of these Offices, and make their Persons and Admini­strations also become contemptible.

Ver. ix. As to their internal endowments, they must be fully instructed in all the Myste­rious Doctrines of the Christian Religion, first having a clear understanding, and firm belief of all its Articles, and then [holding the My­stery of] this most holy [Faith] so fast, that no Terrors may affright them into the denying it, no Hereticks nor Schismaticks persuade them to forsake it: And because this Faith teaches nothing but Purity and Holiness 1 Tim. i. 19.; Ita Orant Graeci pro Diacono. Euchol. p. 250. So that they who make Ship­wrack of a good Consci­ence by evil Deeds, soon lose or change their Faith 1 Tim. i. 19.; therefore the Deacons must lead Holy Lives, as well as believe aright, and then they may rejoyce [in] the Testimony of [a pure Conscience] which cannot accuse them for any notorious Sin [...], Theophil. in loc.. Neither of these quali­fications can be spared, they must hold the true [Page 144] Faith with a Conscience void of offence Ver. Syr. & Arab. tum Conscientiâ purà. vid. Polyglot., and then alone are they fit for this Degree, when they are perfectly Or­thodox in their Judgments, and very unblame­able in their Lives.

Ver. x. [And] because it is so pernicious to the Church to promote Men into the Offices thereof, who are not thus qualified, [let these also] as well as Bishops and Presbyters [first] be strictly examined and diligently tried [...], Graec. Ambitiosa lex est, ad sacerdotium notae sanctitatis admittit, inquirit in Mores. Sen. controv. l. 1. c. 2. be­fore they be ordained: And if there be any time and opportunity let them [be proved] by living with, or near the Bishop (for some time before) that he may find out their incli­nations, and observe their conversation Mos antiquae Ecclesiae, & inde clerici, lectores, &c. olim facti erant antequam Diaconi officium susciperent., and so may admit them safely upon his own knowledge and experi­ence: However he must be well satisfied they are worthy, and [then] being ordained [let them use the Office] and do all the Duties [of a Deacon being found blameless] after they have passed so strict a Scrutiny.

Ver. xi. But I do not think Marriage, which is not only innocent but also honourable in all Men Hebr. xiii. 4. [...], Chrys. in Tit. hom. 2., any impedi­ment to the Office of a Deacon, any more than [Page 145] it is to the higher Or­ders 1 Tim. iii. 2. & 4., for I allow them to be marryed Men, and therefore give Rules concerning their Wives also, (who were of old called Deaco­nesses, and in Baptism and visiting the Sick of their own Sex, did Minister, and had a solemn admission Etiam nunc in Ori­ente Diaconissae—in suo sexu ministrare videntur in baptismo & ministerio verbi, Hieron. Com. in Rom. 16. Concil. 4. Carthag. can. 12. & Bever. not. in Concil. Chal. can. 15. Tom. 2. p. 118.. For as this care is taken of the Husband [even so must their Wives be grave] serious, modest, and Ma­tron-like in their carri­age for an Example to all other Women Animadversum que­que est Pontificis uxorem singularis exempli & magni documenti esse oportere, Al. ab Alex. gen. dier. lib. 2. cap. 8.. As to their words they must be true and chari­table, such Women of all others must [not] be [slanderers] nor apt to raise and carry evil Re­ports of any, especially not of the Poor, least they deprive them of that maintenance they need; As to their car­riage they must be [sober] at all times and very temperate, so as to be always fit to joyn in Holy Offices, and that they may not bring a scandal on their Husbands, who probably may commit some of the Poors stock to them, wherefore they must be [faithful] in that trust; yea [in all things] whatsoever com­mitted to their charge, by the Deacons, or trusted to their secrecy by those of their own Sex.

Ver. xii. Yet I would not have Deacons cho­sen out of such as have formerly taken all that liberty in Marriage or Divorces, which the secular Law now allows, of having more than one Wife at once, or marrying another after a Divorce from the first; This is of ill fame at best, wherefore [Let the] Men who are chosen [Deacons be the Husbands of one Wife] for Polygamy, yea Digamy Matth. xix. 8. Inde Digami prohibentur eligi in clerum, Can. Apo­stol. 17. Leo. Magn. Ep. 87. Justin. novel. 6. c. 1. Ex­cerpt. Egbert. Spelm. Tom. 1. p. 261., as well as marrying af­ter a Divorce while the former Wife lives Mark x. 11, 12. Placuit ut secundum Evan­telij & Apostoli discipli­nam neque dimissus ab ux­ore, neque dimissa à ma­rito alteri conjungentur, sed ita maneant aut sibi recon­ciliarentur, Concil. Milev. can. 17. Bin. T. 1. p. 705. Vid. Capitul. l. 7. cap. 382. Baluz. T. 1. p. 1107., are forbid under the Gospel to Lay-men, and would be very scanda­lous even in the lowest order of the Clergy: And further, if the Per­son who is to be chosen to this Office, have Chil­dren and a Family, it should be enquired what regularity is observed there, for if they govern wisely at home in their private capacity [ruling their Children and their own Houses well] that is a good ground to hope, they will man­age a higher trust in Gods House with great prudence [...], Theophilac., and so may safely be advanced in the Church.

Ver. xiii. Nor must you, O Timothy, think I take too much care, or am too strict in my Rules [Page 147] for this lowest degree, being a step to the highest, so that you and all succeeding Bi­shops must narrowly watch the first door, that lets Men into Ecclesiastical Dignities. [For they that have] given good proof for some time of their discretion, and diligence in this lower Station, and [used the Office of a Deacon well] do so justly deserve to be promoted to an higher place, that they may be said to [purchase to themselves] by the merit of their faithful service [ a good degree [...], Theophilac. Vers Aethiop. Majus mi­nisterium acquirunt sibi: Positivum pro comparativo, ut Luc. x. 42. [...]. Vulg. optimam par­tem nostri—meliorem.,] that is to be advanced into the or­der of Presbyters, for which this place will prepare them, and at which by such laudable means they ought to aim In Ordin. Diaco [...]d orant ut meliorem habeat gradum, Euchol. p. 250. Clem. Constit. l. 8. c. 5. Pontif. Roman. p. 37.: Yea, such Dea­cons as are well qualifi­ed for their Office, and have conscientiously dis­charged it, acquire much honour from Men, [and great boldness in] Preaching [the Faith which is in Christ Iesus] as St. Stephen the first Deacon did, and so may the more learned and well in­structed of this order do upon occasion be­fore they are made Presbyters, whose proper Office ordinarily it is to Preach.

§. 8. Of Acts vi. 2,—7.]

This other Portion of Scripture, which is the Sacred History of the Divine institution of this Order, is ap­pointed sometimes to be Read, to put the Can­didates [Page 148] in mind of the excellent Original and prime design of their Office, which though it be so very proper is not prescribed in many Churches besides ours; only I find it ordered at the making an Arch-deacon among the Maronites Vid. Ordinat. Syror. apud Morin. p. 402., and in the Dutch reformed Litur­gy Liturgia Eccl. refor. Belgij pag. 267., but how well it sutes the occasion our usual Method will shew.

The Analysis of Acts vi. 2.—7.
  • This portion of Scrip­ture de­scribes
    • 1st. The prelimina­ries to the electing of the first Deacons,
      • 1 The assembly
        • Ver. ii.
      • 2 The Reason
        • Ibid.
      • 3 The advice
        • Ver. iii, iv.
    • 2ly. Their Election and their Names,
      • Ver. v.
    • 3ly. Their Ordinati­on by the Apostles.
      • Ver. vi.
    • 4ly. The effect of their Ministry.
      • Ver. vii.

The Paraphrase thereof.

Act. vi. 2. WHen the multitude of Con­verts, who resigned their Estates to the Managery of the Apostles for relieving the poor Believers, had brought much trouble on the Twelve, so as to hinder their attendance on higher Ministries, and some jealousies arose between the converted Jews and Gentile Proselytes from a supposed partiality in distributing these Alms: [Then] about seven Months after our Saviours ascen­sion, [the Twelve] Apostles, being yet all together at Jerusalem, as Supream Governors of the Church, [called] those who had been miraculously inspired, and were their Coun­sel chosen out of [the multitude of the Disci­ples] to come [unto them] in a Synod Hoc erat secundum Concil. Apostol. in Hierusal. An. Christ. 34. Bin. T. 1. p. 1.; where being assembled, Peter stood up [and said,] in the name of the rest, [it is not] agreeable to equity, or [reason, that we] on whom the great work of planting the Gospel lies, [should leave] off preaching [the Word of God] by which we daily convert many Souls: And spend so much of our time to manage the publick Stock, [and serve] the Poor by fur­nishing their [Tables] with all necessaries.

Ver. iii. Wherefore Brethren] Since divers of you are qualified for this necessary Office, [Page 150] [Look ye out among you] who are the principal Disciples, [seven men] for that num­ber is sacred, and suffi­cient for this Mother Church of Jerusalem Septem Diaconos prop­ter Sacramentum ejusdem numeri ordinaverunt. Rab. Maur. de instir. l. 1. c. 7. Idem numerus in omnibus antiqu. Ecclesiis. Vide Con­cil. Neocaes. Can. 15. & de Roma. Euseb. l. 6. c. 35. Sozom. l. 7. c. 19. Isidor. Hispal. de Off. l. 2. c. 8. Concil. Aquisgran. Can. 8.. And be sure, (since they are to be trust­ed with the daily mini­stration of the Churches Charity) that they be [of honest report], who by their good carriage have gained the reputa­tion of just and faith­ful Persons, and such as you can witness their integrity Gr. [...]. Vers. Arab. Quorum virtus testimonio probetur. vid. Act. xvi. 2.. Moreo­ver because we intend sometimes to employ them in higher Mi­nistries, as Christ himself did Seventy of you Epiphan. ut supr., let them be of such, as have the largest mea­sure of inspiration, being [full of the Holy Ghost, and] also endued with the greatest share of [wisdom] and prudence. And when you have agreed on the Persons, you must present them to us, who have the sole power of Ordaining; that those [whom] you nominate [we may appoint] Gr. [...]. Vers. Arab. Quibus de­legabimus hoc negotium. Vid. postea. Ver. 6. [...]. ap. Isocr. Panath. pro ad Magistratum promovere.] by a special Consecrati­on, to be [over this business] of distribu­ting the Alms, and em­ployed [Page 151] occasionally in more solemn and sa­cred Duties; which will not only be profi­table and of advantage to the whole Com­pany of Believers.

Ver. iv. [But we] being thus freed from the burden of taking care for the Poor, though not from overseeing that the Deacons do it well Vid. Grot. in Act. vi. 4., [will give our selves continually to] those two princi­pal parts of our Office [Prayer] to God, which is chiefly for those within the Church; [and to the ministry of the Word] by Preach­ing, principally to convert men that are out of the Church, but withal to confirm such as are converted.

Ver. v. Which rational and prudent motion was acceptable to the Synod, [and the say­ing pleased the whole mulitude] there as­sembled, who believed the Holy Ghost direct­ed the Apostles in setting up a new Order on this occasion, [and they chose] after due con­sultation, these Seven, who were all qualified as the Apostles required. First [ Steven Qui vocatur [...]. in Menol. & Anthol. Graec.,] the chief and most eminent among them, [a Man full of Faith and] zeal, and inspired with extraordinary gifts [of the Holy Ghost] above the rest; who all had such degrees of these gifts and graces as fitted them for this Office, [and] therefore they elected [ Philip Vide Act. viii. 5, & 26, cap. xxi. 8. and Procorus, and Nicanor, [Page 152] and Timon, and Parme­nas, and Nicholas Vid. Apoc. ii. 7. Ab eo orti sunt Nicolaitae. Epiphan. haer. 25. Hieron. ep. 48. At ipsum inculpa­ [...]um asserunt. Clem. Alex. Strom. 3. Euseb. l. 3. c. 23. Theod. haeret. Fab. l. 3.,] who was of Gentile Ex­traction, [a Proselyte] converted first to the Jewish Religion, and formerly [of Antioch]: all which had deserved a good testimony, and were then well known in the Apostolical College, and divers of them afterward proved eminent in the Church.

Ver. vi. These Seven are the Men [whom they] of the Synod elected, and [set before the Apostles] who, as Supream Rulers of the Church, had the sole power of delegating a right to any that were to officiate therein. [And] since the Office of Deacons was sa­cred, necessary, and to continue in the Church, they solemnly admitted them in such manner as all others afterwards were to be ad­mitted; therefore [when they had prayed] earnestly to God for them, [they laid their hands upon them] as the Jews were wont to do in their solemn Designations of any to Offices of Dignity and trust Numb. xxvii. 18.; and from this Precedent set by the Apostles here and after­wards, all Ordinati­ons in the Christian Church were made by Prayer and Imposition of Hands Ordinatio Clericorum non solum ad imprecationem vocis, sed ad impositionem impletur manus. Hieron. in Isai. 58. Tom. 4. p. 421.. And these two have been ever since accounted so [Page 153] necessary, that no regular Ordination could be without them.

Ver. vii. And God who directed the setting up this New Order, gave it a good effect, the Apo­stles having more leisure to make Converts; and being sometimes assisted by the Deacons in these higher Ministries, divers became Christians. [And the word of God] was preached so frequently, that the knowledge thereof [encreased, and the number of the Disciples] by the accession of new Converts, [multiplied in] that Church of [Ieru­salem greatly], notwithstanding the malice and menaces of the Jewish Rulers: So that abundance of the common people [and a great company of the Priests Male Beza dubitat de hoc loco, cum omnes MSS. Graec. ita legunt.] them­selves, not only profes­sed, but [were obedi­ent to the Faith] of Christ, believing the Principles and practising the Duties of Christi­anity.

§. 9. Of the Oath of Supremacy.]

Though the Form of this Oath, in our Nation, be no older than the dawning of our Reformation un­der King Henry 8. Sub Henrico 8. primo introductum est juramentum primatûs. Reg. Jacobi Apol. log. p. 53.; yet the thing is as old as Scripture History: for the right of Kings which this Oath de­clares, is set forth in God's Word, where Da­vid and Solomon, Hezeki­ah and Jehosaphat 1 Chron. xxviii. 21. 1 King. ii. 27. 2 Chron. viii. 14, 15. & chap. xx. 21., as Supream in the Ecclesi­astical [Page 154] as well as in Civil Affairs, made Laws in matters of Religion, and the Priests as well as the People were subject unto them. As to the putting it into the Or­dination Office, we will shew, 1st. The rea­sonableness thereof in general; 2ly. The par­ticular reasons for giving it to the Clergy; 3ly. The occasion of introducing it here.

1st. That it is reasonable in general will ap­pear, from the consent of all mankind, (the modern Papists excepted) that Kings are Su­pream in all sorts of Causes; the Jews thought so, (as was shewed before) and so did the Gentiles, as the great Philosopher sufficient­ly declares, in saying, the King is Lord of all things that relate to the Gods [...]. Arist. Pol. l. 3.; of which opi­nion also was a good old Pope, who (did not foresee the unjust claim of his Successors, but) owned, that God had given the Emperor dominion over all, Priests as well as Soldiers Deus—qui ei omnia tribuit, & dominari eum non solum Militibus, sed etiam Sacerdotibus concessit. Greg. l. 2. ep. 64.; a Doctrine, taught long before by St. Chrysostom, who says, the Empe­ror was the Supream and Head of all things upon Earth [...] Chrys. Orat. de Stat. 2. p. 463.. To which agree all those Titles that the Clergy gave Christian Princes, or they claimed as their due. Pope Eleutherius [Page 155] calls Lucius, King of Britain, The Vicar of God in his Kingdom Epist. Eleuther. ad Luc. Spelm. Tom. 1. p. 34.. King Edgar is called The Vicar of Christ, in the Laws promulgated in his time Leg. Hydens. ibid. p. 438., and he stiles himself Pastor of the Pa­stors Charta ejus apud Seld. notis in Eadmer. p. 146.; and in much later times, before the Pope pretended to give the Kings of England this Title (for defend­ing the Roman Errors, our Princes claimed it as a right inherent in their Crown, to be the Defenders of the Faith Fidei defensores & sumus, & esse volumus. Brev. Ric. 2. Reg. Eliens. fol. 1384.; and 'tis very remarka­ble, that the General Councils of Constantino­ple and Chalcedon used that very same stile as of right belonging to the Emperors Theodosius and Marcian [...]. Conc. Constant. Bin. Tom. 2. Par. 1. p. 89. ita Concil. Chalced. Act. 6. Bin. ibid. p. 269.; and Leo Magnus, Bishop of Rome, calls the latter of these the Defender or Pre­server of the Faith Custos Fidei. Leo M. ep. 71. ad Anastas. p. 415.: Agreeably to which, Pope Anastasius calls the Emperor of the same Name, God's Vicar, ap­pointed in his stead to pre­side in the Earth Epist. Anastas. Pap. ad Imperator. Anastas. Bin. ut supr. p. 507.. The like Titles were given by the Bishops in Councils to the Western [Page 156] Emperors, for Charlemaign is stiled Ruler of the true Religion — and Go­vernor of God's holy Church Concil. Mogunt. An. 813. in Praef. Bin. T. 3. Par. 1. §. 2. p. 196.; his Son Lewis is also called The strenuous Ruler of the true Religion Vid. ibid. An. 847. p. 372.. But if any should object, these are only Complements, and do not prove that Princes were really Supream in all Causes. I shall observe, that they really exercised this Supream Authority, for the Codes and No­vels of Justinian, Theodosius, and other Empe­rors in the East, the Capitulars of Charles the Great, and his Successors in the West; the Laws of our Saxon, Danish and first Norman Kings abound with Statutes and Edicts con­cerning Bishops, Clergy-men and Religion; and Eadmerus owns, that all things Divine and Humane expected William the Conquerors Order Cuncta ergo divina simul & humana ejus nu­tum expectabant. Eadmer. Histor.. I shall say nothing now of the Right of Kings and Emperors pre­fiding in all great Coun­cils of old, because I have treated of that in a peculiar Tract See the Roman For­geries. Vol. 1, & 2.; and shewed there also, that they confirmed both the Decrees of Faith and Canons made there by consent of the Clergy. Nor will I enlarge this Discourse by proving, that the right of investing and confirming Bishops in their Sees, was anciently in Christian Kings and Princes, and owned to belong to them [Page 157] in the fourth General Council of Chalcedon Vid. Acta Concil. Chalced. Act. 2. Bin. T. 2. Par. 1. p. 404.. 'Tis more direct to my purpose to cite those other ancient Councils, which speak of the Oath of Allegiance taken by the Clergy (especially those of the Higher Order) to their several Kings and Princes at their admis­sion to their places, or upon the change of the Supream Governor, and first of those in Spain Concil. Tolet. 4. Can. 74. An. 633. Concil. 5. ibid. Can. 7. An. 636. & Concil. 6. ibid. Can. 18. An. 638.: One of which Councils hath these words, If any Church­man, from a Bishop to the lowest Order of Clerks or Monks, be found with wicked intentions to have violated the general Oaths they took for the safety of the King, their Country and the Nation, he shall immediately be deprived of his Dignity, and be excluded from his Place and his Honour Concil. Tolet. 10. Can. 2. circ. An. 658. Bin. T. 2. p. 519.. And there are variety of testimonies, that the French Clergy did always swear Allegiance to their Princes: The Bishops in their Councils had declared it as a matter of right Concil. Turon. 3. Can. 1. Aquisgran. 2. Can. 2, & 12., and so also in their pri­vate Epistles Hincmar. opera. T. 2. ep. 4. c. 15.: Yea there are the very Forms extant among divers an­cient Instruments, shew­ing what the King pro­mised the Bishop, and he swore to the King Vide Theod. poeni­tent. p. 476, 477.. [Page 158] And for the practice it is recorded, that Bi­shops, Abbots, Arch-deacons and Canons did swear Allegiance over again, who had been in a Conspi­racy against Charles the Great Capit. Pipin. An. 973. Tom. 1. p. 540.. And that Pope Leo the 3d took an Oath of Fidelity to the same Prince upon his Crea­tion Epist. Carol. M. ad Leon. ibid. T. 1. p. 271.. Moreover when he was made Em­peror, he made a Law, That every Man in his Realms, who had sworn fealty to him as King, should swear it to him again as Emperor, and this was to be done by the Clergy as well as the Lai­ty Capit. Car. M. An. 801. c. 2. Tom. 1. p. 363.. We have also a Record containing the Privileges granted to a Bishop of Anjou, when he took the Oath of Al­legiance, as other Bishops of France use to do to Lewis King of that Nation — Fecimus Sacra­mentum fidelitatis sicut alit Episcopi regni Franciae ipsi faciunit. Theod. poenitent. p. 476., together with an inspeximus to con­firm it Ibid. p. 477.. And the practice of swearing Fealty by our Bishops in this Nation is so ancient, that its first original can scarce be found; yet so well known withall, that it needs no particular Proof; therefore I proceed.

2ly. To give the Reasons why it should be given to the Clergy; 1st. Because the holy Scripture declares, they are subjected to Kings and Princes as well as Lay-men. St. Chrysostom notes, that St. Paul says, Every Soul — (though he be a [Page 159] Priest — or an Apostle) he must be subject to the higher Powers Rom. xiii. 1. — [...]. Theoph. è Chrys. in loc.. And St. Bernard tells a great Bishop, if Every Soul must be subject, then yours; he that attempts to except you out of that uni­versal Command, endea­vours to deceive you Si omnia, anima eti­am vestra, quis vos exce­pit, &c? Bern. ad Henr. Senon. Episc. Ep. 42.. Now if the Clergy be subject, and the Prince supream over them, why should they not re­cognize this Supremacy, and vow that Alle­giance which is consequent thereupon, when their Superior requires it of them? 2ly. Their qualifications, condition and interest also, as well as their numbers are generally such, that it is of great importance to a King to be se­cured of their Fidelity; yea, it is necessary to the safety of his Government; for being Teachers of the People, they may either esta­blish them in their Loyalty, or excite them to dangerous Seditions and Rebellions, of which the Annals of Popish Kingdoms (whose Clergy of old took no Oath to their Prince, but one to the Pope), afford many woful ex­amples. And 'tis noted by Josephus, that the Pharisees, a bold and busie Sect among the Jews, were often troublesom to their Kings, and dared to oppose them openly; for there were 6000 of them, and they all refused to swear Allegiance to Herod and Caesar, as the whole Nation besides had done [...]. Jo­seph. Ant. l. 13. c. 22.. [Page 160] To which I may add the relation of Simeon of Durham, concerning Aldwin and Turgot, two Monks of that Church (wherein I have the honour to be preferred) who raised Sedi­tion in Scotland against King Malcom, and pre­tended they could not in Conscience swear Allegiance to him Sim. Dunelm. Chron. l. 3. c. 22.. 3ly. The Clergy of all Christian Kingdoms are, and have been en­dowed with Tithes, Lands and Houses, and invested with very great Immunities, Ho­nours and Privileges, chiefly by Kings and Princes, who have been the Founders or Con­firmers of most of our eminent Churches, and therefore are Patrons of the same: So that they are bound in gratitude to give their Benefactors all possible assurance of their Fi­delity; and they would be the worst of men, if they do not as sincerely pay it, as they universally and justly promise it: They, as all other Subjects, are protected in their Persons, Estates and good Names by the Laws of their Prince, and this Protection always obliges the Persons so protected to bear Faith and Allegi­ance to him that protects them; but their Pro­vision being also chiefly from the Crown, they owe more duty to it than many others of their Fellow-Subjects.

But 3ly. There was a particular Reason for requiring this Oath from the English Clergy of all Orders at the Reformation, because di­vers of them (especially the Regulars) had not sworn Allegiance to the King, but had taken Oaths to their Superiors, and to the [Page 161] Pope, to obey them and promote their In­terest in all things, which left them at li­berty, upon any Quarrel between our King and the Bishop of Rome, or his Dependants, to take part with their Ecclesiastical against their Civil Superiors: So that when there was an irreconcilable difference between Rome and our King, and he had by Law cast out the Pope's usurped Power, he was obliged for his own safety to restore the ancient cu­stom, and make a Law that all the Clergy should swear Allegiance to him, as being under Christ, Supream Head on Earth (or as we now without a Metaphor call it, Supream Governor Vide Stat. An. 23. Hev. 8.). And this Oath was brought into the Ordi­nation Office in the first Book of King Edward the 6th Sparrow's Collect. pag. 145., and in the beginning of Queen Elizabeth's Reign the ta­king it was enjoyned under the severest Pe­nalties Stat. 1 Eliz. 1. & 5. 1.. And no doubt there was good reason, and great cause for this, for the Pope by his Interest in the Clergy, had long oppressed this Nation and taken away much of the King's just Prero­gative, as our Nobles and Parliaments in Po­pish times had often complained Vid. Gravamina Ec­cles. Anglicanae ap. Fascic. rerum expetend. T. 2. p. 416. Vid. item Histor. Tho. Wals. An. 1312. p. 74., and they made divers good Laws [Page 162] to retrench these en­croachments Stat. Provis. 25. Ed. 3. & Stat. Ric. 2. cap. 5., but all in vain, for the Pope proceeded in the ex­ercise of his Tyranny, and the Clergy re­ceiving divers, yea contrary commands from different Masters (the King and the Roman Bishop) could not possibly serve them both, (as our Saviour notes) and they generally stuck to their Spiritual, and despised their Temporal Lord Matth. vi. 24. Nemo potest quamvis uno Domino obtemperare repug­nantia jubenti, Aug. de verb. Dom. Ser. 2. p. 2.. So that it was absolutely necessary utterly to expel the Pope's Authority from hence, because as one of our Kings, soon after the Conquest, publickly declared, No Man could keep his Allegiance to him, and pay Obedience to the Apostolick See against his Will Nequaquam fidem quam sibi debebat simul & Apostolicae sedis obedientiam contra suam voluntatem posse servare, Gul. 2. Ansel­mo. ap. Eadmer. l. 1. p. 26.. And this seemed so necessary at first to many, who in other things were zea­lous in the Romish Faith that they took it; and Gardiner writ an excellent Book in defence of this Oath, and the Supremacy therein as­serted, as well as the Allegiance there pro­mised (o); Gardin. de vera obed. in Fascicul. rer. exp. T. 2. p. 800. and the Pope's prohibiting it, only produced stricter Injunctions to oblige the taking it, and greater penalties on the refusers, espe­cially because our Governors obser­ved [Page 163] Vid. praefat. Laur. Humph. ad Hist. Jesuitismi., that the Opinion of the Pope's Supremacy, put him upon Excommu­nicating and Deposing our Kings, and excited his Creatures in these Realms to lay many execrable Plots to de­stroy the Queen, and change the Religion and Government also. And 'tis the restless endeavours of the bigotted Papist to restore the Papal Power, that has since brought in another stricter Oath, and doth make it ne­cessary to continue these Precautions even in our times: I shall not enter into this Dispute, which has been already handled by so many learned Pens, but refer the Reader to some of them, who elaborately and unanswerably con­fute the Pope's, and assert the King's Supremacy Regis Jacobi Apolog. pro juram. Relig. Christian subjection par. 2. Lond. 1586. Mason de minister. Anglic. l. 3. c. 4, 5., and particularly shall recommend a posthu­mous work of Dr. Is. Barrow upon this Sub­ject Dr. Barrow of the Pope's Supremacy, Lon. 1680., which (unfini­shed though it be) is abundantly sufficient to satisfie any impartial Enquirer, and had it received the advantage of the Author's own last hand, it would have been the most perfect Tract on any point of Controversy now extant, so that I wish some Pen that were suitable to his, would fill up the vacant references, and enlarge upon the pertinent hints of that Book, which would make it next to a Demonstration of the Que­stion he undertook to prove.

§. 10. Of the Questions in general.]

That all possible care may be taken to make, or find, those who enter into Holy Orders, Wor­thy. Our Church hath here rightly placed these Questions; not deferring and confining them to the consecration of a Bishop, as the Roman Ordinal doth Pontific. Roman. p. 61., because the greatest se­curity to Religion is the careful guarding the first entrance into its Mini­strations Cujusque rei potissima pars principium est, Digest. l. 1. Tit. 2. praef., and there­fore we put these inter­rogatories to Deacons and Priests, for he that would breed good Of­ficers must choose good Soldiers, and he that is faithful in a lesser, will be so in a greater trust Luke xvi. 10.. 'Tis a calling, that Men can never for­sake, and so ought not to be rashly underta­ken Luke ix. 62. Et Conc. Chalced. can. 7. Item Annot. Bev. T. 2. p. 114.: So that though these Questions be now first proposed to the Candidates; yet it is absolutely necessary they should have Read them over seriously before in Private, and duly weighed them all, be­fore they presume to answer them in the Pre­sence of God, and of his Holy Angels Tenetur vox tua— in libro viventium— praesentibus Angelis locutus es, Ambros. de initiand. c. 2. p. 343., as well as of the Bishop his representative, if they answer falsly, or rashly before so great an As­sembly, [Page 165] and just before they are to receive the Holy Sacrament, it is an inexcusable as well as a presumptuous Sin, and Solomon hath told us, we cannot come off by saying it was an Error Eccles. v. 2, 3, 4, 5, &c., neither God nor the Angels who at­tend these Holy Ministries will so excuse us. The wise Heathens advise us, not to answer any Questions sudden­ly [...], Aes­chin. ap. Plutar. de audit. p. 39.. The Scripture makes it the character of a Fool, to answer a matter before he heareth (that is, understands and considers) it Prov. xviii. 13., and it is an evidence of a most notorious Hypocrite, to promise easily for gaining his ends (b). [...], Theoph. in Matth. 20. But if either of these be the case in a matter of so high im­portance it is unpardon­able; For what (says a late Author) is more un­worthy? What is worthy of greater Punishment? than to profess they know that which they are Ig­norant of, to say they will do that which they do not intend, and can do that which they cannot any ways perform Soccolovij Epithala­mion Episcopi cum suâ spon­sâ, Eccles p. 39.. Where­fore I must beseech all that are to take Orders, to set apart some days before their Ordination by Fasting and Prayer, to examin themselves concerning every Question, that they may [Page 166] answer truly to the Enquiries, and reply deli­berately where they are to promise, their Conscience bearing them Witness, that they assert the very Truth, and do engage only what they intend to perform: Otherwise it will bring a Curse upon them instead of a Blessing.

§. 11. The Analysis of the Questions.

These seven Questions are an Enquiry concerning three things

  • 1st, Their right way of entring into Holy Or­ders,
    • 1st, As to their inter­nal Call. Qu. I.
      • Do you trust that you are inwardly moved, &c.
    • 2ly, As to their exter­nal Call. Qu. II.
      • Do you think that you are truly called according to the will of, &c.
  • 2ly, Their right Faith e­specially in all Holy Scrip­ture. Qu. III.
    • Do you unfeig­nedly believe all the Canonical, &c.
  • 3ly, Their resolution to do all the duties of this of­fice in re­lation to
    • 1st, The people
      • 1 Rea­ding God's Word. Qu. IV.
        • Will you dili­gently Read the same unto the People, &c.
      • 2 Assi­sting in Divine Offices and care of the poor. Qu. V.
        • It appertaineth unto the Office of a Deacon— will you do this, &c.
    • 2ly, Them­selves and their families. Qu. VI.
      • Will you apply all your diligence to frame, &c.
    • 3ly, To their Ecclesiastical superiors. Qu. VII.
      • Will you reve­rently obey your Ordinary and o­ther chief Mini­sters, &c.

A Discourse upon the Questions. §. 12.
Quest. I. Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office, &c.]

That God's Provi­dence which disposeth all things according to his Pleasure, orders what particular Profession every Man shall take on him, was a Truth be­lieved by the Hea­then [...], Hom.. And there­fore cannot be doubted of by Christians, espe­cially since Scripture teaches us, that God calls Men to several States of Life, to which (for that Reason) the name of calling is always given in the Holy Books 1 Cor. vii. 17. 20. [...], Theoph. in loc.. But there is much more Reason to affirm this, concerning such as are to be made Ministers in the Church which is God's House, and of which he is the Lord and Master: Arrianus affirms, none must take on him to be a Philosopher, unless God move him to it [...] Arr. in Epict. l. 3. c. 22. p. 308., for otherwise he will be as absurd, as he that should come into a well or­dered House, and say he will be Steward there. Surely then none may presume to thrust them­selves into Gods immediate Service, without his special invitation and assent; and this is what we name the internal Call, and is the [Page 169] Subject of this Enquiry: Now St. Paul hath declared, That no Man taketh (that is, of right) this honour to himself, but he that is called of God, as was Aaron Hebr. v. 4.. He was made a Priest, by immediate Revelation. So was St. Paul called to be an Apostle Miracu­lously, and others in the first planting of the Church Rom. i. 1. and 1 Corin. i. 1. Acts xiii. 2.. But this was an extraordinary way, and so was not to endure long; Yet still we may expect, that the same Spirit which only can give them success in their Ministration, should move them to desire this Office, and bless all the endeavours they use to qualifie themselves for it: 'Tis true, this is an inward motion, and so only known to every Mans own Conscience 1 Cor. ii. 11., and to God that searcheth the Heart Jerem. xi. 20. and xvii. 10.; therefore in his Presence, we de­mand of them, if they do sincerely believe their first Inclinations to this Holy Calling were from the Spirit of God Now to answer falsly to such a Question, is lying not to Men but to God Acts v. 4.. So that the Candidates ought to examin their own Hearts very strictly concerning this Matter; For it is an easie thing to deceive our Ordainers in this case, who are fallible Men, and cannot look into our Breasts, and unless we take great care we may also deceive [Page 170] our selves: For we are generally favourable Judges in our own Cause, Our Heart is deceit­ful, and we cannot easily know it, as God hath told us Jerem. xvii. 9.. Our mind (saith St. Gregory) often belyes it self to it self, feig­ning to love the good Works it hateth, and not to value the glory of the World which it doth love Gregor. M. Pastor. par. 1. cap. 9. fol. 3. E.; you will say then, how shall we be directed in this matter, so as not to be imposed on our selves, nor impose upon others in so nice an Enquiry? I reply, you must observe the Question, and examin if you take this Cal­ling upon you with no other design than to serve God, by promoting his Glory and Edifying his Peo­ple? And this is Calvins definition of the Inward Call, in his Book of Institutes, (which being published about Ten year before the Ordinal of Ed. the sixth, might probably be a guide to our Reformers in framing this Question.) That it is the good Testimony of our own Heart, that we have taken this Office, neither for Ambiti­on, Covetousness, or any evil design, but only out of a true fear of God, and a desire to edifie the Church Areana vocatio — est bonum cordis nostri testi­monium quod neque ambi­tione neque avaritiâ, neque ullâ aliâ cupiditate, sed sincero Dei timore & aedi­ficandae Ecclesiae studio ob­latum munus recipiamus, Calv. Instit. l. 4. c. 3. p 353. edit. primo An. 1535.. Now this we may know by duly con­sidering, whether it were the external Honours and Revenues that are annexed to this Profes­sion, or any other World­ly end, that first or chiefly did incline us to [Page 171] the Ministry, if so we were moved by carnal objects, and led on by our own corrupt will and affections: But if our principal motives were Spiritual, that is, a zeal for God's Glory, and a desire to promote the Salvation of Souls, then we were moved by the Spirit and inwardly called by God; I grant we cannot but know, there are honours and rewards, piously and justly annexed to this Holy Function, and as Men we cannot but hope for a competency of them; yea, this may be a subordinate mo­tive, but I may say of the Priesthood as Christ of the Kingdom of Heaven, it must be sought in the first place for it self, and the other only as additional consequences thereof Matth. vi. 33. Sint verba legis fundamen­tum via terrae adjunctum, Dict. R. Jehud. ap. Rab. Nath. de patr.. We must love the Duties of this Calling, Reading, Study, Praying, Preaching, &c. more than the re­wards [...], Marc. Anton. l. 4. §. 31.; yea, if Per­secution should ever strip the Church of these Provisions, (as it hath often done,) we must not cast off our Holy Ministrations 1 Cor. ix. 16.. For he cannot be a good Servant who hates his Work, and loves no­thing but his Wages Avidus ad mercedem piger ad laborem, Aug. de Sanctis. Ser. 4., if God move us, his Service is our first aim and our principal de­sire, we shall serve him chearfully, whether we have a greater or a lesser compensation: 'Tis [Page 172] too mean a design for one who is to wait at God's Altar and praise him there, with Angels, Archangels and all the Host of Heaven, to look on this only as a Trade to get Bread, or a creditable way of li­ving 1 Sam. ii. 36. Ne facias legem coronam aut securim, Adag. Hebr.; which the Rabbins call making Gods Law a Crown, or a Hat­chet. Our motives must be Nobler, Higher and more Spiritual, if they come from above. Now since we can only know this, the Question, is and ought to be put to us. For this inward Call thus explain­ed, Is the first, and one of the principal qua­lifications for him that is to be employed about Heavenly things; and therefore, it is inserted not only into ours, but other reformed Offi­ces for Ordination where 'tis enquired, if they believe that God by the Church calls them to this Ministry, and if they did not seek it for worldly Riches or Glory Liturg. Eccles. Belg. Qu. 1. in Ordin. p. 260. The Scotch Psalter by Mr. Knox. Form of Ordination Qu. 2. p. 18.. There are no Footsteps of this in the Roman Office, (which no doubt is a culpable omission) yet we are told by a late Author, that some Zealous Bishops of that Communion in France, not long since refused to ordain such concerning whose internal Vocation they were not satisfied Dr. Burnat's Preface to the Regalia p. 28., but I believe few of their fellow Bishops fol­lowed their Example: because it is not required by Law as it is in our Church. Our Candidates know this Que­stion [Page 173] will be asked them, wherefore let them examine their Hearts strictly, and answer it in the sincerity of their Souls, not doubting but that Good Spirit, who excited them to this Work, will assist and bless all their per­formances.

Quest. II. Do you think that you are tru­ly called according to the Will of our Lord Iesus Christ, and the Due Order of this Realm, &c.] So long as Miraculous Gifts continued, the Persons endued with them in a larger measure than others, were easily known to be called by God, and some of them (as St. Paul) were not called of Men, nor by Men Galat. i. 1. [...]. Chrysost. in loc.. But this was peculiar to the Apostles, or to that Age only, as St. Chrysostom hath observed: for now since Miracles and such Divine Evidences and In­dications are ceased, it is necessary that this inward Call, should be tried and approved of by Men. Nothing is so easie to counterfeit as a Message from the Gods — herculè audivi esse optumum mendacium, quic­quid Dii dicunt id rectum est dicere. Plaut. Mostell. Act. 3. Sc. 1. p. 528. saith the Slave in Plau­tus, and experience tells us nothing is more rea­dily believed among the vulgar, than such a Pretence managed by a bold undertaker; so that this inward Call hath been in all Ages pre­tended to by all the Imposters in Religion. Among the Jews, there were false Prophets, who gave out, that God called them, but he [Page 174] declared they ran before they were sent, and Pro­phesied out of their own Heart, or (as the Ori­ginal imports) made themselves Prophets Jer. xxiii. 21. & Ezek. xiii. 3. Heb. Voc. eos [...] Syr. Vers. Qui suam se­quuntur phantasiam.. In Christian times this set up Montanus, and ma­ny other enthusiastical Hereticks. And though Mahomet had no power of Miracles, no gift of Prophecy, no learning nor good Life to prove his Mession, yet he boldly said, God was his witness, that he had sent him [...]. Euthym. Zi­gabin. Panoplia edit. per Sylburg. p. 46.. In the ignorant and super­stitious Ages, the Roman Church gave very great encouragement to Men and Women that were illiterate, to Preach, upon pretended Commissions from Christ, or Visions and Dreams which they boasted of S. Vincentius somnia­dit se à Christo missum ad Praedicandum. Vid. Lipom. in vit. (mihi.) p. 263. ita Hildegardis. vid. Opera ejus in Bib. Patrum. Tom. 15. edit. Col. 1622.. But afterwards finding the mischief of these ho­ly Cheats, they were forced to enquire into those false Claims Acta Cor. Cardin. Alliaco. ap. Baluz. Miscel. T. 2. p. 284, & 294.. And 'tis the weak cre­dulity of most of our Sectaries, which expo­ses them to admit bold Pretenders to the Spi­rit to be their Teachers, without any prece­ding Tryal; and hence Papists in disguise, ignorant, scandalous and heretical Men, have got into their Conventicles, and been admi­red by the abused Croud, as Persons sent from [Page 175] Heaven, and full of the Holy Ghost. To pre­vent which Common, but Dangerous Cheat, the Primitive Church punished those who pre­sumed to exercise any Ecclesiastical Office, while they were Lay-men, with Excommuni­cation; and they forbid the inferiour Clerks to officiate untill they were in one of the higher Orders Concil. 6. Constant. in Trullo. Can. 58. & Can. 64. & Balsamon ibid. Bev. T. 1. p. 225, & p. 233.. And there were (from the first setling of Churches) every where publick Forms drawn up for exa­mining such as desired to be Ordained, and then solemnly to Admit them; which no doubt was agreeable to the Will of our Lord Jesus Christ, who inspired his Apostles to give Rules to their Successors the Bishops, for try­ing all that were to be promoted to Holy Or­ders, (as was shewed before); whence we may infer, that our Saviour and his Apostles did not think any Man's Word was to be taken as to his inward Call, till his claim had been enquired into and approved by the Governors of his Church, and till they also gave him an external Call; therefore to fix an Order in every Church for the solemn trial and admis­sion of Ministers, is according to the Will of Christ, in general: And since the Order duly set­led in this Realm is so agreeable to Primitive Pra­ctice, and to God's Word, we may safely say, that such as are admitted according to this Due Order, are admitted according to the Will of Jesus Christ; the particulars I shall demon­strate in every part of these Discourses, so that I need only remark here, That our Candi­dates [Page 176] may answer this Question (when they have read this Tract, and understand this Office well) more certainly, and upon better grounds, than those of any Church in the World. For though the two Essential Parts of Ordination, Prayer, and Imposition of Hands, are retained in both the Eastern and Western Offices (which are of Apostoli­cal institution,) yet there are so many Ce­remonies added, some of which are apparently Superstitious and Idolatrous, and some so du­bious, that whosoever doth consider, can scarce say with a clear and well-informed Conscience, that such as are called by the Constitution of those Churches, are called ac­cording to the Will of Christ: Happy therefore are those who receive Orders here, who can have no just scruples Rom. xiv. 5, & 23. Bene praecipiant qui ve­tant quicquam agere quod dubitas aequum sit an ini­quum. Cicer. de Offic. l. 1., and may without any hesitation reply, that they are truly called according to the Will of Christ, since the Order of this Realm is so in all particu­lars, as hath been, and shall be demonstrated to every ones satisfaction.

Quest. III. Do you unfeignedly believe all the Canonical Scriptures of the Old and New Testament?] The reading of God's Word in publick, was the Office of an infe­rior Clerk, called a Reader in the middle Ages; to whom at his Admission, the Bishop delivered a Bible, and said, Take heed you be­lieve [Page 177] in your Heart, that which you pronounce with your Lips — quod autem Ore legitis, Corde credatis. Pon­tif. Rom. p. 17.. But now since this Duty of Read­ing is especially incumbent on the Deacons, 'tis very proper to ask them, if they believe all the Canonical Books to be the Word of God. For an ordinary Christian, the Creed which is taken out of the Scripture is a sufficient con­fession of Faith; but a Minister ought to de­clare himself more comprehensively, and pub­lickly own, That all Scri­pture is given by inspiration of God 2 Tim. iii. 16.; and whereas the Roman and Lutheran Churches only ask them if they believe the Creed Pontif. Rom. p. 53. & Formula Ordinat. Lips. 1624., we and some other of the Reformed Churches, more justly enquire if they believe all that God hath revealed in the Divinely Inspi­red Books Litur. Eccl. Belg. qu. p. 262. Scotch Psalter, qu. 3. p. 19.. Now in order to answer this Question with judgment and sincerity, the Candidate must know which are, and which are not Canonical Books. There are some Books of Scripture of which no doubt ever was, and the Ancient Church made a Rule or Canon, that these and no other should be received for Divinely Inspired Books, and thence they have the Name of Canonical Artic. vi. Eccles. Angl. Nos iis Libris fidem accom­modare debemus, quos Ecclesia — ab initio traditos & con­servatos agnoscit, & ap­probat. Aug. in Faust. l. 28.. Now these are declared [Page 178] by Our Church exactly as they were of old Concil. Laodicen. Can. 68. Bev. T. 1. p. 481., as hath been unanswer­ably proved by the learned Bishop Cosens, in his accurate History of the Canon of Scripture, which is worth the Readers diligent perusal. As to other Books, we do with the Ancients call them Apocry­phal, because their being writ by Inspiration doth not appear; wherefore though we read them sometimes for in­struction in Morality, we do not prove our Faith by them, nor take them into the Ca­non Hos Libros legit qui­dem Ecclesia, sed eos inter Canonicas Scripturas non re­cipit — ad aedificationem plebis, non ad autoritatem ecclesiasticorum dogmatum confirmandam. Hieron. praef. ad Libr. Judith. Tom. 3. p. 39.; yea we cen­sure it as a bold inno­vation, in the late Council of Trent, con­trary to all Antiquity, to declare these Apocryphal Books, to be of equal Authority with the Canonical Books, which were always received in the Church. 'Tis these therefore, and only these our Can­didate is to believe, because the Writers were inspired by the Holy Ghost, and all therein contained was revealed by the God of Truth: From hence Ministers are to take Arguments to confirm their Faith, and con­vince Gainsayers; hence they gather Rules to direct their own and their peoples Manners, for this is a compleat Re­pository for both Faith and Good Life In quibus inveniun­tur illa omnia quae conti­nent fidem moresque viven­di. Aug. de doct. Christ. l. 2. c. 17.. [Page 179] These are to be believed and received in the first place, and then there is no need to prove any thing to be True or Good, but only to shew it is asserted or commanded in Holy Scripture: Humane Sayings (as Salvian notes) need Arguments and Witnesses, but God's Word is its own witness, because it is necessary, that what­ever is spoken by unerring verity, should be ac­cepted as the testimony of uncorrupted Truth Salvian. de Gub. l. 3.. The first business of a Mini­ster is therefore, to believe these Divine Books himself, and then to make his People receive them as such, for otherwise he can neither teach, exhort, or reprove with Authority, or any hopes of Success.

Quest. IV. Will you diligently read the same unto the People assembled in the Church where you shall be appointed to serve?] The former Questions are concern­ing things necessary to be known, and so the Answers to them are only assertory. These contain divers things necessary to be done, the Answers to which are Promissory, and bind the Soul of the Party answering to per­form that which he so solemnly engages. First. Diligently to read the Scripture to the People in publick, for this was always a Prin­cipal Part of Divine Service; the Jews of old constantly had the Law and the Prophets read in their Syna­gogues 2 Kings xxii. 8. Nehem. viii. 3. Acts xiii. 14, 15, & 27.. And our Sa­viour [Page 180] himself did this Office Luke iv. 16. Vid. Lightfoot, T. 1. p. 614.. When the Primitive Christians met, especially on Sundays, we are assured by the most Ancient Fathers, that the reading the Di­vine Writings of the Old and New Testament, was never omitted [...]. Just. Mart. Apol. 2. p. 98. Coimus ad Literarum Divinarum Commemoratio­nem. Tert. ap. c. 39.; and a considerable part of the time spent in their Religious Assemblies, was employed in this Exercise. It appears also, that they collect­ed Tables of Proper Lessons for the whole year, out of the most Practical Parts of Scri­pture, which were set down in Lectionaries, some of which are still extant, being attri­buted to St. Hierom, and to other ancient Authors, from whence our Epistles and Gospels are derived Vid. Pamel. Liturg. Tom. 2. & Praef. ib. item Baluz. Append. ad Capitul. T. 2. p. 1309.. But whereas some had brought in other Books (not writ by the Spirit of God) to be read in the Church, the Council of Laodicea for­bad it, and charged, that nothing should be read in the Church but only the Canonical Books of the Bi­ble [...]. Concil. Laod. Can. 59. Bev. T. 1. p. 480.; and of old the Acts and Passions of the Martyrs were not allowed to be read in the Church at Rome it self Decret. Gelasi. 1. An. 494. Bin. T. 2. p. 501.. But [Page 181] in latter Ages that Church had brought in so many false, fabulous and foolish Legends, as Lessons for their numerous Saints Day, that the Reading of the Holy Scripture was almost totally excluded; wherefore our wise Refor­mers rejected all such Legendary Stuff, and restored the Primitive Usage that is command­ed, that nothing should be read in the Church but the Canonical Scripture (ex­cept some few practical parts of the Apocrypha) See the Preface to our Common-Prayer, Con­cerning the Service of the Church.. Besides, since the reading the Bible in publick is intended for the edification of the People, they took care to translate it into the English Tongue, accounting it very absurd to lock up that sense, which all men should under­stand, in an unknown Tongue: The first rea­son of turning the Scriptures into Latin was, that the Romans (whose Mother-tongue that was then) might understand them; but to keep them in Latin now, when no Nation in the World naturally speaks that Language, is to act contrary to the design of the first Author of that Version, yea of the Holy Penmen themselves, who writ in Tongues then com­monly understood, and required their wri­tings should be read to the People in the Church in a Language known to them Coloss. iv. 16., and forbad those who had the gift of Tongues to use that gift in any Religious As­sembly without an inter­preter 1 Cor. xiv. 3, 4, 5, & ver. 14, 15, 16.. From whence [Page 182] it was, that as soon as any Nation of a new Speech was converted to be Christian, the Scri­ptures were soon after Translated into their Language, as I could prove by many instan­ces Hoc affirmat de Go­this, Isidor. Chron. edit per Grotium, p. 711. De Saxo­nibus Alured. ep. ap. Spelm. T. 1. p. 380. & not. Wheeloci in Bed. Hist. l. 2. c. 18. p. 153. De Abassinis: Ludof. Hist. Aethiop. l. 3. c. 4.. Nor do any sort of Christians want this Privilege, but the miserable People under the Roman Yoke. And doubtless it is inhu­mane Cruelty to hide this Lamp (which God lighted up to direct their Feet, and illumi­nate their Paths Psal. cxix. 105.) un­der a Bushel Luk. viii. 16.; this is to leave them in the dark Psal. xix. 7, 8., to rob them of that word, which being heard with meekness, is able to save their Souls James 1. ver. 21.. To deprive them of that which is every way pro­fitable for them, as St. Paul affirms 1 Tim. iii. 16, 17.; 1st. For Doctrine, that is, to teach and confirm that which is True. 2ly. For Reproof, that is, to discover and confute Errors and Heresies. 3ly. For Correction, that is, to reform the lives of evil Men. 4ly. For Instruction in Righte­ousness, that is, to make the lives of good Men better. So that it is sufficient to make men per­fect, and throughly furnished to every good work: [Page 183] Being therefore so very profitable, and uni­versally beneficial, we strictly charge our Mi­nisters to read it diligently to their People; and that this Office may be effectual unto all the purposes aforesaid, they must be admo­nished to prepare their hearts to hear it, as the Will and Words of the God of Heaven, clear­ing their minds from all vain and wicked thoughts Eam reverentiam scriptis tuis debeo, ut su­mere illa nisi vacuo animo irreligiosum putem. Plin. lib. 9. ep. 35. p. 372., keeping silence all the while the Minister is reading (to which they were commanded in the Primi­tive Church Facto tandem silen­tio Scripturarum sunt lecta divina solennia. Aug. de Civ. Dei. 22. c. 8.), and listning to these Sacred Portions of the Holy Text with great attention, because otherwise they cannot learn by the Instructions, nor be wrought upon by the Exhortations and Re­proofs, comforted by the Promises, nor warn­ed by the Threatnings; and thus alas the Mi­nisters reading and their hearing will be in vain; but of this I have spoken more at large before See Comp. to the Tem­ple. Par. 1. Sect. 9. p. 89., and shall on­ly add, that we ought not to value Sermons (that are meerly hu­man composures) above the hearing Scripture read, as many weak people do, who refuse to come to Church to hear the divinely inspired works of the Prophets and Apostles, on such days as there are no Sermons, which argues a great contempt of God's Word, and is a ma­nifest neglect of a most profitable Ordinance, [Page 184] instituted by Christ and his Apostles, and which might very much promote our Salvati­on, if we duly attended thereto.

Quest. V. It appertaineth to the Office of a Deacon in the Church, where he shall be appointed to serve, to assist the Priest in Di­vine Service—Will you do this, &c.] This comprehensive Question doth briefly, but fully set out all the other Duties peculiar to the Of­fice of a Deacon, First, with intent to instruct the Candidate in all parts of that weighty Charge he undertakes, and then to require his solemn Promise that he will perform them by God's help: It is not fit he should take a place in God's House, till he know what are the Duties thereof, nor can he wisely, or honestly engage to do all these particulars till he know them: Wherefore the Bishop lays them plain­ly before him, that he may not afterward pre­tend to excuse himself by Ignorance; there is a like Form in the Aethiopic Ordination of a Deacon Vid. Morin. de Or­dinat. Copthitar. p. 507., and a Ru­brick in the Syrian For­mulary, directing the Bi­shop to instruct a Priest in his Duty: Yet both are after the Orders are given Idem de Ordinat. Maronitar. p. 410., but ours is placed more properly, to shew him that is to enter on this Office, that it is rather a Burthen than an Ho­nour Clericatum non hono­rem intelligens, sed onus, Hieron. de Nepot. ep. 3. T. 1. p., and to give him [Page 185] opportunity distinctly to consider, the ma­nifold Obligations now to be laid upon him, and we will explain them severally, in hopes that such as are concerned, will take some time before they come for Orders, seri­ously to Read over the particulars, and exa­min themselves whether they are willing to undertake so great a Charge, and conscien­tiously resolve to execute it. Now these Du­ties are, First, Such as are to be done with­in the Church. Secondly, Those that are to be done at large in the Parish where he is fixed.

First, We may observe in general, that as in a well ordered Army every Officer and Common Soldier hath his peculiar Post; So in an established Church, every Priest and Deacon hath his particular Cure and Charge; for not only our own Canons, but those of the ancient Church expresly forbid the Or­daining of any Clergy Man, without a Title to some Cathedral, or Parochial Church where­in he is to celebrate Di­vine Offices [...], Conc. Chalced. can. 6. Bev. T. 1. p. 118. vid. Syn. S. Patricij can. 3. Spelm. T. 1. p. 53. Excerp. Egb. can. 51. ibid. p. 263. Et can. 33. Eccles. Angl., for experience taught Bi­shops, that unfixed Clerks could not be governed, nor Diocesses ruled, after once Parish Churches were Built, far distant from their Cathedrals, unless they had one or more cer­tain setled Ministers there, who should under them Rule that portion of their Flock Ecclesiae rurales, in Concil. Sardic. can. 12. Diaconi plebem regentes, Conc. Elib. can. 77. Qui per Diocoeses Ec­clesias regunt, Conc. Agath. 2. can. 22. Item Tolet. 3. can. 20., and [Page 186] be accountable for the same to God, and to their Ecclesiastical Superior Episcopis subjecti sunt. Conc. Arel. 1. can. 12, 13. 19.. Now the Deacons Du­ties in these Churches where they are appoin­ted to serve are six. 1st, To assist the Priest in Prayers. 2ly, In the Administration of the Sacrament. 3ly, To Read the Scripture and Homilies. 4ly, To Catechise. 5ly, To Bap­tize. 6ly, To Preach if he be Licensed there­to.

1st, A Deacon as his very name imports is to Minister to a Bishop, or a Priest in the Cele­bration of Divine Offi­ces Diaconus —non ad Sacerdotium sed ad ministe­rium ordinatur, Concil. Carthag. 4. can. 4. Dia­coni ministerium presbyteri officium, Innocent. decr. 21., and to serve those of the higher Or­ders; which of old was generally practised, e­specially in the Greek Church, Where the Dea­con repeats the short Litany, and some brief Collects, and pronounces some Sentences, such as Let us attend—Let us hear the Holy Go­spel Eucholog. Miss. Chrys. p. 64, 65, & 68, 69. and the like. And in our Cathedrals they often Read the Litany, the Epistle and the Con­fession at the Altar, and the Priests perform all the rest of the Service: Before the modern in­vention of Lay-Parish-Clerks, there was generally a Priest and a Deacon in every Church, the latter of which repeated the Con­fession, Lords Prayer and the Creed after the Priest, and made all the Responses as our Clerks now do: But of late Deacons are usu­ally [Page 187] fixed as Curates under some Eminent Priest, in whose absence the whole Divine Service is left to them; and they Read all the Prayers except the Absolution, which it is the Privilege of a Priest alone to repeat: Now since Deacons are so frequently trusted with the performance of all the Liturgy, and other Duties in considerable Churches in our days, therefore our Bishops ought to be very sure, they are sufficiently qualified for so great a Charge, and should expect them to have more Learning and Prudence, than was re­quired in the Candidates for this Order of old, while they were always under the Eye of a Bishop or Presbyter, and were only to assist one of them in the lower parts of the Offices.

2ly, The Deacons Office as to the Holy Communion remains the same that it was in the Primitive Church, where they were ne­ver allowed to consecrate the Sacred Elements, for none but a Bishop, or a Priest at least were permitted to do that [...], Clem. Const. l. 8. cap. 28. ita Concil. Nicaen. 1. can. 18. Bev. T. 1. p. 80. Concil. Arelat. 1. can. 25. His non permissum [...], Epiphan. haer. 79., and the penalty upon a Deacon, if he presumed to Consecrate was to be deposed Fulberti Carnotens. Epist. 36.. His Office is, when the Sacrament is Consecrated, to assist the Priest or Bishop in distri­buting the same to the Congregation, which was their part in this My­stery, as anciently as Justin Martyr's time; who says, The Deacon makes all that are present partakers [Page 188] of the Consecrated Bread and Wine [...], Just. Mart. Apol. 2. p. 97., but especial­ly they use to distribute the Cup, of which then all the people (not the Priests alone) used to drink Solennibus adimple­tis calicem Diaconus offerre praesentibus coepit, Cypr. de laps. vers. fin., and it appears, that the Custom in the Roman Church also was (till of late time) for all the People to re­ceive the Cup, or else this could not have been the Deacons Office there, who need not assist the Bishop, or Priest in giving the Cup, if he alone had drunk of it: But St. Laurence the Deacon Experire utrum ido­neum ministrum elegeris, cui commisisti Dominici san­guinis dispensationem, Lau­rent. ad Sixtum Papam. Am­bros. de offiic. l. 1. c. 41. saith to Pope Sixtus, you have committed to me the dis­pensing of the Blood of Christ. And Tho. Aquinas affirms, That in his time the Deacons performed this Unde & Christi san­guinem dispensat de Diaco­no, Aquin. in 4. d. 24., and so do many other of the Writers of the Roman Church Rab. Maur. de instit. cler. l. 1. c. 6. Alcuin. de Officiis, Hugo de S. Victor. l. 1. de Sacr. c. 38. By which we see, they have been guilty of a notorious Innova­tion, in their giving the Communion only in one kind: But to return; the Deacons should learn from hence to be humble, and pay a great respect to the higher Order, who hath power to Consecrate the Body and Blood of Christ, of which he is only the [Page 189] dispenser Diaconus ita se Pres­byteri ut presbyter Espiscopi ministrum noverit, Conc. 4. Carth. can. 37. Bin. T. 1. p. 589; the Priests are their Supe­periors, and as such they must reverence their Persons, observe their Commands, and en­deavour to learn from their Discourse and Ex­ample how to behave themselves, especially in God's House, where though they be inferior to the Presbyters, yet they are in the execu­tion of their Office superior to the People; and it is no small honour to be called to di­stribute the Symbols of our Saviour's Body and Blood, those pledges of his Love and Seals of our Salvation. Let our Deacon therefore purifie himself, before he presume to touch those Sa­cred Elements, let him deliver them reverent­ly, devoutly lifting up his Heart to God, and with a fervent charity, Praying for every Soul that comes to receive at his Hands; and let the people honour and esteem him, who in this Action is the representative of Christ, who by his Hand gives himself verily and indeed to every Worthy Communicant.

3ly, It is his Office to read the Holy Scripture to the people as was shewed before, but it is further remarked here, that he is also to read Homilies in the Church: Which is no new injunction, for an ancient Council Orders, that when the Priest is infirm and cannot Preach, the Deacon shall read the Homilies of the Fathers Concil. Vasens. 2. can. 2. An. 529. Bin. T. 2. par. 1. pag. 641.. In those old Archives of St. Remigi­us, among the necessary Books, are reckoned 40 [Page 190] Homilies of St. Grego­ry Vid. Notas Baluz. in Tom. 2. Capitul. p. 1159.. And Charles the Great charges his Bi­shops, not to suffer any to Preach new and uncanoni­cal things to the people of their own Heads Capitul. Car. Mag. An. 789. cap. 80. p. 240.. To prevent which by the hand of Paul the Deacon he collected the best things out of the Catholick Fathers Writings, and fitted then to every Festival, enjoyning them to be read in the Church, as an old Historian informs us Sigeberti Chronic. ad An. 807.. A little after whose time a Council at Mentz enjoyns every Bi­shop to provide some Ho­milies, containing necessary admonitions for infor­ming the people of his Diocess, and the Priests are to translate them into the rustick Roman or Dutch Tongue, that all may understand what is read to them Concil. Mogunt. can. 2. An. 847. Bin. T. 3. par. 1. §. 2. pag. 373.. Among our Saxon Ancestors abun­dance of these Homi­lies were compiled for publick use, and a Ca­talogue of many of them still extant in the Saxon Tongue, is preserved by a learned Writer See Dr. Hicks his Saxon Grammar, p. 133.. But no Church ever had a bet­ter Collection of Ho­milies, than those which were made at our Reformation, in the first year of King Edward the sixth, and enlarged afterwards. Wherein the Principal Articles of the true Faith are explained and confirmed, [Page 191] and the chief Precepts of good life declared and inculcated, out of Scripture and ancient Fathers in so exact a method, so plain a phrase, and so persuasive and rational a way of Argu­ing, that the most ignorant people may receive very great advantage by them; and such as are more knowing, cannot but esteem them far above those crude and indigested Discour­ses they sometimes hear from modern Pulpits: 'Tis certain, the compilers of our Homilies were Men of great Learning and Judgment, and the ignorance of the Clergy newly con­verted from Popery, with the general disuse of Preaching before the Reformation, made these plain Discourses absolutely necessary in that Age; and if the stile and phrase (which is now grown somewhat obsolete) were adapted to our present times, they would be of great use still in many places, where the Clergy want Books and Maintenance to qualify them­selves for Preaching; so that I hope our Go­vernors will take care to put this excellent matter into a better dress, and then the use of them ought to be revived.

4ly, It is his Office to instruct the Youth in the Catechism: Of which Duty I have treated at large before Companion to the Altar par. 3. fol. p. 210.. So that I shall only note here, that the Catechist, was a peculiar Officer in the African and Eastern Churches, but we being unwilling to multiply Sacred Orders beyond the number instituted by the Apostles, chiefly fix this duty upon the Deacons, being the lowest step toward the knowledge of God, and ea­sier [Page 192] than Preaching; though it be as necessary and profitable a Duty as that, therefore the Canon enjoyns all Ministers, Priests as well as Deacons to Catechise all the Children, Servants and young people of their Parish every Sunday and Holy day Can. 59. Eccles. Anglican.. But in such Churches as can main­tain both a Deacon and a Priest, there the for­mer is principally to look to this Duty. For this was very anciently a part of their Office, The Deacons (saith the Book ascribed to Diony­sius the Areopagite) teach those who have renoun­ced darkness, by catechizing them into the ways of light [...], Eccles. Hier. cap. 5., and while they are laying a foundation of Divine knowledge in others, they very much improve their own understanding, in these first Principles of the Doctrine of Christ.

5ly, Their duty is to Baptize Infants, which we may gather from St. Philip the Deacons Baptizing the Samaritans, but the Apostles were sent to confirm them afterwards Acts viii. 12, 13, 14, 15, &c., from whence that ancient Canon did appoint, that a Bishop should confirm such as had been baptized only by a Deacon Si quis Diaconus re­gens plebem sine Episcopo vel presbytero aliquos bap­tizaverit Episcopus per bene­dictionem eos perficere de­bet, Conc. Ellib. can. 77., and we see in Scripture Bap­tism was reckoned one of the lowest kinds of Ministeries; so that our Saviour did not Baptize, [Page 193] but his Disciples John iv. 2.. St. Peter commanded others (probably some of the Deacons) to Baptize Cor­nelius his Houshold Acts x. 48., and St. Paul saith, he had baptized but few 1 Cor. i. 15, 16, 17.. The Roman Pontifical rec­kons it among the ordi­nary works of a Dea­con, to wait at the Altar and Baptize Diaconum enim opor­tet ministrare ad altare, Baptizare, &c. Pont. Ro­man. p. 31.; but out of respect to the higher order of Priesthood, our Church seems to al­low this to be done by a Deacon only in the absence of a Priest, because Baptism being a Sacrament should be administred by the princi­pal Minister that is present, though there is no doubt but a Deacon's Baptizing is as valid as that of a Priest.

6ly, The last part of their Ministration with­in the Church is Preaching, for which we have the Example of St. Stephen and Philip, two of the first Deacons, who preached often Acts vi. 10. chap. vii. 2. chap. viii. 5 and 35., 'tis true, they were extra­ordinarily inspired by the Holy Ghost, and consequently very fit for this great work, but our Deacons being generally young Students in Divinity, who have had little time to fit themselves for sound and profitable Preaching; therefore they are not permitted to Preach, unless they be specially licensed from the Bi­shop, who ought to examin them very strictly, [Page 194] and to be fully satisfied that they are very well qualified for the Pulpit, and not (as the man­ner of some is) to grant Licences promiscu­ously, to all that enter into this Order: For though the pretence is, that most of them are to serve cures alone; yet in such case, it is generally better they should only read Homi­lies in this year of Deaconship, whereby they would gain time for Study, and opportunity to prepare a stock of general Learning and useful Notions, to enable them to Preach much better when they come to be Priests, to whose Office the duty of Preaching in the ancient Church seems to have been so appropriated Unde nunc neque Diaconi in populo praedicant, Ambros. (vel Hilar. Diac.) in 4 Ephes., that Vigilius Bishop of Rome censures Rusticus and Sebastianus, two of his Deacons, who, without his order, had presu­med to take on them the Authority of Preaching, contrary both to the Custom and the Canons Epistol. Vigil. ad Rustic. &c. Collat. 7. Con­cil. 5.; and Pope Leo decreed, that none but Priests should dare to Preach Praeter eos qui Do­mini sacerdotes sunt, nullus sibi jus docendi & praedi­candi audeat vendicare, Leon. ep. ad Max. Antioch.; but this must be understood of ordinary cases, for when Deacons were very well qualified, we find they were allowed to Preach, as may be seen in the instance of Benjamin a Deacon in Persia Theodoret. lib. 5. cap. 38. pag. 178., who was Martyred for Preaching the Gospel there: I know the [Page 195] Church of Rome, for some Ages past, hath reckoned Preaching among the usual parts of a Deacons Office, as may be seen in their Au­thors and their Ordi­nals Diaconos ad praedi­cationis officium — vacari congruit. Synod. Rom. sub Gregor. M. Can. 1. in ejus Oper. Fol. 274. b. ita Rab. Maur. de instit. cler. l. 1. c. 7. & Pontif. Rom. p. 31. But I take it to be much better, to leave it in the Bishops power (as our Church doth) to single out on­ly some of the most Learned and Prudent that he Ordains, and give them the encou­ragement of a special Licence to Preach, which may engage others afterwards to come very well qualified for this first De­gree.

7ly. The external part of the Deacons Of­fice, is that which was the Original Cause of the Institution of this Order, viz. To take care of the Poor. For the bitter spite of the Jews against such as embraced the Faith of Christ, together with that zeal for God's glory, and that generous Charity and contempt of the World which inspired the first Converts, made them to sell their Estates (in Judaea especial­ly) and put it into a Common-stock, for the Apostles to distribute a­mong the poor Belie­vers Acts iv. 33, 34, &c., which proving a heavy burden to them, and an hindrance to more Spiritual Mini­stries, they chose Seven Deacons Acts vi. 2, 3, &c., who were to enquire into the ne­cessities [Page 196] of every one, and apply a suitable re­lief to them out of the Churches Treasure Viduarum & men­sarum Ministri. De Diaco­nis, Hier. ep. 85. ad Evagr.. But in the Gentile Churches, where the Faithful retained a pro­priety in their Estates, St. Paul had taught them 1 Cor. xvi. 1. to lay by some part of their six days gains, and to offer it on the Sunday at the weekly Sacrament, where that which was offered, was afterward dis­pensed by the Deacons, with the Bishops ad­vice; which we may gather from Justin Mar­tyr (who writ in the beginning of the next Century) and informs us, that such as were able and willing, gave weekly — and what was so given, was deposited with the Bishop, who took care of Orphans, Widows and other Poor [...]. Just. M. Apol. 2. p. 99.. And doubtless after the Apo­stles example, the Bi­shops used the Deacons in this distribution. Tertullian notes this Oblation-money was put into a kind of an Ark or Chest (once a Month in his time, or oftner) which was di­vided among the Sick, the Aged, the Or­phans, and such as suf­fered for God's Cause Tertul. Apol. c. 39. p. 3 [...]. And of this Chest the Deacon was the Keep­er Diaconum — sacrae arcae custodem. Paulin. de Mirac. S. Martin. l. 4. for which reason the Persecutors demand­ed [Page 197] the Churches Treasure of St. Laurence, who was Deacon to St. Sixtus, Bishop of Rome, as of him which did ma­nage the Wealth of the Church Qui dispensatione Ecclesiasticae substantiae prae­eminebat. S. Leo Serm. de S. Laurentio.. But still in those days the Bishop was Overseer of these Charities, and therefore if the Deacon saw a poor Man, upon notice given to the Bishop, he was to re­lieve him Clementis Constit. l. 2. c. 36.. And St. Cyprian, Bishop of Carthage, commands his Clergy, that nothing be wanting to the Confessors in Prison, nor any other that laboured under Pover­ty Cyprian. ad Cler. l. 5. ep. 2. Now this was in those Devout and Charitable Ages, a very great Trust reposed in the Deacons, because while the Fervors of the first Ages lasted, the Oblations of the Faithful, especially in great Cities, were very large; so that we learn from St. Chrysostom, that the Church of Antioch daily fed 3000 Widows, and relieved Prisoners, Sick, and Strangers besides D. Chrysost. ad pop. Antioch. hom. 3.. And as for the Church of Rome, in times of Persecution (in Pope Cornelius his days) there were 1500 poor Widows, and o­ther distressed, main­tained by the pub­lick Charity there Euseb. Hist. l. 6. c. 35. p. 179., and many more after­wards; [Page 198] for (as a good Author Onuph. Panvin. de interpret. voc. Eccles. verb. Diac. Card. observes) instead of the Seven Dea­cons, first instituted at Rome, they were obliged to make fourteen regionary Officers, of which each in his region or quarter, was to look after the Wi­dows, Orphans, and Poor, and then they were in­creased to eighteen, and called at length Cardi­nal Deacons, but in the Roman Ordinal, Pa­tres Diaconiae, to so great a height did this Office arise there: In other Churches as well as that, from St. Paul's words, of putting a Widow into the Catalogue 1 Tim. v. 9. Graec. [...], veteres inde catalogum fecerunt in unaquaque Ecclesia, quae postea dicitur Matricula, in qua pauperum qui Eccle­siasticis stipendiis aluntur nomina descripta erant. Vid. Du Fresn. Gloss. T. 2. p. 482. Voss. de Vitiis, Serm. l. 3. c. 24. p. 517., there was a List made of all the Poor People, which were kept by the Obla­tions of each Church, called by the name of Matricula; and this sort of Poor had the title of the Matricularians, which were all under the care and inspection of the Deacons, who by the Bishops advice did give them a con­stant allowance: And probably from the Jewish custom of permitting the Lame Man to lie and beg at the Gates of their Temple, came the usage of such allowed Beggars at the Doors of Christian Churches Acts iii. 2. In Concil. Ephesin. mentio fit pauperum Sedentium ad ostium Ecclesiae. Bin. T. 1. Par. 2. p. 294., being of the number which be­longed to that place. Nor is this Pious Cu­stom ceased, for in two [Page 199] Cathedrals wherein I have had the honour to be preferred (and I suppose in others) there is still such a Catalogue of Poor kept, to whom the Oblations are distributed by the Sacrist (who formerly was a Deacon) in Weekly or Monthly proportions, according to the Directions of their Superiors. So that in Cathedrals, and some large Parochial Churches, where there is a Deacon, Reader under a Priest, where the Offerings of the Altar are suffici­ent to make such provision, it is at this day the Deacon's part to enquire for the Sick, Poor and Im­potent of their Parish, and intimate their Names, Habitations and several Conditions, to their Superiors, that they may be relieved, either out of the fund for Charity arising from the Oblations, or by the voluntary Contribution of the abler Parishioners, to which the Mini­ster ought frequently to exhort them, and to be the common Father of the needy, re­lieving them himself as far as his ability ex­tends, and engaging others to do the like; for in so doing he pays an acceptable service to Almighty God, who stiles himself the Fa­ther of the Fatherless, the Husband of the Widow, and the God of the Poor and Needy: yea, and takes what is done for these as done to his own self Matth. x. 42. & xxv. 35. Christus est — qui in omnium suorum Pauperum universitate mendicat. Salv. de Gub. l. 4.. Perhaps it will be said, that this part of the Deacons Of­fice is now superseded, by those many good Laws that have been made for relief of the Poor since the Reformation. To which I re­ply, [Page 200] That in some places those Laws are bad­ly executed, and even where they are, the provisions of Law are very scanty, and respect only ordinary cases; but many by sudden Losses and Calamities do fall to be necessi­tous, and others by Infirmities, Age and other ways become poor. Now none so proper as the Priest or Deacon to be an Advocate for these, none so fit to comfort them as he; and it is his duty to use his best endeavours that suitable provision be made for them.

Now when the Bishop hath so fully and plainly laid the Deacons whole duty before them, he enquires if they will cheerfully and willingly undertake all this? for God desires no unwilling Servant, but expects that such as voluntarily come in, shall be admitted upon these, and no other terms. Therefore they answer They will, God being their Helper: Which words, being spoken in the presence of God, and his Delegate the Bishop, and be­fore a great Congregation, are a solemn pro­mise, which will always bind the Souls of those that make it; therefore they must never forget this Vow, but apply their utmost en­deavour to perform it in every point, praying daily for God's help, which they here declare is necessary in order to the due execution of this weighty Charge.

Quest. VI. Will you apply all your dili­gence to frame and fashion your own lives, and the lives of your Families, according to the Doctrine of Christ, &c.] After the Duties, especially relating to their Office and [Page 201] the Publick, the Bishop proceeds to demand security of them concerning their personal Duties and private Conversation, requiring a promise from each of them, that they will order their own Lives, and (as much as in them lies) the lives of their Families, accord­ing to the Rules of the Gospel, and that so exactly, that he and they may not only be innocent, but exemplary to other Christians; of which we shall next treat. First, As to them­selves, it is absolutely necessary that they both live holily and set others a Pattern, for St. Peter expresly requires, that the Pastors be examples to the flock 1 Pet. v. 3., and the Forms used by Protestants generally ask this Question of all Candidates Vultisne pie & ho­neste vivere, & aliis esse bono exemplo. Resp. Volu­mus. Form. Lutheran. Lips. 1624. Vide Qu. 3. Eccles. Belg. Lit. p. 261. and Scotch Psalter, Ordin. p. 21.. It is the chief end of their Mi­nistry, to make others live according to the Gospel Rules, and there­fore they must be very careful they do not break them; the Priests and Levites in Nehemiah's time, first purified themselves and then the people Nehem. xii. 30.; for they that are unclean cannot cleanse others. The Fa­thers observe, that Doing is set before teaching, be­cause it is more necessary and useful Act. i. 1. [...]. Ita Matth. v. 19. [...]. Chrys. in Gen. Hom. 10. p. 49.. Preaching then only (saith St. Cypri­an) is profitable when our [Page 202] Deeds are answerable to our Words Cypr. Libr. de zel. & livor.. A Good Life without Preaching (saith another) is better than Preaching without a Good Life: For that si­lently profits, this makes a noise, but confounds [...]. Isid. Pe­leus. ep. 271.. Hence St. Paul advises Timothy first, to take heed to himself, and then to his Doctrine, and so he might both save his own Soul and his Hearers also 1 Tim. iv. ult.. It was Origen's Character, and was the cause that his Preaching did so much good, viz. His Words and his Manners did exactly agree [...]. Christiani de Origi­ne Euseb. lib. 6. c. 3. p. 151. 'Tis an easie thing to discourse finely (a quick Wit and a voluble Tongue qualifies a man for that) but 'tis difficult to live a strict and holy Life, and therefore men value this most (z); and they also gain most by it, Homines malunt ex­empla quam verba quia loqui facile est, praestare difficile. Lanct. instit. l. 4. §. 23. for it helps them that are infirm, to see a good example, and makes that easier to do, which another hath done before them Salv. de Gubern. l. 3.. This makes the Preachers words effectual in mens hearts, for while his Lips teach what should be done, [Page 203] his Life directs them how to perform it Illa vox libentius auditorum corda penetrat quam dicentis vita com­mendat, qui dum quod oportet loquendo imperat, ostendendo adjuvat ut fiat. Greg. Pastor. l. 2. c. 3.. And as Pli­ny well observes, Exam­ples have this peculiar ad­vantage, that they con­vince men, the Person who exhorts them, approves of the Precepts he gives Plin. Panegyr. ad Traj. p. 81.. It was (as Lactantius re­marks) a great reason why the Philosophers did so little good by their excellent discourses of Morality, because many of them were vicious in their Lives, they took off the weight from their Precepts by teaching only and not doing; for who will keep Rules when those who prescribe them, teach men to break them Qui docent tantum & non faciunt, ipsi praecep­tis suis detrahunt pondus: quis enim obtemperet cum ipsi praeceptores docent non obtemperare. Lact. Inst. l. 3. §. 16.. And God knows an evil life will have the same effect now: if any of our Clergy be scanda­lous, their Sins are much more heinous and mis­chievous than those of the Laity; as their Know­ledge is greater, it is ex­pected their Works should be better [...]. Isid. Peleus. l. 2. ep. 121. p. 176. [...]. Julian. Aug. frag. p. 529.; and they make Religion odi­ous and contemptible, while they help evil Men to Excuses, and teach them to make an Apology for their Crimes, from the Priests own practice Non confundant ope­ra tua Sermonem tuum, ne cum in Ecclesia loqueris, ta­citus quilibet respondent, Cur ergo quae dicis ipse non facis. Hier. ep. 2. ad Nepot. p. 15.; yea, [Page 204] they make it impossible for them with any modesty to reprove Sinners; for while they censure others for that which they commit, they manifestly condemn themselves; their Impudence is intolera­ble, and their Rebukes in vain Quomodo feras alie­ni ultorem & proprii cri­minis defensorem — se ma­gis ipse condemnat qui in alio damnat quod ipse com­mittit. Ambros. ep. 76.; to which St. Paul adds, that they which judge others and do the same things, cannot hope to escape the judgment of God Rom. ii. 3.: For while they tell others what their Sins deserve, they in­struct the Almighty Judge of the World how they themselves are to be punish­ed Chrysost. ap. Wolf. mem. Lect. T. 1. p. 117.; he may condemn these wicked Servants out of their own Mouths Luk. xix. 22.. Their evil example is a Common Scandal to that Religion which they profess [...]. Concil. Chalced. Bin. T. 2. Par. 1. p. 191.: and as St. Gregory expresses it, they foul the Pure Waters of Eternal Life with the dirt of their Feet; their walking in wicked Ways making their Doctrine to be despised and abhorred Ezek. xxxiv. 18. Aquam pedibus perturbare, est sanctae meditationis stu­dia, male vivendo corrum­pere. Greg. pastor. l. 1. c. 2.. Whereas if their Preach­ing were more ordina­ry, and their Lives very holy, they would gain more reverence Magnam tamen vitae Pontificum exhibebat vene­rationem, quorum neglige­bat fidem. Malmsbur. de Gest. Reg. l. 1. p. 4. de re­ge impio Eadbaldo. and be capable of doing [Page 205] much more good: To conclude this point, we desire all Orders of the Clergy to consider, of how great importance it is to Religion and the Church, that their Lives be blameless and exemplary, and how extremely mischievous to both, how offensive to God, pernicious to their People, and destructive to their own Souls, if they be otherwise, and then I hope they will freely make, and carefully keep this necessary promise here required of them.

Secondly, As to their Families, they are to promise for their Families not absolutely as they do for themselves, but with this Proviso, as far as in them lieth, that they also shall live accor­ding to the Gospel Rules, and set a good Example: Every Man is restored by Christ and his Grace to that Freedom of Will, that he may be good if he please. But the best Man may have an unruly Family after all his endeavours, and therefore he can only promise to do his best endeavour to regulate them; yet he must do that with care and application, because he is now about to be advanced to a place of Au­thority in God's house, and it will be great prejudice to his admission thereto, if his own House be out of or­der [...], Marc. Anton. l. 1. §. 16. p. 5.; for Chilo re­quires, that no Man should stand to be elected a Magi­strate at Athens, till he had learned to govern at home [...], Dict. Chilonis.; upon which ground we see Eli was rejected by God, and the Priesthood taken out of his Family, be­cause [Page 206] he (though himself a good Man) did not severely enough pu­nish his wicked Sons 1 Sam. 3.13. Hebr. Et non contraxit rugas con­tra eos: Corripuit Eli & punitus est quia non corri­pere debet, sed abjicere, Hieron. T. 2. p. 411.. The ancient Christian Canons also are much stricter concerning Cler­gy-mens Wives, Children and Servants, than those of the Laity: The Sons of Ecclesiasticks are forbid to set out and see Pagan Plays, or to Marry with Gentiles, Hereticks, or Schisma­ticks Concil. Carthag. 3. can. 11 & 12. Bin. T. 1. p. 575.. Their Ser­vants are not allowed to go out to plunder, or get prey Concil. Aurel. can. 23., and no Man can be admitted to be a Bishop, Priest or Deacon, (saith an old Council) till he have made all that are of his Family Ortho­dox Christians — Non ordinentur, priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint, Concil. Carth. 3. can. 18. Bin. T. 1. p. 575.; all which rely upon this Maxim, that he who hath not been faithful in a lit­tle, will not be so in much Luke xvi. 10.; if Men be re­miss in their own Houses, and do not instruct, re­prove and exhort their Wives, Children and Servants, they cannot be fit to instruct, re­prove and exhort a large Parish, but of this I discoursed before See the Paraphrase on the Epistle, before, viz. 1 Tim. 3.11, 12., no­ting only that the Sins committed by any of a Clergy-mans House are a scandal to Religion, [Page 207] but especially to him; and therefore with Syne­sias of old Vide Synesij Epist. 32. p. 178. opt. such as he cannot reform, he ought to turn out of his House, for the Houses of Ministers should be the Schools of Virtue, little Emblems of a Church, and patterns for all their Parishioners, of Peace and Good order, Sobriety and De­votion: Which when I have earnestly recom­mended to my Brethrens care, as a matter of great importance; 'tis natural to observe, that St. Paul by these Rules, and our Church by this part of her Question, supposes Clergy-men of all Orders may have Wives and Chil­dren, and ought to be at liberty to Marry, or live single as they judge to be most expedient: Yea, we affirm, that the Roman Churches pra­ctice in forcing the married to renounce their Wives, and single Persons to Vow Celibacy, before their Ordination, is contrary to Scrip­ture and Primitive usage; 'tis unreasonable in it self, a Snare to the Parties who make, and a Scandal to that Church which requires this Vow, being an occasion of much filthy Lust in secret, and 'tis to be feared of Murder too very often; imposed meerly for Politick ends, that the Church may ever be the Heir to all her Clergy, and the publick never re­fund what private Men have gained: Which particular charge we thus make out. As to Scripture 'tis evident St. Peter had a Wife St. Matth. viii. 14., and that St. Paul asserts his right to Marry, if he had pleased 1 Cor. ix. 2., one of [Page 208] the antients affirms, he had a Wife as well as St. Peter and others of the Apostles [...], Ignat. ep. ad. Phila­delph. p. 178., and another affirms, that all the Apostles had Wives except St. John and St. Paul Ambros. in 2 Cor. xi. 2., Philip the Dea­con and Evangelist had a Wife and Children Acts xxi. 8, 9.. So had Aquila an Apo­stolical Preacher Acts xviii. 26., and the Rules given by St. Paul to Timothy, are a demonstration that he allowed Bishops and Deacons to be married Men, nor is there any thing in all Scripture that forbids them this liberty; if we proceed to Antiquity, Po­lycrates his Father and Grand-father had been Bishops of Ephesus before him, and so must be married Euseb. lib. 5. cap. 23. p. 142.. We read of a Deacon whose Wife lived with him in the same House about the year 150 Iren. adv. haer. l. 1. cap. 9. p. 71.. St. Poly­carp mentions one Va­lens a married Priest Polycarp. ep. ad Phi­lad., and Charemon Bishop of Nilus was a married Bi­shop Euseb. Hist. l. 6. cap. 42., and so were divers of the most e­minent Fathers of the Primitive Church, as Spiridion, the Gregories, Nyssen, and Nazianzen, both Father and Son, and Hilary Bishop of Poictiers the stout Champi­on [Page 209] of the Orthodox Faith, together with di­vers others, too many to be remembred here, especially since the Fact is so clear, that Ba­ronius is forced to own, there were of old not only Bishops, but other Clergy-men who had Wives and Chil­dren Baron. Annal. An 353. §. 33. T. 3. p. 634. idem An. 493. n. 1. p. 470.. But then he pretends, they had been married before they were ordained, but vowed to abstain perpetually afterward, which false pre­tence is confuted by a more authentick Writer of those Ages; who saith, None of the most il­lustrious Clergy-men of the East, no not Bishops, were compelled by any Law to such abstinence, for many of them during the time of their being Bishops, did beget Children by their law­ful Wives [...], Socrat. Hist. l. 5. c. 21. p. 698.. The Coun­cils also suppose and al­low this. The Apostoli­cal Canons say, Bi­shops often left Wives and Children at their decease Can. Apostol. 40. ap. Bev. T. 1. p. 27.. Those at Ancyra permit Deacons to Marry after their Ordination, if they de­clared their intention when they were Ordained Concil. Ancyran. can. 10. ibid. p. 383.. The Council of Gangra pronounces an Anathema against such as said they ought not to receive the Sacrament, if a mar­ried Priest did officiate [...], Concil. Gangr. can. 4. ib. p. 419., which was then the Heresie of the Eusta­thians, [Page 210] and is now the Opinion of the Roman Church, for which they stand accur­sed by this ancient Council: And when some would have had the Clergy bound to Celibacy in the great Council of Nice, Paphnutius carried it to leave them at liberty, to Cohabit with their Wives if they pleased [...], Socrat. Hist. l. 1. c. 11. Sozom. lib. 1. cap. 23. Gelas. Cyzicen. lib. 2. c. 32., and to separate from them upon pretence of greater purity had been condemned in the first Ages Can. Apostol. 5. Bev. T. 1 p. 3.. However Siricius and some other Roman Bishops labour­ed hard to force single life on that part of the World, then under their jurisdiction: But the sixth General Council recites and condemns this, as a particular consti­tution of Rome, contrary to the Primitive and Apostolical Rules, and the Honour which God hath given to Marriage; wherefore they do allow Priests and Deacons to live with their Wives, and forbid the requiring any promise of Celibacy, or Separation from such as are to be or­dained Concil. 6. Constant. in Trul. can. 13. Bev. T. 1. p. 171.. And ever since in the Greek Church (in opposition to this Ro­man innovation) each Priest is enjoyned to Marry once Coteler. Eccles. Graec. monument. Nomocan. Tom. 1. p. 69.. Nor did the Popes decrees prevail much in the West, for Sido­nius and many French Bi­shops were married Vit. Sidonij ante oper. ejus p. 2., [Page 211] and the Councils of that Age call their Wives by the name of (Episcopa) the Bishopess Concil. Turon. 2. can. 14. Bin. T. 2. par. 2. p. 227., and so it was in Germany long af­ter, where the Priests Wife had the title of Presbyteress, as these words of Aventinus shew; The Priests in that Age publickly married Wives like other Christians, as is evident by the ancient instruments of Donations, where their Wives are joyned as Witnesses, and cal­led by the honourable name of Presbyteresses Aventin. Annal. l. 4. p. 382.. This was altered thereby that decree of Pope Hilde­brand, That Priests should have no Wives, or if they had should dismiss them or be degraded Presbyteri uxores non habeant, habentes aut dimit­tant aut deponantur. Lam­bert Sch. Chron. An. 1074.. Which he caused to be execu­ted with such rigour, as set all this part of Chri­stendom into a Flame; the Germans censured it as an Act of Violence and Tyranny Avent. Annal. lib. 5. p. 448.. Hul­drich Bishop of Ausburgh writ a sharp Epistle to prove it a wicked and mischievous innovati­on Vide Epistol. Hul­drici in Fascic. rer. expetend. Tom. 2. p. 161.. And two of our English Historians thus speak of its recep­tion here Radulf. de Diceto Hist. ap. 10. Script. An. Dom. 1074. item Matth. Paris, p. 9.. The Pope urged this without prece­dent, and as many thought out of a blind prejudice, contrary to the Opinion of [Page 212] the Holy Fathers— and from this very thing so great a scandal did arise, that the Church was ne­ver Rent with a more grievous Schism in the time of any Heresie: Nor did the English submit to it; for about 50 years after Calixtus (one of Hilde­brand's successors) sent the Cardinal of Crema his Legate into England to press it a second time, but he was vehemently opposed, and being himself catcht with a Lewd woman the night after the Council, he departed with disgrace, and carried not the Pope's Point, as our Hi­storians (to his Infamy) do report Matth. Paris An. 1125. pag. 70. Jornallens. Chron. ap. 10. Script. Col. 1105.. And where this Order did prevail, it occasioned so much abominable wickedness, as was the grief and shame of all good Men, and particularly St. Bernard, who sadly com­plains that the Clergy who abstained from the law­ful remedy of Marriage, and on that occasion run into all filthyness, were so many, they could not, and so impudent they would not lie hid Multi (certum est) nec latere queant prae mul­titudine, nec prae impuden­tiâ quarunt — abstinentes remedio nuptiali [...], in omne deinde stagitium effluentes, Bern. de convers. ad Cler. p. 29., which was so notorious, that when the Suedes (upon their Conversion) had declar­ed it to be for the publick good, Priests should have their own Wives, the Popes were forced afterwards to allow it in those Countries Vide Grotij proleg. ad epit. Procopij p. 39., and also to admit their Sons for legitimate Vid. ibid. in Elogiis p. 139.. So that upon the whole matter [Page 213] our Reformers very prudently rejected so new and scandalous a Law, and do allow the Cler­gy to Marry, taking only care that they choose good Wives, and make their Families pious and exemplary.

Quest. VII. Will you reverently obey your Ordinary, and other Chief Ministers of the Church, &c.] There is no regular Society can subsist without a due Subordination of the Inferiors to their Superiors; so it is in Houses and Cities, Kingdoms and Armies, in the last of which we find in the Gospel, a Centurion under Authority (that is, of the Tri­bune,) yet had Soldi­ers under himself Matth. viii. 9.. So in the Church now it is setled, the Bishops are subjected to their Metropolitan, and take an Oath of Ca­nonical obedience to them Hincmar. ep. 35., and to Re­verence them Debitum Metropoli­tano honorem reddere, Hie­ron. ad Pammach. ep. 61.. The like Oath Deans and Archdeacons take to the Bishops, and the inferi­or Priests and Deacons are required to pro­mise to their Ordination, Obedience, not on­ly to their Bishop, but to other chief Mini­sters who are set over them, and have the care of them, that is Deans in Cathedrals, and Arch-deacons as to the rural Clergy, which is necessary to preserve Peace and prevent Dis­order. The Superior must give Orders, and Inferiors obey them; otherwise all things would soon run into Confusion, and we may [Page 214] gather, that God is the Original of this Sub­jection in all Churches of the Saints, because he is not the Author of Confusion but of Peace 1 Cor. xiv. 33.. It may be noted also, that the Candidates promise glad­ly to obey; That is, readily and willingly without Murmuring, or too nice Disputing, unless the thing enjoyned be notoriously Evil; for to be very scrupulous proceeds from the Pride of Inferiors, and tends to o­verthrow the Superiors Authority Si ubi jubeatur quae­rere singulis liceat, pere­unte obsequio etiam Im­perium intercidit. Tacit. Hist. l. 1. p. 178.. And the Law decrees in fa­vour of the inferior, if he were commanded, and obeyed in a dubi­ous Case In re dubiâ servum nil deliquisse, qui Domino jubenti obtemperavit. Ulp. ex Cels. L. 1. de nox. act., because in things only doubt­ful, 'tis safer to obey than dispute. Yet this doth not give Superi­ors any unlimited pow­er to command any thing that is evil, for they only promise to o­bey their Godly, admoni­tions —Subdito magi­stratibus, principibus, pote­statibus, sed intra limites disciplinae, Tertul. Apol.. So that such as Govern in the Church must take heed they do not enjoyn any thing, but that which is either good in it self, or ap­parently tends to promote Piety and Vertue, and is not evil: For the Oath of Canonical Obedience also, hath this limitation, that [Page 215] they shall be obeyed, in omnibus licitis & honestis, In all (yet only in) Lawful and Honest things, 'Tis many Ages since, some had put divers uncertain and ensnaring Ad­ditions to this ancient and plain Oath, whereupon a Council almost 900 years ago, took that way of Swearing quite away; their words are, It is said, that some of our Brethren (the Bishops) compel those they are about to Ordain, to swear they are Worthy, and will do nothing against the Canons, and that they will be obedient to the Bishop who Ordains them, and to the Church wherein they are Ordained, which Oath because it is dangerous, we do all agree shall be utterly forbid Concil. Cabilon. An. 813. can. 13. Bin. T. 3. par. 1. §. 2. p. 193.. But how long this good Canon prevailed is un­certain, for I find many worse Forms of Oaths used in the Gallican Church in after Ages Vid. Theodor. poenit. Tom. 2. p. 471. 473. item p. 483. 486, &c., from all the dubious and unlawful parts of which, the Reformation hath delivered us; and blessed be God our Oaths of Canonical Obedience are short and sim­ple, and our Superiors expect no other Obe­dience from us, than the Canons require, which are all Lawful and Honest things. So that this Duty we may safely, and in all reason ought to pay to them, especially having promised it in the presence of God: And if we fall into any irregularities, for which these our Governors (according to their Duty to God) reprove us, this pro­mise [Page 216] obliges us humbly to submit to such their Godly Admonitions 2 Tim. iv. 2. Titus ii. 15., and to amend for the fu­ture, what they blame us for: To which we have this encouragement, that by being trained up to give due obedience to those over us, we shall learn to Govern o­thers [...], Solon a­pud Stobaeum., if it shall please God to advance us, af­terwards, to places of Dignity in the Church; so Joshua was made fit for Ruling the people of Israel, by having first been Moses his Servant: Now though this belong to Priests also, yet it particularly re­spects the Deacons, who are not only to obey the Bishops, but also to remember their order is below that of Presby­ters Maneant Diaconi in proprio ordine, scientes quod Episcoporum ministri sunt, Presbyteris autem in­feriores existunt, Concil. Carthag. 6. e. Concil. Nicaen. can 18. Vid. Bev. T. 1. p. 80., and therefore they must also reverence the Priests, take their ad­vice Ut Diaconus ita se Presbyteri ut Episcopi mi­nistrum noverit, Concil. 4 Carthag. can. 37. Diaconi noverint Presby­teris omni humilitate defe­rendum, Concil. Andeg. can. 3. Vid. Arelat. 1. can. 18. Tolet. 4. can. 38. Concil. in Trul. can. 7. and obey their directions, because they have more Age, and are of more Experience in Ecclesiastical Matters than they: It seems of old, many Deacons had through self-conceit been apt to behave themselves with arrogance and dis­respect toward the Pres­byters, for remedy where­of the Ancient Church took great care to de­termine and enjoyn also their subordination [Page 217] and subjection to Presbyters, and would not allow them to sit down in presence of a Priest, till he desired them so to do Quod non oportet Di­aconum coram Presbytero sedere — nisi jussu ejus, Concil. 4. Carth. can. 39. Laod. can. 20. Agath. can. 6. è Nicaen. can. 18., and when any of them were presumptuous against this Superior Order, the Fathers have severely re­primanded them Hieron. ad Euagr. Ep. 85. Auth. Quaest. Ver. & Nov. Testam. Cyril. de ador. in Spir. lib. 13.. To conclude, both Priests and Deacons are here­by bound conscientious­ly to observe those excellent Rules of discipline, called the Canons of the Church of England, grounded on Scripture, and the decrees of an­cient Councils, and tending to secure our Faith, direct our Worship, and regulate our Manners, being the best Rules for discipline that are any where to be found: So that our Candidates should diligently read them over, labour to understand them, and resolve to pra­ctise them, as far as they are concerned: Which would be an excellent means to restore our Church to its Pristine beauty, and repair those breaches that Schism and Libertinism have made in our Constitutions, by the grievous neglect of our Holy Discipline: And since the Church hath so many Enemies without, let it be the care of all who are promoted in it, to behave themselves dutifully to their Superiors, to keep Unity and Peace among themselves, and zealously to perform all their known duty; so shall God bless this Church, and the Gates of Hell will never be able to prevail against it.

CHAP. IV. Of the Ordination it self.

§. 1. OF the Imposition of Hands.]

Ha­ving passed all these Preliminaries with care and caution, the Bishop proceeds to confer the Order it self, for which he hath prepared his Candidate, first by a visible Sign, viz. Laying his Hands on the Persons Head; which is one of the most ancient Rites in the World for conferring any Blessing, Dignity or Power. For thus it was used before the Law Gen. xlviii. 14., and under the Law also Numb. xxvii. 18, 23. Deut. xxxiv. 9.. And from the constant use of the Jews, the Apostles brought it into the Or­dinations of the Christi­an Church, and used it so constantly Acts vi. 6. & xiii. 3. 1 Tim. iv. 14, & ver. 22. & 2 Tim. i. 6., that the word even in Scri­pture, is put for the Act of Ordination [...]. Act. xiv. 23.; and all Ecclesiastical Writers, Fathers, Historians and Collectors of Councils use the Laying on of Hands, for conferring Holy Orders, as might be proved (if it were ne­cessary) by innumerable instances; but in a matter so very plain we will content our selves with a few, which will suffice to [Page 219] shew this was an Apostolical and Primitive Rite, and an Essential Part of Ordination. The ancient Author under the name of Dio­nysius, saith, the Imposition of Hands gives the Priestly Character and Power [...]. Eccles. Hier. c. 5.; and St. Basil saith, by Laying on of Hands they receive the Spiritual Gift [...]. Basil. ad Amphil. Can. 1. Bev. Tom. 2. p. 48.. A Priest is made (as ano­ther hath it) by the Power of the Holy Ghost, by the Bishops Voice and Laying on of his Right Hand — [...]. Jov. Monach. ap. Phot.. The Ordination of the Cler­gy (as St. Hierom speaks) is compleated by two things, Laying on of Hands, and a Prayer of the Lips Hieron. lib. 16. in Jesai.. The same is also af­firmed by all the School­men, who generally make this Imposition of Hands necessary to the conferring of Holy Or­ders Durand. Ration. fol. 21. D. Tho. 3. p. qu. 84. art. 4. Bonavent. in 4. sent. dist. 24. art. 2. qu. 1.; and the Ca­non Law decrees, if it have been omitted, it must be supplied cautiously afterward, with­out repeating the whole Office Greg. de decret. l. 1. Tit. 16. de Sacram. non iterand. c. 3. p. 310.. Remarkable is the Story of Marcia­nus an holy Bishop, who having ordained an evil Man, wished his Hands had rather been thrust into an heap of Thorns than laid on the Head [Page 220] of Sabbatius at his Ordina­tion Socrat. Hist. lib. 5. cap. 20.: and we read of some Orthodox Priests, who with indignation thrust away the Hands of Arrian Bishops when they would have laid them on their Heads Theod. Hist. l. 4. c. 14.. And as to the mystical meaning of this Ceremony, I find it variously explained; some will have it signifie the taking them into God's special protecti­on Ita Dionys. Eccl. Hier. cap. 5. Et Simeon. Thessal. in Eucholog. pag. 257.; others, the grant­ing them power to act, be­cause the Hand is the in­strument of action Cyril. in Jesai. l. 5. Manum Dei, potestatem Dei dixit. Aug. Com. in Psal. lxxii. T. 8. — [...]. Ita Pachymer. Schol. in Dionys.; others, the plentiful im­parting to them the Gifts of the Spirit, for Gifts are distributed by the hand D. Tho. Aquin. ubi supr.. But the most natural sig­nification of it seems to be the Bishops delivering them a power to officiate in the Church, and to administer holy things; but because he doth this in God's Name, and by Authority from him, the Candidate should lift up his Heart to Hea­ven, and pray for grace to fit him for this weighty Charge. There is only to be further observed, as to this Rite, The difference be­tween the two Orders; for at the Ordinati­on of a Deacon, the Bishop alone lays his Hands on the Head of the Candidate, but when a Priest is ordained, the Priests that are present do all lay on their hands with the Bi­shop, [Page 221] which some would derive from Timothy's being ordained with the laying on of the hands of the Presbytery; but the Greek Fathers and Ethiopick Version expound that of the Bishops who joyned with St. Paul in making Timothy a Bi­shop 1 Tim. iv. 14. [...]. Chrysost. [...] Theoph. in loc. — Impositi­one Manuum Episcoporum. Vers. Aethiop.. And in the Greek Church none but the Bishop lays on his Hand at the Ordinati­on of a Priest, as well as of a Deacon Euchol. in Ordin. Diac. p. 250. & in Ord. Pres­byteri, p. 293.. So that it is an ancient usage only of the We­stern Church, mention­ed as early as the 4th Council of Carthage, An. 398. where it is said, when a Priest is Or­dained, all the Presbyters that are present shall joyn with the Bishop in laying on Hands: But at a Deacons Ordination, only the Bishop lays on his Hands — Omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput ejus tenent. Concil. 4. Carthag. Can. 3. — Solus Episcopus qui eum benedicit, manum super ca­put illius ponat. ibid. Can. 4. Bin. T. 1. p. 588.; and from that Council it hath been taken into the Ru­brick of the Roman Pontifical Pontif. Roman p. 36. & postea in Ord. Presbyt. vid. Morin. de Ord. Latin. p. 269., and ours as well as other Re­formed Churches Liturg Belgic. pag. 261. Formul. Lutheran. Lips. 1624.; but I do not think the import of it to be any more, than to do some greater Honour to the higher Order of Priests; and so to distinguish it from that of a Deacon, unless it be in token [Page 222] of the College of Presbyters consenting to the Bishops ordaining one into their Body, for of old they were his Council, and the Bi­shop was not to ordain any without their ad­vice Episcopus absque Con­cilio Presbyterorum Clericos non ordinet. Excerp. Egbert. Can. 44. An. 750. Spelm. T. 1. p. 263.: So that the Presbyters laying on of Hands only, and always with a Bishop, cannot imply their having any direct power in Ordi­nation, but only their agreeing to the electi­on, testified by their publick joyning in this Act of their Solemn Admission. But a Priest being a very Honourable Order in the Church of Christ, it is very fit the Bishop should advise with his Clergy of that Degree, concerning the Qualifications of those who offer them­selves for this Sacred Order; and it may be of good use, that all the Priests present being fully satisfied as to every particular mans en­dowments, may the more heartily joyn with the Bishop in praying to God to give them grace suitable to this undertaking.

§ 2. Rubr. Humbly kneeling before him.]

This Posture of receiving Holy Orders kneel­ing, was so well known and so constantly pra­ctised in the Pure Ages of the Primitive Church, that when Gregory Nazianzen's Father (being then but a Youth) was sent to be pub­lickly Catechized by Leontius, Bishop of Cae­sarea, in Cappadocia, he kneeled all the time, which the whole Congregation interpreted, as an Omen he would become a Priest af­terwards, because that was the Posture of a [Page 223] Candidate for Orders, not of a Catechumen Greg. Naz. Orat. 19. de Patre suo Vide item Baron. Anno 325. n. 30. p. 284.. Now a Rite so well known then, could be of little less than Apo­stolical original. The Author of the Ecclesi­astical Hierarchy mentions it, and notes that a Deacon kneeled but upon one Knee, a Priest on both, before the Altar, while the Bishop laid his Hand on his Head [...]. Dionys. Eccl. Hier. c. 5., which is also enjoyned in the Greek Rubrick Eucholog. Graec. pag. 256. & pag. 297.. But we, ac­cording to the Custom of the Western Church, require Deacons as well as Priests to kneel hum­bly upon both knees Pontifical. Roman. p. 32.; and the Lutheran Form requires them to kneel before the Altar as soon as the Questions are pro­posed to them Ad ordinandos pro­cumbentes coram Altari Creditisne Fidem, &c. Form. Luth. Lips. 1624.. The reasons for which an­cient usage are principally two: First, In re­spect to the Bishop, who in this Sacred Action represents our Lord Jesus himself, and executes a Power delegated to him from his and our Great Master, and this Posture of Adoration is principally due to him, only it is paid to the Embassador for the King of Heavens sake. Secondly, We must observe, that though the Bishop pronounces the Words, yet Christ gives the Grace and confers the Gifts; which there­fore the Candidate must receive with the pro­foundest [Page 224] humility, and no Posture so fit as that of Prayer: for he must all the time humbly and earnestly beg of Jesus, to confirm the Words of his Servant the Bishop, and that he would give all those good Qualities to him, which are requisite for a just and consci­entious discharge of this Office. We put up our Petitions to Mortal Princes upon our Knees, and whoever is advanced to Secular Dignity, receives his Investiture from the Royal Hands kneeling; how much more rea­sonable is it we should kneel to the King of Heaven, when He is about to endue us with his Grace, and invest us with an Office in his Courts.

§. 3.
The Solemn Words.] Take thou Authority to execute the Office of a Deacon in the Church of God committed to thee, in the Name, &c.]

There are generally certain Forms used in the admissions to all Offices Civil and Military, and so it ought to be in these that are Ecclesiastical. But be­cause there are no Forms prescribed in Scri­pture, every Church hath taken the liberty to compose its own Formularies. It would suffice (saith Pope Innocent) if the Ordainer only said, be thou a Priest or a Dea­con; but now Forms are made by the Church, they must be used Innocent. de Sacram. non iterandis.. That of the Roman Church indeed is a very odd Form Accipe Spiritum Sanctum ad robur, & ad resistendum Diabolo, &c. Pont. Rom. p. 36., and be­longs no more to a Deacon than to any other [Page 225] Christian; for they pretend to give him the Holy Spirit to enable him to resist the Devil and his Temptations. The Form of the Greek Church is much better, where, because of that ancient error of those who did attribute the efficacy of Sacramentals to the vertue of him that Ministers them (as the Ancients note 1 Cor. iii. 4. Vide D. Chrys. Hom 50. in Matth. & Aug. Tract. 6. in Jonah.). The Bishop humbly a­scribes the whole Act to God, and says, The Di­vine Grace which always heals that which is weak, and fills up that which is defective, promotes N. to be a Deacon [...] N. — [...] chol. p. 250.. And to the same effect they speak in the Ordaining of a Priest. As to our Form it is owing to our Reformation, and is (as it ought to be) a clear explication of the Ceremony of Lay­ing on of Hands; which signifies (as was no­ted) collation of Power, and delegating Au­thority; and therefore the Bishop says, Take thou Authority, &c. It seems by St. Ambrose there were in his time some mystical words used at Imposition of Hands, which were be­lieved to convey autho­rity Manus vero impositi­ones verba sunt mystica qui­bus confirmatur ad hoc opus electus, accipiens Authori­tatem, Ambr. in 1 Tim. 4.. And here the Bishop, in whom the Supream Power is lodg­ed, grants Authority to the Candidate to ex­ecute the Office of a Deacon; which is his Commission and lawful Call, giving him a [Page 226] right to perform all the Duties annexed to that Order. Yet (according to the exam­ple of the Eastern Church) the Bishop de­clares he doth not this purely of himself, but by a Power granted him from God; and therefore he adds In the Name of the Fa­ther, of the Son, &c. to intimate that the Holy and ever Blessed Trinity doth confer this Order on him. We are commanded by St. Paul to do all in the Name of the Lord Je­sus Coloss. iii. 17. Quicquid agis, in nomi­ne Dei agas. R. D. Kimch. in Psal. 1. ver. 2.; from whence the Christians generally begin all their Solemn Instruments with this Form, In Nomine Domini, and sometimes the whole Trinity is expressed, especially in Re­ligious Ministrations, such as Absolution, Mar­riage and Holy Orders, where each Person of the Trinity concurs, the Father by his Provi­dence, guides the Choice; the Son by his Su­pream Authority over the Church, grants the Power; the Holy Ghost by his Gifts and Graces, qualifies and fits the Person now chosen. One of the Greek Ritualists makes this a calling the whole Trinity, to witness this Present Act [...]. Sym. Thessai. de Sacr.; but I take the former to be the true sence, because to do a thing in the Name of God, &c. is to do it as his Representative, and by his Authority, and so the Person is promoted to be a Dea­con, Ministerially by the Bishop, but Origi­nally and Principally by God himself, from [Page 227] whom he receives this Honour, humbly kneel­ing on his Knees; and he should remember that to him he must one day give an ac­count, how he hath performed his Duty, which cannot but strike his Mind with reve­rence and holy fear, while these Solemn Words are repeated.

§.
4. Rubr. Delivering the New Testa­ment,] Take thou Authority to read the Gospel in the Church of God, and to Preach, &c.]

This is the second significant Rite used in our Ordination, concerning which we shall observe, That the Deacons in the Christian Church, are made after the pat­tern of those Ministers among the Jews, whose Office was to keep the Book of the Law, and upon occasion, to read it publickly in their Sy­nagogues, in whose stead our Saviour him­self did once Mini­ster Luke vi. 20. [...], i. e. [...] Epiphan. Minister stat & recitat de Lege. Lib. Massech. Suc.. So that the place was honourable, though inferiour to that of the Ruler of the Synagogue. In like manner the Deacons pro­per Office was to read the Holy Scripture in the Christian Assem­blies, as divers of the Ancients have parti­cularly noted Evangelium Christi quasi Diaconus lectitabor; [...]. Clem. constit. l. 2. c. 57.; and Sozomen recites it as a Custom peculiar to Alexandria, that on­ly the Arch-Deacon read the Gospel there, [Page 228] whereas the ordinary Deacons read it else­where [...], So­zom. Hist. l. 7. cap. 19.. At Carthage where they had a pecu­liar order of Lectors, the Bible was delivered (not to the Deacons) but to the Reader with these words, Take this Book and be thou a Reader of God's word, and if thou art faithful and useful in this Office, thou shalt have a part with them, who have ministred the word of God Concil. 4. Carthag. can. 8. Bin. Tom. 1. pag. 588.. But we having laid aside this Office, properly deli­ver it to the Deacon wherein we are conformable to the ancient Churches: In the Syrian Formularies it is pe­culiar, that the Bishop delivers to every one of the Deacons a Book of the Epistles, and to the Priests a Book of the Gospels (g). Ordinat. Syror. ap. Morin. p. 451. & p. 458. The words spoken at the delivery of the Holy Book, have been varied in the Western Church. For in one of their ancient Or­dinals (supposed to be 800 years old, and taken out of a Saxon, or English Book) The Bishop said unto the Deacon, Take this volume of the Gospel, read and understand it, and do thou both deliver it to others, and ful­fil it in thy Works Accipe istud volumen Evangelij, lege & intel­lige, & aliis trade & tu opere ad imple: Form. ver. ap. Morin. de Ord. Lat. p. 286.. But in the modern Roman Church, the Bishop ab­surdly says, Take thou power to read the Gospel in [Page 229] the Church of God, [as well for the living as for the dead] in the name of God, Amen Accipe potestatem legendi Evangelium in Ec­clesia Dei [tam pro vivis quam pro defunctis] in no­mine Domini, Amen. Pon­tif. Rom. p. 17.. But that we may be as­sured, this Botch was ad­ded in the blind Ages; Morinus Post haec verba Eccle­sia Dei—in inferiori mar­gine Scriptura recenti & atramento planè alio ‘Tam pro vivis quam pro de­functiis, &c.’ Morin. de ord. Latin. p. 337. hath disco­vered these words, (as well for the living as the dead) were put into the Margin of an Ordinal of near 600 years old, in a modern hand and later Ink: So that this corruption hath been de­signed, since their false Doctrine of Purgatory was set up, however 'tis impossible to recon­cile the words, either to Truth or good Sence. The Gospel may profit the living who can hear it, but the dead cannot exercise that Sense, and so can have no benefit by anothers reading thereof: The Spirit therefore calls upon living Men and saith, We must hear God's Voice to day Hebr. iii. 17.. And the Orthodox Fathers teach us, there is no more hopes of finding any comfort in the next World for them, who are not cleansed from their Sins in this [...]. Chrys. in Gen. Hom. 5. T. 1. p. 26. Vid. Aug. de temp. Ser. 66. fol. 159.. If Men die without Faith and Re­pentance, neither Pray­ers nor Reading, can work these Graces in them: Unless they fansie (as some Charmers of [Page 230] old did,) That there is a Magical power in the words of Holy Scripture, that can ope­rate upon disembodied Spirits, which is a wickedness severely condemned, especially in Clergy-men by an ancient Council Concil. Laod. can. 36. & Balsam. & Zon: ibid. Bev. Tom. 1. p. 469. & Not. T. 2. p. 196.; and is one sort of con­juration, which by abu­sing God's word borders upon Blasphemy Vid. Camerar. Oper. subseciv. Tom. 3. cap. 30. pag. 104.. So that this Addition makes the Roman Form more like the creation of a Necromancer, than a Christian Deacon; and therefore our Refor­mers justly cast out this late corruption, and restored the Form to its ancient Purity: Gi­ving our Deacon a Power and Right to Read the Scripture, which being the Word and Will of God, and the Means of our Salva­tion should be Read plainly, and deliberately with affectionate Devotion and fervent Cha­rity to the living, because this is their only day of Grace, and unless it work upon them now, while it is called to day, they shall ne­ver see, or hear these Holy Books more, till they be opened to their Condemnation at the last Judgment: As to the Deacons duty in Reading and Preaching, also (by License from the Bishop) I have spoken before, and shall only add this caution; That it is not safe for young Preachers to meddle with nice Points, and high Speculations in their Ser­mons, plain truths and practical matters be­ing easier, and safer for them to Preach, and far [Page 231] more profitable for their People to hear, or in the words of Seneca Senec. de benef. l. 7. cap. 1.. There are no things hard to be found out, but only such as afford no other advan­tage to the finder, but that he hath found them; whatever will make us better and happier lies open and is near at hand.

CHAP. V. Of the Consequence after Ordination.

§. 1. OF the Gospel.]

In our usual Service the Epistle and Gospel stand together, but in this Office they are separated, and the Ordination it self intervenes, and did so of old; for in an Ordinal writ above 800 years ago, we have this Rubrick, That the greater Orders shall be conferred before the Gospel, the lesser after the Communion Majores gradus ante Evangelium, minores vero post Communionem dantur, Vid. Morin. de ordin. La­tin. par. 2. p. 270.. Now the Deacon is the first of the greater Orders, and the Reason of set­ting the Gospel imme­diately after his Ordina­tion was, that the new ordained Person might immediately exercise his Authority, and give proof of his fitness for this part of his Office, in solemnly reading the Gospel, for by our Church, as well as the Roman it is ordered, That one of them appointed by the Bishop shall read [Page 232] the Gospel See our Rubrick here. Aliquis de noviter ordina­tis dalmaticâ indutus E­vangelium dicit, Pontif. Rom. p. 39.. The Por­tions chosen for this oc­casion have been divers. One of the ancient Gal­lican Forms, had Luk. ix. from ver. 57, to ver. 62 Liturg. Gallican. ap. Mabillon. l. 2. p. 170., which is not so proper by much as this Gospel out of St. Luke xii, from to ver. 35. to ver. 38. appointed by our Reformers under King Edw. the sixth Vid. Sparrow's Coll. p. 146.; for the very name of a Deacon signifies a Servant, and here they have the dire­ctions of their great Master Christ Jesus, how they are to prepare themselves for his second coming, by doing their duty well in that station which he hath given them in his Houshold, and his promise of a reward, if they be found in well doing.

§. 2. The Analysis of the Gospel of St. Luke xii. 35 — 38.

This Gospel contains under a Metpahor.

  • 1st. The advice given, and the duties to be done by Ser­vants.
    • 1. To be ready for busi­ness. Ver. 35.
    • 2. To expect their Ma­ster. Ver. 36.
    • 3. To open the door presently. Ver. 36.
  • 2ly. The reward promi­sed by the Ma­ster to such as follow it.
    • 1. In general they are blessed. Ver. 37.
    • 2. In parti­cular.
      • 1. Their Ma­ster will reward them well. Ver. 37.
      • 2ly. They shall be sure of it. Ver. 38.

The Paraphrase on this Gospel.

S. Luk. xii. 35. YOu that are Deacons are Of­ficers in Christs House the Church, and have the care and government of his people, your fellow-servants committed to you, and perhaps his being invisible, and as it were absent in Hea­ven Nel assentia del signi­ore, si conosce il Servitore, Prov. Ital. ap. S. Torriano. p. 78., may tempt you (as the Masters absence doth evil Servants,) to grow insolent or careless: But I advise you to remember, he will come to call you to an account, and as the Ser­vants in the East, (where long Garments were worn) could not be fit for business, till they had tied them up with a girdle Cingulum est indi­cium servitutis, quod dis­cursus expeditos reddit, Petr. Chrysol. Ser. 24. p. 62. [...], Theophil.. So [Let your Loyns be girded about] with the strictest Chastity and constant So­briety — Baltheo castitatis Petr. Chrysol. ut supr. Lum­bos praecingimus cum carnis luxuriam per continentiam coarctamus, Greg. Mag. Hom. 13., and then you will be always in a po­sture to execute your Lord's commands; but if you indulge your selves in Idleness, Wantonness or Excess, you must neg­lect his work, and will be surprized at his com­ing Luke xxi. 34. —Sopor ille gravissimus ex­tat Quem saturi capiunt, Lucret. l. 4., which will be as sudden as if it were in the night; therefore while others Sleep let [Page 235] your Eyes be waking [and your Lamps burn­ing,] so that the brightness of your Knowledge, and the splendor of your good Example In Manibus Sancto­rum ipsa bona opera sunt lucernae—quae ad inno­centiae testimonium nocturno portantur tempore, Petr. Chrysol. ut supr. Lucernae ardent — cum per bona opera proximis no­stris, lucis exempla mon­stramus, Greg. M. ut supr. may not only declare your care to do your Ma­ster's will, but direct and encourage others to fol­low you: You must fore­see your Lord's com­ing, and while the World is overspread with the darkness of Ignorance and Oblivion, you must give notice by your words, and set them a pattern by your works, so as both you and they may be prepared and ready for the Lord at his coming.

Ver. 36. Which may be illustrated by this Comparison, suppose some great Man espou­sed to a noble Virgin, were gone to fetch home his Spouse to his own House, in order to con­summate the Marriage, and intending to re­turn (as the custom was of old) with his Bride late at night Matth. xxv. 6. Behold at midnight there was a Cry made— Sponsa à novo marito nocte deducitur, hinc tedae, & faces. Serv. ad Virg. Eclog. 8., would not all his Servants (e­specially the chief of them) be ready drest; put all in order, and wait with lighted Tor­ches to receive him, whensoever he came? Now our Lord espou­sed our nature on Earth at his Incarnation — [...], Theophil. in loc., and when Heaven is [Page 236] near filled with glorified Saints, he will then return to Earth with great Majesty, and carry the remainder of holy Souls up with him, to compleat his great and glorious Nuptials at the Last Day. Therefore all things must be put in that Order that you would have him find them, [And ye your selves] who have the Charge of others Souls as well as of your own, must be [like un­to Men] that are Servants in a place of Trust, and [that wait for their Lord,] ex­pecting every moment, [when he will re­turn from the Wedding.] For they take ef­fectual care to put both themselves and their Fellow-servants into so fit a Posture to receive him [that when he cometh and knock­eth — Venit, cum ad ju­dicium properat, pulsat; cum per aegritudinis mo­lestias mortem esse vicinam designat. Greg. Mag. ubi supra.] at the first warn­ing, and upon the least notice, [they may] without any delay, fear or surprize [open] the Door [to him immediately] and be ready to attend him and entertain him with all imaginable demonstrations of duty and glad­ness.

Ver. 37. Such officious care and diligence could not but be kindly accepted, and libe­rally rewarded by an Earthly Master, where­as yours is an Heavenly Master, therefore Happy and [Blessed are those Servants, whom the Lord when he cometh] from Hea­ven [shall find] to have been so industrious in his absence, and to be [watching] for his return, they shall receive extraordinary [Page 237] marks of his favour, and have a part in the Inhe­ritance Prov. xvii. 2.. He shall treat them not only as his Friends, but as if he were their Servant En mutatio inaudita rerum, epulanti servit Do­minus & servit accinctus, Ministris suis ministerium facit Christus, & facit in Patris gloria jam constitu­tus. Petr. Chrysol. ut su­pra.. [Verily I say unto you, he shall gird him­self, and make them sit down to meat] in his Heavenly Kingdom [and will come forth] as a Bridegroom out of his Chamber, [and serve them] as freely as ever they served him; that is, he will feast them with liberal communications of Grace and Glory, and make them drink of those Rivers of Pleasures that are at his Right Hand for evermore, so that they shall be happy to all eternity.

Ver. 38. And though the coming of your Lord is uncertain, yet if you do your duty thus, the reward is certain. [And if he shall come] at never so unseasonable an hour, as it is supposed he will (not at Nine at Night, the first Watch, because the most slothful are then scarce gone to sleep,) but if it be [in the second Watch] that he come between Nine and Twelve, when all are most soundly sleeping, [or come in the third Watch] be­tween Twelve and Three, before the most diligent do awake [...]. Theoph. in loc., it is all one to such vi­gilant [Page 238] Servants as have made all ready. Let his Heavenly Master come never so suddenly, or (to others) unseasonably [and find him so] prepared, he cannot miss of an infinite and eternal reward of Glory. Therefore though some may think the duty hard, to take such pains to watch so long, and work so diligent­ly, yet when I consider how largely it shall be requited, I must say again [Blessed is that Servant.] Which if these newly or­dained Persons believe, it will make them stedfast, unmoveable, always abounding in the Work of the Lord, forasmuch as they know their labour is not in vain in the Lord.

§. 3. Of their receiving the Communion.]

It hath been observed in all Churches to ce­lebrate this Sacrament whenever Holy Or­ders are given: The Old Canons obliging the Bishop who ordains to consecrate, and the Or­dained all to receive Vide Poenitentiale Theod. Can. 3. p. 90.. In the Greek Church, Bishops and Priests are forbid to be ordained on Fasting-days, because on those days they have no Communion there Vide Morin. not. ad Ordin. Graec. Par. 2. p. 217.. With them also the Deacons and Priests, newly ordained, first receive, because they assist in distributing the Sacred Elements [...]. Eu­cholog. p. 251, & p. 294. & notis, p. 301.; and the same Custom they have in the Syrian [Page 239] Churches Morin. de Ord. Sy­ror. p. 486.. But the Greeks go farther, and enjoyn their Priests to continue for seven days together, after they are Ordained, to give and receive the Com­munion [...]. Eu­cholog. in not. p. 301.: Yea, and in the Ancient Gallican Church, as also at Rome, the Priests received of their Ordainer a whole Consecrated Loaf (for Wafers are an Innovation) which after they had communicated out of at Church, they took home, and there pri­vately communicated for forty days together Fulbert. Carnot. Ep. 2. ad Finard. & Rubric. vet. Ordinal. Roman.. So necessary have all Churches thought the receiving of the Holy Communion to be, for such as enter into Holy Orders: and it is upon several accounts very proper on that Occasion. First, As it gives them an opportunity to examine them­selves, and to repent of their Sins, for this will purifie their Souls before they enter upon a Sacred Office. 2ly. The worthy receiving this Holy Sacrament, will stir up in them a fervent Love to their Dear Redeemer, and an hearty Charity for those he hath bought with his most Precious Blood; which two Princi­ples will inspire them with a great zeal for the glory of Christ, and the good of his peo­ples Souls. 3ly. This Sacrament was insti­tuted to convey to such as are duly prepared for it, large measures of his Grace, and [Page 240] they need a more than ordinary share of it, to fit them for so Spiritual an Office. 4ly. The Lords Supper is a Federal Feast, wherein as our Lord ratifies his Covenant of Mercy and Grace to us, so do we seal our Vows and Promises of Duty and Obe­dience to him; and those newly Ordain­ed have those Engagements yet warm upon their Lips, which they have just now made to Jesus by his Embassador: all which so­lemn promises of Services to be done in the Office they have undertaken in Christ's Family, they ratifie and confirm by recei­ving this Sacrament: Which of old was so usually joyned to Oaths and Contracts, that the word Sacramentum signifies both an Oath and this Holy Mystery. Thus Princes were wont to confirm their Leagues with each other; and receiving the Communion at their Coronation was as a Seal of their Oath then made to their People; and for this reason such as are new Married are required to come to the Sacrament soon af­ter their Matrimony, to bind themselves more strictly to keep their Conjugal Vows, as I have observed in a former Discourse Compan. to Temple, Par. iv. Fol. pag. 68.. Wherefore all that are Ordained are enjoyned, as soon as they have bound themselves to all the Duties of their Places in the presence of Men, to go to God's Altar, and ratifie the same before him; so that if they were frau­dulent in their Promises, or shall be negli­gent [Page 241] afterwards; we may say with St. Peter, They have not lyed to Men, but to God Acts v. 4.. Therefore besides the Preparation necessary for ordinary Christians. The Clergy on this great Occasion, must particularly prepare themselves, some days before, by seriously reading over their intend­ed Promises, which are to be bound upon their Souls, by so Sacred a Tye: yet if they find themselves willing to Engage, and re­solved to Perform them, they need not be discouraged, for the Bishop in the last Col­lect, prays to God to enable them to keep them all.

The Concluding Collect. §. 4.

I observe in all the Ancient We­stern Offices, there is a Prayer in the Post-communion, which is called The Benediction Vid. Mabillon. Lit. Gallican. pag. 305. Et Morin. de Ordinat. Lat. p. 263.; and in the Eastern Form, the Bishop is to bless every one of them after he hath ordained them Morin. de Ordinat. Syror. p. 452.. To which this Collect of ours, and the like in other Reformed Churches do exactly agree Liturg. Eccles. Re­form. Belg. p. 263. Scotch Psalter, Form of Ordination, p. 25.; for they are all in preca­tory [Page 242] style. Since God alone can properly and originally Bless, and therefore Bishops, Ministers and Parents Bless, by praying to God for those they would have to be bles­sed: and how very fit this Collect is upon that Occasion, will appear by the following Analysis and Discourse.

The Analysis of the Concluding Collect.
  • In this Collect are four Parts,
    • 1st. A Preface declaring the grounds of these requests,
      • 1. God's being the fountain of all goodness.
        • Almighty God, giver of all good things,
      • 2. His special fa­vour to these,
        • Who of thy great goodness hast vouchsafed to ac­cept, &c.
    • 2ly. The Petiti­ons themselves, which are,
      • 1. For inward Gra­ces.
        • Make them — to be modest, humble, &c.
      • 2. For obedience to the Rules of the Church.
        • To have a ready will to observe all Spiritual Disci­pline;
      • 3. For internal sa­tisfaction of their own Conscience.
        • That they having always the testi­mony, &c.
      • 4. For constancy and perseve­rance.
        • And continuing ever stable and strong, &c.
    • 3ly. The design of asking them that they may
      • 1. Deserve well.
        • May so well be­have themselves in this, &c.
      • 2. Be promoted higher.
        • That they may be found worthy to be called unto the higher, &c.
    • 4ly. The man­ner of present­ing them,
      • 1. By praying in Christ's Name.
        • Through the same thy Son our Sa­viour,
      • 2. by giving glo­ry to him.
        • To whom be glory and honour, world, &c. Amen.

A Discourse upon this Collect.

ALmighty God, giver of all good things, who of thy great goodness hast vouch­safed to accept, and take these thy Servants, &c.] The Bishop cannot but wish well to those who are ordained by laying on of his hands, and knowing that though he can admit them to this Office, he cannot qualifie them for it; he wisely applies himself to God, and heartily recommends them to him, introducing his re­quests with two very proper considerations. First in general, That God is Almighty, and the giver of all good things: His Power is infinite, so that he can do all things, and his bounty is immense, so that he is as willing as he is able: The Scripture describes him as the giver, both of all temporal Psal. ciii. 5. & cxlv. 16. Luk. i. 53., and (which these persons chiefly need) of all spiritual good things Matth. vii. 2. Jam. i. 17.. Wherefore when we want Water, to whom should we go but to this ever flowing fountain. Secondly, And we have a special ground to hope for his peculiar favour towards these Persons, because now it appears that God hath taken and accepted them, (by the Ministry of the Bishop his Vice-gerent) to bear the Office of Deacons in his Church; Our Lord Jesus promised to be with his Apostles, and their Successors (espe­cially in these Sacred Ministrations) unto the end [Page 245] of the World Matth. xxviii. ult.. They were elected and exami­ned by his Rules and admitted in his name. The Bishop is Christs Embassador, so that this solemn Act is to be lookt upon as the act of his great Master. Of old there were often miraculous indications of God's approving such as were chosen into Holy Orders, but now since miracles are cea­sed, we have no other way to judge of God's accepting Men into these Offices, but by his Providence moving them to desire the Mini­stry, and his guiding the Bishops after Exami­nation to approve and ordain them; which is the Reason why the ancient Forms speak of all that are thus called, as of Persons chosen of God Quem ad officium Diaconatus vocare digna­tur, Mabil. lit. Gallic. p. 304. — Quem ad Presbyteri munus elegit, ibid. pag. 306.; and the Greek Ordinals call them, such as are determined to be made Ministers by God's unsearch­able Power [...], Euchol. p. 250., and those whom he hath vouchsafed to bring into the Office of a Deacon Orat. 2. in Ordin. Diac. ibid. p. 251.. So that the Argument is very cogent; God is the on­ly Master, who can qua­lifie the Servants that he chuses, and since he hath vouchsafed to ac­cept these into his Service, we ought both to pray and to hope, that he will give unto them those Gifts and Graces, which will fit them for their places, and enable them rightly to execute their Holy Calling.

Make them, we beseech thee O Lord, to be modest, humble and constant in their mini­stration, to have a ready will to observe all spiritual, &c.] As the Preface contains pro­per motives, so the Petitions take in all the necessary Qualifications for this Office. The Roman Church only prays here in general, that God would give them his Holy Spirit—and reple­nish them with all ver­tue Pontif. Rom. p. 39.. The Greek Of­fices name the particu­lar Graces of— Faith, Charity and Spiritual strength Eucholog. in Ord. Di­ac. p. 250.. But our Form is larger and begs for them, First, The in­ward Qualities of Mo­desty, Humility and Constancy: The two first always go together, for an humble Person is as certainly modest, as a proud Man is ar­rogant: Now those graces are necessary for all Christians, much more for Clergy-men, and especially for these that are but newly entred into the lowest Order; they must be­ware of being lifted up with Pride, least (as St. Paul speaks) they fall into the same Condemnation, and for the same Sin too as the Devil did 1 Timoth. iii. 6., whate­ver other Gifts, Graces or Parts they may have, Humility is that Robe, or upper Garment which must cover and secure them all 1 Peter v. 5. Grec. [...], A­miculum candidum exterius superinjectum ornamenti causa, & nodo alligatum dicitur, [...], Ga­tat. Cinnus l. 1. c. 9., and it makes all other virtues lovely: [Page 247] And since they are yet but young, and need to learn of their Superiors; Humility and Mo­desty disposes them to receive, and invites others to give them in­struction Psal. xxv. 8., and are the first steps toward im­provement; yea, these are the first Graces which God gives, to make way for all the rest, for he giveth Grace only to the Humble James iv. 6.. So that these excellent Qualities of Modesty, and Humility will recommend us to the favour of both God and Men: Yet in the next place, because Humble and Mo­dest Persons, may be apt to be discouraged by too mean an Opinion of themselves, and so become averse to great undertakings; as we see in Moses his excusing himself so far, as to his being the deliverer of Gods people, that his unseasonable Mode­sty gave offence James iv. 6.. Exod. v. 13, 14. Bona ingenia debilitat ve­recundia, perversa confirmat audacia, Plin. lib. 4. ep. 7. Therefore, 3dly, Constan­cy in their Ministration is added, for these Qua­lities may meet in the same mind, it being the character of M. Antoninus, that though he was Modest, yet he was Constant—Humble, yet not unactive Quamvis esset con­stans erat etiam verecun­dus, Capitolin. p. 160.— verecundus sine ignaviâ, id. pag. 179.. Which pattern our Deacon must imitate, he must be hum­ble but not dejected, lowly minded, yet vi­gorous and steddy in his Duty, bold in repro­ving Sinners, constant in praying for, and in­structing [Page 248] his people, zealous for God's glory, active in his care of the poor and needy: But after all ascribing the whole praise to God for what he is and can do, doing much good, but never boasting of any, being like the Silk­worm (which one ingeniously makes the em­blem of a truly good Man) always working, yet covering it self while it works De verme Serico. Operitur dum operatur, No­varin. elect. Sacr. l. 1. pag. 137.. He knows he serves a good Master, who will one day pub­lish and openly reward all the services done him in secret Matth. vi. 2,, and therefore he seeks not human praise, even while he doth deserve it O virtus vicina Deo nil ducere laudi cum lau­danda geras — de S. Mar­tino, Paulin. in vit. Bib. patr. p. 583.. He is diligent in all parts of his Office, strictly conscientious in the performance of his Duty, but still as hum­ble and modest, as if he were an unprofitable Servant; thus we pray our Deacon may be in­ternally qualified.

Secondly, We desire God to give them a ready will to observe all Godly Discipline: As the former respects their inward Disposition, so this their outward Conversation, which is ful­ly directed in those excellent Canons of our Church, that contain Rules of Holy Disci­pline, and divers of them relate to the Clergy, especially touching their Obedience to their Superiors, their uniform, regular and devout performance of all Divine Offices; and [Page 249] also concerning their sobriety and decency, both in Manners and Apparel Can. 74 & 75. Ec­cles. Anglic.; all which they have lately promi­sed to observe, so that we pray they may freely and willingly keep this promise in all the particulars, such as be­ing Loyal to the King, Obedient to the law­ful commands of their Ordinary, constant in reading Prayers and Homilies, or making pro­fitable Sermons, keeping the Fasts and Festi­vals of the Church, strictly forbearing those gaities in their Habit and Freedoms in Con­versation, as also those Games and Sports which the Canons forbid to Clergy-men, while they tolerate so much as is innocent in these mat­ters to the Laity; for it is expected they should be much more Spiritual and Nice in their Actions than others, and abstain even from all appearance of Evil; and if they obey not the Rules of the Church, they teach others not only to disobey their part of the Canons, but to despise themselves, and trample on all Ecclesiastical Authority: Yea, I fear the com­mon neglect of this Spiritual Discipline, hath encreased Schism, and exposed too many of our Order not only to censure, but sometimes to scandal, and such offences as grow upon the stock of taking too much liberty.

That they having always the testimony of a good Conscience, and continuing ever stable and strong in thy Son Christ.] If they be thus inwardly disposed, and live so canonically as is above expressed, then they cannot want the testimony of a good Con­science, [Page 250] and great boldness in the Faith which they have in our Lord Jesus Christ 1 Tim. iii. 13.; these two are necessary conse­quents of the former, and so are linked to them, and asked as it were together: When they offered themselves to be ordained, a Testimo­nial from others was sufficient to satisfie their Ordainer; but after they are admitted, the Bishop prays they may have (that which was St Paul's comfort, viz.) the Testimony of their own Consciences 2 Cor. i. 12. [...].. That is, That their Con­science may bear wit­ness they have conver­sed with all Men, espe­cially with their own Flock, in all sorts of Duties, with Simplicity and godly Sincerity: Conscience is that Faculty by which the Soul sees it self, and compares its Actions with the Laws of God silently accusing us, if we break them, and excusing, yea commending us if we have kept them Rom. ii. 15.. So that no Man can have the Testimony of a good Conscience, but he who is in all things willing to live honestly Hebr. xiii. 18.. An Hy­pocrite may by fair shews deceive others into a good Opinion of him, Alius fortasse alium ipse se nemo deceperit, modo introspiciat vitam seque quid mereatur interroget, Plin. paneg. p. 65. but no Man who hath examined his Heart and Ways can ever deceive himself Hebr. xiii. 18.. We pray [Page 251] therefore, that our Deacon upon tryal of his demeanor in his Office, may not be conscious to himself of any willful Sin of Omission or Commission. Which if he find, he will have inexpressible comfort in this Testimony of a good Conscience; and 'tis a happy thing when after proving his own work he hath his joy in him­self, and not in another Galat. vi. 4. Meminimus quanto majori animo honestatis fructus in conscientiâ quam in famâ reponatur, Plin. l. 1. ep. 8 [...], Democrit. ap. Plat. de prosect. p. 81.. They who only desire the reputation of being good, but are not so, are in perpetual fear of dis­covery and their chara­cter changes as peoples minds alter, but he who is assured by his own Conscience of his sincere endeavours to do his whole Duty well, hath his delights from himself, and can rejoyce even when the World by mistake doth censure him: 'Tis one of St. Paul's qualifications for a Dea­con that he have a pure Conscience 1 Tim. iii. 9.. And to that this petition alludes, which begs of God, that his dispositions may be so turned to Piety and Vertue, and his Life so constantly agreeable to Spiritual Disci­pline, that his own Heart may not condemn him for any thing, but give him a good Testi­mony: And this in the next place will make him continue steady in his hope, and strong in his Faith, of a glorious reward from his Master our Lord Jesus Christ; let such as have neg­lected Christ's Service, or done it deceitfully, doubt and fear there is no reason for them [Page 252] (when their Conscience doth not clear them,) to hope that their Lord who is greater than it, and knoweth all things, will acquit them: 'Tis only they whose heart condemns them not, who can have confidence to­ward God 1 Joh. iii. 20, 21. Magna est vis Conscien­tiae in utramque partem, ut neque timeant qui nihil commiserint, & poenam sem­per ante Oculos versari pu­tent qui peccaverint. Cicer. orat. pro Mil.; and St. Paul hath observed, None can draw near to him in full assurance of Faith, but they whose hearts are sprinkled from an evil Conscience Heb. x. 22.: To con­clude, Others may set out with plausible pre­tences and great expe­ctations, but none will ever continue stedfast and strong in Christ, but they that have the testimony of a good Conscience; 'tis that will encourage them to persevere in well do­ing, and secure them of an eternal reward, as well as support them till they do obtain it.

May so well behave themselves in this inferiour Office, that they may be found wor­thy to be called unto the higher Ministries in thy Church, through the same, &c.] He that is thus Qualified inwardly and outwardly, being supported by the testimony of a good Conscience, and encouraged to persevere by a stedfast hope in Christ, will certainly behave himself very well in this inferiour Office, and act becomingly and agreeably in every part of his Duty; he will be diligent in his Study, devout in his Prayers, he will Read and Preach to Edification, and live so as to be an Exam­ple [Page 253] to his People, he will instruct with plain­ness, reprove with meekness, comfort with tenderness, and succour the Poor with his own and others Charity; whatsoever things are true and honest, just and pure, lovely and of good report, vertuous and praise-worthy Philip. iv. 8.. All this may be expected from such a Deacon, who will be a credit to this infe­riour Order, while he remains in it, and de­serve (according to God's own Method) a greater number of Ta­lents for using the first so well Matth. xxv. 29. — Qui dum priora accipit posteriora mereatur. Plin. lib. 2. ep. 24.. To this degree he was advanced in hopes of his good be­haviour in it; but when he hath used this Office well, his merit will promote him to the higher Ministrations of the Church: It is the Policy of all prudent Generals, to observe in their Camps, who do their Duty best in the place of Common Soldiers, and these they promote to be first their inferior Officers (as Vegetius hath observed,) and then by degrees these are ad­vanced to greater Commands and larger Rewards, that the other legionary Soldiers, may with all la­bour and zeal strive to become capable of those high Employments — Gradatim pro­moti sunt ad Officia ea qui­bus magnae utilitates & Honores constitutae sunt, ut caeteri Milites — omni la­bore ac devotione contende­rent ad tanta praemta p [...]r­venire. Veget. de re mil. lib. 2. cap. 8.. Which was also Julius Caesar's practice, to take the Centurions who had behaved themselves vali­antly [Page 254] and advance them into higher stations, as a just reward of their Cou­rage and Conduct Caesar. de Bell. Ga­lic. lib. 6. pag. 262.. The like care was also taken by the Emperor Justinian in bestowing Civil Offices; for he saith, We always provide to promote every one ac­cording to his diligence and deserts, to better place and greater dignities Semper providimus unumquemque secundum la­bores suos ad meliores gra­dus & majores dignitates producere. L. 2. cap. de Praef. praet. Afric.. And so it ought to be in the Church, the best Lay­men should be made Deacons, and the best Deacons, should be ad­vanced by Degrees to be Priests and Bishops; for none will adorn those higher Orders, but such as have behaved themselves well in the Lower; for he that is faithful in little, will be faithful also in much Luk. xvi. 10.. Thus we have consider­ed these particulars as they are motives to the Bishop and all the Congregation to make these requests with great devotion for the newly Ordained Per­sons; because if they can prevail with God to give them such Grace, they will prove a cre­dit to their Office, a blessing and an ho­nour to the Church: But the Deacon him­self should consider these Petitions, so as to excite him to endeavour vigorously to be such as they pray he may be, humble and mo­dest in his Carriage and Temper, constant and diligent in his Ministrations, regular and strictly Canonical in his Life; for here are all sorts of motives laid before him to encou­rage [Page 255] his resolutions and endeavours herein; the Spiritual Motives are, the Peace of his own Conscience, the Confirming of his Hope and Faith in Christ, and the securing his per­severance as well as his eternal reward; the Temporal Motives are, his being an Or­nament to the Church, an Honour to his Or­der while he remains of it, and his deserving justly to be promoted in time to the highest Office in Christ's Church; and St. Paul hath taught us, if we desire the Office of a Bishop only as a greater opportunity to do more good, it is very lawful: To rise by these means is commendable, and it is an innocent, yea a lau­dable ambition, to act well in this inferiour Station, that we may be called to a higher.

Finally, These requests are of so great im­portance, to the Persons Ordained, to the People among whom they are to Officiate, and to the whole Church, that they are asked by the most powerful of all intercessions, through Jesus Christ, &c. Yea, and it is so likely that he who hath called them to this Office, will qualifie them for it, that as if these Petitions were heard already, and sure of ac­ceptance (if the Persons prayed for put no bar) that we give thanks before hand, and conclude the Collect with this Doxology, To whom be glory, &c. Amen.

§. 5. The Last Prayers and Rubrick.]

The Office is closed with a Prayer (which is very proper for such Acts as these, that are begun, continued and ended in God's Name) and with that Benediction which [Page 256] belongs to the Communion, that is always ce­lebrated at Ordinations: but these are both explained before in their proper places. So that I shall only observe the last Rubrick, which ad­monishes the Deacons to continue a whole year in this Order, and gives this reason for it, that they may be perfect and expert in Ec­clesiastical Administrations, before they be­come Priests; which reason is so evident and convincing, that all Churches have founded such a like Order upon it: for the Custom hath every where been, to keep the Deacons for some time in that Office, before they go higher. Hence the Ca­nons here Can. 32. Eccles. Angl. and else­where, strictly forbid the ordaining any one both Priest and Deacon in one day Concil. Rom. II. sub Sylvestr. An. 324. Bin. Tom. 1. p. 255. Concil. Trid. Sess. 23. Can. 13. ib. p. 390.; and a great Council declares, that every Clergy-man must stay the time appointed by Law in each Order, before he be advanced higher Concil. 8 Constantin. Can. 17. Bev. T. 1. p. 358.. Yet in several Ages of the Church the time between these Orders hath been various. Of old it was much longer, for Epiphanius, Bishop of Pavia, was eight years a Deacon, before he was made Priest In Diaconatu à vi­gesimo incipiens, octo annos explevit. Ennod. vita E­piph.; and we read of others who continued fifteen years in this Order Gregor. Turon. l. 4. c. 6. p. 128.. An Ancient Roman Council is said to enjoyn [Page 257] a Deacon to stay five years, and a Priest three before they be removed higher Concil. Rom. II. sub Syvestr. ut supr. (c).. Later Coun­cils agree with us, and fix the time to one year Concil. Trid. Sess. 23. Can. 14. Bin. T. 4. p. 390. Concil. Aquil. An. 1596. ibid. p. 580.. But so as both they and we leave it to the Bishops prudence, who upon reasonable causes, that is the ex­traordinary merit of the Person, the evi­dent profit of the Church, or some urgent ne­cessity, may Ordain some Men sooner. Though ordinarily it is much better to make them stay the year of probation in this first Or­der; and sometimes 'tis an argument of Mens pride and too much forwardness to offer themselves sooner. Besides, this keeps up that Apostolical and Primitive Distin­ction of the three Orders, which by no means ought to be broken or confounded; and perhaps it might not be amiss if such as are Ordained Deacons only to read, and do inferiour Offices in Cathedrals, or large Parishes, were always kept in that Degree, not only to make the dif­ference of Orders more visible, and to make ours more conformable to the Primitive Church; but to prevent that scandal, which some of these Men of ordinary Parts and mean Education, have frequently brought on the Venerable Order of Priesthood. To conclude, the Office of a Deacon is by no means contemptible, but very honourable in it self; and those who are of this Order [Page 258] must endeavour so to live as to raise its re­putation, and then they may be very ser­viceable to the Church, even in that Sta­tion, which is a good step towards an higher Degree, whereof I am next to treat.

A DISCOURSE ON THE OFFICE For making PRIESTS, Where it differs from the former.

A Preface, concerning the Dignity of this Order.

§. 1.

THE Bishops (since the Apostles deaths) being the highest Officers in the Church of Christ, is a sufficient demonstration of the honour of the Priesthood, that it approaches so nigh to the Episcopal Dignity, as to cause di­vers of the Holy Fathers to affirm, there is not much difference between a Presbyter [Page 260] and a Bishop [...], D. Chrys. Hom. 11. in 1 Epist. ad Timoth.. And St. Hierom speaking of their several Administrations, asks what a Bishop can do, which a Priest can­not? He only excepts Ordination there Quid enim facit, ex­ceptâ Ordinatione, Episcopus, quod Presbyter non facit, Hier. ad Euagr. Ep. 84. p. 512., and Confirmation in an­other place Orthodox. ap. Hieron. Diac. ad v. Lucif. T. 2. p. 187.. Which are the only eminent Acts that Antiquity did (as we also do) appro­priate to the Bishops. The Schoolmen (to advance the supposed power of their Priests in consecrating the Sa­crament, which they call making the Body and Blood of Christ) generally hold, that Bishops differ from them only in Dig­nity not in Order Sunt & alia quaedam non Ordinum sed dignitatum nomina, &c. Lomb. 4. Sent. dist. 22. c. 10. fol. 186. D. Thom. in 4 Sent. dist. 24. qu. 3. ar. 2. ita Bona­vent. ibid. Tostat. in Matth. 16. q. 74.. By which they do not mean with Aerius in Epi­phanius, that there is no difference in degree between them [...], Panar. haer. 75., because they freely allow Bishops a Primacy of Dignity a­mong Priests, and a supe­riority over them, only they affirm, there is no new formal character impressed on a Priest, when he is advanced to the Episcopal Chair; and therefore they call it the Ordination of a Priest, but the Consecration of a Bishop: But we have proved before, there are three distinct Orders, so that we think the Schools distinguish two [Page 261] nicely, and must assert the Bishops are a differ­ent Order, but so (as the Fathers teach) that Priests are not much below them, but joyned with them in the Sacerdo­tal honour Presbyteros cum E­piscopo sacerdotali honore conjunctos, Cypr. ad Luc. ep. 58.. The Apo­stle St. Peter writing to those of this Order, calls himself their Fel­low-Presbyter [...], 1 Pet. v. 1.; from whence the Bishops when they writ to Priests used to give them that very same Title of Fel­low-Presbyter and Brother, even down to the time of St. Chrysostom, and St. Augustin Fratri & Compresby­tero Sixto. Aug. Ep. 104 vid. Chrys. Hom. 1. in Ep. ad Philip.; yea, in our Ordination Office the Bishop speaking to the Priests, calls them Bre­thren, and the College of Presbyters writing to St. Cyprian their Bishop call him Brother Vid. Cypr. Epist. 26.. Nor was their Dignity only exprest by Titles of mutual respect, but the Priests were really the Councellors of their Bishop and Assessors with them, as St. Ignatius speaks [...]. Ignat. Epist. ad Tral., another calls the Assembly of Presby­ters, the Senate of the Church Habemus in Ecclesiâ senatum nostrum coetum Pres­byterorum, Hier. in Jesai. c. 3.; and saith, they and the Bishops ought to rule the Church in com­mon In commune debent Ecclesiam regere, Id. com. ep. ad Tit.. For which Reason they sat with the Bishops of old in [Page 262] Councils (n), and also voted with them as is manifest by the Tiles and Subscriptions of very many Synods; Concil. Elliber. in Praefat. & passim. yea of later times, when Priests grew very numerous, they had their Procurators or Proxies, even in great Councils, as in that of Lyons Matth. Par. An. 1215. pag. 272., and so they have still in our Convocations: Within the Church, they sat down as soon as the Bi­shop came in, on seats placed round the Al­tar [...], Concil. Laod. can. 56. Bev. Tom. 1. p. 479. Et Euseb. l. 10. c. 4., and though his Seat was higher in pub­lick; yet in private he was commanded to treat them as his Col­legues Concil. 4. Carthag. can. 35. Bin. T. 1. p. 589., and when the Bishop sat down, he was not to suffer a Priest to stand beside him Ibid. can. 34., it being esteemed a great crime in any Bishop to despise them Hieron. adv. Johan. Hierosol. cap. 2.. For so long as the Bishop and his Presbyters lived to­gether in Cities at or near the Mother Church, he was obliged to consult them in all weighty affairs, and always did so, as we find in St. Cyprian; and afterward when Christianity was setled, and spread into the Country, so that divers Priests were fixed in rural cures. The Bishops still kept a College of Presbyters with them at their Cathedrals, which doubtless was [Page 263] the Original of Deans and Chapters, designed to be the standing Council of the Bishop: But as to the particulars; of old no Bishop might ordain any Clerks unless he had the consent of his Presbyters, for they were to offer and propose to him, such Persons as they judged fit for Holy Orders; as may be collected from the first Council of Nice, which de­creed that the Presbyters ordained by Meletius, should lose the Privilege of proposing and presenting the Names of such as they approved of [...], Ep. Syn. Nicaen. Theodoret. lib. 1. c. 9.; which supposes, if their Ordi­nation had been good, this would have been their right: Which is thus affirmed, and described by Theophilus Alex. This shall be the method of Or­dinations, all the College of Priests shall consent and choose, and then the Bishop shall examine them [...], Theoph. Al. can. 6. Bev. T. 2. p. 172.. Yea, the 4th Council of Carthage says expresly, That a Bishop without the Counsel of his own Clergy shall not ordain any Clerk Ut Episcopus sine con­silio clericorum suorum cle­ricos non ordinet, Conc. 4. Carth. can. 22. Bin. T. 1. pag. 589:; and in that Council which was cal­led against St. Chrysostom. He was accused for ma­king Ordinations without his Clergys consent, which then was esteemed a great irregularity: So it was secondly, for a Bishop to hear any considerable Cause with­out the presence or determine it without the [Page 264] consent of his Presby­ters, Ut Episcopus nullius causam audiat, absque pre­sentiâ clericorum suorum, alioqui irrita erit Senten­tia, Concil. 4. Carth. can. 23. Bin. ibid.. Or if they did, the Sentence they gave was to be void; Yea, the cause of an offen­ding Bishop according to the old Canons, must be tried before a joynt Commission of Bishops, Priests and Deacons Concil. 2. Carthag. can. 10. Bin. ibid. p. 570.. So Thirdly, a Bishop could not degrade a Presbyter without the consent of a Synod Concil. Hispal. 2. Can. 6. An. 619. Bin. T. 2. par. 2. p. 334., wherein 'tis known Pres­byters were present. The Canon Law allows not a Bishop to treat any Priest indecently, nor to sus­pend him without the approbation of his Chap­ter — Vel inhonestè tra­ctare aut sine judicio capitu­li suspendere, Alex. 3. in De­cret. l. 5. Tit. 31. c. 1.. And some Pa­rish Priests then had power to suspend, or interdict their inferior Clerks, and Lay-Pari­shioners, which Sentence if it were just, the Bishop was to confirm, and could not relax it, but by the consent of the Priest that laid it on (s). D [...]cretal. L. 1. T. 31. de offic. jud. ordin. 1. 3. I know in later times many of the Privileges belonging to the second Order have been laid aside, whether to repress the ambition of the Presbyters, who unjustly aimed at an equali­ty, or out of an affectation of singularity in some of the superior Degrees, I will not de­termine: [Page 265] It is sufficient to my purpose to shew the honour of Priesthood, which in the best Ages was thought worthy to act joyntly with Bishops in most Ecclesiastical concerns, and to have the next degree of Reverence and Authority to them; yet still so as to be in­ferior and subordinate to their Bishop: And I look upon it to be equally pernicious to the Church, for Presbyters to aspire to a parity with Bishops, or for these to despise the others as unworthy to advise or assist them; For the former destroys, and the latter very much im­pairs the good Government of the Church: The Bishops cannot exercise that Authority which Christ and his Apostles left them, if Presbyters be their equals, this will make (as St. Hierom speaks,) as many Schisms as Priests: And they cannot have that useful assistance, toward the execution of their Episcopal Fun­ction, which was designed them when they exclude so many learned and able Men, as this next Order affords, from their Counsels and and Administrations, wherefore the Orders must be distinct to avoid confusion, but provid­ed the Subordination be kept up, due respect should be shewn, to exclude Arbitrary Domi­nion. And this temper is prescribed by that often quoted Council of Carthage, which decrees, That the Bishop shall sit higher in the Assembly of Presbyters in the Church: But within the House he shall consider them as his Colleagues Ut Episcopus in Ec­clesiâ in confessu Presbytero­rum sublimior sedeat, intra­vero domum, collegam Pres­byterorum se esse cognoscat, Conc. Carth. 4. can. 35. Bin. T. 1. p. 589.. So that antiquity required [Page 266] of Presbyters, to express all imaginable Re­verence in publick to their Bishop, and re­member his Superiority, and of Bishops to shew them in private all possible respect, and treat them with great Civility: And I could instance in some of our greatest Bishops of this and the last Age, who by calling some of the most learned, grave and experienced of their Clergy to consult with in private, about their weightiest Affairs, have done them­selves great Service, and gained a great Re­putation from all, as well as a greater respect from their whole Clergy thereby: To con­clude, Humility is the Duty, the Ornament and Security of both Orders, and that Grace alone will set all right on both sides, and bring Glory to God and benefit to the Church.

CHAP. I. Of the Epistle.

§. 1.

THere is nothing to be remarked on this Office, but where it differs from that for making Deacons, and the first mate­rial difference lies in the proper Portions of Scripture appointed for the Epistle and Go­spel at the Ordination of a Priest, which have been various in divers Churches. The anci­ent Gallican Offices appoint for the Epistle Titus I. ver. 1. to ver. 7. Mabil. Litur. Gal. l. 2. p. 171.. Or (as an old Lectionary hath it) to ver. 10. Lectionar. in Ap­pend. ad Capitul. Franc. per Baluz. Tom. 2. p. 1350.. But since that more properly be­longs to the Order of Bishops, our Reformers chose Ephes. iv. ver. 7, to ver. 13. (which is also read in the Ordina­tion of a Priest by the Syrian Maronites Morin. in Ordinat. Syror. p. 408.; and it is very proper for the occasion, because the Apostle here treats of the diversity of Gifts and Offices in the Church, and particu­larly of their Author, variety and use; which we proceed in our usual method to illustrate.

The Analysis of the Epistle, Ephes. iv. 7, — 13.
  • This Epi­stle con­cerns the variety of Ecclesiasti­cal Gifts, shewing
    • 1st. The universality and measure of them, Ver. 7.
    • 2ly. The Author of them, and the time of giving, Ver. 8, 9, 10.
    • 3ly. The va­rious kinds of them, & different Offices re­ceiving them,
      • 1. Apostles, Ver. 11.
      • 2. Prophets, Ver. 11.
      • 3. Evange­lists, Ver. 11.
      • 4. Pastors & Teachers, Ver. 11.
    • 4ly. The end of gi­ving them, and their duration.
      • 1. The Churches good in general, Ver. 12.
      • 2. The per­fecting e­very Chri­stian in particular. Ver. 13.

The Paraphrase of this Epistle. §. 2.

Ephes. 4. ver. 7. Having exhorted you to unity as Members of the same Body, I fear lest the different kinds and measures of Gifts, which you behold in the several degrees of Ministers, may break this Union and move some to Pride, others to envy, and so make dissention among you. Wherefore I will give you a clear account of this diversity, which doth not make you divers Bodies, but distinguishes one Body into several Members Non multa sunt cor­pora, per varietatem gra­tiarum, sed membra diver­sa, Hieron. in loc.. All Chri­stians have some gifts, but the sort and degree depends on the free-will of the giver [...]. Thophil. in loc.. For [unto every one of us] especially such as are in the ministries of the Church [is given] some kind of [Grace], some share of these Gifts, but the proportion is [according to the measure of the gift of Christ], who being the Donor, and there be­ing no merit in the Receivers, ought to be at liberty to give more or less as seems fit to him, with respect to the Per­sons station or capaci­ty Non quod mensura Christi diversa sit, sed tan­tum gratiae ejus infunditur quantum valemus haurire, Hieron. in Jovin. l. 2. T. 2. p. 110.. So that if you contend about this, you must quarrel with the Bestower, not the Receivers of these Gifts.

Ver. 8. Now that Christ is the Distributer of these Gifts, may be proved by a Prophecy of David Psal. lxviii. 18., for he fore­saw our Saviours Resurrection and Ascension, long before they came to pass, [wherefore he saith] by the Spirit, as Princes on the day of their Triumph are wont to scatter large Do­natives among their People; so Christ [when he ascended up on high] and returned back to Heaven, like a Victorious General, [he led] in Chains Sathan and Death, which had brought mankind into [captivity]; these being now by him taken [Captive]. He received as a Reward from his Father a power to di­stribute variety of the Holy Spirits operations, [and gave] these dif­ferent [Gifts] which he had so received Hebr. [...] signif. Tam accepit, quam dedit, ut Syr. Arab. & Apostolus hic. Vid. Pocock. miscel. c. 2. p. 24. [un­to men] of all ranks; but especially to those whom he had chosen to serve in the various Offices of his Church: So that David long since foretold, that which now you see accomplished.

Ver. 9. No doubt the Psamist foresaw this, and all our Saviours acts. He knew him to be very God, and that he came originally from Heaven. [Now] when 'tis said [that he ascended] to Heaven again [what is it but] a plain indication [that he also] had [descended first] both [into] the Virgins Womb at his Incarnation; for man is said to be formed in [ the lower parts of the Earth Psal. cxxxix. 15.]. [Page 271] And (as the Fathers ex­pound it [...]. Theophil. Infernum sub terra esse nemo jam am­bigit. Hieron. in loc. ita Pseud-Ambr. ibid., in his descent into Hell, which is ge­nerally described as be­ing far under the Earth; whither he went down as a Conqueror into Sa­thans Empire of Darkness, and having spoil­ed Principalities and Powers, openly trium­phed over them, and then ascended with the Keys Coloss. ii. 15. Rev. i. 18. of Death and Hell both. Which my­steries, no doubt, the Spirit had revealed to holy David.

Ver. 10. But to return to my Argument, all this was done by Christ alone, [He that de­scended] first to Earth, and then into Hell [is the same] Lord Jesus who [also ascend­ed up] after he had compleated our Redem­ption, to his Kingdom of Glory, which is [far above all] those visible [Heavens] wherein the Sun, Moon and Stars are placed. And then he reassumed his original Dignity, and was replenished with all those gifts and graces that his Church needed, not for his own sake, but [that he] out of his overflow­ing fulness [might fill all things] that were defective [...]. Form. Ord. Euchol. p. 292. in his Church, and especially that he might supply the various Orders of Ministers therein, with gifts suitable to their several stations.

Ver. 11. From hence it was, that soon after his Ascension there was such a plentiful effu­sion of the Spirit, which manifested it self in so great a variety of Gifts, that one man was fitted for the higher, another for the lower Ministries of the Church. For [he gave some] proper gifts to be [Apostles] and his Chief Representatives in planting and govern­ing his Church. He also gave [some] the gifts of expounding the Prophecies of the Old Testament, and of foretelling future events, whence they were called [Prophets,] whose principal work was to convince the Jews. Then for the conversion of the Gen­tiles, he gave [some] the gifts of writing the Gospel by inspiration, and Preaching it to Infidels that never heard of it before, which were stiled [Evangelists.] Now these were Ministers in extraordinary at the first planting of Christianity: but for ordinary Ministrati­ons that were to continue always in the Church, He gave [some] proper gifts to rule and preside over the Believers of a larger Territory, who were Bishops or [Pastors, and] to others under them he gave such gifts as fitted them to instruct the People in all holy Religion, who were called Doctors, or [Tea­chers] and afterwards Priests. But Christ as the great Master of his Houshold the Church, hath appointed these several Offices, and he alone gives them Qualifications suitable to their proper business.

Ver. 12. So that none ought to envy at any of these Persons, whose gifts are not derived from themselves, nor designed for their private [Page 273] honour or advantage, but are given to them, especially to those of the ordinary and durable Orders [For the perfecting of the Saints] in knowledge and practice of the higher My­steries and Duties of Christianity, which is the proper Office of Bishops, [For the work of the Ministry] in Praying, Preaching and taking Care of the Poor, which is the busi­ness of Priests and Deacons in particular; but then in general all of them have their Gifts and Offices given and appointed [For the edifying of] the whole Church, which is [the Body of Christ] and ought to be continu­ally improved in vertue and knowledge.

Ver. 13. And because there will always be imperfect Christians, therefore there must al­ways continue in the Church divers Orders of Minister [till we all come] by their Do­ctrine, Discipline and Example to a perfect agreement [in the unity of the Faith, and] have such large measures [of the knowledge of the Son of God,] that every one may arrive [unto] the state of [a perfect man], and being fully illuminated and sanctified, may reach [unto the measure] and propor­tion [of the stature] which each Christian is to grow up to, out [of the fulness of] that grace, that ever flows from [Christ Ie­sus;] and when his Church is thus univer­sally filled with his grace, then he will trans­plant it into his glory.

CHAP. II. Of the Gospels.

§ 1.

THere are two Gospels chosen for this Occasion, the first is taken out of St. Matth. ix. ver. 36, 37, 38. of which I shall only note, that in the Ordinal of Edward the 6th the Gospel was Matth. xxviii. 18, &c. See Sparrow 's Collect. p. 150., but that being properly the Mission of the Twelve, as Apostles; it was thought more proper to remove that to the Office for Bi­shops, and to read the Apparatus, to their first solemn Mission as Preachers, related Chap. x. 1, &c. to which this Gospel is the Preface, and should not be separated from it, as it was by the division of Chapters in our Bibles; and the suitableness of it to this Occasion shall now be made evident.

The Analysis of St. Matth. ix. 36,—38.
  • This Por­tion of the Gospel de­clares,
    • 1st. The misery of a People without a Pastor, Ver. 36.
    • 2ly. The reason why many were needful then, Ver. 37.
    • 3ly. The method to be taken for a fit sup­ply, Ver. 38.

The Paraphrase of this Gospel.

St. Matth. ix. 36. OUr Lord came into this World to intstruct first the Jews in the ways of God, and had preached already to many of them; [But when he saw the multitudes] that thronged after him, and longed to hear his Heavenly Doctrine, being more than he alone could teach, [He was moved with] pity, and had [compassion on them] as a poor desolate People, neglected by the Scribes and Pha­risees, [because they fainted Gr. [...] at Chrys. leg [...]t, [...] Hieron. item spoliati.] for want of Sound Doctrine, [and] by reason of the heavy burden of Superstiti­ons which they laid upon them [were scat­tered abroad] by ravenous Wolves, even false Teachers, who drew them into little Sects and Parties, and so made them as miserable and [Page 276] helpless [as Sheep having no Shepherd] to guard, unite, or feed them; which are desti­tute of all good, and exposed to all manner of evil. Even such a dispersed, straying and miserable Flock were the Jewish People at that time.

Ver. 37. And when he had resolved in his mind how to help them, [Then saith he to his Disciples,] who were not yet ordained, to assist him in preaching the Gospel: You see how desirous these Peo­ple are of Knowledge, how ripe for Instructi­on Sat temporis ad mes­sem naturalem, Spiritualis autem jam alba & parata. Aug. & ex eo Lyra in Jo­han. iv. 35., yet none take care of them. [The Harvest] and success of good Preachers unto willing minds [truly is] like to be very [plenteous;] many are prepared to hear and be converted, [But the Labourers] who should gather them into the true Church, as into the Granary of God [are few.] None but John Baptist and my self having yet taken any pains this way.

Ver. 38. But 'tis evident there wants more assistance. Now you know the Master al­ways appoints his own Workmen, [Pray ye therefore] most earnestly, before I ordain you, to God, who is [the Lord of the Harvest,] whose own this People are, who sowed these good desires in their hearts, and who only can send such as may help them to grow to ma­turity; beg I say of him [that he will] com­missionate and [send forth] many more dili­gent, faithful and able [Labourers into his Harvest] to fit his People by grace for his [Page 277] Kingdom of Glory. 'Tis God must qualifie Ministers for this Great Work; and therefore I direct you thus to pray before your Ordi­nation. See Chap. x. 1.

Of the Second Gospel, St. John x. ver. 1, — 16. §. 2.

For variety here is another Portion of St. John's Gospel, being our Saviour's own accu­rate description of the Duty of a good Shep­herd, and the Faults of a bad one. I find it was anciently appointed to be read at the Consecration of a Bishop Vid. Lectionar. in Pamel. Liturg. Tom. 2. p. 61. Et Mabil. Litur. Gal­lic. l. 2. p. 165.. But 'tis al­so equally proper for the Ordination of a Presbyter, and therefore our Reformers placed it here See Spar. Coll. p. 165.. And because it is useful as a con­stant Monitor to all that are in Holy Orders, therefore the Gallican Offices direct it to be read (in natale Episcopi) on the day of a Bishop's Consecration every year. And the principal of the two ancient Synods (yearly kept up still in the North) is fixed upon that Week, when this Gospel is read, I am the good Shepherd.

The Analysis of St. John x. ver. 1, — 16.
  • This Gospel consists of Three Parts.
    • 1st. A Pa­rable con­cerning,
      • 1. The Entrance and Design of a Bad Shepherd. Ver. 1.
      • 2. A Good Shepherd,
        • 1. His right way of Entring, Ver. 2.
        • 2. His being ac­cepted by the Flock, Ver. 3.
        • 3. His care of them, and their love to him, Ver. 4.
        • 4 Their aversa­tion to Strangers, Ver. 5.
    • 2ly. The occasion of explaining it, viz. their not understanding it, Ver. 6.
    • 3ly. The explicati­on it self, wherein,
      • 1. Jesus is asserted to be the right Shepherd, Ver. 7.
      • 2. And pro­ved to be so, by
        • 1. Comparing him with others, Ver. 8.
        • 2. The Happiness of those under his care, Ver. 9.
        • 3. The blessed De­sign of his com­ing, Ver. 10.
        • 4. The Danger he keeps his Flock from, Ver. 11.
        • 5. The Mischiefs others expose them to, Ver. 12, 13.
        • 6. His Love to the Flock already gathered, Ver. 14, 15.
        • 7. His Resolution to call in others that as yet were wandring, Ver. 16.

The Paraphrase of this Gospel.

ST. John x. ver. 1.] I have been telling you that the Scribes and Pharisees pretended to know much John ix. 39, 40, 41., and to be the only illuminated Tea­chers of this People, who are Gods Flock: But [verily verily] with great truth, and earnest­ness I must deny it, for [I say unto you] if you saw a Man creeping by some secret way into a Sheepfold, you would not take him for the true Shepherd, for [He that en­treth not by the Door] that is by God's Com­mission [into the Sheepfold] with a lawful call to undertake this charge, [But climbeth up some other way,] and out of Ambition, or Avarice takes up this Employment [the same is] either [a Thief,] who comes secretly Gr. [...]. Fur qui occultè, Latro qui manifestè spoliat innocentes, Voss. Etymolog. to se­duce some of the Sheep, as false Teachers and Hereticks use to do: Or a violent Man, [and a Robber] who comes like these Scribes and Pharisees, by Force and Persecution to drive the whole Flock together, out from that Fold into which God hath be­gun to gather them.

Ver. 2. These therefore are not the true Pa­stors [But he that entereth in by the Door] that is, comes to this Office by no indirect means, nor on any evil design, but by a Commission from God, he [is the true Shepherd of the [Page 280] Sheep,] and you ought to own them as such, who can prove their Mission both by Scripture and by Miracles.

Ver. 3. To such an one agree all the marks of a good Shepherd, for [to him the Por­ter] that is (in ordinary times the Bishop, or Ruler of a setled Church gives admittance, but in extraordinary times as these are) the Spirit [...], Theophil. gives allow­ance to, and [openeth] to him the meaning of the Scriptures by Inspi­ration [and the Sheep] find his explaining of them so clear and so con­vincing, that they [hear his voice,] that is believe and obey his Doctrines. And in requi­tal of this, the good Shepherd takes such pe­culiar notice of every one of them, that he knows them particularly [and he called his own Sheep] each [by name Nomina plurimis sine nomenclatore reddidit, de Adrian. Spartian. in Vit. p. 90. ita alij de Julio Caesare.,] as an Evi­dence that the Lord knoweth which are his 2 Tim. ii. 19.. And according to the Custom of the Eastern World, where the Shep­herds went before and led their Flock, (and did not follow and drive them as among us.) So this good Shepherd goeth before his Sheep, by his Example Psal. lxxvii. 20. Quid faciunt oves? quo­cunque pastor eos ducit se­quuntur eum, Midras in loc. §. 23. cal­eth them after him by his word [and leadeth them out] into the green and wholesome Pastures of Truth and Ho­liness, [Page 281] not into the barren precipices of Error and Impiety.

Ver. 4. 'Tis easie to discover the true Shep­herd, for [when he putteth forth his own Sheep] to feed in the green Pastures of Gods word, besides the Wa­ters of comfort Psal. xxiii. 2. [...], Athanas. dial. 2. contr. Maced. Cibus aeternus non est alius nisi verbum Dei, Caes. Arel. Hom. 20., [he goeth before them and] practiseth that which he preacheth, which makes [the Sheep follow him] by imitating his Example, and obeying his Precepts [for they know his Voice,] and find it very agreeable to the will of God, and so think they are bound in gratitude to him, for sending them such a Pa­stor, to follow him.

Ver. 5. But as for those Pastors who maintain Errors in Opinion, and allow Practices con­trary to God's word, the good Sheep will avoid such. [And a Stranger will they not follow] being accustomed to see better Examples, and hear sounder Doctrine. They will not imitate his doings, nor give heed to his seducing voice [but will flee from him] as a dangerous deceiver, [for they know not the voice of stran­gers,] who teach and live contrary to God's word.

Ver. 6. [This parable spake Iesus unto them] whom he had chosen to be his Disciples, [but they understood not what] was the full import and meaning of it, nor did they sufficiently comprehend, what [things they were] that he designed to inform them of, by these mystical words, [which he spake unto them.]

Ver. 7. [Then saith Iesus to them again,] by way of explication, that they might not be ignorant of so important a truth, [Verily, verily I say] and solemnly affirm [unto you] that I am now comparing my self with the late Teachers of the Jews; and I must tell you [ I am the Door [...]. The­oph. in loc.,] that is the right way for the going in and coming in [of the Sheep] which belong to my Heavenly Fa­ther, to whom I will certainly lead them, by a right Faith and a holy Life.

Ver. 8. [All that ever came before me] since the true Prophets deceased [...]. Theoph., pretend­ing to be Messiahs, as Theudas and Judas of Ga­lilee Act. v. 36, 37., and the pre­sent Scribes and Phari­sees, who without a call from God, have ta­ken on them to teach this People, [are Thieves and Robbers,] who sought to de­stroy the Flock of God; and as to the Goats (the vicious and ill dispo­sed Capri dicuntur pec­catores, quia est animal foetidum & Luxuriosum. Lyra. [...]. Theoph. Ovis apud Aegyptos sig. hominem purum & mansuetum. Pie­rius. Hierogl. [...]. Vid. Theoph.), they have made prey of them, [but the Sheep,] such as were innocent and sincere [did not hear them,] so as to believe their false Doctrines, or to obey their mistaken and loose Directions; [Page 283] but as you see they now in great multitudes follow after me, and long to hear me.

Ver. 9. And it is happy for these well-mean­ing People, that they have renounced their teaching for mine, because I assure you once more [I am the Door] and only true way which leads to life and happi­ness Johan. xiv. 6. Quâ vis ire? ego sum via: Quo vis ire? ego sum ve­ritas: Ubi vis permanere? ego sum vita. Aug. hom. 34. Vid. Ambr. de Bon. mortis, cap. 12.. [By me,] and the Faith which I teach, [if any Man enter] into my Heavenly Fa­thers Fold [he shall be] eternally [saved] in the next World, [and] while he lives in this World he [shall go in and out] freely, and with great security, that no evil shall hap­pen to him [...]. Theoph. in loc.. Besides, his Soul shall be plenti­fully supplied with my grace, whatever want of it others sustain [...]. Idem.; he shall always be well fed [and find Pasture] to nourish him, and make him grow in Wis­dom and virtue.

Ver. 10. The difference between me and these false Teachers is easily discerned; they cannot but know [the Thief cometh not] for their good, [but for to steal] secretly some of them, and carry them to their own Party, [and to kill] by persecution such as will not yield to their Errors; [and] consequently [to destroy] the lives of such as they cannot, and the Souls of as many as they can seduce. [Page 284] But 'tis equally evident, that [I am come] from Heaven for no other end than to save them out of these cruel hands, [that they] who will hear and obey my Voice [might have life] even in this World, [and that they might have it more abundantly] in the next, where my Sheep shall live for ever and ever.

Ver. 11. [I am] one who may justly claim the Title of [the good Shepherd] from the mildness, clemency and gentleness of my rule over this Flock; for though this Name im­plies Authority Per greges regnum intelligimus, eò quod pote­statis sit gregibus praesidere. Ambr. de Isaac. c. 4., yet withal the Pastoral Go­vernment denotes care and kindness Superbum nomen im­perii, Pastoris vocabulo mi­tigat. Hieron. in Ezek. 27.24. — molliorem regentis affectum significat. Hilar. in Psal. 2. — [...]. Gloss. Graec.; So that he that is truly [the good Shepherd] is so far from destroying his Flock, that if they be in danger, he not only exposeth himself freely, but [giveth his life for] saving [the Sheep.] And this Character I intend to make good, for I will sacrifice my life to save my Flock from the malice of Sathan and his Instruments, and from the wrath of God.

Ver. 12. And herein I manifest my self to be the true Master of my Sheep; for they in the first Ages, trusted not their Flocks to hired Servants, but were wont to feed them them­selves Antiqui Progenitores nostri pecora pascebant. Jo­seph. in Ap. l. 1., and then if any danger approached, [Page 285] they were ready to de­fend them as their own 1 Sam. xvii. 34, 35, 36. Gen. xxxi. 38, 39, 40.. [But he that is an Hireling, and not the Shepherd;] no Master but a mercenary Slave, [whose own the Sheep are not] he can have no true love or concern for the Flock, and only aims at getting his Wages [...]. Theoph.: Wherefore when he [seeth the Wolf com­ing] he shifteth for him­self [and leaveth the Sheep] to be devoured, while he runneth away [and fleeth] as hired Soldiers often do in a battle 2 Sam. x. ver. 10. cum. 13. —Fugiunt: ut quibus te­mere collectis, neque in vi­ctoria decus esset, neque in fuga flagitium. Tacit. Hist. l. 2.. [And] so without any opposition [the Wolf catcheth] some of [them, and scattereth] all the rest of [the Sheep,] which will be the fate of as many Jews as fol­low these false Teachers, who mind only their own gain and safety, but will destroy at last, those they pretend to guard and feed.

Ver. 13. But those that are under my Care, no danger shall make me desert them. 'Tis [the Hireling fleeth] to secure himself when any great evil threatens his Flock: and this First, [because he is an Hireling] and so only minds his Wages. Secondly, Because he only loves himself [and careth not for the Flock;] he has no great concern for them, because he hath no interest in them.

Ver. 14. There can be no mutual endear­ments between a Flock and a hired Servant, who feeds them only for his Wages, but [I am the good Shepherd] who take such no­tice of those Sheep, over which my Father hath set me, that I can count them every one [and know my Sheep] and what each particu­lar wanteth Cognoscere pro curare & probare, Psal. i. 6. & cxliv. 3. Matth. vii. 23. Drus.. Nor are they ungrateful for my Affection and Care; for I first take notice of, and love my Flock [...]. Theoph., [And] then [I am known,] respected and beloved [of mine] own Sheep, who re­nounce and despise all other Shepherds in comparison of me.

Ver. 15. This People of Israel are my Fathers peculiar Flock Psal. c. 3., and therefore [As the Fa­ther knoweth me] and my great affection for them, he hath set me over them, [even so] full well [know I the Father] and his ten­der regard for them Cognoscere pro dili­gere —i. e. — ea charitate qua pro ovibus morior, quan­tum Patrem diligo ostendo. Greg. hom. 14.. It is to please him that I now take such pains with them, such care of them. [And I] am ready up­on the same account to [lay down my Life for] the salvation of the Jews, who are [the Sheep] of my Heavenly Father's Pasture.

Ver. 16. But the merit of that Death of mine shall reach further than the Jewish Na­tion; my Father calls them his Flock. [And other Sheep I have] resolved thereby to redeem, [which are not] as yet gathered in, and become Members [of this Fold] [...]. Theoph., even the poor Gentiles who are at present under Sa­than's power, [them al­so I must bring] out of that lost and deplorable condition where­in they lie; I will call them by Preach­ing [and they shall hear my Voice,] so as to be converted and live. After which I will take away that odious distinction between Jews and Gentiles Coloss. iii. 11.; [and there shall be] but only [one Fold,] even the Christian Church, [and one Shepherd,] that is, my self, who will be the Supream Head and Governor thereof.

CHAP. III. Of the Exhortation.

§. 1.

THe next observable difference, is the peculiar admonition, which the Bishop gives to all that enter into Priests Or­ders; that before they take this weighty Charge upon them, they may be made duly sensible both of the Dignity and the Duties of their Office, which are so necessary to be considered just now, that other Churches have such a discourse Vid. Pontif. Roman. p. 41. in Ord. Presb., though in some it be less properly deferred till af­ter Ordination Alia formul. p. 55. Et Copthar. Ordin. ap. Mo­rin. p. 507. item Lutheran. formul. Lips. 1624. But this is the fittest place for these Considerations, and ours the best, the fullest and most accu­rate Form now extant, as will appear by the following Analysis and Discourse.

The Analysis of this Exhortation.
  • The Exhortation contains Three Principal Parts
    • 1st. An Introduction referring to what they have heard.
      • You have heard, Brethren, as well in, &c.
    • 2ly. The particular Advice now given them, viz.
      • 1. To con­sider very seriously before hand,
        • 1. The Dignity of their Office.
          • We exhort you in the name of, &c.
        • 2. The weight of their charge on the account of
          • 1. The variety of their duty.
            • to teach and to premonish, &c.
          • 2. The greatness of their trust.
            • Have always therefore printed, &c.
          • 3. The danger of their neglect.
            • And if it shall happen the same Church, &c.
      • 2. To act afterward with great,
        • 1. Diligence to promote the good of their Peo­ple.
          • And see that you never cease your labour, &c.
        • 2. Gratitude to God who hath called them to this Office.
          • as well that ye may shew your selves, &c.
        • 3. Caution toward Men, least they give any Of­fence.
          • as also to beware that neither you your selves, &c.
      • 3. To use the most proper means for enabling them to do their Duty.
        • 1. Prayer for the aid of the Spirit of God.
          • Therefore ye ought, and have need to pray, &c.
        • 2. Studying the Books of Holy Scripture.
          • And seeing that you cannot by any other, &c.
        • 3. Leading a good Life.
          • and in framing the manners, &c.
        • 4. Avoiding secular Cares.
          • And for this self same cause, &c.
    • 3ly. A Conclusion of the whole.
      • 1. Expres­sing the Bishop's hope, that they have
        • 1. well considered of their undertaking.
          • We have good hope that you have well, &c.
        • 2. Firm­ly re­solved both
          • 1. To do those Duties.
            • and that you have clearly determi­ned, &c.
          • 2. To use these means.
            • and that you will continually pray, &c.
      • 2. Requiring from them a solemn Promise as to all the particulars.
        • And now that this present Con­gregation, [...]

A Discourse upon the Exhortation. §. 2.

This necessary, pious, and comprehen­sive admonition is very properly introduced by putting the Candidates in mind, as well of that which was said to them when they were privately examined, (for it supposes, that the Arch-deacons gave them a Charge then,) as of that which hath been just now read to them, out of the Gospel and Epistle concern­ing the Dignity and Importance of this Office whereunto they are called: Yet lest they should forget the private instructions for­merly given them, or not readily infer these things from the portions of Scripture now read, The Bishop doth once more exhort them in the name of Jesus Christ (his and their Great Master) to remember how High their Station, and how Weighty their Charge is. And first he declares the Dignity of their Office by those various Titles given to those invested with it in Holy Scripture, and then shews the various Duties which every one of these Names imports. The Titles are, Messengers, Watchmen and Stewards of the Lord: The Duties, as Messengers to teach, as Watchmen to forewarn or premonish, and as Stewards to feed and provide for the Lord's Family. First, The Prophets (in the Old Testament) and the Priests are stiled the Messengers of the Lord of Hosts Isai. xliv. 26. Hag. i. 13. Mal. ii. 7. See Mark i. 2.. And to shew they are no ordinary Messengers, they are in the New Testa­ment, [Page 291] called The Apostles of the Churches, i. e. sent by Christ to the Churches, with his Authority to teach and instruct them Philip. ii. 25. & 2 Cor. viii. 23. Ita Chrys. explic. [...]. in loc. Philip., and therefore they are also called the glory of Christ, that is, such as represent his Person, and shew the glory of their Mighty Lord; even as Embassadors do wear the Character, and set out the Splendor of the Princes who send them; and they are expresly named Embas­sadors for Christ 2 Cor. v. 20.. To whom all Nations did ever pay the greatest re­spect, even as to their Masters Oratorem audire opor­tere jus gentium est, Donat. ad Prolog. Hecyr. Sancti ha­bentur legati, Pompon. L. Si quis D. de legat. San­ctum populis per saecula no­men. Papin. Stat.. So that they have the highest of all Offices in God's House; the most honou­rable of all Employ­ments, being sent to represent Christ Jesus, and to declare his Will as his immediate Em­bassadors, and his constant Envoys resident among us here upon Earth to transact his Af­fairs among the Sons of Men, while the An­gels of Heaven (as their Name also imports) are his Messengers only in extraordinary; yea, some think, that Angel in Judges Judg. ii. 1. Heb. Venit Angelus, C. P. Jon. Et ascendit Propheta in legatione à coram Domi­no. was a Pro­phet: and those An­gels in the Christian Assemblies before whom [Page 292] the Women were to be veiled 1 Cor. xi. 10. Sacerdotes & Ministros al­taris intellige. Primas. in loc. ita Ambros. & Eucher. were the Clergy: who may pro­perly enough wear the name of Angels, having an Office so near unto, and like that of those blessed Spirits. Secondly, They have the Title of Watchmen, which is an Office of very great trust, and the Prophets are so called in a spiritu­al sence Ezek. iii. 17. & Chap. xxxiii. 2, 3, &c., for as the King trusts the care of his Soldiers or Citizens lives to the Watchman's care, that if any danger approach, or Ene­my draw nigh, while they are asleep, the Watchman may give the alarm, and put them all upon their guard. So our Lord Jesus hath set his Ministers to watch over his Peoples Souls Heb. xiii. 17. Graec. [...], &c., and will expect an account from them if any Perish by their wilful neglect. For they are to warn the wicked of the danger of God's wrath if they do not amend, to discover to the righteous where Sathan hath laid Snares for them, to keep them from falling into his temptations; yea, the Watchman is called by Isaiah, God's Remem­brancer Isai. lxii. 2. Hebr. — Posui Vigiles —Qui estis Domino à me­moriis. Ita legit Gatak., that is One, who is (by his Prayers) to call in the aid of Heaven, and by mind­ing God of his gracious promises to help his [Page 293] People in their distress, to procure them such succours as they need. So that without a Watchman the People are never safe Semnosque non defen­dit excubitor meos. Sen. Thy­est.. No Officer is so absolutely necessary to the safety of a City, as he Psal. cxxvii. 1., who under God, is the principal security thereof. And doubtless the Spiritual Watchman is as necessary and use­ful in the Church; and if he do his duty well, his care, foresight and early warnings are the great security of his Peoples Souls, who ought, as St. Paul hath noted, to obey his Summons, and submit to his Directions, whom God hath so graciously appointed both to rule and watch over their Souls. Thirdly, They are called Stewards of God, and of his Mysteries Titus i. 7. & 1 Cor. iv. 1. [...].. Which was anciently the highest domestick Office, and he who had this place was a Superior over all the rest of the Servants, and Governor of the whole Houshold Steward ab Anglo-Sax. Steda locus & ward custos, Locum tenens vice Magistri. In Imper. Orien­tal. dicitur [...]. Gallis Major Domo.: Yea, the Masters Vice­gerent. Our Saviour describes both the Dignity and Duty of such an one, viz. He whom his Lord makes to be the Ruler over his Houshold, to give them their por­tion of meat in due sea­son Luk. xii. 42. Vid. Isai. xxxvi. 22.. Such was Ele­azar in Abraham's Fami­ly, who is called the [Page 294] Governor over his House, and the Feeder of his Houshold Gen. xv. 2. Gubernator Domus meae. Chalil. & Vers. Arab. [...]. A­quila, ibid.; yea, the Ruler over all that he had Gen. xxiv. 2.. To this high Dignity, to this great Trust are these Candidates now to be admitted by Christ in his Family, for which (in his proper Cure) he is to provide Spiri­tual Food for the nourishment of their Souls; he is to Feed them with the Word and Sacra­ments, to direct all his Fellow-servants in their several Duties, to see they do their busi­ness well, to comfort and encourage the Di­ligent and Laborious, and to reprove the Dis­solute and the Slothful: Finally, As in the preceeding Gospel, and elsewhere Ezek. xxxiv. 2. they are compared to Shepherds; the Bishop tells them it is their duty, not on­ly to look to the orderly part of Christ's Flock that are within the Fold; but if any (who by their outward profession did once be­long to it) are now strayed out of it by He­resie or Schism, or are led away by the evil examples of this naughty World (as some even of God's Children may be, for a time [...]. Dictum S. Mat­thiae apud Clem. Al. Strom. 7.;) these they must seek out, and labour to reduce to Christ's Church, by con­vincing them of their Errors, and converting them from their Sins; that they also may through Christ be eternally saved. Now this [Page 295] is indeed a very honourable station, but withal a very difficult one, to instruct and warn, preside over, and feed all regular Christians; to search after and bring home all the irregular: this (as St. Chrysostom expresses it) is a burden too great for an Angels shoulders, and they who undertake it may cry out in St. Paul's words, Who is sufficient for these things? 2 Cor. iii. 16.

And the weight of this Charge will still be more apparent if it be further considered, of how great importance the affairs, and of how infinite value the things committed to their care are. 'Tis not the affairs of one earthly Kingdom, the safety of a fenced City, or the money and goods of one great Man; but the concern of the King of Kings, the security of Christs Church, and the Souls, the Immor­tal Souls of Men, that are intrusted to their care. Thousands of Gold and Silver cannot buy one Soul Psal. xlix. 8. 1 Pet. i. 18.; the preci­ous Blood of Christ was the only thing in the World that could pur­chase them: And of these Souls his Church is composed; which is his Body and his Spouse Ephes. v. 25, 26, &c.; so dear to him, that he loves it as himself, yea better than his own life, for he gave himself up to die for it; yet this Church and these Souls that are a sort of Di­vine Beings lodg'd in Hu­mane Bodies Quid aliud voces animam, quam Deum in humano corpore hospitan­tem. Sen. ep. 31.; and all that relates to their Sal­vation, the Blessed Je­sus [Page 296] is now about to commit, to the care of those, who are about to be Ordained: And if this be always printed in their remembrance, doubtless they will be faithful and very dili­gent to answer this mighty trust reposed in them by the Lord of Glory. For his and their peoples sakes they should manage it with their utmost skill and industry, for his Favour and their Peoples eternal Welfare or Misery intirely depends upon it. But if this will not sufficiently work upon them, the Bishop char­ges them to be good Stewards for their own sakes, because, as Humane Masters do strictly call their Principal Servants to account, for all things under their charge, and make them answer or suffer for all that is lost by their default: So these Spiritual Stewards may be well assured, that their Heavenly and All-see­ing Lord (the Judge of all Men) will certain­ly reckon with them for all that he hath en­trusted them with. So that if the Church in general, or any Member of it in particular be damnified by their Folly, Fraud, or Neg­ligence; as the Sin is great to be false or neg­ligent in such a Trust, so the punishment shall be very great also. He hath often de­clared, that their Souls shall be condemned, and suffer for all those poor Souls, that pe­rish, and are lost by their wilful neglect. It was usual of old for a General to deliver a choice Prisoner to a Soldier who was to keep him at the peril of his life, which was forfeited if his Prisoner escap'd 1 Kings xx. 39. Act. xii. 19., and God delivers up his [Page 297] own whom he hath rescued from Sathan, to the custody of his Ministers with the same caution, having declared under the Metaphor of a Watch-man, that if any perish for want of due warning he will require their Blood at the Watch-mans hand Ezek. iii. 18. & chap. xxxiii. 8.; that is, he who wilfully loses anothers Soul, must satisfie God's justice by the loss of his own: Which is so terrible, yet withal so seasonable a consideration, That in the old Gallican forms of Ordination one part of a Prayer is, That he may tremble for all the people committed to his care, remembring that all their Souls are to be required at the Watchmans hand Orat. in Ordina [...]. Episc. Lit. Gall. ap. Mabil­lon. p. 309.. Plutarch re­lates, That Epaminondas killed a Centinel with his own hand, whom he found asleep, because he had hazarded the loss of his whole Army; and even at this day the discipline of Camps con­demns those that are set on the Watch, if an Enemy approach on that side, and they give no warning. But if Ministers do warn their people of the danger of Heresie or Schism, and of such Vices, as they perceive they are most likely to be drawn into, and they disregard or despise the notice, and will go on to Ruin; then they are Felones de se, they are guilty of their own Destruction, the Priest is clear of blame, and shall not suf­fer for their faults Ez. xxxiii. 3, 4. Nec populus debet sacerdotis culpae deputare, sed suae, cum sacerdos nec orando, proficit nec loquendo, Agobard. de jur. & priv. sacerd. p. 126.. So that this account of [Page 298] his undertaking, need not discourage him from the Office, but only should make him resolve to be diligent in it, because nothing can hurt him but his own neglect: And thus the Bishop goes on to apply it; charging them never to cease their Labour, but with their utmost care and diligence to do all that in them lies, ac­cording to their Duty, to bring all they have under their charge, to such unity in the Faith, and such perfection in their knowledge of God, and to that measure of the Stature of Christ, that there may neither Error nor Vice be found among them: Which exhortation is grounded on that account which St. Paul gives of himself, and the discharge of his Mini­stry in Asia: How that he for three years space had not ceased night nor day to warn every one with tears Acts xx. 31.. 'Tis a charge like that which the same Apostle gave to Timothy (when he had ordained him) saying with more than ordinary zeal, I charge thee before God and the Lord Jesus Christ (before whose Tribunal thou must give an account) to Preach the word, to be instant in season and out of season, (that is in pub­lick and in private) to reprove, rebuke and exhort, with all long suffering and Do­ctrine 2 Tim. iv. 1, 2. [...]. Theophil. Ita D. Paul. Act. 20. v 20 [...]., a dreadful place (saith St. Chrysostom) for those who Preach not at all [...], D. Chrys. in loc., and (I may add) for such as never speak to their people but from the Pulpit; for Mini­sters ought not only to [Page 299] instruct, exhort and reprove in general, but to apply themselves also in private, to the Igno­rant and Erroneous, to such as are negligent in good, and bold in evil works, for those in­structions, exhortations and reproofs are taken most kindly, and are most likely to operate, because they are so peculiarly suted to that par­ticular Mans case: In a word, let every one who enters upon this Office, consider the end of his Ministry, as St. Paul describes it, in the Epistle before Ephes. iv. 12, 13. See the Explic. chap. 1. §. 1., viz. To convince all the Erro­neous, convert all the Vici­ous, and inform all the Ig­norant, till they have made them all perfect in Know­ledge and Virtue, through Christ Jesus: Where­fore this is the mark he must aim at, this is the work he must continually carry on, if he would both save himself and those that hear him 1 Tim. iv. 16. Aliorum salutem fac lu­crum animae tuae, Hieron. Ep. 13. Vide Philip. 1.19.. 'Tis true, it requires much Learning and Judgment, and more Pains and Watchfulness to do this well, but since it will in all proba­bility tend to the Salvation of many of them, and certainly end in the saving his own Soul; every Minister should chearfully set about this noble design, firmly resolve to carry it on, and patiently endure all the difficulties thereof; and to excite him thereto, the Bishop propo­ses two motives, to engage the Candidate to apply himself with the greatest care and study, to the rightly discharging this excellent and [Page 300] difficult Office [...], Arist. Eth. lib. 2. c. 3.. The first with respect to God; that is, out of Duty and Gratitude to him, who hath placed them in so high a Dignity in his Family: As they have many Privileges above others, so they have al­so greater Obligations, the trust which God reposes in them, and the honour he confers upon them, binds them to more than ordinary diligence, and it is required in Stewards that a Man be found faithful 1 Cor. iv. 1, 2.. Such Officers are ac­countable not only for their own, but their fellow-servants faults, if their negligence, or connivance occasion them, and therefore their personal innocence is no security Quid proderit non puniri suo, qui puniendus est alieno peccato? Prosper de Vit. Contem pl. l. 1. c. 20., with respect to their account with God: And 2ly, The same care is to be taken with respect to Men; the Laity have but a single point to man­age, viz. to take care they do not offend God themselves, whereas a Minister must not only avoid that which is evil in it self, but also fly from the appearance of it, and every thing which may occasion his people to offend 1 Thessal. v. 22. Rom. xiv. 21. and 1. Ep. Corinth. viii. 13.. So that there are several innocent Words and A­ctions, which yet may be apt to be misconstrued, that a Clergy-man must abstain from, least others taking the same liberty, and wanting the like discretion, may [Page 301] stumble at the Stone, which the other stept over without hurt: So that his duty is nice, and requires much Prudence as well as Virtue, for he must be Virtuous for his own sake, and unsuspected of Vice, for the sake of others Conversatio & casta & cauta sit, ne forte cum mala vita non sit per lasci­viam, mala sit fam [...] per negligentiam, Julian. de bon. vit. c. 22.— Quod non sit ne videarecave. Ovid. Tr. l. 5. El. 11.. Some company he may not keep, some places he must shun, some ex­ercises he ought to for­bear, least he give of­fence to weak, but well-meaning people, or of­fer occasion to the wicked, to speak evil of his sacred Profession: Now to take all the pains before spoken of with others, and keep so strict a guard constantly over a Mans self, is so difficult an undertaking, that none can na­turally, or of themselves have a mind, or in­clination to it; Nature delights in ease and freedom, and would discourage Men from so laborious and strict a course of life; where­fore, since it appears these Candidates are willing to engage themselves to it, we con­clude this will is given them by God alone, and he only can make them able to perform, what his grace hath moved them to undertake.

§. 3.

Upon which consideration, that God who directed their choice, can only furnish them with abilities to discharge so great a Trust, the Bishop in the next place shews them, the means to fit them for this high Employ­ment. The first of which is constant and ear­nest Prayer to God for his Holy Spirit, of [Page 302] which they need a double Portion, both to di­rect their own lives, and to qualifie them to be guides to many others, without this they can do no part of their duty; they are to pray with the Spirit, and with it also to praise God 1 Cor. xiv. 15.; the Spirit must help them to intercede for others effectually Rom. viii. 26, 27. Sacerdos abs te avertere iram Dei nititur, pro te Do­mini misericordiam depre­catur, Cypr. de laps.. For they are to be common inter­cessors for all mankind, especially for their own people. The Spirit must open the meaning of those Divine Writings, which himself indited, to him that would teach others; and finally the same Spirit must prosper his Preaching and make it effectual, so as to produce in his Hear­ers all sorts of Virtue, which are therefore cal­led the Fruits of the Spi­rit Gal. v. 22.; in a word, a Minister ought to be a Spiritual Man Chap. vi. 1., (as St. Paul calls those of this Profession) that is to have a large measure of the Gifts and Graces of the Spirit, wherefore he ought daily and fervently to pray for its assistance, which upon so many accounts he continually needs. A second means to fit a Minister for this weighty charge is, to be very studious in reading the Holy Scriptures, and very inquisitive to learn the meaning of them, which is properly added to the former advice of pray­ing for the Spirit, least the Candidates should think, (with those who called themselves gif­ted Men, in those times of Hypocrisie, when [Page 303] we had neither King nor Bishop) their having the Spirit, would make Learning, Study and Reading unnecessary, whereas we find even when Prophets were inspired, yet they were kept to Study in Col­leges 1 Sam. xix. 20. 2 Kings xiv. 38., and though Timothy certainly had extraordinary gifts of the Holy Ghost (far above those pretenders;) yet St. Paul charges him, to give attendance to reading 1 Tim. iv. 13, 14., which he calls kindling or stirring up the Gifts that were in him 2 Tim. i. 6. Gr. [...]., a Metaphor taken from the Priests in the Temple, who laid on Wood and blew up even that sacred Fire of the Temple, which at first came down from Heaven: But now this is more necessary, since those miraculous gifts are ceased, and no Man hath any thing beyond the ordinary as­sistance of the Holy Ghost, to bless his Stu­dies and Labours: Now there is no way to understand the Scriptures, but by skill in the original Tongues, consulting Fathers and Com­mentators, and comparing one part of the Bible with another: Yet unless we do under­stand them, we cannot do our Office well, for all our Doctrines and Exhortations must be taken out from thence, we must instruct the Ignorant, confirm the Faithful, convince Gain­sayers, comfort the Sad, strengthen the Weak, exhort the Negligent, and reprove Sinners with Divine sentences duly applied, and care­fully [Page 304] gathered from God's word, which gives Authority to all our Discourses: This therefore must be constantly studied and well understood by every Minister. And thirdy, It is neces­sary he should lead his life agreeable to the same, and form the manners of his Family by that most perfect Rule, because when he practises all the Duties, and avoids all the Sins himself —Ipsa obmute­scit facundia si aegra est conscientia, Ambr. in Psal. 118.43., which he recommends or for­bids to his people, his Example will give life and energy to all his exhortations and reproofs, and neither his neighbours nor yet his own Conscience can ob­ject any thing to them; whereas if he be known often to neglect that which is good, or do that which is evil, his own Heart will condemn him, and his people despise both his Counsel and his Rebukes: But of this before Chap. 3. Qu. iv. The fourth and last means to fit them for this sacred Office is, to forsake and lay aside (as much as is possible) all worldly cares, and secular business, both because they have work enough in their Spiritual Employ­ment to take up all their time, thoughts and care; and because their work is so far distant from, and so wholly unlike to the common af­fairs of the World, that they cannot serve two such contrary Masters as God and Mam­mon Matth. vi. 24.. Hence Synesius a Primitive Bishop Synes. Epist. 57. p. 198 & 199., often declares against being made a Judge, [Page 305] and says he could not manage both secular and sacred matters; yea, if he were at any time intangled in worldly business, he found himself unfit for Divine Administrations a long time after: The Roman Laws did not al­low a Soldier, to follow Suits at Law, or sollicit any affairs at the Court, or exercise any sort of Merchandice, as St. Ambrose hath ob­served Is qui imperatori militat à susceptionibus li­tium, actu negotiorum fo­rensium, venditione mercium prohibetur humanis legibus. Ambr. de Off. l. 1. Vid. L. Milites 15. C. de re militari., believing this would hinder his Military duty, and when St. Paul alludes to this, and says, No Man that warreth intangleth himself, with the affairs of this life, that he may please him, that hath chosen him to be a Souldier, 2 Tim. ii. 4. He evidently applies it to the Clergy, and inti­mates they cannot please their Master Jesus Christ, whose spiritual Souldiers they are, ver. 3. unless they renounce secular affairs: Upon which Text our Canon is grounded, which forbids the Clergy to use any base or sordid labour Anglic. Eccles. can. 75.. And to this agree innu­merable Canons of the antient Church: The Apostolical Canons order those Clergy-men (of what rank-soever) to be deposed, who take up secu­lar concerns [...], Apost. Can. 6. Bev. T. 1. p. 4.. A Coun­cil of Bishops before St. Cyprian's time forbid them to be Tutors or Execu­tors Cypr. Ep. 66. p. 195.. And the like [Page 306] was prohibited to all sorts of Clergymen, by the Fourth General Council Concil. Chalced. can. 3. Bev. T. 1. p. 113., and two more of the Apostolical Canons exclude them from being obliged to serve in any Offices, Military or Civil Apostol. Can. 81. & 83. Bev. ib. p. 53. & 54., and by the ancient Ec­clesiastical Laws of our old Saxon Church, a Clergy-man is not al­lowed to be a Merchant, a Soldier, nor a Lawyer Aelfric. Can. 30. ap. Spelm. Concil. T. 1. p. 579.. Finally there is scarce any thing so often forbid, both by the Canons of the Church Concil. Elib. can. 19. Bin. T. 1. p. 194. Concil. Carthag. 1. can. 6. & 9. Concil. ibid. 3. can. 15. & Arel. 2. can. 14., and also by the Civil Law Capitul. Reg. Fanc. lib. 1. c. 22. lib. 2. c. 37. lib. 5. c. 107. item Justin. Novel. 123. c. 6., as the Clergies taking up secular Offices and Professions, or being too deeply engaged in world­ly business: Which seems to be one main Reason, why God at first ordered and the Church after­ward continued Tithes for their maintenance, that others might Plow, Sow and Reap; yea, and breed Cattle for them, to give them time and leisure for Study, and per­forming Divine Administrations: Now where by the alienation of this proper Provi­sion, or other evil means, the Clergies po­verty [Page 307] forces them to labour, or mind secular affairs for Bread; they are to be pitied and excused, and the fault is in the State, which doth not provide better for them. But those who are well provided for, and can live with­out intangling themselves in worldly cares, yet will follow secular business, so as to hinder them from Reading, Praying for, and watch­ing over their Flock, these are really blame-worthy: The spiritual duty of a Clergy-man, if it be well done, is enough to take up one Mans whole time and thoughts, nor will any thing but necessity, excuse his spending his hours and care in temporal affairs. This Exhortation, though it have been long, yet is of so great importance, and so necessary to be always fixed in their minds, who are now called to the sacerdotal Dignity, that the Bishop makes a brief recapitulation of the whole discourse, charitably hoping they have throughly weighed these things in private, long before they came to be ordained: And resolved (according to St. Paul's advice to Timothy) To give themselves wholly to perform this Of­fice well 1 Tim. iv. 15. [...].; and that forsaking all other un­necessary cares, they will turn all their Thoughts and Studies to a right discharge of this Holy Function: He hopes further, that (because Prayer and Read­ing are the proper means to fit them for their Ministry, and make them improve and still grow better able to undergo it) they will continually pray to God through Jesus Christ, [Page 308] for the assistance of his Holy Spirit, and dai­ly read the Holy Scriptures, both in publick and private; and thus they will increase in Grace, and in all Divine Knowledge, and (as St. Paul speaks) become throughly furnished for every good work 2 Tim. iii. 17.; this is the way to fit them in all Points, and make them accomplished and able Ministers of the Gospel, especially if they take care to pra­ctise as well as to understand the Rules of God's word, and make themselves and their families Examples and Patterns of Godliness and Vertue. All this is the Priests Duty, and as the Bishop's charity moves him to hope, concerning every one of them, that he will do all this: So his Office binds him to require them. (as St. Paul did Timothy, at his Ordination) to make this good Pro­fession before many Wit­nesses 1 Tim. vi. 12.; That is, he now proceeds to ob­lige them, by a solemn Promise, to en­gage they will most faithfully perform every particular Branch of these Duties; and since the Bishop stands in God's stead, and every one of the Congregation is witness to what is said; this Declaration is as sacred as an Oath; such a Promise binds as strongly as any Vow; if they do not now intend what they engage, they lie not to Men but to God; and if they be negligent to keep their words afterward, it's equal to Per­jury. Both God and as many as are Spe­ctators [Page 309] at this Ordination may condemn them out of their own Mouths: Their words will be Witnesses against them, if they do not make them good, in this World to their Shame, and in the next World to their Condem­nation: Therefore, it is highly necessary for every Candidate to consider these things very well, before he promise them, and to endeavour to perform them all the days of his life.

CHAP. IV. Of the Questions peculiar to this Office.

§. 1.

Quest. II. WHat has been said on the Questions at the Ordination of a Deacon will suffice to be observed as to most of these, only where the Questions are altered, and appropriated to the Order of Priests; we will explain them here. The Se­cond Question doth materially differ, for a Deacons principal Duty being only to read the Scriptures, it was enough for him to de­clare before God and the Congregation, that he believed all the Canonical Books were divinely inspired: But a Priest must further, First, De­clare his Faith, That the Holy Scripture contains all Doctrines that are necessary to be believed, and is sufficient, through Faith, for our eternal Salva­tion. Secondly, He must publish his resolution, to take all his Doctrines from thence, and promise never to teach any thing, as of ne­cessity to Salvation, that cannot be proved thereby. For his Office is to preach all saving Truths, and teach his People all those Duties that are requisite to bring them to Eternal Life. Nor is there any need for the Candidate to hesitate at, or doubt of the Declaration or the Promise. For, 1st. The thing declared is certainly true, the Infallible Word of God doth assure him, that Holy Scripture is able (without the help of Tradition, or New Re­velations) to make us wise to Salvation through [Page 311] faith in Christ Jesus 2 Tim. iii. 15.; that there is enough writ­ten in it, to make us ca­pable of Eternal Life, through believing Joh. xx. 30, 31.; and that being received with meekness (and a due sub­mission to its Doctrines and Precepts) it is able to save our Souls James i. 21.; Final­ly, That it is so perfect a Rule, That nothing can be added to it, or taken from it Deut. iv. 2. Rev. xxii. 18.. Wherefore unless we can be so im­pious to imagine, that the God of Truth de­signed to deceive us; we must give credit to his Character of Holy Scripture, and believe it contains all necessary Truths. And this was the constant opinion of the Catholick Church in all Ages, as I have proved elsewhere. I will only note here, that the Fathers declared Nothing was fundamental in Religion, which was not attested by God's word Nullum fundamen­tum aut firmitatem possunt habere, quae nullis divina­rum vocum fulciuntur ora­culis. Lact. l. 7. c. 2.: and that a compleat Systeme of Divine Mysteries was only to be drawn from this Foun­tain Universa divinarum rerum Mysteria non nisi ex ipsis fontibus hauriri que­ant. Sulp. Sever. Hist. Sacr. l. 1.. Yea, this of old was the Doctrine of the Roman Church; for Pope Celestine's Letter to Nestorius affirms, That he deserves an Anathema who adds to, or takes from that Faith; which [Page 312] being fully and plainly delivered by the Apostles, needs no encrease, and must have no diminution from us Celestin. Epist. in Concil. Ephes. Bin. Tom. 1. Par. 2. p. 136.; but this was before they had brought in so many New Do­ctrines and Practices grounded on Tradition only, that they were forced to decree at Trent, That Traditions were to be received with the same pious Affection and Vene­ration that they received the Scriptures Omnes Libres tam V. quam N. Testamenti — nec non traditiones — pari pie­tatis affectu ac reverentia suscipit — &c. Concil. Trid. Sess. 4. Decr. 1.. But in the Primitive Ages, nothing but the Word of God was allowed to decide controversies of Faith, and therefore the Holy Bible alone was placed on a Throne in Christian Councils, as the only Judge in all such cases Vid. Concil. Aquil. ap. Bin. T. 1. Par. 1. p. 545. Concil. Ephes. ibid. Par. 2. p. 214.. Where­fore 'tis very necessary every Priest should declare his belief of the perfection of Scripture; and Secondly, That he should promise to teach no Doctrines, but what may be proved by it. For this is the greatest security of his being Orthodox which the Church can have, since no man can be an Heretick, who takes his Faith from the plain Words of Scripture, and proves it by necessary Consequences drawn from thence. And it is of such importance to the Church, that those She admits for Guides to others, be not in a wrong way themselves, that all the Reformed Churches ask the same Questi­on [Page 313] of their Candidates. The Lutherans say, Do you believe the Faith, which the whole Chri­stian Church believes, &c. — And do you condemn all Errors and Heresies, that are condemned by Scri­pture, and by the genuine Christian Councils Creditisne fidem quam Universa Christiana Ecclesia credit, &c. — Dam­natis — omnes errores & haereses per S. Scripturam & Christiana probata Concilia damnatas. Form. Luth. Ord. Lips. 1624. item Form. Belg. Eccl. p. 261. Scotch Psalter, J. Knox, p. 19.. The Belgick and Scot­tish Churches ask the like Questions upon the same occasion. For this is sufficient evidence, that they who answer this Question sincerely, do not hold, nor will they teach any Heresie whatsoever; but more particularly, this excludes all Papists and Enthusiasts from Holy Orders, because the former pretend Traditions, and the latter New Revelations for the proof of their False Do­ctrines; and though they seem very different, yet both agree in denying the perfection of Holy Scripture, and both do this with the same design, viz. that they may Coin new Articles of Faith, as often as they please; which false Principles and dangerous Design, would make our Faith changeable and uncer­tain; and nothing fixes our fundamentals in Religion, like binding all Priests to a written and unalterable Rule. It is thought an ex­cellent means to preserve Mens civil Rights, to bind the Judges to de­cide all Causes according to the Written Laws of the Kingdom Ut Judices secundum Scriptam Legem judicent & non secundum Arbitrium su­um. Capitul. Reg. Franc. Tom. 1. p. 370.. And it is equally prudent, and [Page 314] more necessary, to use this Caution in Divine Truths, of which the Bible is the only Col­lection, and that Standard from which no private Man may vary; he may hold some pious Opinions, and urge some innocent Pra­ctices, from Reason and Antiquity, but these must not be pressed as necessary to Salvation; for nothing is so, but what is contained in, or can be proved by the Holy Scripture; and so long as we keep close to that Rule, no dan­gerous Heresie nor notorious Corruption can come in.

§. 2.
Quest. 3. Will you then give your faith­ful diligence, &c.]

This Question shews the matter and manner of their Duty in Divine Administrations. A Minister is often compa­red to a Shepherd, whose Office it is to feed his Flock in Green Pastures, and to lead them forth besides the Waters of Comfort, and with his Shepherds Staff, to drive in such as wander into the Valleys of Death and Destruction Psal. xxiii 2, & 4.. So our Spiritual Pastor is to feed and nourish his Peo­ple, that are regular, by the Word and Sa­craments; those that are irregular, he is to fetch back to the Fold by Holy Discipline, privately labouring to convince them of their Errors, and convert them from their Sins; and if that be not sufficient, giving them up to the censures of the Church for their Refor­mation and Amendment: This is the matter of their Duty. As to the manner, they are to administer Doctrine, Sacraments and [Page 315] Discipline, so as the Lord hath commanded in his word, and so as the Ecclesiastical Laws of this Realm do appoint; which are not (blessed be God) two different ways here in this pure Church, because we have declared, that we have no power to make any Laws in these matters contrary to God's word Non licet Ecclesiae quicquam constituere quod verbo Dei scripto adverse­tur. Reformat. Leg. Ec­cles. c. 11. p. 5.. The Scripture teaches the manner of our Ministra­tions as to the main, and our Offices and Ca­nons for Discipline are drawn up by those Divine Directions, the rest is supplied out of Primitive Antiquity, as to Ceremonies and things not Essential, and both are finally con­firmed by our Laws. Thus we have accurate­ly prescribed Forms for all our Ministrations; from which if any private Minister might va­ry, and follow his own fancy, it would breed infinite Confusion and endless Scandals; wherefore after the example of our pious An­cestors, we oblige all the Clergy to Minister the Word and Sacraments, yea and Discipline also in one Uniform Man­ner Cuncti Presbyteri omne Sacerdotale suum Mi­nisterium, uno eodemque modo & ratione studeant agere. Concil. Cloves. Can. xi. An. 747. Spelm. T. 1. p. 248.: Which our Priests may safely pro­mise to do, because this Church hath taken such exact care to come as near as possible to Holy Scripture in all these particulars. So that for any Minister to come short of, or go beyond this perfect Con­stitution, argues intolerable Pride and Folly, [Page 316] and discovers such a presumption, as admits of no excuse, especially after he hath so solemnly promised before God and many Witnesses, that he will administer all these according to the Rules of this Church. Moreover since he is now to take charge of a Flock, he must not only rightly dispense Doctrine, Discipline and the Sacraments himself, but must use all pos­sible endeavours to bring his people, to do their part of these Offices strictly and consci­entiously, that is, the younger are to come to Catechizing, they and the elder both to at­tend on Prayers and Sermons; Parents are to bring their Children to Baptism, and all of riper years must prepare themselves for the Holy Communion. He must also teach them humbly to submit to private reproofs, and also to the publick censures of the Church, when their offences deserve them. All which the Priests promise they will do, by Gods help; and if they would often think of this pro­mise, and diligently as well as faithfully en­deavour to perform it, Piety and Devotion would once again flourish among us, and make this our Sion, the glory of all Lands, and the praise of the whole Earth.

§. 3.
Qu. IV. Will you be ready with all faithful diligence to banish, &c.]

The Shep­herd is not only to feed and fold his Sheep, but also to watch over them, that no ravenous Creature from without seize and devour any of them. So our Spiritual Pastor is to be vigilant to discover, and couragious to drive away, all those that spread erroneous and strange Do­ctrines [Page 317] among his people: The Atheists and false Christians, Hereticks and Schismaticks are often compared to Wolves Matth. vii. 15. Joh. x. 12. Act. xx. 29. and Foxes Cant. ii. 15. Ezek. xiii. 4., for their craft and cruelty, their mortal hatred to the Sheep, and their lying in wait to destroy them; The Prophet li­kens them to evening Wolves Habac. i. 8. Quia nocte praedantur: Un­de Aelian. not de lupo. Quod— [...], & crepusculum lucis dicitur [...], Drus. obs. l. 13. c. 1., who come secretly in the Dark, and are very hungry, zealous and passionately desirous, to pervert harmless and unwary Souls; like the Pharisees of old Matth. xxiii. 15.. And lest their malice should be perceived, these ra­venous Wolves disguise themselves in Sheeps-clothing Matth. vii. 15.. That is, they pretend to great innocence and simplici­ty, and seem to pity the mistakes, and desire the Salvation of such as they would insinu­ate into, under which veil they are taken for Friends, though still they remain the worst of Foes Erras si istorum — vultibus credis, hominum effigies habent, animos fe­rarum, Sen. Ep. 10. p. 406.; for their words will eat as doth a Can­ker 2 Tim. ii. 17. Gr. [...]., or (as the Ori­ginal intimates) prey up­on them like a gangrene, which spreads its Poison insensibly, till it becomes [Page 318] incurable and mortal: Doubtless, 'tis very dangerous for the common people to converse with these Deceivers, because they have not the skill to discover their Errors, nor Learning enough to confute them; wherefore the Pa­stors are enjoyned to watch Acts xx. 31. 2 Tim. iv. 5., that they may find them out, and ex­pose their abominable Errors and pernicious Heresies, and set their mistakes as well as their malice in a true light, which is not easie to do, considering: First, That many of these Seducers are plausi­ble, smooth and eloquent speakers, as Genna­dius notes of the Heretick Nestorius, and of one Paulinus — Insignis in docen­do extempore declamator haberetur —& p. p.—elo­quentiâ & abstinentiâ com­mendante, Catalog. illustr. Hier. T. 1. p. 468. vid. p. 386.. Now such do easily with good words and fair speeches deceive the hearts of the Simple; as St. Paul hath noted, Rom. xvi. 18. And it requires much Art and Skill to prepare Antidotes against these gilded but poysonous Pills. Secondly, others of these Deceivers pretend to more than ordinary Sanctity, and sometimes are Men of good lives. So was Pelagius the great Heretick, as St. Augustin confesses Aug. de peccat. me­rit. & remis. l. 3., and Foelix a Nestorian (as Agobar­dus notes) drew Men into approving his Er­rors, Qui incaute admi­rantes ejus vitam probanda putant cuncta quae dixit, Agobard. adv. Foelic. Urgel. pag. 3. by their admiring his life Aug. de peccat. me­rit. & remis. l. 3.. 'Tis true, We should not measure [Page 319] Mens Faith (as he saith) by their Lives, but their Lives by their Faith, because though some true believers perish by living wickedly; yet no Man who doth not believe aright can be saved by living virtu­ously Idem ibid. p. 4.. But after all, the Ignorant People, who see good Actions, but cannot discern Error, are apt to believe there must be truth wherever there is goodness, and thus also this disguise proves a dangerous snare, especially if the Orthodox Pastor, be not also a Pious and Holy Man; wherefore where such deluders creep in, he must strive to live better than they, and diligently teach his People, that even Heathens have been good moral Men, and that they have good Examples enough in the true Church for their imitation, nor need they part with their Principles, if they desire to reform their Lives, since no Religion gives stricter and holier Rules than ours: Thirdly, All that propagate false Opinions in Religion, are very zealous to make Pro­selytes, so were the Donatists in Africa, when they had fallen into Apostacy, they delighted to pull others down, and accused the Orthodox, who stayed in the true Church as dull People Perditi transitus suos consolari cupientes, caeteros ut similiter labantur invi­tant, & residentes in sinu matris Ecclesiae ut tardos — accusant, Optat. Milev. l. 6. pag. 99.; they are first mistaken themselves in the true way to Bliss, and so spare no pains to draw in others, be­cause they imagin they are guiding Men to Hea­ven, while they are going with them to per­dition, [Page 320] and hope to secure their own Salva­tion by being Instruments of the Damna­tion of others 2 Tim. iii. 13.. Now in this case our Pastor must shew a greater as well as a better grounded zeal, to save his Peoples Souls, than they express to destroy them: Lastly, the false Teachers, and especi­ally those of the Roman Church, do creep in among our Sectaries, and the worst sort of Enthusiasts (as hath been proved by many in­stances, here and in o­ther Countries See the Book called Foxes and Firebrands Ade­rant personati quidam qui Papae causam promoturi, dissensiones mutuas promo­vebant, Comenij Hist. Eccl. Bohem. §. 36.,) and promote the Popish in­terest, by enflaming the differences among Pro­testants. So that it con­cerns our Pastors to pull off such Mens Vizors, and represent them in their true Colours, to all such well-meaning people, as are in danger to be deceived by them. 'Tis true, all kinds of Seducers suspect their own strength, and there­fore they avoid Men of Learning, and such as understand the Faith they profess; 'tis poor ignorant Men and those of the weaker Sex, that they attack, and take no Captives but such 2 Tim. iii. 6. [...], vocat Strabo Geogr. l. 7.; as St. Hierom ob­serveth concerning Ba­silides and Marcus, two ancient Hereticks Hieron. Ep. 29. ad Theodor. p. 251.. Wherefore our Pastor must have a strict Eye upon this part of the [Page 321] People under his charge, and countermine the Enemy, by engaging them to labour, both to understand and love their own Religion, and advising them not to rely too much on their own Judgments. Upon the whole mat­ter, vigilance and industry are always neces­sary, but never more requisite than in these times, while reason of State obliges this Go­vernment to continue that Toleration in this Reign, which was (for very ill purposes) be­gun under another: This is a season, that re­quires the Clergy by Writing, Preaching and private Conference, to keep as many of their Flock as they can, from this Pestilence that walketh at noon day Psal. xci. 6. Chal. Par. A caterva dae­monum qui grassantur tu meridie, Polygl. Bibl.. And herein I cannot but observe, and commend the piety and diligence of many of my Brethren, to whose care under God it is to be imputed, That this Toleration hitherto hath neither encrea­sed our Adversaries number, no nor lessened ours, but we gain more and better people than we loose: May God of his mercy grant, that the following Generations may still be secured by a constant succession of such La­bourers in his Harvest: Men that shall be able, by sound Doctrine both to exhort and to convince the Gain-sayers Titus i. 9. [...], Theophil., to confirm the Orthodox, confute the Teachers of false Doctrines, and re­claim their deluded fol­lowers: When a Pastor [Page 322] is endued with Learning and Judgment for this good work, and also with Zeal and Piety to excite his Industry, he is a mighty bles­sing to the Church in general, and more particularly to all that are under his charge.

Yet there is another part of the Clergies duty contained in this Question, as necessary as the former; and that is, to drive away Vice as well as Error, by publick and private Mo­nitions and Exhortations, both to the sound and the sick within their cures, when ever need requires: Sometimes a watchful Pastor will discern some sorts of wickedness to abound in his Neighbour-hood, and against such Epi­demical Crimes, publick monitions to convert the guilty, and open exhortations, to secure such as are yet untainted, must be his business in the Pulpit, and when any single Person is discovered to be tempted to any notorious Sin, or hath fallen into it; then the careful Pastor must go to the offender, and privately exhort him to beware of that particular Sin, while he is only in danger; or sharply admonish him for it, if he have already offended, because (as was noted before) if any perish for want of due warning, God will require their Blood at his hands: I grant there is great prudence to be used in reproving, the quality and tem­per of the person, the nature and circumstan­ces of the Crime, as also the fitness of the Season, and manner of address must be well weighed before hand: Our Superiors must be applied to with respect, and yet with since­rity, our equals with friendly plainness, our [Page 323] Inferiors with awful rebukes; if the offence be notorious, and the danger great and nigh, we must not delay, but save them with fear, hasting to pull such out of the Fire, as we would do a brand almost burn­ed Jude ver. 23., if it be a secret and lately sprung evil, we may wait for a private opportunity, and a gentle warning may suffice: The fittest Sea­sons are generally before the receiving of the Holy Sacrament, or when the Party is visited with Sickness, or under some great Affliction; or when the Priest hath had some opportunity to oblige him that he is to re­prove: But whenever, or to whomsoever we do this good Office, we must begin with gen­tle methods, always expressing a true affection for the offender, a love for his Soul, and a ha­tred only for his Sin Medicus saevit in vulnus, ut homo sanetur, quia si vulnus palpetur homo perditur, Aug. V. D. ser. 15.; it must appear, that you hate the Vice for the mans sake, foreseeing the mischief it will bring on him here and here­after, and if you can convince him, that your reproof proceeds from a tender regard to his welfare, that notion will open his Ear and Heart also to your affectionate admonition, and 'tis probable you will save his Soul; But if he prove proud and foolish, obstinate and scornful, you must use more sharpness Titus i. 13.; and if private rebukes be de­spised you are (by our Saviours direction) to [Page 324] complain to the Church Matth. xviii. 15, 16 & 17., out of which such de­serve to be cast, because while they are of it, they are a scandal to it. And if reproofs were thus managed, they would be of inesti­mable benefit, not only to private Christians, many of which who are likely to perish eter­nally, might this way be converted and live: But also to the whole Church, which by this method would become pure and holy, honour­ed by its very Enemies, and lovely in the Eyes of God and all good Men: The only ex­cuse on the Pastors side, is, that the offender (out of a sense of his guilt) will be angry, since there are too many like Nero, forward to commit Sin, but enraged when they are told of it Ut faciendis scele­ribus promptus, ita audien­di quae faceret insolens erat, Tacit. Ann. l. 15. p. 1088.. Now if this be granted, first the crimi­nals anger is a clear confession of the justice and necessity of the re­proof Qui mihi irasci vo­luerit prius ipse de se quod talis sit confitetur, D. Hie­ron. ad Nepot. ep. 2., because it declares he is guilty: But then Secondly, this anger (if the Man be not a hardned repro­bate) will not continue long, if ever he be­come sensible of his Sin and his danger, he must then perceive your charity and love: And then he will hate his Flatterers, Prov. xxviii. 23. Fides in praesentiâ, eos qui­bus restitit, offendit, dein­de ab illis ipsis suspicitur laudaturque, Plin. lib. 3. ep. 9. and truly love you (p). 'Tis re­corded of Amasis (who from a Captain of Rob­bers [Page 325] was advanced to be King of Egypt,) that he enriched only those Oracles which had discovered his thefts while he was a private Man, and so helpt to reform him Pontanus Bellar. Attica.. Howe­ver Thirdly, Though you suffer the wrath of a foolish Man by reproving him, you gain the favour of Almighty God, and on the con­trary, when Christ enjoyns you to speak, you displease him by a silent conniving, and only offend a mortal Man by your speaking Inter haec quid a­gant quibus loquendi à Chri­sto Officia mandata sunt: Deo displicent si tacent, hominibus si loquuntur, Salv. ad Eccl. l. 4.. In which case our Lord hath told you, which of these you ought most to fear Matth. x. 28.; if he were a Prince that could kill your Body, that ought not to terrifie you so much as the wrath of God, who can cast Body and Soul into Hell: But here I must observe, that 'tis not com­monly the negligence of the Priests, but the pride and obstinacy of the people, that hin­ders the discharge of the salutary Office; they foresee, 'tis to cast their Pearls before such wretched creatures, as will either rudely trample them under their Feet, or barbarously turn again, and rent them with injuries and reproaches Matth. vii. 6., in which case Reason as well as Conscience doth excuse them if they be silent Prov. i. 25, 26. Frustra niti, neque aliud fatigando nisi odium quae­rere, extremae dementiae est, Theod. à Niem de Schis­mate l. 1. cap. 5., for God hath given up such to a re­probate [Page 326] mind. They think it a piece of gallantry to despise the Profession, as well as the Monitions of a poor Priest, but they for­get he is God's Messenger, sent on purpose to save them from Eternal ruin, so that this Con­tempt ends in an affront to the Divine Ma­jesty, on whose Errand they come, and whose Commission they have Luke x. 16. Piissimus Dominus, Commu­nem sibi cum servis suis, & honorem & contumeliam fa­cit, Salv. lib. 8.; and in the certain loss of their immortal Souls Prov. xxix. 1.; and if this be a privilege of great Men, they claim a right not to be di­sturbed when they are about to destroy them­selves: When St. Ambrose reproved a noble Emperor for his faults, he thus expostulates, Who will you hear in Gods cause, if you will not hear his Priest? Do you Sin at any ones peril so much as his (who is to answer for your Soul)? Who will dare to tell you the truth, if the Priest dare not do it In causâ vero Dei, quem audies, si Sacerdotem non audies? Cujus majo­re peccatur periculo? Quis tibi verum audebit dicere, si Sacerdos non audeat? Ambr. Ep. 17. T. 5. p. 212.? And 'tis observed by St. Cyril, that David, though a King, was not angry at Nathan, though he sharply reproved him for odious Crimes, be­cause he consider'd the Sender, rather than him that was sent [...], Cyril. Catech. illum. 2.. Alas those who despise the Physician of their Souls, do the greatest hurt to themselves, for they provoke God and his Messengers both to de­sert [Page 327] them, and then their disease is incurable, and their destruction unavoidable: So that I heartily wish Men would, in honour to God and love to their own Souls, pay more respect to the Calling, and give a greater regard to the prudent and seasonable admonitions of their Ministers, and rather encourage them to so beneficial on Office, than by their scorn and rage force them to neglect it, and leave them to Sin without restraint, and consequent­ly to perish without remedy.

§. 4.
Quest. V. Will you be diligent in Pray­ers, and in Reading of the Holy Scriptures, and in such Studies, &c.]

As the Priest moves in a higher Sphere, so he hath a greater compass of Duty than a Deacon. First, he is to be more diligent, both in pri­vate Prayer for the help of God's Spirit and a blessing on his Studies, and in the daily re­peating twice the publick and common Prayer in the Church, to which our Rubrick binds both Priests and Deacons, if they be in health, and not hindred by any urgent cause See the second Ru­brick just before the Dis­course of Ceremonies, and just after the Preface., which constant Reading of Morning and Evening Prayer in publick, is also strictly enjoyned by the ancient Canons Concil. S. Patric. can. 7. Spelm. T. 1. p. 52. & Concil. Tolet. 1. can. 5. An. 400. Bin. Tom. 1. p. 597., and is most unaccoun­tably neglected by too many among us, who have assented and consented to this among other injunctions, yet rarely do it, to the [Page 328] great decay of Piety in both Ministers and People, a fault that the Bishops ought to see amended: But to proceed, 2ly, the Priest must have a larger share of knowledge, both as to Scripture, and all that leads to the understanding thereof, than a Deacon; where­fore he is here enjoyned, more diligently to read the Bible (of which before) and more closely to follow his Study in all those parts of Learning which are the Hand-maids of Theology, the Queen of all Sciences. And 3ly, That he may be at leisure for this, he is to promise, he will lay aside the Study of the World and the Flesh, which we have proved, are im­pediments to, and really inconsistent with a contemplative life: So that the principal thing here to be remarked is, the necessity, and the method of a Clergy-mans studying: 'Tis cer­tain he cannot Preach profitably, confute Errors, defend the Truth, and solve cases of Conscience, without a compleat knowledge of God's word, to which he cannot arrive, (now inspiration is ceased) unless he know most of the learned Languages, as well those in which the Holy Scriptures were originally Writ, as those into which they were ancient­ly Translated, and by which the Fathers ex­plained them: Moreover he ought to be well Read in all parts of Natural, Rational and Mo­ral Philosophy, and so must be skilful in Lo­gic, Metaphysics, Physics and the Ethics of the better sort of Heathen Writers; To which should be added the knowledge of all parts of Philology: That is, He should read the best of the Classical Authors, especially the Orators [Page 329] and Poets wherein excellent morality is to be found, and the choicest Criticks, who treat of Phrases, Coins, Weights and Measures, with all those Rites and Customs, which tend to illustrate the Holy Text: Nor ought he to be unacquainted with History of all sorts, and especially the History of those Ages which are coincident with the times, and of those Coun­tries, which are spoken of, in or adjacent to the places mentioned in Holy Scripture, to which Chronology and Geography will excee­dingly conduce. In short, there are few parts of human Learning, that are not some way or other necessary to accomplish a Divine. But what directly concerns him is, That which is properly called Theology, and so he must be well versed in all Writers Systemati­cal, Textual, Historical, Polemical and Pra­ctical. The Systematical, are the Catechists Ancient and Modern, and the Authors of whole Bodies of Divinity; The Textual are the learned and laborious Commentaries of the Holy Fathers, and later Orthodox Divines. The Historical are such as have writ the sa­cred story of the Jewish and Christian Church in general, or the Lives of the Fathers, and most eminent Bishops and Doctors, together with the Collectors of the Councils and Ec­clesiastical Laws of Christian Princes. The Polemical are the ancient Apologists, and those Orthodox Fathers who defended the Chri­stian Religion, against Paganism and old He­resies, as also such as have maintained the Doctrine and Rites of the Reformed Church of England against Papists and Dissenters: [Page 330] Finally, The Practical Authors are the Edi­tors and Explainers of Liturgies, the compi­lers of Offices for private Devotion, and such as write about Piety and a Holy life in ge­neral, or concerning any particular Virtue or Vice. And that he may not lose time, either by an ill method of Study, or an ill choice of Books in all faculties, there are some very use­full Writers, who will direct him in these matters, some few of which I shall only name, and refer my Reader to them Hug. Grotij & alior. Disserationes de studiis in­stituend. Amstel. 1645. Apparatus ad Theolog. per Steph. Penton Lond. 1688. Bishop Barlow' s direction for Study, and D. Bray' s Parochial Library., concluding with this advice, to keep Common places and Methodical reposi­tories, of all the choice things they would re­member, for which there are very good Rules in Drexelius Hierem. Drexelij Aurifodina, in ejus Oper. in Fol. Tom. 4. pag. 739.. And to this end a young Divine should be provided of a Bible, a Concordance, a Common-Prayer-Book, and the Articles and Canons, all interleaved; with a large common place Book, that may lie ready, the first to note down all choice Explications of any Text, the second for the signification of Words and Phrases, the third for what is agreeable to our Offices, especi­ally in the Primitive Writers; the fourth for such things in antiquity, chiefly as vindicate our Doctrine and Disciple. And the last for a general Repository of all Philological and Mo­ral Notions: By the daily use of which a [Page 331] studious Man, will not only surely retain what­ever he Reads, even to his old Age; but will always be furnished by consulting these Colle­ctions of his own, with variety of proper Matter for Sermons, Disputations or Discour­ses upon any subject in a few hours time, the advantage of which is so great (especially when our Memories begin to fail) that such as have taken pains this way in their youth, can never be surprized nor unprovided. This short account may suffice to shew how neces­sary it is, that a Clergy-man should have a liberal Maintenance to furnish him with some of the best Books in all Sciences secular Rudes secularium li­terarum — cum loqui nesci­unt, tacere non possunt — prius imperitorum magistri quam doctorum discipuli, Hieron. ep. 8. p. 76. and sacred: For what the Italian Proverb saith of a well furnished House, (that it) makes a notable Dame Camera adorna fà Donna savia. Prov. Ital. G. Torrian. p. 16.. We may say of a well filled Study, it makes an eminent Divine; and doubtless we must ascribe the ignorance of some, and the looseness of others in Holy Orders, prin­cipally to this fatal want, because it cannot be supposed that Men of ingenuous education, should either be so dull as not to improve with all those helps, or so wretched as to seek mean or loose company, when they have at home the benefit of conversing with the most learned and best Men of all Ages: And considering how large a field, he that desires to be an accomplished Scholar, hath to expatiate in, and what noble objects he hath [Page 332] to pursue, if he be never so young and strong, he hath employment enough for his whole life, and for all the hours he can spare from his Offices, and the necessary business of his Family: He will have no time to squander away upon the World and the Flesh, who has a generous ambition to improve himself in all these kinds of knowledge, yet will find a satis­faction in this laborious course of Study, abun­dantly sufficient to recompence him for all his pains.

§. 5.
Quest. VII. Will you maintain and set forwards, as much as lieth in you, quiet­ness, peace and love, &c.]

When we consi­der that Christ was stiled the Prince of peace, before his Incarnati­on Isai. ix. 6., that he was welcomed at his Birth with the Angels singing, Peace on Earth Luke ii. 14., that his Gospel is the Gospel of peace Ephes. vi. 15., and that he gives a peculiar blessing to the makers of peace Matth. v. 9.; we cannot wonder it should be one of the Duties of his Ministers to promote Peace and Charity among all Christians, and especially among the people committed to their special care. I have shewed before in the Preface, how far the chief Priests among the Heathens and Bishops of the Christian Church, were privileged in taking up all publick and private quarrels, and shall only note here, [Page 333] that our Saviour intended, all the Clergy should be concerned in this Office of peace-making, for they wait at the Altar, and are to oblige the injurious person to leave his gift there, and to be reconciled to his Bro­ther, before the Priest may accept and offer it Matth. v. 23, & 24., which no doubt gave occasion to those ancient Canons, that enjoyn the Clergy not to receive the oblations of such as were at enmi­ty Concil. 4. Carth. can. 93. ap. Bin. T. 1. p. 589., and order them to rebuke such as they percei­ved lived in malice, and if they proved obstinate, to suspend them from the Sacrament, till they were made Friends Concil. Agath. An. 506. can. 31. Bin. T. 2. par. 1. p. 556.; by which we may see that our Rubrick which laies the same injuncti­on upon every Priest See the third Ru­brick, before the Communion, is grounded on Holy Scripture and the Canons, as well as the Pra­ctice of the Primitive Church: And if it were duly performed, as it is solemnly promised by all the Clergy, it would be of inestimable be­nefit to the Laity, by preventing all quarrels and dissension, hindring chargeable and ex­pensive Law Suits, and extirpating the mis­chievous effects of malice and mutual provo­cation, introducing Unity, Peace and Con­cord, with all the blessed consequences of [Page 334] Love, Charity and Beneficence: This would make Towns and Cities, Families and Neigh­borhoods easie and happy, and every Man would share in this blessed Tranquility: There are in all places instruments of Sathan, to sow and enflame discord, and either out of ill nature or for gain Qui lites creant— qui si nihil est litium lites serunt, Plaut. in Penul. 3. 2. p. 874.; to disturb the repose of Mankind; and who so fit as the Servants of the God of Peace, to coun­termine those Agents of the Prince of Dark­ness? They can best set forth the gracious pro­mises made to Peace and Unity, the dreadful threatnings against variance and strife, hatred and malice, they are most proper to shew their people the Sin, and mischief of living in En­mity, which makes them and their prayers odious to God, and will hinder his remitting their offences against him, banish the holy Spirit of love from their Souls, and qualifie them for no other Society but that of Hell: And they who have such a Pastor, ought to receive his advice and admonitions with all humility and gratitude, and chearfully to leave their quarrels to his mediation and arbitre­ment: But if they shall on either side be found implacable, the party who is willing to be reconciled, may be admitted to the Holy Sa­crament Quid faciemus in quorum potestate voluntas tantum pacis est, non effe­ctus? Heir. Ep. 62., because the innocent must not suf­fer for the guilty, while the other (as our Ru­brick directs) is to be [Page 335] suspended from it, and his obstinacy notified to the Bishop, that by his Authority he may either be brought to a reconciliation, or pro­secuted for his malice: 'Tis evident, the Laity in the Primitive times, voluntarily de­sired Bishops and Priests to decide their diffe­rences, and it is remarked by the writer of St. Augustine's life, That at the request of his people he spent the forenoon often—and some­times the whole day fasting, while he was hearing their causes, but would not leave off till he had decided them Interpellatus ergo causas audiebat diligentèr & pie — usque ad horam refectionis, aliquan­do autem totâ die jeju­nus, semper tamen — di­rimebat. Possidon. in vit. Aug. I doubt not, but the Clergy are now as willing to undertake this charita­ble office (especially in such controversies where there is no Title or nice point of Law to be de­termined) as those of ancient times, and certainly it would be our peoples great advantage to accept of; yea, to encourage their Mediation.

§. 6.
Quest. VIII. Will you reverently obey your Ordinary, &c.]

This being the same in our Offices both of Deacon and Priest, had not been repeated here, but on­ly to observe that the Roman Church only requires this promise of Canonical obedi­ence from Priests Vid. Pontif. Rom. in Ord. Presb. p. 54., and that is, all the en­gagements they enter into, but only to say [Page 336] a few Masses and pray for the Bishop, and these two last particulars are late Additi­ons Vid. Pontif. Innoc. 8. edit. An. 1485.. For they were not in the Pontifical of Pope Innocent the 8th, Printed about 100 years ago: Now the engaging their Priests only to obey their Superiors (and not to perform the Duties of their Office enjoyn­ed by Christ, as we do) Looks as if they were more concerned for the Polity of their Church, than for the Salvation of Souls, and considering the tendency of our distinct Questions, to make our Priests careful of their whole Duty. I doubt not, but every impartial Man will judge our Office excels theirs in this, as well as in most other things.

CHAP. V. Of the Bishops and Peoples Prayers.

THe Priests having solemnly promised to perform all these necessary and weighty parts of their Pastoral Office by God's help: First the Bishop openly prays for them in these words:

§. 1.
Almighty God, who hath given you this Will to do all these things, Grant also unto you strength, &c.]

The Lutheran Forms after the Questi­ons and Answers, cited before, have a Prayer very like this in sub­stance Dominus igitur no­ster Jesus Christus, summus Pastor & Episcopus anima­rum nostrarum, — vos in hac fide— & in Christiano proposito clementer confirmet, & conservet. Form. Lips. An. 1624.. And this be­ing pronounced by the Bishop, who is Christ's immediate Officer, must be looked on as a Be­nediction, and not barely Petitionary: Though we see the Ordainer gives all the glory to God, ascribing to him that good will which they have declared in freely un­dertaking these Duties, without whom we are not sufficient so much as to think one good thought 2 Cor. 3.5., much less to make so many holy Resolutions. Now upon this ground, that the pious inclination and religious pur­pose [Page 338] came from God, the Bishop proceeds rightly to beg of the Divine Author of their good will, to grant them strength and power to perform all that they have promised, which is no more but the accomplishing of that Work which he hath begun. They did own (in the first an­swer,) that God's Spirit (they believed) mo­ved them to take on them this Sacred Calling, and he disposed them freely to engage, that they will do all the Duties thereof. Now though resolving to do well be the beginning, yet putting these Resolves in execution, is the finishing of every good Work; and Per­formance is the only perfection of a Promise. The Bishop finds therefore God hath be­gun, and he hopes he will accomplish this Work; yea, he may say with St. Paul to his Philippians, He makes this request with joy, being confident of this very thing, that he who hath be­gun will certainly go on to perfect this good Work Philip. i. 6.. Which place, as we find in the life of St. Ber­nard Vit. D. Bernardi, p. 1967., being read in the Church, the same day that the holy Father and his Companions had vowed to live a very strict life, they were much encouraged, and went away rejoycing. Our Lord hath declared it is his method to give to him that hath al­ready St. Matth. xiii. 12. and Chap. xxv. 9.. He that thank­fully receives, and care­fully improves a good thought into a holy purpose, shall be enabled to do what he hath resolved. Wherefore the Per­sons, [Page 339] now to be Ordain­ed, having found the grace of God Making them willing to promise, may say with St. Augu­stine Ab illo in me perfici fideliter spero, à quo incho­atum esse humiliter gaudeo; nec in eo quod non donavit incredulus, nec in eo quod jam donavit ingratus. Aug. ad Maced. ep. 52. T. 2. fol. 48., They hope firmly that the same God will perfect in them, that which they rejoyce humbly to find he hath begun. And they cannot doubt of that which he hath not yet given them, without being ungrateful for what he hath already bestowed on them. There is no reason why God gives the first Grace, that is purely gra­tuitous, but to infinite goodness, it is reason enough to give the second grace, to secure his first bounty; for the good inclination and holy resolution must dissolve into air, without his fur­ther grace to enable us to pursue and perform them. So that all those who freely make this Promise, need not be discouraged at the varie­ty and difficulty of their undertaking, but chearfully arise and be doing, being well as­sured the Lord will be with them.

Secondly. There is a space allowed for the People secretly to pray for these Candidates, who are by the Bishop now recommended to be remembred in the private Devotions of every one in the Congregation; for it is so much their duty to desire the Church may in general be supplied with good Pastors, and their interest to be under the care of such, that all of them who are present are obliged to pray for these now to be sent into God's Harvest; and if any of them be a Relation or [Page 340] Friend to some of those who are to be ordain­ed, or be likely to live in any of their Cures, then they will desire an opportunity to make some special requests to God for them parti­cularly: A Custom as ancient as 'tis pious; in the East 'tis only used at the Ordination of a Bi­shop Archidiaconus dicit ad Populum, Tollite in al­tum mentes & intellectum vestrum, & postulate mise­ricordiam à Deo clemente pro N. Morin. de Ordin. Syror. p. 469.; but in the West it is enjoyned when a Priest is Ordained; and the old Gallican Form was Vid. Mabill. Liturg. Gallic. l. 3. p. 307., The Bishop said to the People, Bre­thren, let us all joyn in one Prayer, that he who is chosen for the help and furtherance of your Salva­tion, may by God's merciful gift obtain the bles­sing of the Priesthood, so that he may never be found unfit for his station; but that by the privi­lege of his Office, he may receive the gifts and vir­tues of the Holy Spirit, through Jesus Christ our Lord, Amen. Which Form I do here tran­scribe, because if any want fit words for this Secret Prayer, he may be assisted by this anci­ent composure.

CHAP. VI. Of the Hymn called, Veni Creator, &c.

§. 1.

THe Holy Ghost is that Person of the Blessed Trinity, to which the distri­buting of the several Offices in the Church, and qualifying the Persons for them, is generally a­scribed in Scripture Acts xiii, 2, & 4. Chap. xx. 28. 1 Cor. xii. 11.; and upon that ground, 'tis fit a particular address be made to the Spirit before the Ordination, which we do by the Hymn, which begins, Come Holy Ghost, &c. Concerning which I shall observe, That it is said, to have been composed by St. Ambrose, and is placed among his Works as an Hymn for Pentecost D. Ambros. Hymn. 32. Tom. 5. p. 353. Veni Creator, &c., and on that day it is annually used in the Roman Church Breviar. Clem. 8. p. 625., and was so of old; for I have by me a very old Exposition of Hymns according to the Use of Sarum, wherein this Hymn is explained by the Title of an Hymn for the day of Pentecost Exposit. Hymnor. see. usum Sarum, fol. 30.. Which Author tells us, The matter of it, is an in­vocation of the Holy Spirit; the intention of the Composer was to beg of God, to purge our Breasts with his heavenly Splendor, and enlighten us with the graces of his Holy Spirit. The benefit to us [Page 342] will be the securing us against visible and invisi­ble Foes, and uniting us to him for ever and ever. Which short Paraphrase shews how proper it is on this occasion; and therefore it was first inserted into the Of­fice for Consecrating a Bishop Finita Litania — in­cipit Hymnus, Veni Creator. Form. vet. circ. An. 1100. ap. Morin. p. 333.; and with a later hand put into the Ordination of a Priest, about 500 year ago Vid. id. ibid. p. 338. An. 1200. in the Roman Church, and so it stands there to this day Pontif. Roman. p. 48.. And the Protestants have so well approved of it, that the Lutheran Churches begin their Office with the same Hymn Veni Creator Spiritus reple, &c. Form. Luther. Lips. 1624.. And our Reformers trans­lated it into Meeter in the larger way in King Edward the 6th's first Ordinal See Spar. Collections. p. 151.. Since which time it hath been abbre­viated and put into fewer words, but to the same Sence, as it stands foremost here. And I shall explain it by a Paraphrase according to that Form, to shew how proper it is for this very place.

A Paraphrase on the Veni Creator. §. 2.

Ver. 1. To thee, O Blessed Spirit, who dispensest thy Gifts to such as are to be admit­ted to Sacred Offices, we address our selves [Page 343] and beseech thee to [Come] unto us, O [Holy Ghost], to assist us in this great Work of making these thy Servants, Pastors of thy Flock. Do thou their, and [our Souls in­spire] with pious Resolutions and Grace to perform them. [And lighten] their Minds and ours [with] all saving Knowledge, which like [Celestial Fire] comes down from above, shines on our Paths with pure Rays, and directs us the right way to those blessed Regions, from whence this Divine Illumina­tion comes.

Ver. 2. As those who were to strive in the Grecian Games, had a Master, an Aleiptes, to anoint their Bodies, and especially their Joynts with Oyl, to make them nimble, vigorous and fit for Action [...]. Lucinian. ap. Petr. Fabr. Agon. l. 2. c. 2. p. 116. &c. 5. p. 127.: So to us [Thou the a­nointing Spirit art] the great Disposer of us all to our Spiritual Race, [who dost] make our Souls fit for all duties by [thy seven-fold Gifts] Isai. xi. 2. Vulg. Lat. addit — pietatis. inde Scholastici faciunt sep­tem Dona S. Sancti.; that is, by the Spirit of Wisdom and Understanding, the Spirit of Council and Might, the Spirit of Knowledge of the fear of the Lord, and true Piety, which thou dost [impart] freely, and give in large measures to such as strive by serving thee for a never-fading Crown of Immortality.

Ver. 3. Let us, and these thy Servants, now receive [Thy Blessed Vnction] even those in­lightning [Page 344] and healing Gifts, compared to Oyl Oleum, bene S. San­cto comparatur, quia ar­dens illuminat, & medi­cans sanat, & aquis infu­sum perspicuas eas reddit. Rab. Maur. de institut. Cler. l. 1. c. 30., but far exceed­ing it, both in their Original, which is [from above], and in their ma­nifold use; for to be a­nointed with this Hea­venly Oyl 1 John. ii. 27. [is com­fort] to the dejected, [life] to such as languish, [and fire] to warm and inflame those who are remiss in du­ties of Piety and Charity, making them full [of Love] both to God and to their Neighbours. Be pleased therefore thus to anoint us, who need all these Blessed Qualifications.

Ver. 4. Material Oyl, being inflamed, is soon exhausted, and then its light ceases; but thy Spiritual Oyl will burn and shine for ever. By it therefore [enable] us to have a right judg­ment in all things, and direct us [with per­petual Light] in all our ways, to cure [the dulness] of our slow understandings, and re­move the ill effects [of our] natural dark­ness, and almost [blinded sight] which makes us so apt to err in Spiritual things.

Ver. 5. As the Jews when they Feasted and rejoyced, used to anoint their Faces with per­fumed Oyl, to make their Skin smooth and fair, and give their Counte­nances a chearful air Psal. civ. 15. & Matth. vi. 17. Duo sunt liquores corpori­bus hominum gratissimi, in­tus Vini, foris Olei. Plin. l. 14. c. 22.; be thou pleased in like manner to [anoint and chear our] Souls, which [Page 345] have contracted a [soiled Face] and mournful Figure, in our late days of Fasting and Peni­tence for our Sins; Seal our Pardon and Chear our Spirits [with the abundance of thy grace], which will extreamly refresh us, and make us lovely in our Redeemers Eyes, to whom above all things we desire to be acceptable.

Ver. 6. And that nothing from without may disturb our inward Joy and Comfort, make the world peaceable; [Keep far] off from us all [our Foes] that would invade us from Fo­reign Countries, and also [Give Peace] to us [at home] in our own Land, that neither this Church or state may be shaken by Faction, Schism or Sedition: And direct us as well as guard us, for [where thou art] our constant [Guide, no ill can come] either to our Souls or Bodies.

Ver. 7. Where thou art our Teacher, Myste­ries become easie to our Faith; Therefore do thou [Teach us to know] the Blessed Trini­ty in Unity for our ever­lasting Salvation John xvii. 3.; e­ven [the Father] Al­mighty our Creator, the Eternal [Son] our Redeemer. [And Thee], O Holy Spirit our Sanctifier, who proceedest [of both, to be] really Three Persons, and yet [but one] God.

Ver. 8, and 9. Which right Knowledge will direct us rightly to praise thee; So [that] as it has been in the true Church [through the Ages all along] from the beginning, [this may be] also [our endless Song] to be con­tinued down to our latest Posterity, Glory and [Praise] be given [to thy Eternal Me­rit]; [Page 346] who art ever deserving from us and all mankind, fresh and lasting acknowledgments: O Blessed [Father] beloved [Son and Holy Spirit], may the Trinity in Unity, and Uni­ty in Trinity thus be adored and glorified for ever and ever. Amen.

CHAP. VII. Of the Large Collect before the Ordination.

§. 1.

THat Prayer was a Principal Part of this Office was shewed before; the Forms are various in divers Churches, there is something like this of ours in Antiquity Clement. Constit. l. 8. c. 24. fol. 141.; but nothing is so full and so exact as this in any Church, being made at the Reformation, and continued ever since, without any alteration.

The Analysis of this Collect.
  • This Collect hath two General Parts.
    • 1st. The Laudato­ry part, wherein there is
      • 1. The Original cause of all God's Mercies.
        • Almighty God —who of thine infinite love, &c.
      • 2 Some proper instan­ces, viz.
        • 1 His giving us his Son.
          • Hath given to us thine only and most dearly, &c.
        • 2. Sending the Apostles and other Pastors.
          • Sent abroad— his Apostles, Prophets, &c.
        • 3. Their success and the effect of their preaching
          • By whose la­bour and mini­stry he, &c.
        • 4. Providing this succession of Ministers.
          • And for that thou hast vouch­safed to call these, &c.
      • 3. An Act of Praise for them all.
        • We tender un­to thee most hear­ty thanks, &c.
    • 2ly, The Precato­ry part, and there in,
      • 1. The petiti­ons for all Chri­stian people.
        • 1. That they may be thank­ful.
          • And we hum­bly beseech thee— to grant unto all which, &c.
        • 2. And also grow in grace.
          • And that we may daily in­crease and go for­wards in the knowledge, &c.
      • 2. Those for Priests and people both.
        • 1. That by both Gods name may be glorifi­ed.
          • So that aswell by these thy Mi­nisters, as by them over whom &c.
        • 2ly. And his Kingdom fur­ther extended.
          • And thy blessed Kingdom en­larged.
      • 3. The pressing conclu­sion.
        • Through the same thy Son Iesus Christ our Lord, &c. Amen.

A Discourse upon the larger Collect. §. 2.
ALmighty God and Heavenly Fa­ther, who of thy infinite Love, &c.]

Nothing can more fitly dispose us to praise Al­mighty God, who shews himself to be our Heavenly Father, by providing a proper Mi­nistry for his Spouse the Church our Mother, than serious reflection upon the whole Oe­conomy of our Redemption, and all the steps he hath made towards this mighty blessing: So that 'tis proper here to consider, that when our first Parents fell from their Innocence, they brought two evils upon their Posterity: First, The Guilt, and then the power of Sin. Now our Lord and Saviour undertook the remo­ving of both: First of our Guilt by his Death, and Secondly of our Bondage under its power, by his most holy Ordinances and his Word, and in order to this, he left his Ministers in all Ages to apply these means to this great end: And therefore upon the ordaining new Pastors, 'tis very fit we should acknowledge, 1st. In general, The true original of that Fa­therly care he hath expressed by this gracious Provision, which was no merit in us, but his infinite love and innate goodness, we did not deserve nor could we requite such concern for our eternal welfare, his own desire of our Salvation, and propensi­ty to do good, alone ex­cited him, this favour was shewed freely Gratia est gratis da­ta non meritis operantis, sed miseratione donantis, Aug. Ep. 120.. Upon [Page 349] this principle, he first gave us his only, and (therefore) most dearly beloved Son Gen. xxii. 2. — Angl. thy only Son, ex Hebr. [...], at LXX. [...].. Though he was and had been the delight of his Bosom from all eterni­ty; yet when our Sal­vation needed him; to be the Author and ne­cessary cause of it Hebr. v. 9. Graec. [...]., He freely sent him, not only to take our Nature, but our Guilt upon himself. For which by his Death upon the Cross, he did so fully satisfie his Fathers justice, that he (who never boasted) said it is finish­ed Johan. xix. 30. [...], Theoph. in loc.. And St. Paul hath declared, There is now no more need of any other, or further, offering for Sin Hebr. ix. 25, 26, and chap. x. 14., which our most learned Reformers judiciously put into this Collect, and say he made perfect our Redemption by his Death, with a plain design to confute that false Opinion of the Roman Church, who will have their Priests, to be Sacrificers still, and pretend they are daily to offer up Christs Body and Blood as a Propitiatory Sacrifice, for the Sins of quick and dead: Yea, they have now, put this into the Solemn words, by which they make a Priest and say, Take thou pow­er to offer a Sacrifice to God, and celebrate Masses, as well for the Quick as the [Page 350] Dead Pontif. Roman. in Ordin. Presb. p. 50., and by vertue of this power of offer­ing propitiatory Sacri­fices, Bellarmine affirms, Priests may be called Mediators Bellarm. de miss. l. 1. c. 17. p. 1014.. So that Chemnitius doth not mis­represent them in say­ing Chemnit. examen Decret. Trident. par. 2. p. 260., They feign the Priesthood is necessary, that the Church may have Ad­vocates to plead her Cause be­fore Christ the supreme Judge, and by offering a Sa­crifice to appease the Fathers wrath, and procure propitiation for the Church: Now this Opinion, is but late and new, as appears by all their own old rituals, which have no such Form in the con­secration of a Priest Vid. Mabill. Lit. Gal­lic. p. 307. Morin. de Or­din. Lat. p. 264, &c., and consequently they are not essential to the being of this Order, be­cause then they who of old were ordained without these words, would be no Priests. But besides the innovation, the Do­ctrine on which this Form is grounded, is a blas­phemous derogation to the one, only and all­sufficient Sacrifice of Christ upon the Cross, and an utter perverting of the nature and end of that Holy Sacrament, which the Scrip­ture never calls a propitiatory Sacrifice, but a commemoration of that Sacrifice, and only a Sacrifice of praise, in remembrance of that which Christ once offered: Wherefore it was necessary our Pious Reformers should put into our Office, an antidote against this Poison; [Page 351] and teach our Priests, that they are not ap­pointed to add any thing to perfect the work of Mans redemption, which Jesus alone Fi­nished, nor are they now constituted to Sa­crifice an Expiatory oblation to God, but to teach and convert Sinners among Men: Christ by his death hath reconciled God to them so far, that he is willing to pardon them upon their Repentance, and Ministers are now to bring them to Repentance, and so reconcile God to them: This was the only design of our Saviour, when after his ascension, He sent abroad into the World Apostles, Prophets, Evangelists, Doctors and Pastors, viz. To go and teach all Nations, &c. and to gather a great Flock in all parts of the Earth, who by their Devotions and Holy lives, might set forth the eternal praise of his Holy name: And thus we here commemorate the Author and the end of these Ministerial Offices: But withal we remember also, the success of these first Preachers, by whose Labours, out of the un­believing Jews and Gentiles, very many mil­lions of Converts were made in a few years; yet the Collect notes, it was Christ who (by these holy instruments) did gather this great Flock together, for nothing less than a Divine power could work so great a Wonder; It had been impossible, without the miraculous assi­stance of Jesus and his Spirit, that a few poor despicable. Men without human Learning, or any force, should in so short a space have tri­umphed over the obstinacy and malice of the Jews, who had crucified their Saviour; and over the power and inveterate prejudices of [Page 352] the Gentiles, who worshipped Stocks and Stones, their fellow creatures in Heaven and Earth, yea Devils and evil Spirits: Yet innu­merable multitudes of these were brought over to believe Doctrines, far above the reach of human Reason, as well as contrary to all their former Notions, and persuaded to pra­ctise Rules of strict Holiness directly oppo­site to their old vicious habits and worldly in­terest: So that within an Age or two, The Apologist openly tells the Emperor, that though Christianity was lately set up, it had already filled their Cities, Provinces, and all eminent places of the Empire, even the Palace, the Senate and Pleading places, leaving only the Temples for the Hea­thens Hesterni sumus & vestra omnia implevimus, urbes, insulas, castella— palatium, senatum, forum, sola vobis templa relinqui­mus, Tertul. Apol. cap. 37. p. 30.. And the next Century was blessed with the Conversion of the Emperors themselves, and the extirpation of Judaism, and Idolatry out of these parts of the World: 'Tis true, the Apostles and their glorious Successors plan­ted this Faith by their Doctrine, their good Example, and their Miracles, and watred it with their Blood, but God alone gave this won­derful encrease 1 Corinth. iii. 6.. Now there are two Reasons why we remember this here. First, More remotely to encourage our new Pastors to hope for the Divine assistance; since they are appointed by the same God to succeed in the same Employment. Secondly, To engage us to render most hearty thanks to [Page 353] the Lord for these great benefits flowing from his eternal goodness; that is, for sending such useful orders of Men into the World, to save so many millions of Souls, and for laying so strong a foundation for his Church at first, that the saving knowledge of his Holy Gospel hath continued throughout all Ages, and spred over all Nations, so that we whose An­cestors sat in the shadow of Death, we who live in the last of times, and a remote Angle of the World, have this saving light clearly shining among us: And here to heighten our gratitude, and tune our praises to the highest key, we also fitly remember this present in­stance of God's goodness, in calling these that are now to be ordained, to that same Office and Ministry, which he first appointed for the Salvation of Mankind. This shews he takes the same care of, and has as much love for our Souls, as for the Souls of our Forefathers. He knows our Christian Priests also must be many, because they are not suffered to continue by reason of Death Hebr. vii. 23.. The individuals are mor­tal, and so a succession is necessary Deus qui provides mortalibus successione, O­rat. in Ordin. Presb. Clem. constit. l. 8. c. 24.; it is certain, the particular Priests must die, but by this constant supply­ing all the vacancies, the Priesthood becomes immortal Principes mortales Rempublicam aeternam esse, Tacit. Annal. l. 3. cap. 6. pag. 301.. Our dear­est Lord promised his Disciples, when he gave them their Ministerial Commission, that [Page 354] he would be with them always, even to the end of the World Matth. xxviii. ult.. He knew they could not live so long; and therefore the promise is to all their Successors [...], Theoph. in loc., to the Office rather than the Persons: For so long as there are Souls to be sa­ved (as there will al­ways be to the worlds end) so long our most gracious Lord hath taken care there shall be proper orders of Men to save them, for which if we have any sense of his goodness, or any concern for our own Sal­vation, we are on this occasion bound hum­bly to thank, heartily to praise, and devoutly to worship him, and this may suffice for the Laudatory part.

§. 3.
And we humbly beseech thee, by the same thy blessed Son, to grant unto all, &c.]

Having excited our selves to a vigorous Devo­tion, by these obliging memorials of God's care for our eternal welfare, we fitly begin to pray it may not be in vain. When the Vine-yard is drest with so much cost and pains, it is a shame it should bring forth either no fruit, or only wild Grapes Isai v. 2. — Pro uvis labruscae, Prov. pro spe frustratâ. Drus. prov. cent. 1. Class. 1.; this will highly offend God, and end in our own ruin at last Hebr. [...]. 7, 8.. Such kind­ness and culture de­serves a very plentiful [Page 355] return Debemus imitari a­gros fertiles, qui multo plus afferunt quam acceperunt; Cicer. de offic. l. 1.. Heaven just­ly expects it, and there­fore we Pray, through the Mediation of Jesus Christ, That, not only we but all other Christians, who in any part of the World believe in, and call upon God's holy name, by these Mens preach­ing Rom. x. 14, 15. Emissione auditus, ex audi­tu fides, à fide oratio., may not only bless him at present (as is done in the words of this Collect) but also continue to shew our selves truly thankful to Almighty God, for this his extraordinary care of our Souls, as well as for all other his benefits: Now true gratitude to God for appointing and sending his Ministers, will express it self, by our reverencing their Persons, attend­ing on their Administrations, giving great regard to their advice; their exhortations and reproofs, looking on them as the Physi­cians of our Souls, and consulting with them, when we need Direction or Comfort, En­couragement in well doing, or Aid in re­sisting Temptation: If we were to pass a difficult and dangerous way, and had a guide sent us by a kind friend, nothing can prove us grateful for the favour, but our frequent enquiring of, and duely following this Director, and if our People do not treat their Pastor so, they are unthankful to God, unkind to his Messenger, and care­less of their Souls health: By letting our Pastor know our case, he will be enabled [Page 356] to apply proper remedies for our Ignorance or Infidelity, and so we should daily encrease in Faith and Knowledge, and answer the end of this Heavenly Mission, by our grow­ing up to a perfection in Christ Jesus Ephes. iv. 13.. If we see a Husbandman going to Sow we wish him good speed, even in common Charity; but when our own Souls are the Field, and we now behold fresh Labourers sent into God's Harvest, shall we not wish them success in the name of the Lord Psal. cxxvi. 5, 6. Ruth. ii. 4., especially since by their prosper­ing we improve; it may please them, but the profit is principally ours; yet so, as we only are the losers, if he do his Duty, and we reap no advantage, for he shall be rewarded according to his pains, not after his suc­cess 1 Cor. iii. 8. Gr. [...], Theoph. in loc.. So that we are infinitely concern­ed to do our best that his Ministry may pro­fit us all, and then both these Ministers and those over whom they are appointed may joyn in Glorifying God's name, the Pastor for God's blessing on his Ministry, and the people for the good they have had by his labours. And besides the glory thus comming to God, from those who are now made Christians; his prosper­ing the labours of those his Servants will also enlarge his Kingdom, by the convincing of In­fidels, [Page 357] and converting impenitent Sinners, who from slaves of Sathan and Heirs of Hell, may become Subjects to the King of Heaven and Heirs of Glory: These are the desirable fruits, the happy consequen­ces of a good Pastors doing his Duty with success, and if we seriously consider their number and mighty importance, it will move us earnestly to beg of God to bless these Mens present undertaking and future endeavours, through Jesus Christ, who Liveth and Reigneth, &c. Amen.

CHAP. VIII. Of the Solemn Words.

§. 1.

HAving spoken of the Imposition of Hands (which Rite is common to all Three Orders) in the former Part See Par. I. Chap. 4. §. 1.; I am now only to observe, that as the Priest and Deacon have distinct Offices, so (in our Church) they are admitted to them, by a dif­ferent Form of words, which is more proper, than with the Greeks, to use the very same Form for a Priest as they do for a Deacon, on­ly naming the several Orders Vide Euchol. p. 250. Collat. cum p. 292.; herein there­fore we follow the usage of the Western Church as the best, for they have two distinct Forms for these two Orders Pontific. Roman. p. 53., and use the first part of this Form of ours, ( Receive thou the Holy Ghost, &c.) without any varia­tion. I confess Morinus affirms, that the ancient Forms of Ordination, as well in the Latine as the Greek Church, were only Prayers for the Holy Spirit, and invocatory, not indica­tive or imperative; which usage (as he proves) began to be added in the Margin of the old For­mularies about 500 years ago Vid. Morin. de Ord. Latin. in Vet. Form. circ. An. 1180. p. 338. Item Exercit. 2. Par. 3. c. 2. p. 22.. And after that, [Page 359] it was made by the School-men, the Form of the Character, and the sole words by which it was conveyed or communicated: I shall not dispute that nicety, but since I find our Reformers have retained these Words, I doubt not but they derived them from an higher Ori­ginal, even from the Holy Gospel, out of which I shall now shew both parts of this Form are taken.

§. 2.
Receive the Holy Ghost for the Office and Work of a Priest, &c. — whose Sins thou dost forgive, they are forgiven, &c. — And be thou a faithful dispencer, &c. — In the name of the Father, &c.]

This Form is taken from our Blessed Saviour's own Words, after his Ascension, when he solemn­ly Sent his Disciples to Preach the Gospel; for then he said, receive ye the Holy Ghost, &c. (z): John xx. 21, 22, 23. Hence the Lutheran Form prescribes the read­ing these very words out of St. John's Gospel Legatur ex Johan. Cap. 20. Dominus noster Jesus Christus dixit—Acci­pite Spiritum Sanctum, &c. Form. Lips. An. 1624.; and then (after the Lord's Prayer and a Col­lect) that Office thus explains them, We com­mend to you the Ministry of the Word of God, and the power of the Keys in binding and loosing Sins, and in the administration, distributing and conse­crating the Venerable Sacraments according to the institution of our Lord Jesus Christ, in the Name of the Father, &c. And doubtless no words can be fitter, than those spoken on the same occasion by our Saviour, who had been sent by [Page 360] his Father (after the Holy Ghost descended on him) to Preach the Gospel, which he had hitherto done by himself; but being now to leave the Earth, hereby he delegates this Work to his Apostles, and sends them with the like Qualifications and Authority, as he was sent by his Father. Now as Elisha, being to succeed Eli­jah in his Office, was to have a share of his Spi­rit 2 Kings ii. 9.; even so Christ gave to the Apostles, his Successors, the Holy Ghost, that is, the ordinary assistance thereof, so far as was necessary, in order to reconcile Sinners to God by preaching the Gospel. For we must distinguish this first Mission for the or­dinary Office of Pastors (which was always to continue in the Church) from that extraor­dinary Mission and Miraculous giving of the Holy Ghost on the day of Pentecost, after his Ascension. That made them Apostles, and gave them an extraordinary Authority, ne­cessary for the first planting of the Gospel, which Office was to cease: But these Gifts of the Spirit, which our Lord gave them, when he breathed on them, were such as were necessary for them, and all their Succes­sors to the end of the World; for so long, in this manner, our Lord hath promised to be with such as are called to be Ministers. So that these Words, Receive the Holy Ghost, &c. are properly used by us on the ordinary Missi­on of Pastors; and so it is declared to be on­ly so far as is necessary for the Office and Work of a Priest,—(not to work Miracles, or speak with other Tongues, but) in order to exe­cute [Page 361] the several parts of the Pastoral Office, viz. 1st. For the remitting and retaining Sins. 2ly. For the dispensing of the Word and Sacra­ments. As to the first we must observe, that the Fathers, generally explain this communi­cation of the Spirit, to be a granting to the Pastor the power of ab­solving such as are peni­tent, and of denying ab­solution to the impeni­tent Qui Spiritum San­ctum accepit, & solvendi peccata potestatem & ligan­di accepit. D. Ambros. de Poenit. l. 1. c. 2. Spirit. Sancti gratiam acceperunt qua peccata di­mitterent, &c. Hieron. He­bid. ep. 150. T. 3. p. 233. Dicit, Accipite; & subji­cit, Si cui, &c. hoc est Spiritus dimittit, non vos. Aug. Hom. 23. p. 103., and so our Lord himself expounds it; for he adds — to his giving them the Ho­ly Ghost — Whose Sins ye remit they are remit­ted, &c. Now this power of Absolution is one of the ordinary parts of the Sacerdotal Office, (as I have shewed before See Compan. to the Temple, Part 1. §. 4. p. 43, &c.): And therefore when Christ made his Disci­ples Pastors, he gave them the Holy Ghost to this purpose, and a power to communicate it for the fame end to such as they did ordain to succeed them Acts ix. 17. 1 Tim. iv. 14. 2 Tim. i. 6., be­cause without this Pow­er they could not rightly perform their Mini­stry. We see that repentance and remission of Sins were always the main subjects of our Sa­viours and his Apostles Preaching Mat. iv. 17. Luk. xxiv. 46. Act. ii. 38. & x. 43. & xxvi. 18.. Now [Page 362] when hereby some were brought to unfeigned Repentance, and others remained obstinate, it was absolutely necessary the Pastors should have Authority to declare, that the Penitents should be absolved by God, to pray to him to pardon them; yea, and to comfort them fur­ther, by pronouncing their Remission in God's Name; and on the contrary, to declare the Obdurate bound by the guilt of their Sins, and liable to God's wrath: yea, to pronounce them Excommunicate, out of the Church, wherein Remission of Sins alone is to be had. These Keys (St. Ambrose saith) Every Priest, as well as Pe­ter, doth receive Claves illas Regni Caelorum, quas in B. Petro, cuncti suscepimus Sacerdotes. Ambr. de dig. Sacerd. c. 1.; and upon this Principle the whole Conduct of keep­ing Men under censures for longer or shorter time, according to the degree of their peni­tence, was committed to Priests (by advice of their Bishops Con. Ancyran. Can. 2. & 5. Bev. T. 1. p. 376, & 379. Item Theodor. poenit. c. 43. p. 35. & ibid. observ. p. 113.) by all the Primitive Canons, and under the same Re­gulation they enjoy this Power at this day. Now if any think it too bold, for a Bishop to use the words of Christ. I reply, he pronounces them as God's Embassador, (as the Form it self declares) In the Name of the Father, Son, &c. he acts only Ministerially, God gives the Spirit by the impo­sition of his hands with the Presbytery Deus dat Spiritum Sanctum, non enim huma­num hoc opus— Sed qui invocatur à Sacerdote, à Deo traditur, in quo Dei munus, ministerium Sacerdotis. Ambr. de Sp. S. l. 1. c. 7. p. 223.; it is [Page 363] God's Gift conveyed by his Deligate, which is the way that he chooses to bestow it; for he could have given St. Paul the Spirit immediate­ly when he called him to be a Minister, but thought fit to send Ananias to him (as the Text expresses it) — that he might he filled with the Holy Ghost Acts ix. 17.. We have already shewed, that the various Offices in the Church are distributed by this Blessed Spi­rit; and why should we not believe (with St. Leo) that he who imposes the duty will assist us in the Admini­stration of it Qui mihi est oneris Author, ipse fiet Admini­strationis adjutor, dabit vir­tutem qui contulit dignita­tem. Dict. P. Leonis mag.. We cannot execute this Of­fice, to which the Spi­rit of God hath called us, unless we do re­ceive the Holy Ghost; so that we ought not to doubt, but God will by this Rite and these Words give his Holy Spirit, when so many joyn to ask it upon so great and necessary an occasion St. Luke xi. 13., especially if the Parties put no bar to it, by their un­worthiness or unpreparedness to receive it. Finally, Some will have this Form to be no more than Optative, and say, that Receive the Holy Ghost, implies only Mayest thou Receive, &c. But I think there is no need to strain the words, because the plain import of them is very proper for God's Representative in this case, as hath been already proved. But whe­ther we interpret them Positively, or as a Wish, let the Pastor firmly believe, that so [Page 364] much of the Holy Ghost and his Gifts are now imparted to him, as are necessary for the discharge of that Office to which the Spirit hath called him, so much as will qualifie him to judge so rightly concerning remitting and retaining Sins, that God may ratifie his Sen­tence in Heaven, forgiving those he declares Penitent, and condemning such as he pro­nounces Impenitent; and this will make him careful in his managing of Sinners, and bring a great and deserved veneration upon all his So­lemn Acts of Ecclesiastical Discipline, as well as incredible benefit to his Peoples Souls.

§. 3.

2ly. The other part of these Solemn Words, are a strict charge to him that is Ordain­ed, to be a Faithful Dispenser of God's Holy Word and Sacraments]. I have shewed before they are Stewards of these Myste­ries See §. 3. supr., that is, (in the French idiom) Dispensers. And hence St. Paul calls his Preaching, and other Ministerial Acts, a Di­spensation committed to him 1 Cor. ix. 17. Ephes. iii. 2. Coloss. i. 25. ubi Graec. [...].. Now as to the Word of God, the faith­ful dispensing of it, is to give every Soul its proper Portion; so our Pastor must offer easie Truths, plain Similitudes and Examples, to inform the Ignorant, to prepare higher Noti­ons and stricter Rules for the Stronger and more knowing; he must have ready Promises to com­fort mourning Penitents, Threatnings to warn bold Sinners; Counsel to settle the doubtful [Page 365] Minds, Exhortation to quicken negligent Loy­terers, and Reproofs to check forward Offen­ders. All these are in God's Word; and every one of these kinds, are proper Food at some times for the Souls that are under his Charge; his Prudence must allot every one their Porti­on according to their temper and necessity; and he must act faithfully, as well as wisely; he must be impartial, and fear no Man for his greatness, nor despise any for his proverty; he must not spare a Friend for Favour, no nor expose an Enemy out of Evil Will, because their Souls are at stake; and there is a Curse upon those who do this work of the Lord deceit­fully Jer. xlviii. 10.. But this re­lates chiefly to the Pa­stors private applicati­ons, besides which, it is their duty to Preach once at least in Publick, on Sundays and Holy­days, by the ancient and modern Canons also See xlv. Can. Eccl. Angl. Ut omnibus Festis & diebus Dominicis unusquis­que Sacerdos, Evangelium Christi praedicet Populo. Egb. Can. 3. Spelm. T. 1. p. 259. id. Can. 52. Edgar. p. 454. Can. 23. Aelfric. ibid. p. 578. Capit. Carol. M. l. 1. c. 166.; and this Of­fice they must be Faith­ful in, as far as a Publick Place will allow. They must conceal no necessary, nor publish any unnecessary Truths; they must reprove in general the most prevailing Vices of their People, and exhort them especially to such Duties as they are most negligent in: and if they know (as he ought) the state of their Peoples Souls, they may so contrive this ge­neral Discourse, that like a well-drawn Picture, [Page 366] it shall seem to look directly at every one in the company; so that every one may ea­sily know and apply his own portion to himself. The same fidelity must be shewed also in dis­pensing both Sacraments, by taking care that Infants do not (by their neglect die unbaptized,) nor forget their Vow after they have been baptized, by preparing their people for recei­ving the Communion worthily, frequently dispensing it publickly to those in Health, and privately to the Sick, encouraging such as are fit for it to come often, and warning all notorious Sinners, especially those in ma­lice, to repent before they presume to come to this Holy Table. And they that thus be­have themselves in God's House Matth. xxv. 21. Euge, bone serve, &c., shall from their great Master hear that joyful Eulogy, well done, ye good and faithful Servants, enter ye into the Joy of your Lord.

Having spoken of the delivery of the Go­spel to a Deacon be­fore Dis. on. Ord. of a Deacon chap. 4. §. 4., I am only to add, that the difference is, the Priest hath the whole Bible delivered to him, with words contain­ing a Solemn Grant of full Power and Authority to Preach out of it, and Administer the Sacraments according to it in the Congregation, whereto he shall be appointed: And whereas of old, both in the African and Western Churches as well as the Eastern, this rite was only used at the Consecration of a Bishop, in later times it was used to a Priest, who (as Isidore observes) has [Page 367] also the Dispensation of the Divine Mysteries com­mitted to him, and he is collegue to the Bishop in presiding over the Church, in consecrating the Sa­crament and Preaching to the people Presbyteris sicut E­piscopis, dispensatio myste­riorum Dei committitur, praesunt enim Ecclesiis Chri­sti, & in confectione divina corporis & Sanguinis Con­sortes sunt cum Episcopis— & — in officio praedi­candi, Isid. Hispal. de offic. c. 7.; but with this difference, the Priest acts subordinately, and is confined ordinarily to one Parish, but a Bishop is the Supreme in Eccle­siastical matters through his whole Diocess: There are more Cere­monies and solemn words in some other Churches, especially the Roman, where of late they deliver a Patin with Wafers, and a Chalice with Wine and Water Accipe potestatem offerre sacrificium Deo mis­samque celebrare tam pro vivis quam pro defunctis, Morin. de Lat. ord. p. 319., giving them power to offer a Sa­crifice to God, and cele­brate Mass for the Quick and Dead: But we may observe, Morinus could not find this Form in any Ritual above 700 years old; So likewise the blessing, the several vestments and forms of delivering them, the anointing the Priests hands in the Latin Church Vid. Pontif. Roma [...]. p. 47, & 49.. The kiss given to the newly ordained Presbyter, by the Bishop and all the Priests present in the Greek Church Euchol. p. 294. & notis p. 298., are justly laid aside by our Re­formers, as being either [Page 368] innovations, or too trifling for so grave an Of­fice as this.

CHAP. IX. The last Collect.

§. 1.

THere is nothing remaining of a ma­terial difference between the for­mer Office and this, but one proper conclud­ing Collect, which seems peculiar to our Church, and how suteable it is for the occa­sion, the ensuing Analysis and Discourse will shew.

The Analysis of the last Collect.
  • This Collect containeth two kinds of Petitions.
    • 1. For the Mini­sters.
      • 1st. In general for God's Blessing.
        • Most merciful Father we be­seech thee to send, &c.
      • 2ly. In particular that they may be
        • 1st. Holy in their lives.
          • That they may be cloathed with Righteousness, &c
        • 2ly. Suc­cessful in all their La­bours.
          • And that thy word spoken by their Mouths may have such success, &c.
    • 2ly. For the Peo­ple.
      • 1. That they may Re­verently hear the Word of God.
        • Grant also that we may have Grace to hear, &c.
      • 2ly. That in all o­ther Acts they may aim at
        • 1. God's Honour.
          • That in all our words and Deeds we may seek, &c.
        • 2. The inlarging of his King­dom.
          • And the in­crease of thy king­dom, through, &c. Amen.

A Discourse upon this Collect. §. 2.
Most merciful Father we beseech thee to send upon these thy Servants, thy Heaven­ly Blessing, &c.]

The ancient Forms of Or­dination are usually concluded with a valedi­ctory Blessing, or else will a Prayer for a Bles­sing Benedictio Dei Patris, Filij, &c. descendat super vos, &c. Morin. de ord. Latin. —super hunc famulum tu­um—munus tuae benedicti­onis infunde, Lit. Gallic. ap. Mabil. pag. 307. Et Pontif. Rom. p. 47., our Church uses both: The first Petiti­on, being in general for a Blessing on these new­ly ordained Ministers, is introduced with re­membring, that the God we pray unto is not only most mercyful in his Nature, but through Christ stands in the rela­tion of a Father to us, both which are mo­tives to excite us to ask, and grounds for our hopes of prevailing. The merciful temper of the Kings of Israel encouraged their Foes to Petition for favour 1 Kings xx. 31.: And 'tis our Saviours ar­gument (x), that if earthly Fathers can deny nothing which their Children crave, S. Luke xi. 9. then doubtless our Heavenly Father will not with-hold his Blessing from us, when we beg it so importunately: We know that the Man who is blessed by God must be al­ways successful, because the Lord makes whatever he doth to prosper Psalm. i. 3. Benedictio est augmentatio bom, Rab. ap. Fag. in Gen. i. 22., and indeed his Blessing com­prehends [Page 371] all sorts of good things which we can wish, or he can give, but more particularly. We first pray that their Lives may be Holy, and this in David's phrase, whose Petition for Sion is, That her Priests may be cloathed with Righte­ousness Psal. cxxxii. 9., which im­plies that Holiness is the most glorious of all Robes; the innocence signified by their White garment (the clothing of the Saints Revel. xix. 8.) makes them shine more, than all their other Sacred Vestments, and the Phrase denotes further, their being full of all Virtues, wholly covered all over with goodness; and no doubt a Priest so qualified is an honour to the Church, and a mighty blessing to his own people. Secondly, Since they have promised diligently to preach God's word, we pray they may be successful to that degree, as never to speak in vain, which was a blessing grant­ed to Samuel, one of God's chosen Priests, that none of his words fell to the ground (b); that is, 1 Sam. iii. 19. Cadere in terram, est perire. Matth. x. 29. Nihil ex ijs quae locutus est irritum fuit. Eucher. in loc. failed of success: and he promiseth in Isaiah, that none of his words shall return to him void, but shall accomplish his plea­sure, and prosper on his Errand Isaiah lv. 2.. The Word of God is often compared to good Seed, and 'tis great pity all of it should not bring forth fruit Matth. xiii. 8.. And when [Page 372] it doth so, it brings abundant glory to God, and a mighty satisfaction to his Mes­sengers, if their instructions and advice, ex­hortations and reproofs be always successful (as we pray they may) a good Pastor will think all his pains well bestowed, though he were to have no other Reward. But 2ly, Since the effect of his Ministry depends upon the peoples receiving the word of God aright, as well as upon his faithful dispensing it, and the hearer must contribute as much to its success as the speaker [...], Plut. de audit.; we pray for the people also, that they may have grace to hear and receive, that which is delivered out of God's word, as the means of their Salvation, for the Seed was equally good, but the Crop was different, according to the diversity of the Soil Matth. xiii. 4, 5.7 & 8., and we see that unbelief hindered the efficacy both of our Sa­viour's preaching and his miracles also Ibid. ver. 58.: It is St. Paul's observati­on, that it was the Faith of the Thessalonians, and their receiving his Preaching, not as the words of Man, but as the word of God (as in truth it was) which made it work ef­fectually 1 Thessal. ii. 13., and the word preached did not profit those who heard it without Faith Hebr. iv. 2.. So that be­ing desirous the Preacher should be successful, [Page 373] we must pray for the People, that they may receive his words as a means appointed by God for the Salvation of their Souls: Not as if every word of a Sermon were the very word of God (as some of our Dissenting Teachers have falsly and arrogantly pretended,) but be­cause Preaching in general, is an Ordinance appointed by God for Mens Salvation Rom. x. 13, 14, 15. 1 Cor. i. 21.; therefore when the Preachers Instructions, Arguments and Admonitions are taken out of God's word, or agreeable thereunto; then we must receive them with great Reverence, not as if it came meerly from him; that is, the Speaker, but as Counsel, Comfort, Dire­ction or Reproof, sent us from God himself for the saving our Souls. So that we must lay up these things in our Hearts, and guide all our Words and Deeds thereby: Now, if we do thus hear and receive the Sermons preach­ed to us, the blessed effect will be, that all our Words and Actions will tend to the ad­vancement of God's Glory and the enlarging his Kingdom. We shall praise God daily our selves, and persuade others to joyn with us, we shall glorifie him also; not only with our Lips but in our Lives, for Men will see our good works, and glorifie our Father which is in Hea­ven Matth. v. 16.. We our selves shall be so throughly converted as to demon­strate by our Deeds, that we are faithful Sub­jects of Christ's Kingdom, and by persuasion as well as example, we shall labour to bring [Page 374] in as many Sinners as we can to that due obe­dience, which all Men owe to his Authority: Now since such blessed and desireable effects will certainly flow from these Pastors faith­fully dispensing the Word of God, and the Peoples rightly receiving it; Oh with what Fervency should we now put up these neces­sary requests; when we see them just ready to put their sickles into Gods Harvest! May the gracious Lord of this Harvest, for Jesus Christ his sake assist and bless both Priests and People, so shall his Name be glorified, and his Kingdom encreased, by large and constant Additions to the Church of such as shall be saved. Amen.

A DISCOURSE UPON THE OFFICE For Consecrating BISHOPS, Where it differs from the former.

A Preface, concerning the Election of Bishops.

§. 1.

OF the Election of the Clergy in general, and of Bishops among the rest, till the Empire became Christian, we have treated already; and shew­ed that the right of choosing was then in the Clergy; and the Peoples part was only to te­stifie their satisfaction in the choice; but this would not satisfie them after Peace was re­stored [Page 376] to the Church, in great Cities especi­ally, where the People fell into such Facti­ons and Mutinies, that Constantine was forced to interpose. Thus at Antioch, the Citizens would have forced the Bishops, assembled in a Synod on the vacancy of that See, to remove Eusebius from Caesarea, and make him their Bi­shop, contrary to the Canons [...]. Eu­seb. vit. Constant. l. 3. c. 60. p. 382. &c.; which the Emperor hearing, he for­bid that removal, and proposed two Priests, ( Euphronius of Arethusa, and George of Cappadocia) to the Bishops, requi­ring that one of them, or some other duly qualified, might be canonically chosen; and the choice fell on the former of those nomi­nated by the Emperor, viz. Euphronius: So that the Popular Election was rejected, and the Bi­shops chose by directions from the Emperor. 'Tis true, the People very often, with the in­ferior Clergy, in places remote from the Court, pitcht upon the Persons, and desired the Bishops, in their Synod, to choose him, as it was in the Election of Athanasius at Alexan­dria [...]. Athan. Apol. 2., and so in many other places, that St. Ba­sil tells the People of Neocaesarea, It was their part to request, and God's to shew who should be their Bi­shop: that is, by the Votes of a Synod, which was then esteemed a declaration of Gods Judgment [...]. Basil. ep. 62. — Nempe Synódi judicio, Petr. de Marc. de Concord. l. 8. c. 5.. [Page 377] And the usual method of Elections then, may be gathered from the Objections against the making of Lucius, an Arian, Bishop of Alexandria, viz. that he came not in by the judgment of an Orthodox Synod, by the votes of the Clergy, or the request of the People [...]. Theod. Hist. l. 4. c. 20. p. 131.. But even this liberty of petitioning the Bishops, proves the Peo­ple could not Elect a Bishop. Nor did they always fix upon the Person; the Synod some­times named the Person, and the People after­ward expressed their satisfaction, by loud ac­clamations of Worthy, Worthy, as in the Electi­on of Peter to be Bishop of Alexandria — [...]. Theod. Hist. l. 4. c. 18. p. 127. An. 371.. Nor did the Bishops, who strictly adhered to the Canons, like the Encroachments of the Peo­ple. Hence the old Bishop of Nazianzen writ to the Citizens and Bishops assembled at Caesa­rea, then void, to re­commend St. Basil for that See Greg. Nazianz Ep. 22, & 23. p. 785., telling the People he knew him to be very fit, and if they would needs judge of this in their Companies and Tribes, disturbing the exact manner of Elections by the Crouds interposing, he would have no hand in it [...]. Theod. l. 4. c. 5, 6.. But where the Emperor was present, he generally recom­mended [Page 378] the Person; and upon a vacancy at Milan, the Bishops assembled, desired Valenti­nian (then in that City) to choose a Succes­sor; but he telling them they were fitter to judge than he, they went aside to consult, and then the People falling into Factions, Ambrose, the Emperors Officer coming to com­pose the People, was accidentally named; and the Emperor and Bishops liking the Person, he was chosen by general consent. This in­deed was an extraordinary Election, but we see it was intended the Bishops should choose, and the Emperor approve. But that which made it most commonly necessary, for the Em­perors to interpose in Elections, was the violent Seditions naturally consequent upon the Peoples pretending to chuse. So it happen'd at Rome, where upon a Competition between Damasus and Ursicinus, many were slain on both sides, so that the Emperor's Of­ficer was forced to quell the Tumult, and punish the Ring-leaders of that mutiny Socrat. l. 4. c. 20. p. 670. Sozom. l. 6. c. 22. p. 385. A Valentiniano res composita est inter Dama­sum & Ursicinum. Pamel. not. in Cypr. Ep. 52.; and at last Valentinian fixed Dama­sus in the Papal Chair Vid. Rescript. Honor. ap. Bin. Tom. 1. p. 721.. So about fifty years after, a New Schism arising between the Parties for Boniface and Eulalius, the Emperor Honorius decided the matter in favour of Boniface, and (at that Pope's re­quest) made a Law, That for the Future, if any difference hapned, he should be Bishop of Rome whom, by a New Appointment, the Divine Judg­ment, and the Common Consent should choose; [Page 379] where by the Divine Judgment, either the de­cision of a Synod, or perhaps, the Emperors determination is meant, for the phrase is used in both sences. But in the East, especially in the Royal City, the Bishop was pitched on by the Emperor. Theodosius, when the Second Coun­cil was sitting there, ordered the Bishops to pre­sent him a List of Persons fit to be chosen for the See of Constantinople, then vacant, out of which he chose Nectarius, who was Ordained by the Synod in the pre­sence of the Emperor, all the Clergy and the whole City agreeing thereto [...]. Epist. Synod. 2. Concil. inter op. Damasi, p. 74. An. 381.. Upon his death the People falling into Factions, the Em­peror privately sent for Chrysostom from Antioch, and recommended him to a Synod of Bishops who Ordained him, and the People agreed there­to Socrat. histor. l. 6. c. 2. Theodoret. l. 5. c 27.. About 30 years after, upon the death of Sisinnius, to prevent disorders, the Emperor sent for Nestorius from Antioch, and got him or­dained Bishop of Constan­tinople Socrat. l. 7. c. 29. p. 755. circ. An. 426.; and upon his being deposed by the Council of Ephesus, Theodosius the younger, named Maximian to that Council, who or­dained him to that See; and his known worth [Page 380] made the choice accepta­ble to all sorts of peo­ple Talem illi Ecclesiae constituendo Pontificem qui olim se dignum hoc fastigio omnibus quibus notus est ap­probasset. Coelest. ep. 12. Bin. Tom. 1. p. 739.; and Pope Coe­lestine, with regard to this choice of the Em­peror and the Council, saith, he was made Bi­shop by the Divine Judg­ment — Te Praesulem di­vino judicio accepit. ejusd. ep. 13. ibid. 740.: Yea, the Coun­cil it self speaks of a Bi­shop to be elected for Constantinople, by the will of God, and the Favour of the Emperor [...]. Concil. Ephes. Par. 2. Act. 1. Bin. p. 210.. Again before Maximian was bu­ried, for fear of Mutinies and Factions, Theo­dosius commanded the Bishops that were present to Ordain Proclus Bishop of that City, [...]. Socr. l. 7. c. 39. p. 764. who had been in nomination before (r). The same usage also was continued in the next Century, for Epiphanius declares he was made Bishop of Constantinople, by the Election of the Emperor and Empress, to which also the honourable Men, the Priests, Monks and faithful People con­sented Epiphan. Epist. ad Pap. Hormisd. Bin. T. 2. Par. 1. p. 605.. So in the Electi­on of Mennas to the same See about the year 535. Agapetus then declares there was the Emperors choice, and the consent of all the Clergy and Peo­ple [...]. Agapet. epist. ibid. p. 686.. So that in this [Page 381] City the Emperors had the chief hand in Episco­pal Elections. Yet we see in all Regular Ele­ctions there, and elsewhere, the Bishops met in Council, not only to Consecrate, but to Judge of the fitness of the Party desired by the People, or recommended by the Emperor; and therefore they are said to choose Bishops, and to have the power of promoting such as are Worthy — [...]. Concil. Anl. Can. 23. Bev. T. 1. p. 450., that is, in their judgment. And if any objection were made, especially as to the conversation of the Candidate, the Bishops were to examine and determine the matter, before such as had been formerly acquainted with the Person accused. For the African Code saith, When we meet for choosing a Bishop, if any Objection do arise, the three Bishops shall not determine it, but desiring two more to be added to them, shall examine it before that People over whom he is to preside, and then they may ordain him, if he be found innocent [...], &c. Cod. Can. Eccl. Afr. Can. 50. Bin. Tom. 1. p. 761. Bev. T. 1. p. 577. ubi dicitur, Can. 54. Concil. Carthag.. Nor did the Peoples desire of a cer­tain Person give him that was so desired a good Title; for another Canon of that Code saith, He that is sent to take care of a vacant See, shall not seize it on pretence that the People desired him Cod. Can. Eccl. A­fric. 74. Bin. ut supr. p. 770. Concil. Carthag. Can. 77. Bev. ut supr. p. 611.; because the other Bi­shops were Judges whether the Party were [Page 382] worthy or no. Hence St. Ambrose, speaking of Anysius, Bishop of Thessalonica, saith, that he was desired by the People of Macedon, and chosen to the Chief Priesthood by the Bishops Ad summum Sacerdo­tium à Macedonicis obsecra­tus populis, & electus à Sa­cerdotibus. Ambr. l. 3. ep. 22. p. 230.. The same Father looks upon this approbation of a Synod as an indication of God's choice, for he tells those of Vercelles Idem ibid. Epist. 25. p. 245., He that is to pray for the People, is to be chosen by the Lord, and approved by the Bi­shops, least any offence be found in him, that is to intercede for others. But that which secured this Right in the Bishops to judge of Candidates, was a Custom which be­gan in this Age (and which some weakly urge to prove Popular Elections;) that is, The Clergy and Peoples subscribing a Petition, and presenting it to the Metropolitan, who, with his Suffragans, determined the Election as they saw fit. In the end of the Fourth Cen­tury, Pope Siricius speaks of some that came from far, and had been approved by the Peo­ple; — De longinquo ve­niant Ordinandi, ut digni possint, & plebis & nostro judicio comprobari. Siric. Ep. 3. Bin. p. 561. but must have also his judgment, as Me­tropolitan, before they could be made Bishops (a). And within twenty years after, Zosimus his Successor commends an Archbishop for keeping out Novices from Bi­shopricks, though desired by the People, telling him, the Rules of the Fathers, and the Au­thority [Page 383] of the Apostolical See, were on his side Tecum faciunt prae­cepta Patrum, tecum Aposto­licae sedis Autoritas. Zo­sim. Ep. 1. ibid. p. 711., adding withal, that these Men were let in by the re­misness of such Bishops as sought the favour of the multitude, and thought the good opinion of a Croud to be their highest honour Facit hoc nimia re­missio consacerdotum nostro­rum, qui pompam multitu­dinis quaerunt. id. ibid.. So that the Bishops were under no necessity to grant this Petition, if they disliked the Persons; however the Peo­ple did petition their Metropolitan, as we see by that example of a Petition from the Clergy and People to Patroclus, Metropolitan and Bishop of Arles Bonifac. Ep. 3. Bin. ibid. p. 721. An. 418.; and Pope Celestine de­clares, none must be made a Bishop over the unwil­ling; the consent and de­sire of the Clergy, People and Magistrates is requi­red Cleri, plebis & ordi­nis consensus & desiderium requiratur. Caelest. Ep. 2. §. 5. ibid. p. 736.. But if they chance to desire an ill Man, the same Cele­stine saith, The People are to be taught and not followed by the Bishops, and if they know not what is lawful and what not, should not be complied with, but rather admonish­ed by their Superiors Docendus est populus non sequendus, nosque (si nesciunt, eos quid lictas quidve non liceat) commo­nere, non his consensum prae­bere debemus. Celest. Epist. 3. §. 3. p. 737.. But none stood more upon this Subscription than Pope Leo; who decrees, That Bishops are [Page 384] to be peaceably and quietly desired, and let them present the subscription of the Clergy, the testimo­ny of the Nobles, and the consent of the Magistrates and People Teneatur subscriptio clericorum, honoratorum, Or­dinis consensus Testimonium & plebis, Leo. Ep. 89. p. 468.: Yet still he refers all to the Judg­ment of the Metropo­litan and saith, None can be a Bishop that is not ele­cted by the Clergy, desired by the People, and con­secrated by the Provincial Bishops according to the Judgment of the Metro­politan Nulla ratio sinit ut inter Episcopos habeatur, qui nec à Clericis sunt ele­cti, nec à plebibus sunt ex­petiti, nec à Provincialibus Episcopis cum Metropolitani judicio sunt consecrati, Idem Ep. 92. p. 475.. And more plainly in another place he saith, He shall be pre­ferred, who is desired by the concurrent consent of the Clergy and People—but if the Votes be divided, He shall be chosen, by the Judgment of the Metro­politan, who hath most merits —Si vota diviserint, Metropolitani judicio is al­teri praeferatur, qui majori­bus studiis juvatur & me­ritis, Idem, Epist. 84. pag. 449.. And 'tis very observable, these are all Directions given by Leo to Metropolitans and Chief Bishops, who then were Electors. It seems also, that about this time the same method was used in the East, for in the Fourth General Council of Chalcedon it was ordered, That when a Metropolitan died, they should gather the suffrages of the Clergy, possessors and honourable Men; and after that, of all the venerable Bi­shops in the Province, and then he shall be chosen, who shall by them be thought worthy Concil Chalced. Act. 16 [...]in Tom. 2. p. 343.. Where the [Page 385] Clergy are first and last in the Election, and here the Metropolitan being supposed to be deceased, could not be named, but as to other Sees, the final judgment was in him: For though Bassianus and Stephanus both proved, they were elected by their several parties of the Clergy and People to be Bishops of Ephe­sus, yet not being consecrated by a Metropo­litan and his Synod of Bishops, they were both ejected, by the 16 Canon of Antioch, (which was read and approved in this general Council,) viz. That if any get into a vacant See, by the choice of all the People, he shall be ejected if he came not in by the Judgment of a Metropolitan and his Synod Concil. Chalced. Act. 11. Bin. ibid. p. 301.. And it was so known an usage for the Clergy and Peo­ple of a vacant Church to petition the Metropolitan for a Bishop, that in a contest whether Nicomedia or Nice were the Metropolis of Basilinopolis, Eunomius of Nicomedia saith, he can shew the suffrages of the Citizens of Basilinopolis requesting a Bishop of him, and challenges the Bishop of Nice, to shew where they desired a Bishop from him or his predeces­sors Concil. Chalced. Act. 13. Bin. ibid. p. 309.; and the cause was (for want of such proof) determined for Eunomius: Yet all this must be so understood, as not to exclude the Emperor in the greater Sees especially, where the Elections were made either by his Directions, or at least confirmed afterward by his Authority: Of which this Council affords us two instances; one in their Letter to the [Page 386] Clergy of Alexandria, certifying them of the deposition of Dioscorus, and charging to se­cure, that which belonged to that Church, and give an account thereof, to him that by the will of God, and the consent of the Emperor should be ordained Bishop of that great City Concil. Chalced. Act. 3. Bin. ibid. p. 214.. And Bassianus shews, that his election to Ephesus was confirmed by the Sacred Letters of the most reli­gious Emperor [...]. Ibid. Act. 11. p. 300.; but in lesser Sees, except in case of mutinies, they rarely concerned themselves either in the East or in the West: After the Empire was divided, and one of the Emperors lived in the West, he likewise interposed in the choice of the Bishops of eminent places, as we have shewed concerning Milan and Rome before, and we add now, that the younger Valentinian confirmed the peaceable Election of Pope Siricius by a parti­cular Rescript, yet extant in Baronius Nostro cum gaudio memoratus Episcopus, ipse (Siricius) permaneat, Vid. Baron. Annal. An. 385. Tom. 4. p. 435.. And 'tis probable while the Em­perors had any power at Rome, they generally con­firmed the Elections there which Platina confes­seth Platin. vita Sylverij An. 537. p., and that con­fession of Faith, which the Popes upon their Election, sent to the Emperors of the East, before the Goths had conquered Rome Foelicis 3. Ep. 2. ad Aug. Zenon. Bin. ut supr. p. 448. Ci [...]c. An. 483. shews; they desired their [Page 387] confirmation, although a little before Odoacer King of Italy had made a Law, that no Pope of Rome should be chosen without the advice and consent of those Kings An. 482. Vid. Bin. Tom. 2. p. 525.; which Law, a spurious Council under Sym­machus pretends to repeal An. 502. Vid. Nota [...] Bin. in Syn. 4. Roman. p. 527.. But there is no credit to be given to that repeal, be­cause Symmachu [...] himself came into the Chair by Order of Theodoric a Gothic King of Italy, who also drove away Lauren­tius his Competitor Theodor. lect. collect. lib. 2. p. 186. Zonaras vit. Anast. T. 3. p. 121.. And Symmachus could not modestly kick down the Ladder by which he had ascended, nor durst he have curbed the Gothick Kings, who then used the same Power that the Emperors had exercised be­fore, and particularly in Papal Elections, inso­much that when Boniface the second made af­terwards an attempt to exclude these Kings from Elections, upon second thoughts he re­vokes that Canon, and owns himself guilty of Treason for making it Papa se reum confes­sus est majestatis, Vita Bo­nif. 2. Bin. p. 643. Ar. 530.. And upon his Death the Romans came to Athalarick and petiti­oned for a Pope, and he made Laws to regulate future Elections An. 532. Epist. Reg. Athalaric Bin. ibid. pag. 653., which was in the time of Pope John the second, whose next Suc­cessor [Page 388] but one was Sylverius who (as Platina saith) was created Pope by the command of King Theodatus (without staying for a Decree, saith Anastasius) whereas before the Emperors Au­thority interposed, not that of these Kings; but now Theodates's Threats were more prevalent than any rational Decree: Platina ut supr. And Roman Forgeries part 4. p. 267, 268. But Vigili­us (when Belisarius had restored the Eastern Em­perors Authority in Italy) coming to be Pope, by the favour of Justinian and his Empress; set up the Eastern Emperors Title to order and confirm Elections, which they did, till the Gothick Princes again prevailed: It is too te­dious a Story to relate the particulars, and Bellarmine as well as Pamelius have saved me the labour by confessing, that this Power re­mained either in those Eastern Emperors, the Gothick Kings, or the Emperors of the West for above 600 year to­gether Bellarm. Apol. pro resp. ad libr. regis cap. 6. & Pamel. not. in Ep. 52. Cyprian.; that is, un­til Pope Calixtus wrested it out of the hands of the Emperor Henry the fifth, about the year 1120, a fair time, if we reckon from Constantine the great (as we have proved we may) to make good a right even by Prescription, being about 800 year toge­ther: But if any more Evidence were requi­site, the Authors who writ about Investitures do abundantly prove this, and Aventinus posi­tively affirms, That Kings in that Age chose whom they pleased into the College of Bishops, when any vacancy happened Avent. Ann. l. 4. p. [...]78., and adds, The Popes were [Page 389] then chosen by the Priests, Gentry and Commons, and the Election was good, if the Emperor approved it Idem, Annal. lib. 5. p. 446.. But the Empire declining, and the Pa­pacy encreasing in power, the latter shook off the imperial Authority, to confirm the Posses­sor of St. Peter's Chair.

§. 2.

But of old not only Emperors, but all Kings in their own Dominions claimed and used a power of nominating, or approving all their own Bishops, as soon as they became Christians. I shall instance chiefly in the Kings of Spain and France, who being descend­ed of those Nations, that conquered part of the Roman Empire, exercised the same Au­thority in Episcopal Elections, that the Em­perors had formerly done: In Spain, before the Gothick Kings received the Faith, the Bishops met in a Synod had a Petition from the Cler­gy and People, and they made the Election, according to the custom of that early Age, as appears by a Letter of those Spanish Bishops met on such an occa­sion, writ to Pope Hilary about the year 462 Omnis clerus & plebs ejusdem civitatis & optimi & plurimi provinciales (Irenaeum) successorem à no­bis speraverunt, Epist. Episc. Tarracon. 2. ad Hilar. Bin. T. 2. p. 425.. But when the Kings of Spain were become Chri­stians; Baronius owns, that long before the XII Council of Toledo (viz. An. 681.) those Princes had challenged a right to no­minate their Bishops to a Synod who were to consecrate [Page 390] them Baron. Annal. in An. 681. num. 60.. And he ob­serves that this method causing delaies, by Rea­son Synods could not be so often convened as vacancies happened, there­fore that Council of Toledo made this Canon: That—it shall be lawful for the Bishop of Tole­do (the Metropolitan) to consecrate such Bishops into vacant Sees, as the King had chosen, and he did approve as worthy —Quoscunque regalis Potestas elegerit, & jam dicti Episcopi judicio dignos esse probaverit, &c. Concil. Tolet. xii. can. 6. Bin. Tom. 3. pag. 274.. And in another Council there, we have an in­stance of a regal Ele­ction, for a Bishop na­med Sisebutus being there deprived for Treason, the Council confirmed Foelix, whom the King had before appointed, for his Successor, and he was then acknowledged the lawful Bishop of that See — Alio tamen princi­pali Electione ibidem insti­tuto, Concil. Tolet. XVI. praefat. ibid. p. 318. An. 693.. Which Prerogative, the succed­ing Kings of Spain en­joyed and used for many Ages: So they did also in France, as appears from Gregory of Tours, who writ his History about the year 590. And he generally speaks of all Bishops as cho­sen by the Kings, from the days of Clovis the first Christian King ( An. 490.) until his own time, out of whom many instances are colle­cted to my hand Vide Exempl. Collect. per Bilson. de perpet. gub. Eccles. cap. 15. p. 352. &c.. And whereas some very unfit persons were some­times advanced by the Court, without the con­sent [Page 391] of the Metropolitan: A Synod at Paris (An. 559.) decreed, That such as were made Bi­shops by the King without the Metropolitans consent, should not be received by the People Concil. 3. Paris. Can. 8. Bin. Tom. 2. par. 2. p. 247.. But when by vertue of this Canon, the Bishops degraded one so nominated, and sent a Petition to the King to choose another, he was so enraged, that he used the Messenger very badly, and took upon him to restore the ejected Bishop Vide Gregor. Turon. lib. 4. cap. 26. p. 147. & Bin. Tom. 2. par. 2. p. 215.. Now since all the Predecessors of Charles the great had exercised this Power, while they were only Kings of France; no doubt he did not lose it, by being made Emperor, as to his own King­dom; and if he had any grant of such a Power from Pope Adrian, it must only be un­derstood as a confirmation of those Rights in his new Conquests, which the Eastern Emperors and other Princes before had there enjoyed, and so I understand that Speech of Gregory the Sixth, ( Circ. A. 1046.) recorded in one of our old Historians, who on his Death-bed said, Our Predecessor Adrian of famous Memory is com­mended, for granting the investiture of Churches to Charles the Great; so that a Bishop elect, could not be consecrated till he was first invested by the Kings de­livering to him a Ring and a Staff Malmsbur. de gest. regum, lib. 2. p. 47. b.. 'Tis certain, this Emperor did nominate his Bishops. Which was a point so well setled in the days [Page 392] of his grandchild Charles the Bald, that the Bishops in a Synod say to him, speaking of this matter, Bishops are given us by God, and regularly appointed by you — Episcopi à Deo da­ti, & à vobis (i. e. Regi­bus) regularitèr designati. Synod. ap. Theod. Vill. cap. 2. An. 845. Capit. Tom. 2. pag. 9.. So that for the King to appoint Bishops was then thought, a regular way, which also appears by the Testimony of Pope John the eighth ( An. 872.) who saith, The assent of the Emperor, is to be ex­pected in the promotion of Bishops Johan. 8. Ep. 34. ap. Bin. Tom. 3. par. 2. p. 13.; and he calls him a lawful Bishop, who was chosen by the Clergy and People, and con­firmed by the Emperor Idem, Ep. 70. ibid. p. 24.. The same Pope desires Caroloman to make Gospert, the Deacon, Bishop of Vercel­les Idem. Ep. 71. ibid. pag. 49., and he affirms in another Epistle, that this Prince gave him that Church after the manner used by his Pre­decessors — More praecessorum suorum regum & imperato­rum, Id. Epist. 223. p. 69.. 'Tis need­less to proceed lower, where instances are without number, especial­ly since the Kings of France still claim this power, though some of later Ages, have al­lowed the Popes to confirm, such as they had named to some of the greater Sees. That which is most directly to our purpose is to shew, the grounds on which our own Kings of England claim this Royal Prerogative, to [Page 393] name their Bishops: Which are first ancient usage, for our eldest Historians speak of the Saxon Kings even from their first conversion, as chosing and appointing Bishops: So Bede tells us, (soon after Christianity was setled here) that Ecbert and Oswy (two Saxon Princes) named Wighard to be Arch-bishop of Canterbury, with the consent of the Holy Church of Eng­land Bed. Histor. lib. 3. cap. 30. p. 248. & lib. 4. cap. 1. p. 253. cir. An. 666.. And the Hi­story of S. Wilfrid alone is sufficient proof, that the Election of the Clergy and People, confirm­ed by the Pope, was not able to make a Bishop without the Kings allowance Malmsbur. de gest. Pontif. l. 3. in Wilfrid.. King Al­fred named Denewolf to be made Bishop of Win­chester Idem, ibid. p. 138., and he chose Asserius Bishop of Schire­burn Id. de gest. regum lib. 2. cap. 4. p. 24.. Robert was pre­ferred to the Arch-bi­shoprick of Canterbury, upon the nomination of King Edward the Con­fessor Id. ibid. cap. 13. pag. 45.. And Ingulphus speaking of that Princes time saith, for many years before that, the Electi­ons of Prelates had not been free and Canonical, (that is, made by the Clergy,) but the Court conferred all Dignities of Abbots and Bishops, as they thought fit A multis annis retro­actis, nulla electio Praela­torum erat libera & cano­nica, sed omnes dignitates, tam Episcoporium quam Ab­batum—Regis Curia—conferebat, Ingulph. fol. 509. b.. Which [Page 394] plainly looks back to the usage in the times of the old Saxon Kings. So that Eadmerus need not have represented it as a new thing in William the Conqueror, to appoint Bishops Eadmer. Histor. nov. lib. 1. p. 6.. 'Tis true, he did nominate Remigi­us to the See of Dorche­ster Matth. Paris. An. 1085. p. 12.. And he is said to have chosen Lanfranc, to be Bishop of Canter­bury Malmsbur. de gest. Pontif. p. 116. (b.); but so had all his Ancestors done: And so did his Succes­sors: For King William Rufus on his sick Bed, named Anselm for the See of Canterbury then void Idem, ibid. lib. 1. p. 124. (a.). 'Tis true, that haughty Prelate, encou­raged by the Pope, la­boured to wrest this Pri­vilege from King Henry the first, but his procu­rator at Rome protested to the Popes face, That his Master would part with his Kingdom, as soon as with his Right to Electi­ons Matth. Par. Ann. 1103. pag. 59.. And though he forbore a while to use his Prerogative herein, upon his being reconciled to Anselm; yet upon his Death, he chose Rodulph to succede him Idem, ibid. An. 1113. pag. 65. in that See: And afterwards he no­minated or recommend­ed all other Bishops that were preferred in his Reign, it being [Page 395] recorded by an ancient Historian that this King made four Bishops in one years time Henr. Huntingd. An. 1123. lib. 7. Histor. pag. 219.. And the same Authority was exercised by the following Kings, who besides this first Title of usage had, Second­ly, another founded upon Law and Com­mon Right, as being Patrons and Founders of all English Bishopricks, which they had endowed with Lands and large Possessions. And the Civil Law ordains, That if a Man build a Church, and provide for the Clergy that are to officiate there, he and his Heirs shall name a fit Person to be ordained to it Justin. Authent. col­lat. 9. Tit. 6. Novel. 123. cap. 18. p. 172.. So that the Kings of Eng­land have as just a right to the Patronage of Bi­shopricks, as private Patrons, Founders and Endowers of lesser Benefices, have to present to them. And this Title is urged in that excellent Letter to Pope Clement the sixth, writ by King Edward the third, together with the former claim of immemorial usage; where he thus speaks, From the very beginning of the Church in this our Kingdom of England, the Memorable Piety of our Progenitors, Nobles and faithful Subjects, have built Churches, en­dowed them with large Possessions, and given great immunities to them. For which Reason they placed fit Ministers in them; As to Cathedrals, our Pro­genitors aforesaid have for a long time, upon any vacancy by their Royal Prerogative, freely be­stowed [Page 396] them on fit Persons — &c. The whole Letter is extant in Tho. of Walsing­ham Tho. Walsing. Hist. in Edward. 3. An. 1343. p. 150., and deserves to be Read, because it shews the ill consequences of the Pope's interposing in these Elections: From medling wherein he was soon after excluded by the Statutes of this Realm, An. 25. Ed. 3. and An. 13. Rich. 2. The former of which Statutes, mentions a Grant from former Kings to Deans and Chapter, that they might freely elect their Bishop. Provided, and upon these Condi­tions, First, That they desired the Kings leave to elect: And, Secondly, That after they had chosen, they did obtain the Royal Assent: Which method is still observed among us, only the King recom­mends a Person to the Clergy, when he grants them license to elect; yet so, as there have been instances (where just ground of objecti­on appeared against the Person so nominated by the King,) where the Clergy have hum­bly remonstrated to the Kings Majesty, in order to obtain a second Nomination: There is one Reason more, why our Kings should nominate their own Bishops; and that is, be­cause they are Peers of their Realm, and di­vers of them are, or may be employed in Offi­ces of the highest trust under the King, and therefore it is fit, he should chose the Person, who is to make so considerable a Figure in the Government, and may have so great a share in the Administration thereof: Yet still, not only the Chapter of the vacant [Page 397] Church, but the Bishops who consecrate him have sufficient Security, as to his abi­lity for so sacred an Office, and his care to perform all the Duties of it, by the very Form of Consecration, which now we shall go on to explain.

The end of the Preface.

A DISCOURSE UPON THE OFFICE For Consecrating a BISHOP, Where it differs from the former.
CHAP. I. Of this Office in general.

§. 1.

ST. Cyprian, to shew the great use and necessity of a Bi­shop, compares him to the Shepherd of a Flock, the Pilot of a Ship, and the Ruler among the People Ut pascendo gregi pastor, ut gubernando navi gubernator, ut plebi regendo rector redderetur. Cypr. Ep. 58.; and implies that as a Flock cannot be fed without a Shep­herd, [Page 400] a Ship steered without a Pilot, nor a Multitude kept in order without a Governor, so neither can a Church be managed or pre­served without a Bishop; which being the highest Order in the Church, and those who are advanced to it, being constituted Su­pream Ecclesiastical Rulers, not only over the People, but also over the inferior Orders of the Clergy; therefore the Holy Scripture gives very strict Rules for the choice of Bishops; and their Admission to this Dignity hath been very solemn in all Ages. At first, by Fasting; Prayer and Imposition of Hands; and after­wards with more ceremony. The first General Council requires three Bishops at least shall per­form the Consecration Concil. Nicaen. I. Can. 4. Bev. T. 1. p. 63., which was ground­ed on those Apostoli­cal Canons made in the Ages of Persecution Can. Apostol. I. ibid. p. 1. & not. Bevereg. T. 2. p. 10., and that shews this practice (which we still retain) is very Primitive. And so is their de­claring of their Faith, and the strict scru­tiny into their Manners, with the laying the Holy Bible on their Head, though no express Constitution do appear to enjoyn these things till the 4th Council of Carthage Acts xiii. 3.. Concil. Carthag. 4. Can. 1, & 2. ap. Bin. Tom. 1. p. 588. There is no doubt, but there were Forms of Prayer, and particular Supplications for the Holy Spirit, used even from the Apo­stles Times, and by their Examples Acts xiii. 3.; and there­fore [Page 401] Mystical Prayers, are the very definition of this Ordination [...]. Bal­sam. in 1. Can. Apostol.. But those now extant, (though some of them be very ancient) yet are of later date: However there have been such Forms in all Churches, in the Eastern or Greek Church, as also among the Syrian and E­thiopick Christians, and in all Eminent Churches of the West. The oldest of which are elabo­rately collected by Morinus in his Learned Commentary of Ecclesiastical Ordinations, which I shall have often occasion to cite in the fol­lowing Pages, by comparing those Offices with our modern English Form, to which also I shall sometimes compare not only the present Roman Ordinal, but also those Ancient Formu­laries of the Gallican Church, and of this Na­tion Extant ap. Baluz. ap­pend. ad Capitul. Tom. 3. p. 1372. & ap. Mabillon. Liturg. Gallican. l. 3. p. 307. & in Theodor. Poenitent. p. 283., while they were in Communion with Rome. From all which it is easie to observe, that the Roman Church hath exceedingly varied from it self; the oldest Offices whereof were very short, containing few Ceremonies, and divers Prayers, with a brief Exhortation: But of late they have added abundance of frivolous and superstitious Cere­monies and Benedictions, which crept in, while Ignorance and Error prevailed in all these parts of the World, as is fully demonstrated by an exact Author Antiqu. & Recentior. Officia Roman. Collat. vid. ap. Mason. de Minister. An­glican. l. 2. c. 17., to [Page 402] whom I refer the Reader. And I shall only note here, that our judicious Reformers, in compiling this Office (as well as in the rest) have cast away all the Roman Superfluous and Corrupt Innovations about blessing Vest­ments, anointing, delivering the Ring, Pasto­ral Staff, &c. and so have reduced the sub­stantial Part of it, as nigh to the Primitive Forms as our Circumstances could bear; but have enlarged it with divers pertinent places of Scripture, and proper Questions, as also with accurately composed Prayers: So that now we may affirm, our Form of Consecra­ting Bishops is the best and most adapted to the occasion, of any Office extant in the World, as will more particularly appear in the subsequent Discourses, upon that which hath not been already treated of in the Former Of­fices.

CHAP. II. Of the First Collect.

The Analysis thereof.
  • This Collect consists of Two Parts,
    • 1st. An Intro­duction, com­memorating,
      • 1. That which Christ gave to his Apostles.
        • Almighty God, who by thy Son Iesus Christ didst give, &c.
      • 2. That which he enjoyned them.
        • and didst charge them to Feed the Flock.
    • 2ly. The Peti­tions that are grounded on it,
      • 1. For the Bishops, that they may Teach and Go­vern well.
        • Give grace to all Bishops, the Pastors of thy Church, that they may, &c.
      • 2. For the People, that they may obey them in both.
        • and grant to the People, that they may obediently follow the same;
      • 3. For both, that they may be fi­nally saved.
        • that all may re­ceive the Crown of Everlasting Glory, through, &c,

A Discourse on the First Collect. §. 1.
Almighty God, who by thy Son Iesus Christ, didst give to thy holy Apo­stles many excellent Gifts, and didst charge them, &c.]

Nothing can be more proper to begin the Consecration of a Bishop, than the commemoration of those Gifts which Christ gave, and that Charge he laid upon his Apo­stles, the First Bishops of his Church; the same Charge being incumbent upon Bishops now, which was given to the Apostles; and as they have their Duty, they need some measure of their Assistance. The Apostolical Office was on­ly temporary, while the Church was planting; but the Bishops, by their appointment, were fixed to Feed and Rule it, after it was Setled, unto the end of the World. Hence they were in all Antiquity counted the Successors of the Apostles, and the Fathers call the Apostles, Bishops Apostolos, i. e. Episco­pos & Praepositos, Dominus elegit. Cypr. Epist. 65. Ipse enim —imponens Ma­num Apostolis ordinavit eos Episcopos. Aug. in N. Test. Qu. 97. Tom. 4. p. 179.; and as com­monly give Bishops the Title and Name of Apo­stles Apostolorum honorem possidentes habere nitentur & meritum. Hieron. Epist. 13.: yea, all Bi­shops were then stiled Apostolical, and their Sees Apostolical Seats Episcopatus dicitur Apostolatus. Sidon. Apolli­nar. l. 6. ep. 7. & l. 7. ep. 4. Et unusquisque Episcopus sedit in Apostolica sede. Idem l. 6. ep. 1. & 4.. Although of later times the Popes and Bishops of Rome, have arrogantly made a Monopoly of those Titles. But this [Page 405] right of Succession, and community of Names being general, doubtless it is very fit, when any are to enter into this Venerable Order, to commemorate first, what Gifts God, through Jesus Christ, gave to his Apostles, since we may reasonably believe, so far as their Office and Duty is the same, so far his Goodness and Bounty will move him to supply them also, with Gifts suitable to their need. He gave to his Apostles many excel­lent Gifts indeed, which St. Paul enumerates, viz. The Word of Wisdom and of Knowledge, the Gift of Faith, the Power of Healing and Work­ing Miracles, the Spirit of Prophecy, the Skill of Discerning Spirits, and of Speaking as well as Inter­preting divers Tongues 1 Cor. xii. 8, 9, 10.. Some of which were Miraculous, and peculiar to that Age, and therefore are now ceased; but those of Wis­dom and Knowledge, and a sound as well as a strong Faith, are still necessary, and therefore permanent. So that we may justly beg these Gifts for our Bishops; so the Greek Church pray, That God would strengthen their Bishops with the Grace of his Blessed Spirit, as he strengthned his holy Apo­stles [...]. Euchol. in Or­dinat. Episc. p. 303., which is a very natural deduction; especially considering, Se­condly, The Charge which Christ first gave to his Apostles, viz. To feed his Flock: These Words were spoke to St. Peter, but in him the rest were intended; yea, all the Successors of the [Page 406] Apostles are obliged by this Charge as well as they John. xxi. 16. Cum ei dicitur ad omnes di­citur, pasce Oves meas. Aug. de Agon. Christi. c. 30.; and therefore both St. Paul Act. xx. 28. and St. Peter 1 Pet. v. 1, & 2. repeat this Charge, and Enjoyn the Bishops which they had chosen to Feed the Flock of Christ; the Burden goes with the Honour, to every Bishop that is, or shall be Conse­crated to the Worlds end. And therefore we commemorate this, as their present Du­ty, and accordingly pray, that this and every other Person who is called to so great a Charge, may have grace to perform it very well. In the Petitions we give Bishops the Title of Pastors of Christ's Church; and our Lord himself first had both these Names, be­ing called the Pastor, or Shepherd and Bishop of our Souls 1 Pet. ii. 25.. He is the Chief Pastor 1 Pet. v. 4., and they under him are also Pastors of their se­veral Portions of Christ's Flock, where they Preside in his Name, and Rule by his Au­thority, and for which at last they must render him an account Singulis Pastoribus portio gregis ascripta quam [...]ogat unusquisque rationem sui actus Domino redditu­rus. Cypr. ad Cornel. ep. 55.. For while he was on Earth he Fed his Flock himself, by his Preaching, his Example, his Exhortations and Reproofs, and loved his Sheep so entirely as to die for them; whence the Greek Church desires of God [Page 407] to make this Bishop an Imitator of his true Shep­herd [...], &c. Euchol. p. 303.. And then on­ly he deserves the same Name with his. Great Master, when he follows his Example, in his fervent love of, and diligent care for the Souls committed to his Charge. Methinks the con­sideration of this sharing with Jesus in the Pastoral Office, should make the Bishops ve­ry careful and faithful in executing the same, for which they have such a Pattern, and concerning which their All-seeing Ma­ster will call them to so strict an account. And it should also make the People reve­rence, and love them exceedingly for their Works sake. Wherefore we now proceed to pray for both Pastors and People. First, For the Bishops, to whose Dignity a weighty Bur­den is annexed, (as was noted before Nomen sonat plus oneris quam honoris, non ut praesit, sed ut prosit, eligi­tur. Durand. rational. verb. Episc.), that is, First, diligently to Preach God's Word. Secondly, Duly to administer the godly disci­pline thereof: agreeable to the Metaphor of a Shepherd, who is first to Feed, and then to Govern his Flock; to both which David alludes Psal. xxiii. 2, 4.. As to the Former Duty of a Bi­shop's Preaching, though he have no Supe­rior to require it of him, he should volun­tarily Preach on all occasions. Thus we find [Page 408] St. Cyprian preached in the times of persecuti­on Cypr. ep. 52. §. 2. p. 114., and daily treat­ed upon the Gospel — Quotidianis E­vangeliorum tractatibus. Id. de bon. pudic. initio.. St. Ambrose declares, that his custom was con­tinually to admonish his People, that is, in his Sermons Vulgus jugiter mo­nere consuevi. Ambr. de dig. Sacerd. c. 1.; and from the Works of St. Chry­sostom, St. Augustin and St. Cyril it is mani­fest, that those Primi­tive Bishops preached almost every day, as St. Hierom also remarks of Proculus, a French Bi­shop Pontifex — qui quo­tidianis tractatibus iter tu­um dirigit. Hieron. ad Rustic. ep. 4. p 49.. But of this I shall treat hereafter See Chap. viii. §. 1., and shew, that even in our days many pious Bishops do preach ve­ry often, both in their Cathedrals, and in Cures where there is but mean provision for this Office, whereby they both set a good Example to the inferior Clergy; and (since their Dignity gives great weight to their Exhortations and Reproofs) it is likely they may hereby promote the Salvation of many People: this Petition therefore that Bishops may diligently preach God's Word, is still very fit to be made. 'Tis true, Secondly, There is ano­ther part of their Office, wherein the Priests are not joyned in Commission with them, so that the main Burden thereof lies on their [Page 409] Shoulders; and the male administration of it must wholly lie at their Doors, which is, the due Exercise of Church Discipline, which may justly be stiled godly, both from the Original of it, being taken out of God's Word; and the End of it, which is to promote Virtue and Godliness. And this is a more necessa­ry part of the Bishop's Office than Preaching, which he should principally intend. There are some Causes too difficult, and some Of­fenders too great or too obstinate for the in­ferior Clergy, and there the Bishop must in­terpose, by first Admonishing, and then Cen­suring such as notoriously offend in Faith or Manners; a good Pastor must not only Feed the Sound, but Heal the Sick and Wounded Sheep; Seek them that are Lost, Bring home such as are gone Astray; Separate those that may Infect others, and finally Cast out them that are Incurable. Now to do this Duly, that is, as oft as there is occasion, and by a right manner of proceeding, requires much skill and pains, and will take up much time, and need continual application; but the benefit and comfort arising from the faithful dis­charge of this difficult Province, will abun­dantly requite the labour of it here, yet it shall be rewarded eternally hereafter, when the great Shepherd shall appear. In the next place we also pray for the People, that the Bishop's diligence and care may have a due effect upon them, even that they may obedi­ently follow their Exhortations, and Advice from the Pulpit, and patiently submit to their Monitions and Censures, while they exercise [Page 410] the Acts of Jurisdiction: 'Tis Solomon's Observa­tion, that a wise Reprover should have an obe­dient Ear, and then only he is successful Prov. xxv. 12.. And we have many pious Bi­shops (blessed be God) who are diligent in Preaching, and (as far as their present cir­cumstances will permit) are ready to exer­cise the Godly Discipline of the Church; yet alas, they have not the desired success, through the Pride and Negligence of the Peo­ple; wherefore we beg of God to dispose them to Obey and Submit, which are both their indispensable Duties, required expresly by God himself, who charges them To Obey those (Spiritual Pastors) who have the Rule over them, and submit them­selves Heb. xiii. 17. Graec. [...], scil. eorum mandatis — & [...], poenis juste impositis. B. San­derson. in loc.; and there is a cogent reason taken from their own benefit, because (saith he) they watch for your Souls as they that must give an account, that they may do it with joy, and not with grief, for that is unpro­fitable for you Non dixit, non ex­pedit illis, sed — vobis, ipsa tristitia prodest illis, sed non expedit vobis, ni­hil autem nobis volumus expedire quod non expedit vobis. Aug Ver. Dom. Ser. 16.. A good Bishop is set by Christ as a Watchman over his Peoples Souls; and if, when his Master calls him to an ac­count, (as he will do) he chearfully re­ports, they were willing, humble and obe­dient, that will procure God's mercy to them. [Page 411] On the contrary, if he be forced to com­plain of their stubbornness with grief, he shall be rewarded for his pains, and they alas! must be condemned for their hindring the success of his Labours, which is their loss and not his. 'Tis great pity a good Bishop should not meet with an ingenuous and tra­ctable People, for then both he and they, as this Collect notes, shall receive the Crown of Everlasting Life: He shall be Crowned for his Diligence, and they for Observing his Preaching, and Submitting to his Discipline: Which therefore we beg for Christ Jesus sake. Amen.

CHAP. III. Of the Epistles.

§. 1.

OUT of Holy Scripture, the Rule for our Spiritual Guides to walk by, there are several Portions taken, pro­per for the several Orders of the Clergy: The first for the Consecration of a Bishop, is out of the first Epistle to Timothy, Chap. iii. ver. 1, &c. an Epistle so adapted to this Oc­casion; that in all the Old Lectionaries, and Ordinals of the Western Church Vid. Pamel. de Liturg. Tom. 2. p. 61. Lectionar. ap. Baluz. ap­pend. ad Capitular. Tom. 2. p. 1350. & 1373. Item ap. Morin. de Ord. Lat. Par. 2. p. 321., (where Epi­stles and Gospels are only in use) this Por­tion is always the first; and where there are seven or eight for variety, this is never omitted; because it contains those Divine Di­rections which the Holy Spirit, by St. Paul, gave to Timothy, concerning the Qualifica­tions of a Bishop, and describes all the Virtues they of that Sacred Order ought to be endued with, as well as the Vices they must be clear from; and the Method will appear in this Analysis.

The Analysis of 1 Ep. Timoth. iii. ver. 1,—7.
  • This Epistle sets forth,
    • 1st. The usefulness of the Episcopal Office in Ge­neral. Ver. 1.
    • 2ly. The Qualities required in such as are admit­ted to it.
      • 1. Those that are External.
        • 1. His Reputati­on, Ver. 2.
        • 2. His state of Life, Ver. 2.
      • 2. The internal Virtues that must adorn his Mind.
        • 1. Watchfulness, Ver. 2.
        • 2. Sobriety, Ver. 2.
        • 3. Affability and Courtesie, Ver. 2.
        • 4. Liberality and Bounty, Ver. 2.
        • 5. Diligence and Industry, Ver. 2.
      • 3. The Vices from which his Conversa­tion must be Free.
        • 1. Intemperance, es­pecially in Drink, Ver. 3.
        • 2. Furious Anger and Fighting, Ver. 3.
        • 3. Sordidness, Ver. 3.
        • 4. Fretting and Impatience, Ver. 3.
        • 5. Evil Speaking and Railing, Ver. 3.
        • 6. Covetousness, Ver. 3.
      • 4. Those which respect his for­mer Chara­cter, as to,
        • 1. His Ordering his Family, Ver. 4, and 5.
        • 2. The Time of his Conversion, Ver. 6.
        • 3. His Carriage before that, Ver. 7.

A Paraphrase upon this Epistle. §. 2.

1 Ep. to Timoth. iii, ver. 1. Having cho­sen thee, O Timothy, to preside over Ephesus, the Metropolis of that part of lesser Asia, these are the Rules I send thee, to direct thee in chusing and admitting Bishops to govern in those Churches, that are subordinate to thee: And first, as to the Office in general, some may wish it for the Dignity of it, but [this is a true saying] it is indeed an ho­nourable place; but attended with so much dif­ficulty, that [if a Man desire the Office of a Bishop] and knows what he wishes for, [he desireth] not so much a Station of Honour and Profit, (which are accidentally, and in some times only annex­ed to it) as [a good work [...], Theophil. [...], Zonar. in Con­cil. Ephes. ap. Bev. T. 1. p. 110. Opus non dignitatem, labo­rem non delicias, Hieron. ad Ocean. Ep. 83. T. 2. p. 500. Non est dignum ut inde exigas honorem unde refugis laborem; Bern. Epist. 87..] An employ­ment that is very labo­rious; yet very useful and necessary for the Service of God and the Church, the good Or­der of Christian Socie­ties, and the Salvation of Mens Souls: He is to be an Overseer of the Flock which Christ hath purchased with is Blood, and must give an account to him of his charge; and there­fore the first thing you that are to choose, and he that is to be chosen are to think of, is [Page 415] how far, he who seeks this place, is qualified to discharge so difficult and painful an Office, that is, of so great importance to our Reli­gion.

Ver. 2. Concerning which take these dire­ctions, [A Bishop] First, [then must] have so led his life as to [be blameless] and of an unspotted Reputation; for since others that are Criminal are to be accused and censured by him, 'tis necessary that none of them can recriminate, or justly accuse him: Secondly, As to his Estate of life, he may be a marryed Man, but not one that hath used the scanda­lous liberties which some take, of Polygamy, or Marrying after Di­vorce (which the Chri­stian Law calls Adul­tery Placuit ut secundum Evangelij & Apostoli dis­ciplinam, neque dimissus ab uxore, neque dimissa à ma­rito alteri conjungentur: Sed ita maneant, aut sibi reconciliantur, Concil. Mi­levit. can. 17. Bin. Tom. 1. p. 705..) No, he must be [the Husband of one Wife] only. Otherwise he will fall under the suspicion of being immoderate in his Lust, which is a blemish not to be endured in so sacred a Character: Thirdly, As to the Virtues that he must be indued with, the inward Qualifications that respect himself are, that he be very [Vigi­lant] and watchful over the Souls committed to his charge, that no harm happen to them Constantius Pogona­tus in Concil. 6. vocat S. Episcopos— [...], Bin. Tom. 3. part 1. p. 217.. And that he may be al­ways fit for God's Ser­vice, he must always be [Sober] and have [Page 416] the use of his Reason: And as to the Quali­ties which respect other Men, towards them he must be affable, courteous, and [of good beha­viour] which is very winning, and apt to gain him respect from all. And so it will also, if he be [given to hospitality] and delight out of his own and the Churches Treasure, (with which he is trusted) to keep a good Table, to feed Mens Bodies, especially the Strangers and indigent: But since his principal concern is about Mens Souls, let him however be [apt to Teach] and Preach the Gospel, which is the food that nourisheth unto Eternal life, and those engaging Qualities before named, are chiefly designed to make way for his Doctrine, since Mens affection for the Speaker add weight and efficacy to the Discourse.

Ver. 3. Having declared the Virtues where­with a Bishop must be indued, we proceed to reckon up the Vices he must be free from Virtutibus vitia op­posuit, didicimus quales esse debeant, discamus quales non esse debeant sacerdotes, Hie­ron. Ep. 83. p. 501.. He ought indeed to be clear of all sorts of Crimes, but especially he must be one that is [not given to Wine] or any sort of Strong-drink in excess, which was severely prohibited, not only to Aaron and his Sons un­der the Law by God himself Levit. x. 9. [...], He­cat. de templ. Jud.. But to the very Gentile Priests, al­so by Heathen Lawgi­vers Porphyr. de abstin. l. 4. §. 6. p. 150. &c.; and therefore this intemperance is much more to be avoid­ed, [Page 417] by the highest Order of Christian Mini­sters, who are employed in the most sublime Mysteries of the best Religion, and ought to have their Minds always clear Ut sensus officium ex­hibens Deo semper vigeat & tenuis sit. Hieron. ad Ocean. Ep. 83. p. 501.. Nor must he ever be so far transpor­ted at Offenders as to beat them, or give them Bodily correction, he is an Officer of the mild Jesus, he may reprove Sinners, but must be [no striker] Vid. Can. Apostol. 27. Bev. T. 1. pag. 17. & Just. [...], Novel. 123. cap. 11. p. 171. of them, that being the in­vading the Province of the Civil Powers, to whom alone corporal Punishments belong [He must not however bear with offenders, who offer Bribes, nor use any Sordid ways to get Money, that it may appear he is [not greedy of filthy lucre] which would be very scandalous in a Person of so high a Character, especially when they shall be well provided for otherways Hoc neque in Syr. ne [...] in Vulg. nec in 5 Mss. Graec. nec legitur in Hieron. Ep. 83. & videtur comprehen­di in [...], Beza in loc. Addo nec in Chry­sost. nec in vers. Arab. aut Aethiop. & ordinem turbat. T. C..] If any Man injure him by evil Deeds, a Bi­shop must not be passi­onate and furious, [but patient] and mild, af­ter the Example of his great Master, and that he may overcome evil with good Rom. xii. 21.. So also for the same Reasons, if any provoke him by evil words, he must [not] render Railing for [Page 418] Railing 1 Peter ii. 23., like [a Brawler] for that is be­low his Dignity, a pra­ctice of rude and vile people, and an imita­ting that evil which he is angry at in another, a committing the Sin he condemns Ridiculum est odio nocentis perdere innocenti­am. Senec.. And since he is the Steward of the Churches Treasures, and common Father of the Poor; he must be very liberal [not covetous] of much Wealth, for that will not only take off his thoughts from Spiritual things, but in­cline him to defraud and oppress the needy, for whom it is his duty to provide.

Ver. 4. Moreover his former Conversation must be enquired after, for that will give a pro­spect of his future Carriage: And first it should be observed, what order he kept in his own Family, before he became a Candidate for this venerable Office, if he be [one that ruleth well] all those that belong to [his own House] so that none of them remain in error or infi­delity Ut Episcopi — non ordinentur priusquam om­nes qui sunt in domo eorum Christianos Catholicos fece­rint, Concil. Carthag. 3. Can. 18. Bin. T. 1. p. 575., but that all his Domesticks be well instructed in the true Religion, accustom­ed to daily Prayers, and regular in their Man­ners Ut quod populo prae­cepturus est, prius à dome­sticis exigat. Hier. ut supr. Ep. 83.. It must be en­quired, if he have done the duty of a Husband and a Master well, and especially if by [having his Children in sub­jection] [Page 419] so as they obey his Commands, Re­verence his Person, and submit to his Cor­rection, he hath given good proof, that he is fit to be made a Father of the Church, his ru­ling his Children [with all gravity] being the best Evidence, that he is like to govern his People wisely.

Ver. 5. [For] 'tis plain, that a Family is the original of Societies [...], Aristot. Oe­con. l. 1. c. 1. T. 3. pag. 669., the foundation of high­er and larger Govern­ments, and particularly the emblem of a Church, which is to be ruled Pa­ternally [...], Theoph. in loc.: And therefore [if a Man knows not how] or takes no care [to rule his own House] well, which is the lesser and easier Province Prov. xxv. 21., [how shall he] be thought fit or capable to [take care of the Church of God,] or of all the Christian in a whose Dio­cess, which is a far more difficult work.

Ver. 6. And as he should have given some experiments of his Prudence, so he should also of his Faith, before he be a Bishop, and there­fore he should have been a long time a be­liever [not a novice Gr. [...], i. e. [...], quod pro­hibetur item, Can. Apost. 80. Bev. T. 1. pag 38. & Can. Nicam. 2. ibid. pag. 45.,] because (when inspira­tion ceases) he cannot of a sudden, be so throughly instructed in the Mysteries of the Christian Religion, as [Page 420] to be able to teach others Eruditorum sibi assu­munt supercilium, prius imperitorum magistri quam doctorum discipuli, Hieron. Ep. 8. T. 1. p. 76.. So that such hasty Promotions should be avoided, least his People despise him for want of knowledge and experience: And [least] he himself [being lif­ted up with pride] and self-conceit of his own Wisdom (the common effect of a sudden ad­vancement) should do some extravagant and irregular things, and so [he] will [fall into the Condemnation of the Devil] whose Sin was Pride, and his Judgment to be excluded Hea­ven Judicium autem & ruina Diaboli, nulli dubi­um quin arrogantia sit, Hi­eron. Ep. 83. p. 502.. Or (as the word Graec. [...], Vers. in libro Edvard. 6. Least he fall into the Judg­ment of the evil speaker. Sparrow's Collect. ut supra. may signifie,) so will he be obnoxi­ous to the Calumnies of the Evil-speaker, who delights to accuse a Pre­late, and takes all occasions to aggravate and expose his weaknesses.

Ver. 7. Nor must a Bishop only be such an one, as cannot be accused justly by the Or­thodox Christians. But [moreover he must have] so carried himself (especially if he were a Convert) as to have gained [a good report] so far as concerns his Life, [of them that are without] the Church; that is Infi­dels, Hereticks and Schismaticks, who (tho' they will not speak well of his Doctrine) must not be able to prove any old Crimes upon him (n), [...]. Theophil. in loc. Talis ergo sit Pontifex Christi, ut qui Religioni detrahant, ejus vitae detrahere non au­dent, Hieron. ut supr. Ep. 83. [Least he fall [Page 421] into reproach] by their Stories of him, and so become a scandal to the Gospel — Into rebuke and the Snare of the evil speak­er, Vers. Ed. 6. ut su­pra., though he be never so innocent at present, or (which is worse) least he relapse into his old Sins, [and] so be drawn into [the snare of the Devil] and consequently into everlasting Condemnation. And this may suf­fice for thy Direction (O Timothy) in chusing those of the highest Order.

Of the other Portion for the Epistle, viz. Acts xx. ver. 17. to ver. 35. §. 3.

The Lutheran Office for Ordination (often cited before) hath part of this Portion read on that occasion, viz. from ver. 28— to ver. 31. But I have not observed the use of this whole elegant Oration of St. Paul any where but in our Church, which had it not in the first Ordinal of King Edw. 6. 'Tis added since with great Reason and so exact Propri­ety, that at first hearing all Men must discern, nothing can be more sutable at the Consecra­tion of a Bishop, than this Pious and Pathe­tical address of our Eloquent and Divinely inspired Apostle, when he took his last leave of the Bishops of lesser Asia; wherein there is so lively and lovely a character of a faithful Pastor, as no Pencil but his, and none but so guided could draw: So that the Candi­dates for this Order, ought (when they hear it) to suppose St. Paul himself is speaking to [Page 422] them, directing them by his Rules and his Exam­ple both, how to live, to suffer and to preach: And exhorting, yea charging them, by the most cogent Arguments, and most moving intreaties, to do their duty exactly in so great a trust; So that if they lay it to Heart and duly consider it, this Portion of Scripture can­not fail to inspire them with holy resolutions to follow such incomparable advice, and so great a precedent.

The Analysis of the Second Portion of Scripture.
  • This place being S. Paul's Oration at Miletus hath two parts.
    • 1st. The Persons to whom is was spoken there described.
      • Ver. 17.
    • 2ly, The Subject Matter of it, being,
      • 1st. An ap­peal to their own experie­ence.
        • 1. In general as to his whole carriage among them.
          • Ver. 18.
        • 2ly, In particu­lar as to
          • His piety and patience.
            • Ver. 19.
          • His faithful preaching.
            • Ver. 20, 21.
      • 2ly. The ac­count he gives them of his,
        • 1. Constant intentions of doing well.
          • Ver. 22.
        • 2. Future expecting to suffer evil.
          • Ver. 23.
        • 3. Steady Resolution to go on.
          • Ver. 24.
        • 4. Prospect of his ap­proaching Death.
          • Ver. 25.
        • 5. Integrity during his past life.
          • Ver. 26, 27.
      • 3ly, His ad­dress to them, both,
        • 1. By way of in jun­ction.
          • 1 His strict charge.
            • Ver. 28.
          • 2ly, The reasons of it,
            • 1 Exter­nal.
              • Ver. 29.
            • 2 Inter­nal.
              • Ver. 30.
        • 2. And by way of caution.
          • Ver. 31.
      • 4ly, His Prayer for them and the Reason of it.
        • Ver. 32.
      • 5ly His Ex­ample proposed to them,
        • 1. Negatively against co­veting.
          • Ver. 33, 34.
        • 2. Positively for Cha­rity.
          • Ver 35.

A Paraphrase on Acts xx. 17-35. §. 4.
Acts chap. xx. ver. 17. From Miletus.]

A Port of Ionia on the Aegean Sea, where we touched in our way to Jerusalem, [Paul sent] a Messenger [to Ephesus] the Metropolis of that part of lesser Asia, beyond which we had Sailed, [and called the Elders] that is, the Bishops and Pastors [of the Church] who resided in that and the neighbour­ing Cities Convocatis Episcopis & Presbyteris qui erant ab Epheso & à reliquis proxi­mis Civitatibus, Iren. lib. 3. cap. 14., and had (most of them) been both converted and or­dained by him, that he might take his final leave of them, and give them his last charge.

Ver. 18. Who speedily obeyed his Summons, though Ephesus was 30 Miles from Miletus, and some lesser Cities were much further [And when they were come to him] from every Quarter [he said unto them] Brethren, since I cannot any longer personally attend this part of my charge (after Samuel's Example 1 Sam. xii. 1, 2, &c Ita Pericles moriturus, ap. Plut. in vit.,) least Religion suffer by any blemish cast upon me, I will clear my Character, by appealing to you all, because [ye know] and being of my earliest Con­verts, can remember [from the first day that I came into] this part of [Asia, after what man­ner I] lived and preached, ever since I [have been with you,] ye have heard my Doctrine, [Page 425] and seen my Conversation [at all Seasons.]

Ver. 19. So that whatever the false Teachers shall say of me, you can evidence my devotion, and my [ferving the Lord] with Prayers and Praises daily offered up [with all humility of mind] remembring the glorious Majesty to whom I addressed. You are witnesses of my Penitence for my own Sins, and my Cha­rity for the Souls of others, begging Mercy for both, with much Importunity [and with many Tears] you know the trials [and tem­tations] I have had, the troubles [which befel me] by the open rage, and danger I was in [by the lying in wait] and secret Plots [of the Iews] who sought my life; and I hope my Pa­tience and Courage under all these Evils will be your Example, if ever the like Dangers and Troubles threaten, or fall on you in the course of your Ministry.

Ver. 20. As to my Preaching you can testi­fie, how faithfully and painfully I discharged that part of my Office, in making known the whole Gospel to you, [and how I kept back nothing] which Christ had revealed to me [that was] either necessary to be known by you, or [profitable unto you] for regulating your lives — [...], Plutar. de vero amico. libr. [...], Ita Philo de Sejano Caij amico, [...], De legat. ad Caj. pag. 1001.. Nicer specula­tions I did not trouble you with, [but have shewed you] all those Heavenly Doctrines that are necessary to be be­lieved in order to Sal­vation [and have taught [Page 426] you] all the Rules fit to direct your Lives, both as to the Virtues you ought to practise, and the Sins you must avoid; and this not only [publickly] on the Lords day in your Assemblies: but privately [and from House to House] at other times, I have instructed, ex­horted and reproved particular Persons as need required.

Ver. 21. Thus have I laboured to save all sorts of Men, continually [testifying both to the Iews] my own Countrymen living in Asia, [and also to the Greeks,] who were Gen­tiles and Natives of the Country; that none could be saved, but by [Repentance toward God] for their manifold Sins against his Holy Laws, [and] by such a lively [Faith] as would produce a sincere obedience [toward our Lord Iesus Christ] his Son and our Re­deemer, because both Jews and Gentiles had sinned, and could not be pardoned and justifi­ed, and consequently not saved any other way.

Ver. 22. This I thought requisite to declare as to what is past: [And now] as to that which is to come [behold] I am as undaunted as ever, for at this time [I go bound] by a stedfast resolution of my own [...], Matth. v. 3. Act. xx. 22. Adrian. Isagog. adde, Act. xix. 21. [...], and a revela­tion communicated to me [ in the Spirit Spiritus S. afflatu & mandato, Bez. in loc.] upon a desperate ad­venture, even to take a Journey [unto Ieru­salem] where I have great and most malicious Enemies, and con­sequently I might be discouraged, by justly [Page 427] suspecting mischiefs in general from them, tho' [not knowing] particularly what are [the things that] are now contrived against me by them, or that hereafter [shall befal me there.]

Ver. 23. I confess the particular sufferings are not revealed to me, I know no more [save] only [that the Holy Ghost] hath intimated to me, and each Prophet that I meet with [witnesseth in every City,] that I pass through [saying] un­to me, I must expect Per­secution in all places Acts xxi. 11., and foretelling me [that bonds and afflictions] of all sorts are already prepared by my cruel Foes, and only [abide] or stay for [me] Si te digna manet divini gloria ruris, Virg. Georg. 1. ubi Servius, ma­net, i. e. expectat., till I come within their reach, who hate me so mortal­ly for my zealous Preach­ing down their cere­monial Law, which I know Christ hath abolished.

Ver. 24. All this I believe, and apprehend before I go thither [but none of these things] Prisons, Stripes or Tortures, which would make some desert so hazardous a Journey, do [move me] blessed be God in the least — [...] in Graec. [...], Suid. from my purpose, or put me upon taking care to pre­vent them [neither count I my life] which they will take away if they can, and which o­thers would do, or suffer any thing to preserve Job ii. ver. 4. Multi cruciatus suscipian­tur certi ut peuci dies adjiriantur incerti, August. Ep. 45., [Page 428] so [dear to my self], but that I would freely give it up, and suffer the most tormenting kind of death [So that I might] be assured, by that Martyrdom, I should [finish my course with joy] and the peace of a good Consci­ence: I am willing to die in my Master's ser­vice, and like a faith­ful Soldier to fall upon the Spot Adversis vulneribus omnes loca quae tuenda a Ducibus acceperunt morien­tes corporibus texerunt. De milit. Athen. Justin. l. 9., when I have accomplished my Office, [and the ministery which I have received] immediately from the mouth [of the Lord Iesus] who command­ed me [to testifie] Act. xxvi. 16. both to Jews and Gentiles, the truth of [the Gospel] which reveals, that he is the Saviour sent unto them, by the pure mercy, and out [of the] free [grace of God] to bring them all to ever­lasting life.

Ver. 25. [And] this protestation of my willingness to be a Martyr, is not in vain, for [now behold] I tell you plainly, that by a general Revelation of the Spirit, as well as by Rational Conjectures, [I know] my Preaching will e're long cost me my Life; and [that ye all] who are here present, [among whom I have gone] from City to City, and House to House, [Preaching] the true Do­ctrine of [the Kingdom of God], must take your last leave of me, because it is certain, after this, that you [shall see my Face no more] in these Churches, and this part of the World.

Ver. 26. But though I foresee this, I am not so much concerned for my own danger, as for yours, and the Chur­ches Dilexi virum qui cum jam corpore solveretur, magis de statu Ecclesiarum, quam de suis periculis an­gebatur. Amb. de obit. The­odos. Tom. 1. p. 122.. My principal fear is, that the Gospel I have preached, may suffer by the Calumnies of False Teachers, or the Apostacy of some of you, after I am gone away; [Wherefore I take you] for my Witnesses, desiring you not only to remember, but [to record this day, that] which I solemnly affirm in the presence of God (and you know to be true) I have so sincerely laboured to ground you in all funda­mental Truths, and bring you to the pra­ctice of all Holiness, that [I am pure] and can clear my self to God [from] being guil­ty of [the blood of all men] that have been under my care, and from being the occasion of any of your miscarrying eternally.

Ver. 27. For I have not shunned] any one opportunity to rectifie and direct your Man­ners, nor have I forborn [to declare unto you] as plainly and openly as I could [all the counsel of God] concerning those admi­rable Methods, which his Infinite Wisdom hath contrived for your salvation by Jesus Christ, so far as it was revealed to me, or needful for you to know.

Ver. 28. Now the dangers and difficulties which I met with, may occur to you, to whom I must leave the Care of the Churches which I have planted: [Take heed there­fore] [Page 430] I charge you, first [ unto your selves Quis non videat quod tunc Sacerdotes sibi atten­dunt, quando sancte viven­do faciunt voluntatem Do­mini & fiducialiter prae­dicando Ecclesiae Dei pro­spiciunt. Prosp. de vit. con­templ. l. 2. c. 3.], that your lives be very holy and exemplary, for your own sakes, [and] in the next place [to all the Flock] belong­ing to your several char­ges, [over the which] you should reckon (not so much the hands of your Ordainers, as) [the Holy Ghost] the Dispenser of all Gifts and Offices in the Church Luk. xxiv. 47. and Ephes. iv. ver. 18, and 11. [hath made you] Bishops, that is, [Overseers] to Rule by your Authority, and [to Feed] with your Do­ctrine [the Church of God], being that bo­dy of Christians committed to you, [which he] who is both God and Man [hath pur­chased] and redeemed from eternal death (to which they were lia­ble Mos erat apud Gen­tes substituere aliquem qui morte voluntaria, eriperet alium a morte. Vit. Hadr. ap. X. Script. Var. p. 64, 65., [with his pre­cious blood] shed on the Cross. And since he loves them so infinitely, and bought them so dearly, you cannot but think he will call you to account for every one of them, that shall perish by your de­fault.

Ver. 29. Perhaps you think this severe Charge needless, and fansie you shall not [Page 431] either be negligent or unfaithful 2 King. viii. 12, 13.; nor meet with so great difficulties as I have done: But I give it upon very good grounds, [For I know this] by revelation, and now tell you, [that after my departing] when you will want both my presence and assistance, then [shall grievous Wolves], that is, He­reticks Matth. vii. 15. in Sheeps cloathing, especially the Nicolaitans Revel. ii. 6. [enter in among you], pretend­ing to be your Guides [...]. Bato Dux ap. Xiphil. in August. p. 215.. But alas they will mis­lead their followers into damnable Errors, and teach them to indulge themselves in vicious practices, to the final ruin of these straying Sheep yea, they will, if possible, devour those within the Fold, [not sparing] to set upon that part of [the Flock] which is yet untainted, whose Souls they will also seek to destroy.

Ver. 30. Some of these may come from An­tioch, or foreign Churches; but since the worst of Enemies are those within — Plus nocet hostis domesticus, Bern. med. c. 14., I foresee that though now you seem all to be Orthodox, yet some [Also of your own selves], whom I have made Pastors, in this pure Church that I [Page 432] have planted Non se lupis opponunt, sed lupos agunt. Cypr. de dupl. Martyr. [shall men arise] that will turn Wolves and False Apo­stles See Rev. ii. 2., putting on the highest Character, and making fair pretences to Truth, and yet [ speak­ing perverse things Prov. viii, 8. LXX. [...]. Vulg. perversum.], and broaching abomina­ble Errors, contrary to the streight Rule of Faith [...]. Theognis., not so much out of a desire to direct others, as [to draw away Disciples], and be counted the Heads of a deluded Party, that may run [after them] to destruction.

Ver. 31. This alas will certainly be the case in my absence, [Therefore watch] over this People, now left to your care, that none of them be seduced; consider my example, if that will quicken you, [and remember] I have taken such care to keep them from listning to Heresies, and admiring False Teachers [that by the space of three years], at the several times of my be­ing among you Act. xviii. 19. and Chap. xix. 10. cum Chap. xvii. 18., [I ceased not] with great diligence and zeal [to warn] all of you in general by my publick preaching, and [every one] in particular, and in private both [ night and day Noctes atque Dies, i. e. omni Tempore. Serv. in Vir­gil.] of the dan­ger [Page 433] of doting upon these Deceivers; and this with so great affection for some that were like to be drawn in, and so passionate a de­sire to save them, that my words were often mixed [with Tears]; which I hope you will never forget.

Ver. 32. And now] after this warning, my dearly beloved [Brethren], since I can no longer stay with you, or watch over you, putting you into a better hand, [I com­mend you] all, most heartily, from hence­forth [to God] for your Guard, who is All-sufficient, and to the Scripture for your Guide, being [the Word] that he caused to be writ [of his Grace] and infinite Mercy, to direct you in the right way to Heaven, [which is able], if you study it, cleave to it, and follow it [to build you up] and com­pleat you in the knowledge of all Divine and Saving Truth, by its Doctrines, [and to give you], by its Promises, the assurance of your being rewarded for your Diligence and Fide­lity in your Pastoral Office, with [an Inhe­ritance] in the Kingdom of Heaven [among them that are] now glorified there, and for­merly were [sanctified] here, even the Pa­triarchs, Prophets, Saints and Martyrs, with whom you also (if you follow these Rules) shall have your portion of bliss for ever and ever.

Ver. 33. Of which glorious reward nothing will deprive you sooner, than seeking to make Temporal Advantages by your Spiritual Call­ing, which will shew you value not the Riches of Glory, and will put you upon pleasing the [Page 434] People, that you may increase your own Wealth by their Gifts, rather than profiting them and encreasing their Graces by your la­bours; and herein I once more propose my Example: You can bear Witness, that [I have coveted] no kind of earthly rewards for my la­bour; though I was poor, yet I have desired [no mans Silver or Gold] to enrich my self, by impoverishing o­thers Ita versatus sum in provincia, ut nemo posset vere dicere, assem aut eo plus, in muneribus me ac­cepisse. Gracch. ap. Aul. Gel. l. 15. c. 12.; nor so much as taken any mans Meat [or Apparel], though sometimes I wanted both; and many were so kind to me, as to offer voluntarily to supply me with all sorts of necessaries of these kinds.

Ver. 34. I considered many of the Christians were poor and persecuted, and no mainte­nance for Gospel Ministers could yet be esta­blished: So that I forbore to use that power which Christ had given me St. Luk. x. 7. 1 Cor. ix. 14., to [...]equire suf­ficient provisions of those I preached to; [Yea, you your selves know], the Church being in these circumstances, how [ that these Hands [...], i. e. [...]. Hesych. vid. Acts xviii. 3. Ita Abdolonymus ap. Q. Curt. Hae manus suffecere desiderio meo.] by working at the mean Trade of Tent-making [have ministred] and procured a supply, not only [unto my necessities], but enabled me (who lived sparingly) out of the surplusage of my labours, to relieve the Poor, [and to] [Page 435] give Food and Raiment unto [them that were with me], even my Fellow-labourers; which was enough to convince you all, that I sought not your worldly Wealth, but your Spiritual Good and Eternal Salvation.

Ver. 35. I beseech you therefore to mind my Charge, and follow my Example, for [I have] now [shewed you all things] that may qua­lifie you to succeed me in this Charge; and par­ticularly during this unsetled state of the Church I have set you a Pattern, [how that so la­bouring], as I have done, till God send bet­ter times, [ye ought] both to maintain your selves, and [to support the Weak] and Sick, the Poor and Needy Epiphanius meminit Servorum Dei, [...]. Panar. haer. 80. out of what you can spare; [And to] encourage you to so necessary a Duty as this now is, [...]. Ar­temidor. l. 4. c. 3. [...]. Epicurus. you are, besides my Example, to [Remember the words of the Lord Ie­sus], not written, but spoken to some of his Disciples that related it to me, that [he said] be ye rather helpers of others, than accepters of their Gifts, for [It is more blessed to give, than to receive], it is more like God, more comfortable in this World, and shall be abun­dantly restored in the World to come.

CHAP. IV. Of the Gospels.

§. 1.

'TIS certain, that in the Western Church of old, they read no other Epistle and Gospel, but those for the day on which the Consecration happened; as appears by the most ancient Formularies that are now extant, where there are only directions when the Gospel was to be read, without specifying any particular place Vid. Morin. de Ordin. Latin. p. 275.. And hence, according to the Superstition of those times, from the words of a Gospel read at a Bishop's Con­secration, many conjectures were made, how he would behave himself, and what fortune he should have: But af­terwards, one proper Portion of the Gospel was fixed to be read Luk. xxii. 24, — 30. Morin. ut supr. p. 307.. To which, a little after, a second was added for variety Mark vi. 6. Id. ibid. p. 323.. In the Gal­lican Church there were also two Gospels, but both different from the former, as may be seen in the Appendix to the Capitulars Matth. xxiv. 45, &c. and Chap. xvi. 12, — 19. Ap. Baluz. append. ad Cap. Tom. 2. p. 1350.. But in the Lectionary, Printed by Pamelius, there are no fewer than six Gospels, all differing [Page 437] from each other, and most of them not being the same with those two before mentioned. But no doubt these were put in only for varieties sake, and to leave the choice to the Consecrater. I shall put them all into the Mar­gin Joh. xii. 24. Matth. xxiv. 42. Mark vi. 6. Matth. x. 1. Luk. x. 1. Joh. x. 11. Vid. Pamel. Liturg. T. 2. p. 60, &c. that the Reader who is at leisure may compare them with those three that are selected by our Church, viz. John xxi. 15. John. xx. 19. and Matth. xxviii. 19. which are peculiar to us (as far as I have ob­served) but are more pertinent to a Bishop's Consecration, than any of those used abroad. The first of our Gospels being the Commissi­on and Charge which Christ gave to St. Peter, and in him (as the An­cients note Cum ei dicitur ad om­nes dicitur pasce Oves meai. Aug. de Agon Chr. c. 30. Vid. Barrow 's Supremacy, p. 96.) to all Bishops. The other two are the account of that general Mission which our Saviour gave to all his Apostles (whose Successors the Bishops are) as they are seve­rally related, by St. John and St. Matthew; concerning which two last it may be noted; the former respects the Authority that Christ gave them over those already converted, viz. to remit or retain their Sins, as they found men penitent or impenitent: The latter relates to the Power he gave them to bring Men into the Church, by first Teaching, and then Ba­ptizing them. Of these I shall only give a Pa­raphrase (omitting the Analysis) because the [Page 438] Portions are brief, and the Method perspi­cuous.

A Paraphrase on John xxi. 15,—17. §. 2.

John xxi. 15. The third time that our Saviour appeared to his Disciples after his Re­surrection, [Iesus saith to Simon Peter] one of his Chief Apostles, whom he perceived somewhat dejected at the remembrance of his Fall, [Simon] I mean thou that art the [Son of Ionas], thy Sirname betokens Innocence and Integrity Bar-Jona, i. e. filius Columbae. D. Hieron. in Matth. 16.; and there­fore though thy denial of me seemed to argue, thou hadst little regard for me, yet since thou hast repented sincerely for that Offence: now I will give thee an occasion to clear thy self by this Question, [Lovest thou me] now I have taken thee into favour again, [more than these] thy Fellow Apostles, who did not so openly renounce me? [He saith unto him, Yea], I am verily persuaded I love thee; but having once been so mistaken in my self Matth. xxvi. 33, 35., I will make no more comparisons, nor rely on my own judg­ment [...]. Theoph. in loc., but humbly ap­pealing to thy Omnisci­ence, I hope, [Lord, thou], who knowest all things, [knowest that I love thee]: Which hu­mility and ingenuity of his, so pleased Jesus, that immediately [he saith unto him] perhaps [Page 439] thou mayest fear, I have not forgiven thee so far as to admit thee to exercise thy Apostoli­cal Office after my Ascension, and therefore I Authorize and Charge thee in particular, to [Feed my Lambs] those late Converts whom I must leave in the midst of Wolves, take care of them, I am now Immortal, and returning to Heaven, so that thou and the rest, who are or shall be Pastors, can shew no more love to my person Quid enim Petrus poterat praestare Domino, maximè jam immortale corpus gerenti, & in coelos ascensuro, Aug. de Verb. Dom. Ser. 62. Tom. 10. p. 57., therefore I will make this the sign of thine and their Affe­ction to me [...]. Theoph. in loc. even your instructing, exhor­ting and comforting this tender part of my Flock, which the greatest of you all must not neglect nor despise, because I love them intirely, and have bought them with my very Blood.

Ver. 16. But Jesus was desirous to give Peter a further opportunity to express his love, and to take an occasion to repeat his charge; wherefore [he saith unto him again the se­cond time] almost in the same words [Simon] thou [Son of Ionas] let me ask thee once more, without any comparison, [Lovest thou me] at least as well as these? And Peter was now well satisfied, his affection was sincere and therefore [he saith unto him] as before [Yea Lord,] I own thee for my dear Master, my Saviour and the eternal Son of God, and so I doubt not but [thou knowest that I love thee,] for thou seest all Mens hearts: Upon [Page 440] which Reply, Jesus repeats his charge, and requiring the same evidence of his love as be­fore [he saith unto him,] if thou love me [ feed my Hinc Petrus discit vocare fideles, [...]. 1 Pet. v. 2. Nunquid dixit ei pasce agnos tuos, aut oves tuas, sed meos & meas, August. ver. Dom. Ser. 62. Sheep] take care of the elder Chri­stians also, for I com­mit the whole Flock to you and your fellow Pastors, and you must reckon them not your own but mine, to whom at my second coming, you must give an ac­count for them, and therefore you had need take care, that none of them be lost by your default.

Ver. 17. Yet as if this were still not enough, Jesus thinking it necessary he should blot out his three denials by a three-fold Confession, and give as many proofs of his affection and zeal, as he had done of infidelity and fear Ut trina confessione amoris, deleret trinam ne­gationem timoris, Aug. ver. Dom. Ser. 49. p. 41. ita Epiphan. haer. 59. Lib. 2. T. 1. p. 220. Isid. Peleus. lib. 1. Ep. 103. & alij apud Causab. exercit. p. 505.. [He saith unto him the third time,] the same words [Simon Son of Ionas, lovest thou me] sincerely and fervently [Peter] not discerning the true Reason of this third demand, and fearing it proceeded from his dear Master's suspicion of his constancy [was grieved] in his mind exceedingly, [because he said unto him the third time] as if he doubted it [lovest thou me?] Wherefore he replied, with much vehemence [and he said unto him] I will no more affirm it, but hope thou needest not ask [Page 441] me so often about the sincerity, or constancy of my affection, for [Lord, thou knowest] my Heart better than I, and seest [all things] clearly, and I hope [thou knowest] and be­lievest for certain [that I love thee] most ardently: Upon which [Iesus] being fully satisfied, reneweth his charge, and [saith un­to him,] do thou and thy Fellow-pastors [feed my Sheep] by your Doctrine and good Ex­ample, by your vigilance over them, and con­stant attendance on them, and then I will never question either thy love to me, or doubt of theirs, for this care is an undeni­able demonstration thereof; because it is a certain effect of a true affection in a Servant, when he diligently looks after his Master con­cerns, and this dear Flock is now that which I most set my heart upon.

A Paraphrase on the second Gospel. §. 3.

John xx. ver. 19. Though Christ had by the Angels, and by his own appearing both to Mary, and the two Disciples going to Emaus, sufficiently testified his Resurrection; yet some of the Apostles still doubting, he gave further evidence thereof; thus, [The same day] that he arose on Sunday [at evening, being the first-day of the Week] in the Paschal Festi­val, to shew that his Body was now glori­fied [when the Doors] of that Room [were shut, where the Disciples] by appointment all met and [were assembled,] but very pri­vately, when it grew dark [for fear of the Iews,] who generally suspected them for [Page 442] stealing away their Master's Body, and would have destroyed them, had they found them Matth. xxviii. 13. Acts iv. 2, 3.. In that seasonable time, while they were weep­ing and praying, tossed yet between hope and fear [came Iesus] himself, none knew which way, for he was (when they first saw him) amongst them [and stood in the midst,] and being assured they knew his voice, he spoke im­mediately [and saith unto them] in his usual Form of salutation, [Peace be unto you] let no fear disturb you, I your dear Master, wish you all happiness.

Ver. 20. [And when he had so said] that he might leave no scruple in any of them, whe­ther it were he or no [he shewed unto them] all plainly [his Hands,] with the wounds made by the nails appearing fresh, [and his Side] wherein that made by the Spear was very visible, [Then were the Disciples] not only satisfied, but also exceeding [glad, when they saw] it was really and certainly [the Lord] Jesus who had been crucified, and now was risen again as he had promised.

Ver. 21. When therefore their Faith was thus confirmed, and their Minds composed [Then said Iesus to them,] I salute you [again] most heartily wishing [Peace] and all Happi­ness, may now and ever [be unto you.] For I now come to enlarge your Character, by mak­ing you my Deputies, and Vicegerents in the Ruling and Feeding my Church: And that your Authority and Power may be equal to your Trust. Behold [As my Father hath sent [Page 443] me] with his Spirit, and in this Name to be the supreme Pastor of this Flock, even [so send I you] with my Spirit, and in may name [...] Sig. mit­tere cum potestate mittenti, 1 Peter ii. 14. Graec. [...], Et missi Do­minici pro judicibus, Capi­tular. Franc. passim. to gather together, instruct and preside over the Church in my absence, as my Delegates and Representatives, till I come again at the end of the World; and I expect that all who believe in me shall receive and obey you as such, for my sake who send you.

Ver. 22. And when he had said this] to in­state them into this Office, he also made use of a visible significant sign: And to shew the ability to execute it aright came originally from the Holy Spirit, which he as the eter­nal Son of God, had power to communicate [he breathed on them,] for breath is an em­blem of the Spirit, (called in Hebrew by the same name) and was used by God, when at the first Creation he put the Soul and Spirit into Man, therefore when Spiritual power and Energy was to be put into these newly cre­ated Officers, Jesus used the same Symbol [and said unto them] to explain the meaning of the sign [Receive] every one of [ye the Holy Ghost] and all his gifts that are ordi­narily necessary for the discharge of this your Pastoral Office, unto which I now admit you.

Ver. 23. And leaving you my Embassadors resident upon Earth, I do commit to you and your Successors, the Ministry of reconciling Sinners unto me, upon the Conditions of the Covenant of Grace which I have established [Page 444] in the Gospel, and no otherwise. So that you shall not only have Authority by these Rules to declare what things are lawful, and what unlawful, but to judge of Persons and their Actions, and if any have Sinned, who truly Repent of it, you may not only pray to God for them, and according to the Gospel promises give them hopes of a Pardon: But (if you think their Repentance sincere) you may Pronounce it, and I will confirm it; For [whose soever Sins you remit] in my Name, and on my Conditions [they are remitted,] and I will forgive them according to the tenor of my Gospel. [And] on the otherside [whose soever Sins ye] judge are not sufficiently repented of, and so you [retain] your power of Absolution, and declare their guilt remains upon them, such Men are liable to my final sentence, for as to the Sins of these impeni­tent Wretches [they are retained] and I will not forgive them, till they give better Testi­monies of their unfeign­ed Repentance Non praejudicamus Domino judicaturo quo mi­nus si Poenitentiam plenam invenerit, tunc ratum fa­cit, quod à nobis fuerat hic statutum, Cypr. ad Anton. Ep. 52.. You know I am appointed the great Judge of all, and I (who alone have the original power to Forgive or Condemn) invest you with this Pre­rogative, of loosing the Penitent and binding the Ostinate, both to enable you the better to deal with all sorts of Offenders, and to bring all Christian People highly to Reverence [...], Theoph. in loc. [Page 445] your Office, and greatly to regard your Cen­sures and Absolutions.

A Paraphrase on the third Gospel. §. 4.

Matth. xxviii. 18. After our Lord had often manifested himself to be risen again at Jerusalem; the eleven Disciples by his dire­ction went into Galilee, to a Mountain pro­bably Tabor) where being assembled [Iesus came] as he had promised, to take his final leave [and spake unto them] to this effect: Having now gone through all the Stages of my Humiliation, and perfected the work of your Redemption; Now, by vertue of the eternal Covenant between me and my Father [All power] and Autho­rity is Graec. [...] Lat. potestas. [given to me] to Order, Rule and Govern all things both [in Heaven] the Triumphant [and] also [in Earth] the Militant part of my Church, Saints and Angels there, and all Mankind here being subjected to me as their sole supreme Head.

Ver. 19. As to the upper and glorious part of my Kingdom, whither I am now returning, to be your Mediator there, I will manage that in Person. But you shall be my Delegates here on Earth [Go ye therefore] as my Apostles, in my name [and Teach,] the first Principles of my Religion unto [all Nations] in the World; So as to convert both Jews and Gen­tiles to be my Disciples. And when they be­lieve [Page 446] my Doctrine, and will promise to live by my Rules, you shall solemnly admit them by [Baptizing them] with Water, for remission of all their Sins, using this Form; I Baptize thee [in the Name of the Father, and of the Son, and of the Holy Ghost] declaring thou art a Believer of the Doctrine of the Holy Trinity, and by that distinguishing Article, receiving thee into Christ's Holy Church, of which thou art now made a Member.

Ver. 20. As for those whom you have thus bap­tized, you must take care that they understand and keep their Baptismal Vow, by frequently Preaching to them, and [Teaching them] con­scientiously and strictly to observe all things whatsoever] I have revealed to be a Duty, and all that [I have commanded you] al­ready, while I was with you upon Earth, or shall hereafter by my Spirit further enjoyn to you and them, for keeping these my Com­mandments is the only way to eternal Life I foresee you will meet with many difficul­ties, and much opposition in doing this, and perhaps you may be troubled that I must leave you, but go on courageously [for lo] though I am to remain in Heaven, as to my Bodily presence; yet as God, I am Omnipresent, and by my constant assistance and support you shall find, that [I am with you] as long as you live, and will be with your Successors [al­ways, even unto the end of the World;] then I will come again in Glory to reward you and them, for all your Labours in my Vineyard, and all your Sufferings upon the account of me and mine [Amen.]

CHAP. V. Of the Arch-Bishop, and the Oath of Ca­nonical Obedience to him.

§. 1.
RUbr.— And then shall be also mini­stred unto them the Oath of due Obedience to the Arch-Bishop, as followeth.]

It hath been fully proved by divers learned Writers, That as soon as the Christian Reli­gion began to spread over the Provinces of the Roman Empire, the Bishops of lesser Cities were subordinate to those of the greater, after the method of the Civil Government; and this, in or soon after the A­postles times Hammond. de Episc. jur. Disser. 4. c. 5. p. 189. Petr. de Marca de concord. lib. 6. cap. 1. §. 5. p. 175. Dr. Cave Dis. of Anc. ch. Gov. chap. 2. p. 90., for then the Bishops of the Pro­consular Asia were sub­ject to Timothy Bishop of Ephesus, which then was the Metropolis of that Province: Which chief Bishop was originally stiled the first Bishop, as his Title is in the Aposto­lical Canons, where the inferior Bishops are order­ed to own him as their Head, and to do nothing of moment without his con­sent Apostol. Can. 34. Bever. Tom. 1. p. 22. Graec. [...].. In Africa, this principal Bishop was called the Primate Du Fresn. Glossar. verb. Primates.; but elsewhere, from his living in the Mother City, he was named the Metro­politan Synod. Antiochen. Can. 9. Bev. T. 1. p. 438.. And from his [Page 448] Authority over other Bishops, he was called the Arch-Bishop, a Title given to Peter Bishop of Alexandria in Diocle­sian's time Epiphan. Panar. haer. 68. fol. 318., and also to Alexander Bishop of the same See Athanas. Apol. 2. pag. 791., as al­so to Meletius Bishop of Thebais, the head City of a Province in E­gypt Epiphan. haer. 69. fol. 324.. Yea, for some time this Name was gi­ven to the great Patri­archs, for Cyril of Alexandria, and Coelestine of Rome, are frequently stiled Arch-Bishops in the Ephesine Council Concil. Ephesin. par. 2. Bin. Tom. 1. par. 2. pag. 168, 177. &c.; and Pope Foelix the third gives that Title to Aca­cius Bishop of Constanti­nople Foelic. 3. Ep. ad Zon. Aug. Bin. T. 2. par. 1. p. 453.. There were di­vers Privileges belong­ing to the [...] Arch-Bi­shops, but the Principal was, that no Bishop in their Province could be ordained without their presence, or consent [...], Nicen. can. 4. Bev. T. 1. p. 63. Vid. can. 6. ib. p. 66.. A right de­clared in the first Ge­neral Council, and then thought so inherent in the Metropolitan, that the Consecration was to be void without him, and hence Syne­sius calls his Arch-Bishop, The Lord of the Or­dination [...], Synes. Ep. 105. p: 249.. To which Primitive Canon our Church so strictly ad­heres, that it is required, [Page 449] the Arch-Bishop shall by himself or his Law­ful Proxy always consecrate every Bishop. As to the Oath of Canonical Obedience which the Bishop ordained takes to the Arch-Bishop, no doubt it sprung from this Primitive Superiority in the Metropolitan, but is of a later date. At first it was thought sufficient in words to ad­monish the inferiour Bishops to observe those Canons which declared their subjection to the Metropolitan, but afterwards a promise was re­quired. Which Anastasius, Arch-Bishop of Thessalonica, at the Consecration of Atticus, a subordinate Bishop, carried higher, and made him subscribe a Paper, for which Pope Leo re­proves that Metropoli­tan, as guilty of an unnecessary innovati­on Non enim necessari­um, fuerat ut obligaretur scripto. Leo I. epist. ad Ana­stas. 84. p. 447. circ. An. Dom. 440.. Yet in the fol­lowing Ages this Promise was turned into an Oath, extended also to Priests, who, as well as Bishops, were made to swear, That they were worthy, would not break the Canons, and would obey their Ordainers, and the Church in which they were ordained. Which Oath was declared dan­gerous and ensnaring, and abolished by a French Council — Jurare cegunt quod digni sunt, & contra Canones non sint facturi, & obedientes sint Episcopo qui eos ordinat, & Ecclesiae in qua ordinantur. Concil. Ca­bilon. Can. 13. An. 813. Bin. T. 3. Par. 1. p. 193.. However the Bishops promise of due obedience was then in use, as appears by the Vatican Form of Con­secration in that Age, extant in Morinus, [Page 450] where the Arch-Bishop only asks, Will you be obedient to my See Morin. de Ordin. Lat. Form. & Vatican. in Consecr. Episc. p. 276.. But in the middle of the next Century this Promise was much en­larged in the Particu­lars, and turned into a solemn Profession made in the Name of God, Vid. Morin. ibid. in alt. Form. circ. An. 950. p. 305. amounting to an Oath Pontifices jurant an­te Consecrationem, omnem morum honestatem, & de­bitam obedientiam se exhi­bituros suis Ordinatoribus. Ivo Carnot. ep. 73. circ. An. 1100., and within 150 year af­ter, a formal Oath was again brought into use, wherein the Parties Consecrated swore to live well, and obey their Ordainers Pontifices jurant an­te Consecrationem, omnem morum honestatem, & de­bitam obedientiam se exhi­bituros suis Ordinatoribus. Ivo Carnot. ep. 73. circ. An. 1100.. But where­as of old this Oath was only taken by each Suf­fragan to his own Me­tropolitan, Pascal the Second, soon after, re­quired all Arch-Bishops to take an Oath of Fi­delity (as he called it) to the Pope; but the Arch-Bishop of Panor­mus in Sicily refused it as a New Imposition, which the King and Nobles there wondred at, and disliked Decretal. l. 1. Tit. 6. de Elect. c. 4. p. 122. Decr. Significasti.; and that Pope there owns no Council had decreed any such thing; but he required it of his own Authority. I know some would have this Oath to the Pope, as old as Pelagius the Se­cond, but his Decretal speaks of a Metropo­litan's [Page 451] declaring his Faith to be Orthodox Quicunque Metropoli­tanus intra tres Consecratio­nis suae menses, ad exponen­dam fidem suam non mise­rit, — &c. Pelag. 2. ap. Grat. Decret. Par. 2. Dist. 100. cap. Quoniam, p. 182. An. 580., (a custom of which I shall speak shortly) which the Roman Parasites have corrupted — Dandae fidei causa ita legit. Remund. Rufus Defens. in Molin. p. 20. as if he were to give his Faith — or swear fealty to the Pope: a Custom so modern, that in the elder Fomu­laries of Morinus (though some of them be 400 year later than Pelagius the Second) there ap­pears nothing of it. And doubtless it was hatched in the Hildebrandine Age, above 1000 years after Christ, being more like an Oath of Allegiance to a Temporal Prince, than of Ca­nonical Obedience to an Ecelesiastical Prelate; and probably it was first administred only to such Bishops and Arch-Bishops, as were with­in St. Peter's Patrimony, and subject to the Pope as a Temporal Prince, and so by degrees imposed upon all the Bishops, especially the Metropolitans of the Popish part of Christen­dom. The Oath it self, as it was at first, may be seen in the Body of the Canon Law Decretal. Greg. 9. Lib. 2. Tit. 24. de Ju [...]ejur. c. 4. p. 8 [...]7., falsly ascribed to Gregory the Third. But even that lofty Form did not satisfie the Ambition of later Popes, who instead of swearing to desend the Rules of the holy Fathers; put in these words, — the Royalties of St. Peter Regulas S. Patrum adjutor ero ad defenden­dum. in Decret ut sapr. Ho­dic Regalia S. Petri., and the modern Form [Page 452] for a Metropolitan keeps both, containing many other extravagant additions Vid. Pontifical. Rom. p. 88., and being so worded, that every Popish King when he nominates an Arch-Bi­shop, loses a Subject, be­cause he must swear feal­ty to another Prince Vid. Spalatens. de Repub. Eccl. l. 4. c. 2. §. 52. p. 425.. Which was understood in England so well, even while Popery was professed here, that William Rufus declared, Anselm could not keep his Allegiance to him, together with this Obedience to the Apostolical Seat, promised against his will Protestatus est illum nequaquam fidem quam sibi debebat simul & Apostolicae sedis obedientiam, contra suam voluntatem, posse ser­vare. Eadmer. Hist. Nov. p. 26.. So that this Oath never was liked in the English Na­tion, and at last it was declared treasonable, and forbid by Law: And not only so, but a short and plain Oath is all that is now required of our Bishops, that they will pay due reverence and Obedience to the Arch-Bishop, the Metropolitical Church, and their Successors. Now this only re­lates to Ecclesiastical Matters contained in the Canons, and is no more than is necessary for the good Order and Government of the Church; it no way interferes with the Tem­poral Allegiance due to the King, and is much the same with that Question and Promise used 800 year ago, and cited before out of Morinus. So that there can lie no Objection against it. Wherefore it may lawfully be taken, and ought strictly to be kept, to maintain regu­lar [Page 453] Subordination and good Order in the Church.

CHAP. VI. Of the Exhortation before the Litany.

§. 1.
BRethren it is written, Luk. vi. 12, &c. Acts xiii. 2, 3, &c.]

The ground of this short Preface to the Litany, and other Prayers for the Bishop elect, is laid on a sure Foundation, viz. The practice, first of Christ, and then of his holy Apostles, whose custom of Praying before they Commissionated any to be Pastors, and the Churches constant following their Example, is equal even to an Express Command, for us to pray before all sorts of Ordinations. And First, St. Luke (Chap. vi. ver. 12.) tells us, Our Saviour went into a Mountain to pray, and continued all night in Prayer to God: Adding, ver. 13. And when it was day he called his Disciples, and of them he chose Twelve, &c. From whence it is clear, that the Lord Jesus (who knew the hearts of all men, and whose single request was enough with his Father, who heard him al­ways) spent one whole Night in Prayer, before he chose and sent out his Apostles; and 'tis as plain, he did this chiefly for our Example, to shew us how to proceed on this weighty occasion. For he retires to a Moun­tain a-part, where it seems there was a House [Page 454] of Prayer (a Proseucha) built Graec. [...]. Vers. Syriac. Quoniam illic videbatur Do­mus Orationis: Dulplexarticu­lus ostendit quod [...] de loco dicitur, ut & Act. xvi. 2. & Ham. Annot. ibid., to which in the day-time many re­sorted, but at night it was empty and free, and there our Lord chose to spend his whole time in deep Meditati­on, and fervent Prayer, before he entred on the same Work that we are going about; and if we remember (what was observed be­fore, upon Matth. ix. ult. and Chap. x. 1. See Disc. on the Office of Priests, in the First Go­spel.,) that he charged his Dis­ciples to pray also, be­fore he gave them their Mission, it will effectually shew with how great Devotion, not only the Ordainer, but those to be Consecrated or Ordained also, should prepare themselves on this solemn Oc­casion, Watching, Fasting and Prayer, being far more necessary in our Circumstances than it was either in his or theirs. 2ly. To this Example of our Lord is added, the imitati­on thereof by the Bishops and Apostolical Men at Antioch, who (even when God im­mediately chose the Persons, and allotted their peculiar Work) did not lay their Hands on Saul and Barnabas, till they had Fasted and Prayed Act. xiii. 2, 3.: Our Saviour also was Fasting when he Ordained his Apostles, for it was early in the Morning after a night spent in Prayer, that he called and sent them Luk. vi. 13.. [Page 455] And this was one of those Ecclesiastical Mat­ters upon which the Pri­mitive Bishops appoint­ed the Christians to Fast and Pray Episcopi universae ple­bi mandare jejunia solent, alicujus sollicitudinis Eccle­siasticae causa. Tert. adv. Psych. c. 13.. The in­ference from all which Premises naturally is, Let us therefore, following the Example of our Saviour Christ, and his Apostles, first fall to Prayer, before we admit — this Person, &c. Though we do believe he is inwardly called to this Great Work by the Holy Ghost; yet we must by Litanies, Supplications and devout Prayers, earnestly beg of Almighty God to enable him to perform it to his Glory, and the Sal­vation of his own and many others Souls.

CHAP. VII. Of the Questions to a Bishop.

§. 1. The Preface.

BRother, for as much as the Holy Scripture, and the Ancient Canons command, that we should not be hasty in laying on Hands, and Admitting, &c.] This Introduction is to shew, that these ne­cessary interrogatories, before the admission of a Bishop, are grounded first upon Holy Scri­pture, even St. Paul's charge to Timothy, con­cerning his not ordain­ing any without a pre­vious examination 1 Tim. v. 22. Citatur à D. Bern. & inde sic Eugenium alloquitur — Curae tibi sit maxime in­troducere tales, quos post­modum introduxisse non poe­niteat. Bern. de Consid. l. 4. c. 4. p. 887.: Which St. Bernard ex­pounds, of not ordaining any but such as they will not repent afterward that they did admit. Secondly, This method of asking Questions of the Candidate for a Bi­shoprick, is grounded on divers ancient Ca­nons, especially on that of the Fourth Coun­cil of Carthage, where it is expresly required, and where all the particulars, to be enquired of, as to his Manners, his Learning, and espe­cially as to his Faith, are set down at large Qui Episcopus ordi­nandus est antea examine­tur, &c. Concil. Carthag. 4. Can. l. Bin. T. 1. p 588., and unless he could give an Account in all the particulars, the Metro­politan was not to consecrate him. From this [Page 457] Canon (which also cites the place of St. Paul), our Church hath taken this Preface, being ve­ry like also to the most ancient Forms used in the Western Church, as may be seen in Mori­nus, which thus begins, The ancient Rules of the Fathers, — especially the Canon of Carthage or­dains, according to that of the Apostle, Lay Hands suddenly on no man, &c. Antiqua S. Patrum instituta — at legimus in Canone Carthag. &c. — se­cundum Apostoli dictum. Morin. de Lat. Ordin. p. 275.. And then all the Que­stions (like ours) tend­ed only to try his Faith and his Life. But after the Papal Monarchy was set up, about the year 900. two Questions more were added, about receiving and keeping the Traditions of the Fathers, and the Decrees of the Apostolical See, and about Fidelity to St. Peter and his Vicar Vis traditiones — Patrum ac Decretales S. & Ap. sedis, — &c. Vis B. Pe­tro —ejusque Vicario, &c. Morin. ibid. p. 320.. And the Modern Roman Pon­tifical hath made this Second Question still larger, putting in the Pope's Name, and binding them to pay Fidelity, Subjection and Obedience in all things to him and his Successors Vis B. Petro — ejus­que Vicario Dom. nostro Dom. N. Papae — suisque Successoribus Romanis Pon­tif. Fidem, Subjectionem & Obedientiam — per om­nia exhibere. Pontif. Ro­man. p. 62.; which shews, that of late they are more concern'd for Bishops subjection to the Pope, than for their be­ing Orthodox in their Faith, or Religious in their Lives. But all this being meer Innovati­on, was justly expunged by our Reformers; [Page 458] and we have reduced this Preface to what it was in the Primitive Ages; yea, to what it was in the Church of Rome, while it was pure and uncorrupted: And in this (as well as in many other things) we have left them, only in those things wherein they had first left their own Orthodox and Pious Predecessors, and so departed from themselves, and from the right way.

§. 2.
Of the Second Question. Are you persuaded that the Holy Scriptures con­tain, &c.]

This Question is the same with that which is put to a Priest, and had not been necessary to be considered here, but on­ly to give an account, that this is instead of that large Declaration of Faith which every Bishop was obliged to make before his Conse­cration in the Ancient Church; of which we will now observe, that St. Paul makes it a necessary Qualification for a Bishop to hold fast the faithful word as he hath been taught, and to preach sound Doctrine Titus i. 9.. And doubtless care should be taken that he be very Orthodox, who is not only to instruct a whole Diocese, but to teach and inspect the inferior Teachers; which part of the Epi­scopal Office was of great importance in the Primitive times, while such swarms of Here­ticks infested the Church of God: and hence there was a very strict enquiry then made, (as appears by the Canons of Carthage cited be­fore) whether the Candidates for this Supe­rior Order understood and believed the true [Page 459] Churches Sence of all the Articles of the Creed? especially about the Trinity, and the Incarnation, Passion and Resurrection of Christ, (then most disputed about). To which were added divers Queries, concerning their re­nouncing the Heresies then infesting the Afri­can Church, especially those of the Manichees, the Novatians, the Donatists, and Pelagians, as may be seen at large in the aforesaid Coun­cil Concil. 4. Carth. Can. 1. Bin. ut supr.. And the old Roman Formularies ta­ken out of the Vatican keep almost the same words (as we noted out of Morinus before) only requiring the Bishop elect to give his as­sent explicitely to every Article, and (except the additions contrived to support the Papal Supremacy) the Modern Pontifical varies but little from the old Form. As for the Greek Church, 'tis certain it hath been very anciently used there, for a Bishop to make a full confes­sion of his Faith to the Metropolitan who Or­dained him; from that passage in Synesius, who (hearing he was nominated to be a Bishop, in order to excuse himself) pretended he held divers Heterodox Opinions, which he could not dissemble when he came to be ordained, but resolved he would then declare them be­fore God and Man, and desires his Friend to tell the Arch-Bishop (who was to conse­crate him) all this be­fore hand Synes. Epist. 105. p. 249.. And to this day the Greek Bishops, besides repeating the Nicene Creed, make a large Confession [Page 460] of their Faith, concerning the Incarnation of our Saviour, the Unity of his Natures in one Person, the Trinity, &c. and they do also spe­cially name and condemn the Heresies of Ari­us, Macedonius, Nestorius and others who had di­sturbed the Eastern Church Euchol. Graec. Ord. Episcopi, p. 306, &c.. Which large Forms we now omit, both because most of the ancient Heresies are now vanished, and also because we have other securities, that our Bishops are Orthodox; but especially by the several Subscriptions they have made in the lower Orders, whereby they declare their as­sent to the three Creeds, and to all the Arti­cles of the Church of England. Which method of Subscribing I could prove to be as old as the time of the Nicene Council. And St. Hie­rom saith, such as refused it were put out of the Church, in his days Aut scribendum eis fuerit aut exeundum de Ec­clesia. Hieron. ad Pammach. Epist. 65. T. 2. p. 283.. And this same Method is yet continued in the Reformed Churches of Helvetia, where no man can be admitted to serve a Cure, unless he do first subscribe their Confession of Faith, and promise to obey all the Rules made in their Synods Vide Bullengeri ap. Melch. Adam. p. 493.. And it is to be considered, that Subscriptions remain on Record, as a perpetu­al Evidence against the Party, if he shall prove an Apostate afterward; whereas a Ver­bal Profession may be forgot or mis-told by such as hear it but once. And therefore it was [Page 461] required in the Primitive Ages, that all infe­rior Bishops should send a Confession of Faith in Writing to their Metropolitans, and they to their Patriarchs immediately after their Con­secration: And the Popes themselves (as I have shewed elsewhere) for divers Centuries, writ to the Emperors, after they were advan­ced to the See of Rome, to prove themselves Orthodox: But finally, this question of their believing all things contained in Scripture, and promising to Preach nothing contrary to it, is sufficient to secure the Church, that they are no ways Heretical, but sound and Orthodox in all Points.

§. 3.
Quest. IV. Are you ready with all faithful diligence to banish and drive away all erroneous and strange Doctrine, &c.]

We have heard how strictly St. Paul charged the Bishops of Asia to watch against those grievous Wolves, the Hereticks, that were like­ly to break into their Folds Acts xx. 29. and 31.. And requires Titus the Bishop of Crete after two admonitions (if they prevailed not) to Excommunicate an Heretical Teacher Titus iii. 10. Graec. [...], i. e. Ex­pulsus sit è numero gregis, Bez, making it a necessary qualification of a Bishop, to be able by sound Do­ctrine to convince the Gainsayers Titus i. 9. Graec. [...].; that is such as speak against the Truths revealed in Scripture, and received [Page 462] by the Church; for which end they promise upon the third Question, to exercise them­selves in Study and Prayer, to gain a complete understanding of the Holy Scripture: And if a Bishop be throughly inlightned with this Divine knowledge, the bright beams thereof will banish all Erroneous Opinions, and make them disperse as the Mists before the Rays of the resplendent Sun: The inferior Clergy may confute false Doctrines; but Bishops be­ing supposed to have more Skill and Experi­ence, as well as more Age and Authority, they must drive them away: They are set in the Watch-towers to discover Heresies, and like wise and valiant Generals (one of which is worth a whole Ar­my) 2 Sam. xviii. 3. Solent—plus reponere in duce quam exercitu, Tacit. de Morib. Germ. p. 663., must not only Fight against them them­selves, but must advise, manage and encourage all the Under-officers and Soldiers: Hence the ancient Canons lay great stress upon the Bishops care in this mat­ter: And order, That if any Bishop let the He­reticks alone in any part of his Diocess, and ano­ther Bishop shall convert them, that Town shall be given to the latter Bi­shop Concil. Carthag. can. 122. ap. Ber. T. 1. p. 655.. — And the for­mer Bishop is to be ad­monished of this neglect, so as if he persist in this negligence six Months after such Admonition, he shall be Excommuni­cated Ibid. Can. 124. apud eund. pag. 658.: Wherefore when Riparius complain­ed to St. Hierom, that [Page 463] Vigilantius spread his Heresie in that Diocess where he was a Priest, the Holy Father wonders that the Bishop should not restrain such fury Miror sanctum Epi­scopum in cujus Parochia esse Presbyter dicitur, acquiescere furori ejus, &c. Hieron. ad Ripar. Ep 53. T. 2. p. 152.. And besides this pro­mise, our Bishops are obliged frequently to con­fer with Recusants, and to do their utmost to reclaim them: As our Canons enjoyn Canon. 66. of the Church of England.. And here I could give many instan­ces of divers of our learn­ed and zealous Bishops, who have not only secured their own People from Heresie and Schism, but converted divers Recusants of all sorts: And if all our right reverend Fathers remembring this solemn pro­mise, would apply themselves to this necessa­ry Duty, with a Zeal suitable to the occasion, their Dignity and Station would give great weight to their Arguments, and their Example would also quicken the inferior Clergy to do their parts, in the places that are under their several charges: And multitudes of poor Souls bought with the most precious Blood of Christ, now wandring in the dangerous and destru­ctive Paths of Popery and Fanaticism, would every were be happily reclaimed, and brought over to the Church: To which pious and charitable design, I shall humbly and brief­ly offer two or three motives. First, That the present Toleration (as to Protestant Dissenters) having suspended the Bishops exercise of their Authority in this Matter, there is no way left to reduce this sort of Recusants but by [Page 464] Arguments and Persuasion; and as to Papists, those always were and are the fairest ways of convincing them; nor if we had power, ought we to imitate that unchristian Rigour, which we condemn them for using to, foreign Prote­stants [...], Dict. Marciani Aug in Concil. Chaled. Bin. T. 2. p. 361., so contrary to the practice of the Primitive Church Socrat. Hist. l. 7. c. 3. pag. 733., as well as to the Spirit of the Gospel Luke ix. 55.. Secondly, Let the goodness of our Cause be considered: Our Doctrines are so plainly contained in Holy Scripture, our Offi­ces and Rites so proper, Pious and Primitive, and have been so clearly justified against all opposers, by many eminent Writers of this Church: That if we can but win its deluded Adversaries, to hear us Reason or Read our Books, there is little doubt of success; and their Priests and Teachers know this, which makes them hinder them (as much as in them lies) from hearing, or reading what we say or write: Lastly, Let the vigilance and strangely busie zeal of Seducers be duly considered, who, like their ancestors the Pharisees, compass Sea and Land to make one Proselyte, and ply those they find doubting, wavering, or discontented, night and day by Discourses, Books and fair Promises, and shall not we take as much pains to save Mens Souls, as they do to destroy them? to propagate Gods Holy and Eternal Truth, as they to dissemi­nate their pernicious Errors? I shall add no more, because I hope a word is sufficient to [Page 465] our worthy Bishops, who generally use their utmost endeavours in this kind: And merit praise rather than need Exhorta­tion.

§. 4.
Qu. VI. Will you maintain and set forward, as much as shall lie in you quiet­ness, love and peace among all Men, &c.]

There is no more expected from a Priest, but only to promote Peace and Charity, and that is also the Duty of a Bishop as the former part of this Question shews; but since the Canons of our own and the ancient Church, as well as the Laws of this Land, have put the Ecclesiastical Discipline, into none but the Bishops hands, who also have by God's word a just right to Administer the same; Therefore it is required, that they shall further promise, To correct and punish the unquiet, disobedi­ent and criminous, according to that Authority which they have both by God's Word, and the Ordinance of this Realm: I need not repeat that which I have proved in a peculiar tract, viz. The Bishops having this Authority vested in them both by Scripture and the Laws Eccle­siastical and Civil See my Discourse of Excommunication printed at London, 1685.. But I shall rather briefly shew here, the mani­fold benefits that will arise from their due Ex­ecution of this power, as to regulating the manners of those within the Church, who on­ly can be a scandal or an honour to it: There are many faults among these (for the purest Principles and Holyest Rules, will not always [Page 466] secure the innocence of such as profess to be­lieve and follow them.) But if the Rulers of the Church upon the discovery of them, zea­lously and prudently labour to punish the of­fence and reform the Offender, they not on­ly save the honour of the Church, but pro­bably the Soul of the Criminal also; which should be the great end of Church censures, being a Power that is given for Edification, and not for Destruction (as the Apostle de­clares See ch. 8. §. 2. 2 Corinth. xiii. 10..) Now since Bishops cannot amend the Evils they do not know; Therefore the ancient Canons require, That they shall perso­nally visit their whole Diocess once every year Unusquisque Episco­pus Parochiam suam omni anno semel circumeat, Con­cil. Calcuth. Can. 3. An. 857. Spelm. T. 1. p. 193.; and the present usage is, for them to do this an­nually by their Arch-Deacons, and once in three years by themselves; to enquire into all that is amiss, both among the Clergy and Laity: Which is called their Visitation, with respect to their name importing Overseers and inspecters [...], Graec. Acts xx. 28.. The Em­peror in the sixth Ge­neral Council calls Bishops the Eyes of the Church, and Isidore of Pelusium saith, they should be all Eyes, to see every thing [...], Orat. Imper. ap. Bin. T. 3. par. 1. p. 217.— [...]. Isid. Pel. 1. Ep. 149.. So that they ought to look well to every part of their [Page 467] charge, and by their Arch-Deacons and their own strict enquiry to labour to find out all Enormities and Disorders within their Cogni­sance, that they may apply suteable remedies to them: Their frequent presence in these Visitations must tend to discover many Evils, and their Authority will conduce exceedingly to amend them; and thus the negligences and irregularities of the Clergy, and all crimes of the people that are proper for the Ecclesiasti­cal Tribunal, might effectually be rectified, and we become in this Sence, a truly Refor­med Church: Nor will any thing more uni­versally promote the suppression of Atheism pro­faneness and debauchery (which pious design, our gracious King and his Parliament are now intent upon) than the restoring the Bishops to the full exercise of their Authority, in these cases, and reducing of personal Visitations to their Primitive use, and Religious ends St. Agobar­dus kept his great Diocess of Lyon's in excel­lent Order, as he declares by yearly going round about it, and taking so strict care of all his People, as to amend, whatsoever he found depraved; by the Rules of Truth and Holiness, according to the power given him by God Agobardi Epistol. ad Nebrid. oper. Tom. 1. edi [...]. Baluz. p. 103.. And the inferior Clergy of old were very ser­viceable in their places herein, being then en­joyned to inform the Bishops (in these Visitations) of such as were impenitent toward God, or cheri­shed any notorious Sin, if they could not bring them to repentance, because of their secular great­ness [Page 468] —Ut Sacerdos faci­at Synodo innotescere, si quem in parochiâ suâ in Deum reperit contumacem, vel qui grave aliquod pec­catum foveat, nec hunc va­leat audeatque ob metum secularium ad reformatio­nem perducere, Edgar. Can. 6. ap. Spelm. p. 448.. Which is one of King Edgar's Laws, and is more briefly exprest in the Capitulars, that such as will not amend on the Priest's admonition, shall be cited before the Bi­shop Capitular. R. Franc. Tom. 2. cap. 8. p. 97.. To all which must be added the care of Parish Priests to in­struct their Church-war­dens, in the nature of their Oath, and the great benefit to the Souls of their Neighbours, which will follow their impartial presenting all Offenders and Offen­ces, for the happy reforming of both, as our own Canons direct: The subordinate Mini­sters will find some cases too intricate for them to determine, some Crimes too hainous, and some Criminals too obstinate for them to deal with, and these must be referred to the Bi­shops Exod. xviii. 22.. Who upon such information are to proceed with all demon­strations of Paternal kindness Amari Parens & Episcopus debet, non timeri, Hieron. Ep. 62., towards the guilty Persons, for this, from those in so high a Station, will open their hearts to receive their Fatherly admoni­tions, and when they see that their Spiritual Father loves their Souls, and hates only their Sins, and seeks their amendment not their shame, this may prevent the necessity of a [Page 469] censure, and so the Parties may be restored by gentle rebukes, with all long suffering, and by the Spirit of meekness 2 Tim. iv. 2. Galat. vi. 1.. Whereas, if reproofs be given with Bitterness and Passion, they com­monly exasperate the offender, and move him to reject the admoni­tion, and the means of his Salvation Leniter castigatus exhibet reverentiam casti­ganti, asperitate autem ni­miae increpationis offensus nec increpationem recipit nec salutem, Prosp. de vit. Contempl. l. 2. c. 5.. Where­fore gentle methods ought first to be tried; but if they be too weak to awake a Sinner; that is fallen into the Le­thargy of obduration, then sharp reproofs, pub­lick shame, and severe censures must be used Titus ii. 13.; yea, they must finally be cast out of the Church, who will be a per­petual scandal to it as long as they remain in it: These are the Rules of Scripture, and the Laws of the Holy Fathers for bringing Sinners to Repentance, and preserving the Church pure, and doubtless we can find out no bet­ter, nor do we need any new Orders, if this godly discipline (which is much to be wished) were universally restored: This did keep the Primitive Church Holy, and would make ours so also, if it were duly put in Execution, and backed with good Laws to punish such as did hinder or despise it. This is the dis­cipline of which the Fathers give so fair a [Page 470] Character Disciplina custos spei, retinaculum fidei, dux itineris salutaris, fomes ac nutrimentum bonae indolis, magistra virtutis, Cypr. l. de Disc. & Hab. Virgin., as to be the keeper of Hope, the anchor of Faith, the guide of our Heavenly Journey, the food and nourishment of good Inclinations, and the Mistress of all Virtue. If our Age can be persuaded to make the experiment, we shall soon find the blessed effects thereof, in a general reformation of all their manners however, who profess to be members of the established Church, and then other Parties must amend those of their persuasion, if not for love of Piety, yet for fear of Reproach.

§. 5.
Qu. VII. Will you be faithful in or­daining, sending, or laying hands on others.]

We have already proved, that the Bishops have the sole right to Or­dain First Preface. §. 5., and shall only add one passage or two, out of Antiquity, to confirm that great Truth: The writer of St. Fulgentius his life observes, That Thrasimundus the Arrian Vandal King of Africk had forbid the orthodox Bishops to ordain any; but they met in Council, and resolved they would confer Holy Orders, for otherwise vacant Churches could not be pro­vided of Pastors — Regalis Authori­tas Episcopos ordinari pro­hibuerat, nec viduatis ple­ [...]ibus pastores provideri li­cebat, Vita B. Fulg. c. 16. pag. 18.. These Holy Confessors foresaw that if an heretical per­secuting Prince should suspend the Bishops from executing this important and incommunicable part of their Office for some [Page 471] time, the Orthodox Clergy must intirely fail, and consequently the African Church be de­stroyed, because the Persons single are mortal, and the Bishops by ordaining new Men do alone make the Office immortal by a Successi­on, that is to endure to the end of the World Matth. xxviii. 20.. And upon this Principle Sidonius severely censures those Kings of France who kept many Bi­shopricks vacant, to gain the Profits of them as a Right to their Crown, which (he saith) threatned Ruine to the Gallican Church, because Bi­shops had the sole power to constitute Successors to sup­ply the Ministrations proper to the lower Orders Summis Sacerdotibus morte truncatis, nec ullis deinceps Episcopis in defun­ctorum Officia suffectis (per quos utique minorum Ordi­num Ministeria subrogaban­tur) ruinam imminere Ec­clesiis. Sidon. l. 7. ep. 6.. Since therefore they have this sole Privilege, doubt­less it is very necessary strictly to require a Pro­mise from them at their Consecration, that they will faithfully per­form this great trust, of Ordaining and send­ing out fit Persons to execute the Priestly and Episcopal Offices. For if they promote any that are Heterodox, or Schismatical in their Opinions, Weak and Unripe in their Judg­ments, or Vicious and Debauched in their Lives, either by negligence in due examining them before, or (which is worse) by fear or favour be imposed upon, it is the greatest Sin they can possibly commit, and they are an­swerable for all the ill effects of admitting such Persons into so Holy an Employment. [Page 472] The Roman Writers record of their famous Pope Leo the Great, that for forty days together he fasted and prayed for Pardon of all his Trans­gressions, and that at last St. Peter appeared to him, and told him all should be forgiven him, but the Sins of his Ordinations Dimissa sunt tibi om­nia peccata tua praeterquam impositionis manuum. Pra­tum Spir. c. 149. ap. Bin. not. in Vit. S. Leonis.. And there is thus much moral in the Story, that if a Bishop be of never so holy a Life, and hath few Sins of his own, by this means (as St. Paul speaks) he becomes parta­ker of other mens Sins 1 Tim. v. 22. [...]. Theop. in lo., because he is the occasi­on of all the ill consequences of putting an ill man into Sacred Orders. And therefore many pious Bishops have opposed the Com­mands and Menaces of Princes, and those of the highest Quality, who have urged them to Ordain such as were evil and unfit; and have therein shewed a commendable Zeal for God's Glory, and the Good of the Church. In the ignorant and wretched Ages, before our Re­formation, this neglect had brought the Clergy into extream contempt, which I chuse to express in the words of an honest Romish Author then living, who says of the Bishops of his time — They thrust men into Holy Orders that are like a company of Jack-daws, Infamous, Boys, and Il­literate, such as are not fit for any thing else, and are not called by God, contrary to the Rules of our Fore­fathers; yet if any suffer a repulse, he flies to Rome, where the most holy Fathers admit Hostlers, Cooks and Ideots, to the Altars of the Great God; yea, such [Page 473] as in Germany would not be allowed to communi­cate among the Laity, to the shame and grief of all good Men, till they have made the Name of Priest to be a reproach; surely they must have evil thoughts of Religion and themselves, or design to abuse Chri­stian People who do such things; the Work shews the Artificer, the Tree is known by its Fruit; may Christ save us; St. Peter is asleep, and the other Simon, not to say Anti­christ hath got the Domini­on Aventini Annal. l. 2. p. 118. qui scripsit circ. An. 1500.. Thus, alas, it was then, and no doubt it hastned the Reforma­tion; and since that in our Church, though some few do creep in that prove very unwor­thy, by fair Certificates gained by favour, yet generally our Bishops and their Arch-Deacons are very careful to keep out ignorant and scandalous Men, for which they deserve the highest applause; and the general good Cha­racter of most of the Clergy shews, that all due caution was taken in their Admission.

§. 6.
Quest. VIII. Will you shew your self gentle, and be merciful for Christ's sake to the poor and needy People, and to all Strangers, &c.]

As Bishops succeeded the Apostles in all the ordinary parts of their Office, so they did in the Primitive Times in their being Supream Treasurers of all the Ob­lations of the Faithful, and by their Order, they were distributed to the Poor and Needy of all sorts, as I have shewed at large elsewhere Act. iv. 35. See the Divine Right of Tithes, Par. I. c. 4. p. 60. & Par. II. c. 15. p. 117.. [Page 474] In those Ages therefore the care of the indigent lay almost wholly upon them. So that the Ancient Author of the Apostolical Constitutions tells us they were to be addressed to (at their admission) in this Form, O ye Bishops, be care­ful to maintain all the Poor, so as none may want; Give to Orphans of the Gifts of their Parents, to Widows those of their Husbands; make Marriages for such as are grown up, get Work for the Ar­tificer, shew Mercy to the Weak, provide Meat for the Hungry, Drink for the Thirsty, Cloaths for the Naked, Medicines for the Sick, and Relief for the Prisoners Constit. Apostol. l. 4. c. 2. fol. 60.. In after times the case was alter­ed in some measure, since the building of Pa­rochial Churches in all parts of the Diocesses, to which the Bishops granted or confirmed all the Profits and Oblations (formerly payed and presented at the Cathedral) arising within those Precincts, enjoyning the Parish Priest to take care of his own Poor. And since that our Secular Laws have provided for the residence and relief of the Poor in every Parish; yet still there are very many and great Objects of Charity, especially in great Cities; Decayed and Aged Labourers and Tradesmen, Orphans and Widows, Sick and Lame, Blind and Maimed; many undone by Fire and Water, Thieves and Robbers; many poor Strangers and Travellers, and ma­ny confined to loathsom Prisons: To which the Bishop is hereby obliged to be courte­ous and bountiful for Christ Jesus sake, who takes that which is given them, as lent to [Page 475] himself, and will reward such Charity with a Crown of Glory Prov. xix. 17. Matth. xxv. 34, 35.. His compassion interests him, so far in their wants, that he seems to beg in them, and will be pleased by our gi­ving them relief Egestuosus pro se tan­tum & in se eget, Solus — Christus est qui in omnium pauperuw universitate men­dicat, Salv. de gub. l. 4.. Now if all desire to hear those comfortable words of our Lord (saith St. Hierom) come ye blessed of my Father, —&c. for I was Hungry and ye gave me meat, &c.— how much more should a a Bishop (his Steward) desire to hear them, whose House should be ready to receive all the necessi­tous Matt. xxv. 35, &c. — Cujus domus commune debet esse omnium hospitium, Hieron. in Tit. 1.8.. 'Tis certain the Apostle's Rule, That a Bishop must be given to Hospitality 1 Tim. iii. 2. & Titus i. 8., doth ob­lige in all Ages, and every one of this Order according to his ability: And there are but few Bishopricks, which by the bounty of Christian Kings and Prelates, Nobles and others of the Faithful, are not still endowed with Lands and Revenues, sufficient to enable them to relieve many of the indigent: Wherefore it is but reasonable, they should be required to promise at their Consecration, to be Hospita­ble to Strangers, and Courteous as well as Li­beral to the Poor. And our Form is almost the very same, which hath been used on this occasion for 800. years, in the Western [Page 476] Church, as the old Formularies and the Mo­dern both shew Pauperibus, & pere­grinis omnibus indigentibus vis esse propter nomen Do­mini affabilis & miseri­cors? Morin. de Lat. ordin. p. 320. Pontif. Rom. p. 62.. And the ancient Canons do strictly enjoyn, that e­very Bishop shall keep an Hospital for the sick and infirm Concil. Carth. 4. can. 14. Bin. T. 1. p. 589., — and shall entertain People bounti­fully at his House and Table Concil. Matisc. 2. can. 2. & can. 14., — especially the Strangers and the Poor, who are to be their daily Guests Concil. Turon. 3. can. 6..—And in one word — to be Hospitable and Liberal to all that need, even to the uttermost of their Abili­ty Concil Meld. can. 28. Concil. Aquisgr. 1. can. 141.. To which one of our English Coun­cils adds, That the Bishop shall keep a Clergy-man for his Almoner Concil. Oxon. Anno 1222. Spelm. T. 2. p. 182.. All which Ecclesiastical Laws shew the constant Opinion of the Church, that this Duty was most especially incumbent on those of this sacred Order: I could here enlarge, by de­scribing the great Examples of the Primitive Bishops, but will content my self with two or three. St. Ambrose his House entertained all the indigent Strangers at Milan, and when Augustine came thither a young Student from Africa, he received him like a Father, and like a Bishop loved him in his Travel Aug. Confess. lib. 5. c. 13.; and when [Page 477] St. Augustin himself was made a Bishop of a very small City, he always kept up Hospita­lity at his Table Hospitalitatem sem­per exhibuit, Possidon. in vit. c. 22.; yea, he entertained all comers and goers, and looked on it not only as unchristian, but in­human to do other­wise Aug. de vit. com­mun. cleric. Ser. 1. Tom. 10.. Yea, St. Gre­gory Bishop of Rome be­ing informed, that a covetous and sordid Person was nominated for the Bishoprick of Ancona, writ to the Visitor, to put him by, if that Report were true D. Gregor. Mag. libr. 12. Epist. 6.. From whence Gratian infers, That it is a just ground to stop a Bishops Consecration, if he be known before hand, not to be given to Hospita­lity Hospitalitas usque adeo Episcopis est necessa­ria ut si ab eâ invenian­tur alieni, jure prohibe­antur Ordinari, Grat. dist. 85.. Which Instances and Rules I can the more freely Record, because our Right Reverend Bishops since the Refor­mation have been, and still are very eminent for, and exemplary in their Charity and Hospitality, entertaining great numbers at their Tables, and feeding many Poor at their Gates, giving while they live great Sums to redeem Captives, release or relieve Prison­ers, maintain poor Scholars, desolate Widows and Orphans, especially those of the Clergy; and at their Death leaving (when they were able) great sums of Money, with Houses and Lands, to Colleges, Schools, Hospitals and [Page 478] other pious uses, in so much that some of our liberalest foundations for Piety and Charity now remaining in England, are of their Ere­ction and Endowment, or however they have been great Benefactors to them: I need only point at some such Bishops in the Margin Vita Math. Parkeri per Godwin. p. 220. Bishop Andrews fun. Serm. p. 19. The fun. Serm. of Dr. Co­sens, Bishop of Durham, the Life of Arch-Bishop Williams Par. 2. p. 31. Bishop Warner's fun. Serm.. But it were to be wished, we had a complete History of the Lives and great Chari­ties of our Protestant Bishops, many of whose immense liberalities of this kind, ought to be kept in everlasting re­membrance, the collecting and publishing whereof would highly tend to the Honour of God, the Credit of the Church, and of this Venerable Order, as also to the Encouragement of their Successors, and many others to imitate their good Examples.

CHAP. VIII. Of the Collect before the Consecration.

§. 1. ALmighty God and most merciful Father, &c.]

The large Preface to this Prayer, is the same almost verbatim, with that which follows the Veni Creator, and precedes the Ordination of a Priest, where it is explained al­ready Disc. on the Ord. of a Priest. §. 7.. That which is peculiar to this Form is only two Petitions for the Bishop now to be admitted, viz. That God may grant him grace— 1st, To Preach the Gospel willingly; and 2ly, to use his Autho­rity wisely: And 3ly, here are the motives to the Consecrators and Consecrated, exci­ting them to make these requests. 1. The benefit of God's family committed unto this Stewards care. And 2ly, The Salvation of the Stewards own Soul. We have toucht upon most of the particulars before, and shall only remark here.

First, That as to a Bishops Preaching, 'tis expressed by his being always ready to spread abroad the Gospel, which is, the glad tidings of Mans reconciliation with God: A Message of that mighty importance, that the highest Ministers of Religion are honoured, by ha­ving the Privilege to deliver it, and an An­gel [Page 480] was the first Preacher thereof, in verbis de praesenti S. Luke ii. 10, 11.. The Go­spel signifies Good ti­dings, and so it is to a poor Sinner, that hath been truly humbled for his Sins, and seen how justly he hath de­served God's wrath; to such an one the feet of him that brings this joyful news, that God will pardon him, and be reconciled to him, are so beautiful, that he is ready to kiss and adore them: The consideration whereof, should make Bishops (the principal Ministers of this reconciliation) always ready to pub­lish a thing so necessary and so acceptable: And this is no more than what St. Paul re­quires 1 Tim. iii. 2. Gr. [...].. That a Bi­shop should be apt to teach; the word imports, Ability and Inclina­tion both: For Preaching was esteemed so principal a part of a Bishop's duty in the first Ages, that the Apostolical Canons order such as neglect it shall be Excommunicated Apostol. can. 58. ubi Balsamon not. [...], Bev. T. 1. pag. 38., because it was then so appropriate to this Of­fice, that none but Bi­shops did use to Preach, a Custom continued in Africa till St. Augustine's time Possidon. in vit. D. Augustin. c. 5.. And long af­ter that the sixth General Council enjoyn'd The Bishop should Preach every day, or however upon Sundays, to instruct both his Clergy and [Page 481] People [...], Conc. in Trull. can. 19. Bev. Tom. 1. p. 177., where one of the Scholiasts observes, this Canon was obeyed by the Patriarchs of Con­stantinople, to the time of the Emperor Alexius Comnenus An. 1110 Vid. Annot. ibid. T. 11. pag. 131.. In the Roman Church, the Bishops had negle­cted this part of their Office most shamefully long before the Refor­mation: But since that, in our Church the pious Prelates have been very frequent Preach­ers, and innumerable of their excellent Ser­mons in Print, demonstrate they were as emi­nent for, as frequent in their Preaching: I have seen a Register which Arch-bishop Ma­thews (who is commended by Mr. Camden for his eloquent and constant Preaching) kept, wherein he noted almost every Sunday what Church he preached in, and what Text he preached on, and sometimes with what hopes of success: It must be confessed (to the honour of this Church) that there are now in so many places Priests that are learned and able Preachers, far beyond what the last Century afforded, that Bishops preaching is not now so necessary as it was then; yet doubtless they are highly to be commended, who do often Preach both in their Cathedrals, and also in the adjacent Country Cures, where small allow­ances will neither support nor qualifie a Preaching Minister, there their Labours will certainly be very acceptable, and highly bene­ficial, and where-ever they Preach, 'tis certain [Page 482] they will have numerous and attentive Audito­ries, and may reprove, rebuke and exhort with more Authority (and probably with better success) than a private Minister can do: Wherefore we ought to pray that our Bishops may frequently and freely preach the Gospel, though they have no peculiar Church under their special charge, nor Superior to enjoyn them; it is more pious and more honourable for them to Preach, because 'tis a free-will-of­fering, and their whole Diocess is in some sence their Cure.

§. 2.

Secondly, We pray they may have Grace to minister the Discipline of the Church wise­ly and profitably, expressing it in the words of St. Paul, by using their Authority, not to destru­ction, but to salvation 2 Cor. xiii. 10. Gr. [...]., that is, not to hurt, but to help: Which intimates the difference between Secular and Ecclesiastical Power. The Tem­poral Magistrate is also the Minister of God, but he bears a Sword, not only to be a terror to evil Doers, but to make them suffer evil who have done it, and to cut off and execute notorious Offenders. But God's Spiritual Mi­nister is only armed with a Pastoral Staff, and a Rod Psal. xxiii. 4. 2 Corinth. iv. 21.; neither of which are designed to kill, but to reform such as go astray; his Au­thority is that of a Father, who may correct a disobedient Child, but not destroy him; yea, [Page 483] the very end of his Correction must be to save the Offender. A Bishop hath a Power given him by God, to warn the Unruly, and if that take no place, to suspend and excommunicate them; yea, to oblige them to give some pub­lick Testimonies of their Repentance, before he do restore such; but this still aims at saving the Man, and destroying nothing but the Vice: For so soon as God touches the obstinate Sinners heart with a sense of his Sin and Guilt (which this dreadful Anathema binds upon him); our Spiritual Fathers are ready to absolve, receive and embrace these their Prodigal Sons, after the example of their Great Master; yea, either by Personal appli­cation, or (where that cannot be) by the Pa­rochial Priest; our Bishops are to take care, that Sinners remaining under this heavy Sen­tence (which will certainly prejudice them at God's Tribunal) may not die in their obsti­nacy and impenitence; so that they try all methods, to help and profit them by this god­ly Discipline: But if all prove finally ineffe­ctual as to the single Offender, the keeping out one so infected from the Community of Chri­stians, is not only for the honour, but also for the security of the whole Flock; and that is one main end of Church censures: not for revenge, but to support the honour of Christ's Laws, to admonish others to a­mend, and warn all not to despise this salutary Au­thority, as Lactantius notes Surgimus ad vindi­ctam, non quia laesi sumus, sed ut disciplina servetur, mores corrigantur, licentia comprimatur. Lactant. de ira Dei, p. 809.. And this mer­ciful Petition, clears [Page 484] our Church from that which we do so justly condemn in the Roman; where (as was no­ted) They make their Bishops swear to persecute Hereticks, whom they ought rather gently to convert, and set up Ecclesiastical Tribunals of Inquisition, to cause men to be cruelly put to death for Opinions differing from theirs; by which a good Author tells us, that even within the narrow limits of the Low Countries, in the compass of Fifty Years, they executed above 100000 poor Christians, meerly on the account of Religi­on Camerar. Op. Hor. Subseciv. Tom. 3. c. 2. p. 8.: Besides innumera­ble Cruelties of the same kind, that are registred in bloody Characters, in all the Countries of Europe, where they have power: This is using their Authority to hurt, and to destruction with a witness: but oh how contrary is it to the Spirit of the Gospel, the Example of the Apostles, and the Opini­on and Practice of the Primitive Church? When Athanasius was falsly accused but of kil­ling one man, the Catholicks detest the slan­der, and say, Our Church uses no slaughter nor bonds; our Bishops never sent an Executioner or a Gaoler to any man Caedes & vincula aliena sunt à nostra Eccle­sia, &c. Vid. Synod. Epist. ap. Bin. T. 1. p. 402.. And for their poor ex­cuse, that the Clergy only turn them over to the Secular Power: That was the very crime of Ithacius and his Party of Bishops, who instead of converting the Priscillian hereticks, by Evil Counsel applied to the Secular Judges, that by their Sentence, and their Executions, these Hereticks might be driven [Page 485] away from the Cities — and when he got them condemned to die, it was looked upon but as a piece of Craft to retire from the Judicature, because he knew the wicked design was sure to take effect Parum sanis Consiliis seculares Judices adeunt, ut eorum decretis & executio­nibus Haeritici urbibus pelle­rentur—Ithacius—subtrahit se cognitioni frustra, callido jam scelere perfecto. Sulp. Sever. Sacr. Hist. l. 2. p. 422, & 430.. And 'tis certain, that not only St. Martin was highly offended at these bloody proceedings Idem Dialog. §. 15. p. 565.; but a whole Synod of Orthodox Bishops in Council assembled con­demned the Fact, and excommunicated all these Sanguinary Bi­shops Concil. Trevir. An. 386. Bin. T. 1. p. 563.. But Rome is now so different from the Ancient Church, that they call that Zeal, and make it Meritorious, which the Saints they adore, and the old Catholicks whose Title they usurp, condemned a Impious and De­testable.

Lastly. Though there are many Motives to make these Petitions, there are only two ex­pressed in this Collect, but both are very cogent. First. The benefit of the People who have such a Bishop set over them, as frequent­ly Preaches, and wisely Dispenses the Disci­pline intrusted to him, he is an inestimable blessing to his Diocess, his Clergy and Laity both are happy in so industrious, prudent and faithful a Steward, who gives all their Porti­on in due season, and thereby promotes and secures the Salvation of many. But, 2ly. This is not all, for his Gracious Lord and Master [Page 486] Jesus Christ (the Judge of all) hath promised an Everlasting Kingdom of Joy to reward such Servants for all their Care and Pains St. Matth. xxiv. 45.. So that earnestly desi­ring the Bishops Eter­nal Happiness, we do earnestly pray he may have Grace to manage thus; and methinks the very mention of it, should enflame the pious Candidate with holy desires and firm resolutions to be diligent and faithful in the discharge of these Duties, since 'tis certain he shall be infinitely overpaid for all his trouble, by the never-ceasing Joys of Heaven, where no Stars shall shine so bright Dan. xii. 3., none so high­ly shall be rewarded Matth. x. 41. as Prophets, Righteous Guides of Souls, and such as are the Happy Instruments of Turning many to God.

CHAP. IX. Of the Solemn Words.

§. 1.
REceive the Holy Ghost, for the Of­fice and Work of a Bishop, &c. — and remember that thou stir up the Grace of God, &c.

The Order of Priesthood is so near the Episcopal, that the Words at the Admission to both are very much alike, only because their Duty differs in some Points; therefore the one hath the Spirit communicated for the Office and Work of a Presbyter, the other for the Office and Work of a Bishop; and since the power of Binding and loosing was given to the Candi­date, when he was ordained Priest, that is not repeated now, since every Bishop must pass through that Order first. But instead of that Form, here is added, that reasonable ad­monition of St. Paul to Timothy, To stir up the Grace of God, that is now given them, by the Imposition of Hands; to which the reason of the Charge is annexed, viz. because God hath not given us the Spirit of Fear, but of Power, and Love, and Soberness. The Consecrated Bishop ought firmly to believe, he doth now receive the Gifts and Graces of the Holy Spirit, so far as is necessary for his Office, as we have proved before Disc. on the Ordin. of a Priest, Ch. viii. §. 2.; and we see here St. Paul takes it for granted, that Imposition of Hands, [Page 488] did convey it to Timothy; for he hath said God gave him the Spirit, and his Grace, by this Rite, and his Successors in the Dignity have the same need, and the same method is used now: But least this Privilege should make them proud and negli­gent, they are first put in mind that the gifts of the Spirit, are like the Celestial Fire in the Jewish Temple, which came from Heaven, yet was to be kept alive by human industry, and continual puting on of fresh fuel [...], Theophil. in 2 Tim. 1.6, 7.. Even these Gifts and Graces will be extinguished, if those that have received them, do not continually en­deavour to quicken them, by daily and de­vout Prayer, diligent and constant Reading and Study, and by being ever imployed in all sorts of good Works: God doth not give them his Spirit to exempt them wholly from work­ing, but to engage them to co-operate with him; and therefore it is St. Paul's Argument, for our working out our own Salvation with fear and trembling, because God worketh in us both to will and to do Philip. ii. 12, 13.; Yea, he calls the omitting to do our parts, receiving the Grace of God in vain 2 Corinth. vi. 1.; and our Saviour shews, that Servant was con­demned, who only kept his Talent safe, but did not improve it St. Math. xxv. 24, &c.. Such being like idle Saylors who lie in the Port, but neither fit up [Page 489] their Vessel, spread their Sails, nor use their Oars when a fair Wind blows Isidor. Peleusiot. lib. 2. Ep. 2. p. 126.. Wherefore, First they must beware of sloth and presumption, and be perpetually stirring up the Gifts they have re­ceived: But 2ly, Least they should on the other hand, doubt and despair, of ever being able to surmount the difficulties of this weighty Employment, they are told what kind of Spirit it is, which they have received. First, Negatively, not the Spirit of fear, or of Bondage Rom. viii. 15., the dastardly Spirit of Slaves, who serve their Lords for dread of Stripes, and tremble at a like danger from other Hands: No, they have received a nobler Spirit, and like Free-men go on courageously, and serve from a principle of love and gratitude. Hence, 2ly, Affirmatively they are told their Spirit is first the Spirit of Power, which is mighty through God, to the pulling down of strong holds, and the casting down every high thing that exalteth it self against the Knowledge of God 2 Cor. x. 4, 5. [...], sunt loca arte munita; [...] quae natura muniuntur, Vid. Veget. de re milit. l. 4. c. 1. & Filesac. select. lib. 1. cap. 7.. A zealous Bi­shop endued with this Spirit of Power, may boldly attack, all the artificial fortresses of Argument, wherein cun­ning Hereticks enskonce their false Opinions, and shall pull down all the lofty brags, whereby obstinate Sinners hope to secure their evil practices; God will enable him, to convince the former, and con­vert [Page 490] the latter, bringing the one by a right Faith, and the other by a holy Life into sub­jection to Jesus Christ, his Courage ought to be undaunted, because his assistant is Al­mighty. Secondly, He hath received the Spirit of Love and Charity, which will inspire him with a tender pity for the Souls of the Erro­neous and debauched: He considers their woe­ful delusion, their encreasing guilt, and immi­nent danger of Damnation, and therefore he pursues them with Intreaties, Arguments and Importunity, as St. John did his relapsed young Man Vid. Histor. apud Euseb. lib. 2. cap. 17. p. 68., not ceasing till (if possible) he hath brought them to a better mind: Thirdly, It is the Spirit of Sobriety and Pru­dence 2 Tim. i. 7. Graec. [...]., to distinguish it from the wild and giddy Spirit of Enthusi­asts, who have Heat without Light, and Zeal without Knowledge Rom. x. 2.. The Spirit of God en­dues our Bishops with Wisdom, to choose the fittest seasons, properest Methods, and the most seasonable ways of Application, and enables him steddily to go on, till at last by God's Blessing he hath gained his Point: There are but few, and those too of the worst sort of offenders, who can resist such addresses: The Philosopher thinks there are certain sparks of goodness in all Mens Breasts, which being assisted with a gentle Breath, would soon shew themselves kindled with a little Admoniti­on [Page 491] Omnium honestarum rerum semina animi ge­runt, quae admonitione ex­citantur, non aliter quam scintilla levi flatu adjuta, ignem suum explicat, Sen. Ep. 94. p. 348.. But we know, all professed Christians, have the general assistance of the holy Spirit, to in­cline them to receive truth, when it is made manifest to them, and approve of Virtue fairly represented. So that if our Bishops, will stir up their own Gifts, their bright Flames, will kindle their Neighbours Sparks, and bring them who sat in Darkness, to see the light of Truth, and walk in the lucid paths of Righteousness.

CHAP. X. Of the Delivery of the Bible.

§. 1.

UNto that which we observed before concerning delivering some of the Books of Scripture, to all that enter into any Order Ecclesiastical, we are here only to add, that of old it was only the Gospels, which were laid on the Head and Shoulders, and that of Bishops alone Episcopus cum ordi­natur duo Episcopi ponant & teneant Evangeliorum codicem super caput & cer­vitem ejus, Concil. 4. Car­thag. Bin. T. 1. p. 588., and there it was held for some time, either by the ordaining Bishops (l), as in the modern Greek Church, Euchol. in ordin. Episcop. p. 310. & p. 302. or by the Dea­cons which assisted at the Consecration Const. Apost. l. 8. c. 4., [Page 492] as was the ancienter usage, and as they still do in the Nestorian and Eutychian Forms Morin. de Syror. or­din. p. 466. & 487.. Of which custom St. Chrysostom notes this as the Reason, why they lay it on their Heads. To teach them, that the Gospel is the true Crown of Glory, which they have now put on, and that though a Bishop be above all others, yet he must be under these Laws [...], Chrys. Orat. 62. Tom. 6. p. 645.. And the Prayer now said in the Greek Church hints, the resting the Book on their Shoulders implies, That they are thought wor­thy to take on them the Yoke of Christ [...], Euchol. ut supr. p. 302.. The o­ther Syrian Christians called Maronites, put the Book into their Hands, as we do al­so Vid. Morin. de Syror. Ordin. p. 429.. Those of Rome seem to have designed the retaining both Rites, for first the Gospel is open, and laid on the Candidate's Head and Shoulders Pontifical. Rom. pag. 67., and after­wards shut and put into his Hand Ibid. pag. 79., with this form of words, Take the Gospel, go and Preach it to the People committed to thee, for God is able to make his Grace abound in thee, who liveth and reigneth now and ever. Amen: Our Church deli­vers the whole Bible, and that but once, and into the Bishops hand only, into which he [Page 493] must take it always afterwards, as often as he Reads or Expounds it. And to mind him that is consecrated, how essential a part of his duty this is, the Ordainer gives him a strict charge with it, almost in the very words of St. Paul to Timothy 1 Tim. iv. 13. and 15., which being indited by the Spirit of God, for this very occasion must be confessed to be the best for explaining this Primitive Rite, and the words are so plain and proper, that they need no more than a Para­phrase.

A Paraphrase on the Exhortation. §. 2.
1 Timoth. iv. 13, &c.]

'Tis certain, St. Paul delivered the Scriptures which were then written to Timothy his new made Bishop, and probably he did it at his Ordination, for he calls it the Pledge commit­ted to him 2 Tim. i. 14. and 1 Tim. vi. 20. [...]., which he most strictly charges him to keep, as Men do the Securities for their In­heritance, or their Seals and Grants (as the word imports [...], Hesych. p. 729. [...], Idem pag. 328..) And what the Apostle saith to him of the use of it, is very proper now to be said to you, who are called to the same Office: First in private [give heed unto] what thou observest in [reading] the Holy Scripture, that thou maist perfectly understand it thy self; In the next place furnish thy self out of it, [Page 494] with fit passages to be used in publick, and serve [to exhortation] when thy Flock grow remiss, or to instruction [and Doctrine] when thou wouldest teach the Ignorant: Herein are all the fundamental Principles of Faith, and all the necessary Rules of good Life, there­fore continually [think upon the things con­tained in this Book] of God now delivered to thee; above all thy other Studies, be sure to [be diligent in them.] For this is a Bi­shop's main business 1 Tim. iv. 15. Graec. [...] i. e. [...], Theoph., who must be so very ready in the knowledge of sacred writ [that the encrease] of his skill to manage all parts of his Office daily [coming thereby, may] not only be evident to himself, for the satisfaction of his own Conscience; but also [be manifest unto all Men,] especially to those under his charge, who enjoy the benefit of their Pastors improvement. The peoples duty is less than thine, they are only to secure their own Souls; but thy charge is greater, as thy dignity is high­er In maximâ fortunâ minima licentia est, Sallust. in Catilin., for thou must not only [take heed to thy self,] that thou be­lievest rightly, and livest holily, but also watch over thy Flock Nihil aliud est im­perium, ut sapientes defini­unt, nisi cura salutis alienae, Am. Marcellin. l. 39., and have a strict regard to thy Preaching [and to] that [Doctrine] by which thou teachest Faith, and good Life to others, that it be pure and [Page 495] sound: And though this double care be diffi­cult, it shall be doubly rewarded Secundum molestiam Merces, Mos. Maimon. Pref. ad Pirk. Ab.; therefore be careful in teaching Gods Commandments, [and be diligent in do­ing them] that thy words may profit others, and thy own piety profit thee [for in so do­ing thou shalt both save thy self] and be eter­nally rewarded, [and] in all probability [them that hear thee] shall by thy endeavours be saved also; however thou shalt have a double portion in glory: As to the rest of thy con­duct, remember thou art set over those whom our Lord hath purchased with his dearest Blood: Therefore I charge thee [be to the Flock of Christ] what he hath made thee, and expects thou shouldest be; even [a Shep­herd] to take a tender care of them [not a Wolf] (to which ravenous and devouring Creature, heretical Pastors, and covetous or cruel Rulers are often likened — [...], de Cambyse & Xerxe. Max. Tyr. dissert. de Scien. ita dicitur Romanos Dalma­tis [...], Scil. pro Praesectis, Xiphil. vit. Aug. p. 215..) It is thy duty to [feed them,] Spiritu­ally by the Word and Sacraments, and tempo­rally by thy Table and thine Alms. It would be unpardonable in thee to prey upon them that thou should'st provide for, therefore for Jesus sake [devour them not] by insinuating false Doctrines into their Minds, by unseasonable Severities, or infamous Op­pression: Far be this from thee, who hast [Page 496] promised to be a good Shepherd, and knowest the Scripture, declares it to be thy Duty See Ezek. xxxiv. 4. and 16., to [hold up] and support [the weak] Christians, and confirm such as are wavering in the Faith, to [heal the sick] who are infected with ill Examples, and their Souls smitten with Sin, the worst of all Disea­ses Morbi perniciosiores pluresque sunt animi quam corporis, Cicero Tusc. qu. l. 3. p. 358. Vid. Isai. 1.5.; these do thou take care to reform and cure, [bind up the broken] hearted Luke iv. 18., who are in great trouble for their Sins, or much de­jected by their Sufferings, these must be com­forted: If any have strayed but little from the Churches Communion, thou must labour to [bring again] these Wanderers into Christs fold, and not despise them, as [the out-casts] that are unworthy of thy care: Finally, if any be utterly perverted, or grown very wick­ed, thou must not despair of their Conversion, but enquire after, and [seek the lost] Sheep, and try thy utmost endeavours to regain even these poor Souls, after our Lord's Exam­ple Luke xix. 10.. You are also made chief Rulers in God's Church, to punish the Evil, and to amend them; as also to encou­rage and reward the good 1 Pet. ii. 14.. So that in your Acts of Jurisdiction and Government, you must always make a prudent mixture of Mercy [Page 497] and Judgment, as the Cases and Circumstances require. And if you would quicken the better sort with hope, and keep the worse in awe, since hope and fear are the principles of Vir­tue [...], Plut. de liber. educ. p. 12., you must [be so merciful] and ready to pardon lesser and peni­tent Offenders [that you be not too remiss] when there is reason to pu­nish, either to bring the Sinner to Repentance, or keep the Sin from spreading Vitia transmittit ad posteros, qui praesentibus cul­pis ignoscit, Theodoric. ap. Baron. An. 494. n. 38.. Yet be sure, (when you are forced to censure an obstinate person,) you do [so minister discipline] with all tender­ness to his Soul Qui cum triste aliquid statuit fit tristis & ipse, Cuique fere poenam sumere poena suit, Ovid. de Pont. l. 2., as to convince him [that you forget not Mercy] and are ready to absolve him upon his repen­tance: These are the methods of the Lord Jesus, and will please him so highly [that when] he that is [the chief Shepherd] of this Flock, returns from Heaven, and [shall ap­pear] in Glory to reward his Faithful Servants [you may receive] from him (not a sading Mitre, with which you are now to be adorn­ed,) but that which is infinitely more desira­ble, even [ the never fa­ding Crown 1 Peter v. 4. His verbis clauditur Offic. Ordin. ap. Luther. Lips. 1624. — Postquam defecere cuncti flores, madefactus aquâ re­viviscit & hibernas coronas facit — quoniam non marcescat. Plin. de spicâ Amarantinâ Nat. Hist. l. 21. c. 8. of Glory] [Page 498] everlasting, an abundant recompence for a few years labour: Yet this he hath promised, and therefore you may expect, and we do beg it for you, [through Iesus Christ our Lord] Amen.

CHAP. XI. Of the concluding Collect.

§. 1.

AFter the Communion is over, all the ancient Formularies conclude with a Collect as we do, that of the Western Church, in this place, is very like ours in substance Da ei quaesumus, ver­bo & exemplo quibus praeest proficere, ut ad vitam cum grege sibi credito perveniat Sempiternam, &c. Pontif. Rom. p. 84. Leg. credito.. Only our Form is larger, and expressed in the very words of Holy Scrip­ture, and especially in the words of St. Paul, relating to his beloved and lately consecrated Bishop Timothy, which cannot but be very proper on this occasion. The particulars take in all the necessities and duties of one that is admitted to this Order, the Expressions are so plain, and the Method so clear, that a brief Analysis and Discourse, is all that is requisite, because we have al­ready Treated of the same things.

The Analysis of this Collect.
  • The concluding Collect contains.
    • 1st, A Preface directed to God the Father,
      • Most merci­ful Father,
    • 2ly, Di­vers Pe­titions.
      • 1st, In general for,
        • 1 Gods Blessing
          • We beseech thee to send down upon this thy, &c.
        • 2 His Holy Spirit.
          • And so en­due him with thy Holy Spirit.
      • 2ly, In particu­lar as to
        • 1 His Preach­ing.
          • That he preaching thy word, may not only, &c.
        • 2 His Exam­ple.
          • But also may be, to such as be­lieve, a whole some, &c.
        • 3ly, His reward.
          • That faith­fully fufil­ling his course at the latter, &c.
    • 3ly, A Doxology dire­cted to Christ.
      • Who liveth and reigneth, one God with the Father, &c. Amen.

A brief Discourse on this Collect. §. 2.
Most Merciful Father, we beseech thee to send down, &c.]

The providing and qualifying faithful Pastors to be set over his Flock, is an illustrious instance of God's Mercy, and therefore we call upon him, by the title of most merciful Father: He knows and pities the wants of all his Servants, and those in the highest station having the most difficult Employment, need the greatest assi­stance; They may labour, but all in vain, unless God's Heavenly blessing crown them with suc­cess (e), otherwise they may complain, 1 Cor. iii. 6, 7. with St. Peter, that they have toiled Night and Day and taken nothing S. Luke v. 5.. So that our first general request for this Master-workman, that is now just going into God's Harvest, is the same with that usually said on such occasions: The Lord prosper you, we wish you good luck in the name of the Lord Psal. cxxix. 8.. But second­ly we consider, he can­not rightly perform any part of his Duty, without an extraordinary assistance of the Holy Spirit, which we there­fore humbly pray for: We do not question but he hath received the Spirit of God, by the imposition of Hands, (as we noted before) and therefore this second general Petition, hath respect to the measure and degree of the [Page 501] Spirit, which must be large in a Bishop, who must be endued with so much Grace, and so many Gifts of the Spirit, as will enable him to Preach successfully, to live exemplarily, and to persevere even to fulfil his course. No or­dinary Portion of God's Spirit will fit a Man for all this; and therefore we beg a large proportion of Gifts and Graces, because this is an extraordinary occasion. From these ge­neral Petitions, we pass to survey the several parts of his Duty, as they are laid down in the Epistle to Timothy; who being made Bishop of Ephesus was, first as to his Preaching, charged to be instant or earnest; that is, diligent and zealous 2 Timoth. iv. 2. Graec. [...] Vulg. inst.. To Preach coldly makes no impres­sion, and makes the People think, the Preacher is not affected with those important Truths he delivers to them Si vis me flere dolen­dum est primum ipse tibi—.. And this ear­nestness he must shew in all parts of his Ser­mon; whether he reprove Sin, or beseech them to practice Virtue, he must warmly describe the odious nature and dreadful consequences of all sorts of wickedness, so as to make the guilty tremble, as St. Paul did that impious Roman Governor Foelix, when he discoursed of Judgment to come: So also, he must most affectionately recommend all Holy Duties and Religious Actions, describing the Wisdom of undertaking them, the easiness of performing them by God's help, the peace and comfort [Page 502] which flow from having done them here, and the infinitely glorious and eternal rewards prepared for them hereafter; and all this, with such moving Oratory and pressing intreaties, that he may win his people to love God, and delight in that which is good: And when there is occasion in private to admonish and rebuke an Offender; we pray he may do it without fury and passion, like a true Spiritual Father [...], Theophil. in 2 Tim. 4.2.; with long suffering and all patience, pitying the infirmities of Human Nature, and considering the policy of the tem­pter; and taking time by Doctrine to instruct them concerning the heinousness of their Fault, and also the necessity and advantage of a speedy and sincere Repentance: Second­ly, As to the Bishop's life we turn St. Paul's charge to Timothy into a Prayer, viz. That he may be to such as believe, a wholesome example, for his people to imitate in all points 1 Tim. iv. 12. Graec. [...], i. e. [...], Hesych. p. 924. [...], Theoph. in loc., that he may serve them as a complete Copy to write after: First, in Words, by discoursing al­ways wisely, gravely and profitably to them: Secondly in his Deeds, that his Conversation may be Courteous, In­nocent and Useful to all his Neighbours: So as to procure him Honour and esteem from all both Clergy and Laity: Thirdly as to his internal disposition, that he may abound in Love and Charity, giving liberally, forgiving [Page 503] freely, wishing and endeavouring most sincere­ly to do good to all Men Graec. hîc habet — [...], quae ordi­nem turbant, & absunt haec verba à Vers. Aeth. M.S.S.A. item à Syr. & Latin. Polygl. p. 826. Nec apud veteres plerosque Patres le­guntur. Beza.. Fourthly, As to his Principles. We pray he may be exactly sound in his Judgment, and Orthodox in the Faith. So that his Do­ctrine may be a Stan­dard to try the Opinions of others, and a true guide to all that shall consult him: Lastly as to his Body, that he may be exemplary for keeping it in all Chastity and Purity, abstaining not only from all Acti­ons which defile, but from all wantonness in either Looks or Behaviour, which are not al­lowable in any, but are most intolerably scan­dalous, in one of so high and holy a Chara­cter, who is also under peculiar Obligations, to censure and punish others for Offences of this kind, and must be always fit to serve God with a clean Heart: Lastly, We consider the happy issue of St. Paul's perseverance in this faithful discharge of his Office, and the com­fortable prospect he had of a glorious reward prepared for him for his constancy; and so conclude our Petitions by praying, that this present Bishop may after the Example of that great Apostle, faithfully fulfill and finish his course in this manner, and then we are assured, that at the great day of Judgment (commonly called the latter or last day) that Crown of Glory 2 Tim. iv. 7, 8., shall be bestowed on this Pious Bishop; which is far above the [Page 504] merit of the greatest Righteousness; yet it is promised to and laid up for all Christs faithful Servants, especially for his Embassadors, who have represented him on Earth, and shall share with him in the Joys of his Heavenly Kingdom. He that is our Venerable Bishops Master, is to be the Judge of him and all Men; and 'tis certain, he will reward his im­mediate and deserving Servants, not only so far as they Righteously deserve for their La­bour, but as far as they can hope for from his infinite goodness: And least it should be doubted, whether Christ's Power be equal to his unquestionable kindness, we conclude this Collect, with commemorating, that he Liveth and Reigneth with the Father and the Holy Ghost, one God, and shall do so for ever and ever, World without End. Amen.

A TABLE OF THE PARTICULARS Contained in these Discourses.

  • THE Preface, Chap. I. §. 1. Page 1.
  • Of the Three Orders, §. 2. p. 3.
  • Of the Honour of the Clergy, §. 3. p. 16.
  • Of the Examination, §. 4. p. 42.
  • Of the Solemn Admission, and the Bishops Right, §. 5. p. 45.
  • Of the Excellency of our Form, §. 6. p. 55.
  • Of the Canonical Age, §. 7. p. 60.
  • Of the Testimonials, §. 8. p. 64.
  • Of the Learning of those that are to be Ordained, and their Knowledge in Scripture, §. 9. p. 67.
  • Of the times and place for Ordination, §. 10. p. 76.

The Office for Deacons. Part I.

  • OF the Form in general, Chap. I. §. 1. p. 81.
  • The Analysis thereof, §. 2. p. 84.
  • Of the remote preparatives, Chap. II.
  • Of the Sermon §. 1. p. 85.
  • Of the Arch-Deacon presenting, the Bishops recei­ving, and the Habit and Posture of those pre­sented, §. 2. p. 87.
  • Of the Words at Presenting, §. 3. p. 96.
  • Of the Appeal to the People, §. 4. p. 99.
  • Of Popular Elections, §. 5. p. 103.
  • Of Impediments alledged, §. 6. p. 116.
  • Of the Congregations Praying for those that are to be Ordained, §. 7. p. 119.
  • Of the more direct Preparatives, Chap. III.
  • Of the place of this Office, §. 1. p. 124.
  • Of the proper Collect in General, §. 2. p. 125.
  • A Discourse upon it, §. 3, 4, 5. p. 128.
  • Of the Epistles in General, §. 6. p. 138.
  • Of the first Portion, 1 Tim. iii. 8. §. 7. p. 141.
  • Of the second Portion Acts vi. 2. §. 8. p. 147.
  • Of the Oath of Supremacy, §. 9. p. 153.
  • Of the Questions to a Deacon in General §. 10. p. 164.
  • Of the Analysis of them, §. 11. p. 167.
  • A Discourse on the several Questions, to a Deacon, §. 12. p. 168.
  • And therein— of the inward Call, Qu. 1. ib.
  • Of the outward Call, Qu. ii. p. 173.
  • Of the belief of Scripture, Qu. iii. p. 176.
  • Of publick Reading thereof, Qu. iv. p. 179.
  • Of a Deacons peculiar Duties, Qu. v. p. 184.
  • [Page]Of their own, and their Families good Lives, and of the Marriage of the Clergy, Qu. vi. p. 200.
  • Of their Canonical Obedience, Qu. vii. p. 213.
  • Of the Ordination it self, Chap. IV.
  • Of the Imposition of Hands, §. 1. p. 218.
  • Of the Posture at Ordination, §. 2. p. 222.
  • Of the Solemn Words, §. 3. p. 224.
  • Of delivering the New Testament, §. 4. p. 227.
  • Of the Consequents after Ordination, Chap. V.
  • Of the Gospel in General, §. 1. p. 231.
  • Of St. Luke xii. 35, &c. §. 2. p. 233.
  • Of their receiving the Communion, §. 3. p. 238.
  • Of the concluding Collect, §. 4. p. 241.
  • Of the time for continuing in the Order of a Deacon, §. 5. p. 255.

The Office for Priests. Part II.

  • A Preface concerning the Dignity of this Order, §. 1. p. 259.
  • Of the Epistle in General, Chap. I. §. 1. p. 267.
  • Of the proper Epistle, Eph. iv. 7. §. 2. p. 269.
  • Of the first Gospel Matth. ix. 36. Chap. II. §. 1. p. 274.
  • Of the second John x. 1. §. 2. p. 277.
  • Of the Exhortation in General, Chap. III. §. 1. p. 288.
  • A Discourse upon it and therein—of the weight of their charge, §. 2. p. 290.
  • Of the means to fit them for it, viz. Prayer, Reading, Holiness and avoiding secular cares, §. 3. p. 301.
  • Of the Questions peculiar to a Priest, and of the sufficiency of Scripture, Chap. IV. §. 1. p. 310.
  • [Page]Of their Administrations, Qu. III. §. 2. p. 314.
  • Of their opposing Heresie, and reproving Sinners, Qu. IV. §. 3. p. 316.
  • Of Prayer and diligent Study, Qu. V. §. 4. p. 327.
  • Of promoting Peace and Charity, Qu. VI. §. 5. p. 332.
  • Of their Canonical Obedience, Qu. VII. §. 6. p. 335.
  • Of the Bishops and the Peoples Prayers, Chap. V. §. 1. p. 337.
  • Of the Hymn Veni Creator, Chap. VI. 1. p.
  • The Paraphrase thereof §. 2. p. 342.
  • Of the large Collect before the Ordination in General, Chap. VII. §. 1. p. 346.
  • Of the Preface or Laudatory part, §. 2. p. 348.
  • Of the Precatory part, §. 3. p. 354.
  • Of the Solemn Words in General, Chap. VIII. §. 1. p. 358.
  • Of their receiving the Holy Ghost, §. 2. p. 359.
  • Of dispensing the Word and Sacraments §. 3. p. 364.
  • Of the last Collect, Chap. IX. §. 1. p. 368.
  • A Discourse upon it §. 2. p. 370.

The Consecration of a Bishop. Part III.

  • A Preface concerning the Election of Bishops, §. 1, 2. p. 375.
  • Of the Office of a Bishop in General, Chap. I. p. 389.
  • And of the ancient Formularies, §. 1. p. 399.
  • Of the first Collect in our Form, Chap. II. p. 403.
  • Of the Epistles in General, Chap. III. §. 1. p. 412.
  • The first 1 Tim. iii. 1. &c. §. 2. p. 414.
  • The other Epistle Acts iii. 17, &c. §. 3. p. 421.
  • The Para phrase thereof, §. 4. p. 424.
  • Of the Gospels in General, Chap. IV. §. 1. p. 436.
  • Of the first John xxi. 15. §. 2. p. 438.
  • [Page]Of the second John xx. 19. §. 3. p. 442.
  • Of the third Matth. xxviii. 19. §. 4. p. 445.
  • Of the Arch-Bishop and the Oath of Canonical Obedience to him, Chap. V. §. 1. p. 447.
  • Of the Exhortation to pray, Chap. VI. §. 1. p. 453.
  • Of the Questions to a Bishop, Chap. VII. §. 1. p. 456.
  • Of Declaring his Faith, Qu. II. §. 2. p. 458.
  • Of his conferring with Recusants, Qu. IV §. 3. p. 461.
  • Of his Visitations, and their use, Qu. VI. §. 4. p. 465.
  • Of his care in Ordaining others, Qu. VII. §. 5. p. 470.
  • Of his Charity and Hospitality, Qu. VIII. § 6. p. 473.
  • Of the Collect before Consecration, Chap. VIII. §. 1. p. 479.
  • Of his frequent Preaching, ibid.
  • Of his Ministring Discipline, §. 2. p. 482.
  • Of the Solemn Words to a Bishop, Chap. IX. §. 1. p. 487.
  • Of Delivering the Bible to him, Chap. X. §. 1. p. 491.
  • A Paraphrase on the Exhortation, §. 2. p. 493.
  • Of the concluding Collect in General, Chap. XI. §. 1. p. 498.
  • A Discourse upon it, §. 2. p. 500.
The End of the Table.

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