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 'T is 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 (b) 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 (c) 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 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 (d) 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 (e) 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 (f) 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 (g) 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 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 (h) 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 (i) Cum Presbyteris Diaconis Syriac vers Ita Theoph. in loc and they observe St. Polycarp only mentions two Orders at Philippi Presbyters and Deacons (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 it s needs required was fixed (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 that they then being in the place of Bishops had power over Deacons and gave a mission to Presbyters (n) Act. vi 6. and xv 22. That Evangelists could not confirm the converted Samaritans without the Apostles (o) Act. viii 14 15 16 17. That the Bishops constituted by them were to charge the Pastors not to preach any strange Doctrine (p) 1 Tim. i. 3. and to see laborious Preachers well rewarded (q) 1 Tim. v. 17. to censure offending Elders (r) 1 Tim. v. 1. yea to examine and approve of Deacons (s) 1 Tim. iii. 8. and to admit both these by Imposition of Hands (t) Chap. v. 22. which place the Fathers generally explain of Ordination (u) Vid. Theoph. in loc Bern. de consid lib. 4. c. 4. p. 887. And the like superiority Titus had in Creet (w) 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 (x) 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
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 (e) 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 in your Heart that which you pronounce with your Lips (f) quod autem Ore legitis Corde credatis Pontif Rom. p. 17. But now since this Duty of Reading is especially incumbent on the Deacons 't is 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 (g) 2 Tim. iii. 16. and whereas the Roman and Lutheran Churches only ask them if they believe the Creed (h) 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 (i) 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 (k) 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 by Our Church exactly as they were of old (l) 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 (m) 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 'T is 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 (n) In quibus inveniuntur illa omnia quae continent fidem moresque vivendi Aug. de doct Christ l. 2. c. 17. 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 (o) 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 (p) 2 Kings xxii 8. Nehem. viii 3. Acts xiii 14 15 27. And our Saviour himself did this Office (q) 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 (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (s) 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 (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (u) Decret Gelasi 1. An. 494. Bin. T. 2. p. 501. But 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
Converts and 't is plain they had two Orders under 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 (y) 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 late unhapy Schism They walked in Gods Laws being subject to their Governors and giving due Honour to the Presbyters among them (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (a) 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 (b) 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 the Holy Martyr 's Epistles But a learned Writer hath so fully vindicated them for genuine (c) 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 (d) 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 (e) 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 (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. paedag l. 3. cap. 12. And expresly affirms that there were then in the Church the Degrees of Bishops Presbyters and Deacons (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and then in Priests and Deacons but not without his Licence for the Honour of the Church (h) 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 (i) 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 (k) 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 (l) Origen in 19. Matth. p. 363. And he names these Orders again (m) 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 (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Jerem. hom 2. Before the middle of this Century flourished St. Cyprian An. 248. who every where names 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 (o) Cypr. Ep. 10. p. 29. And he hath writ one Epistle only to shew the horrid Crime of a Deacon
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 (c) 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 (d) 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 (e) Scotch Psalter cap. 2. p. 8. edit Middleburgh 1594. and not much better in the Form of electing a Superintendent An. 1560 (f) 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 (g) 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 pious Cardinal Borromaeo enjoyned every Priest to keep the day of his Ordination yearly remembring it in his Prayers (h) 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 't is 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 (i) 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 (k) Numb viii 24. iv 3.23 ubi lxx ubique habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Saviour was Thirty years old when he began to Preach (l) 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 (m) 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 (n) 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 (o) 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 (p) 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 (q) 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 (r) 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 by Egbert's Collection of the Canons then in force here (s) 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 (t) 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 (u) 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 (w) 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 (x) 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 (y) Antevenit sortem meritis virtutibus Annos and in such cases they are to be regarded rather according to their Discretion and Knowledge than their Ages (z) 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 (a) See his Life p. 561. and the pious and eloquent Bishop Jer. Taylor who entred into Orders younger than he (b) See his fun Sermon wherefore 't is fit there should be a
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 (u) Religio divina alterum habirum habet in usâ—â— 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 (u) 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 (w) 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 (x) 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 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 (y) 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 (z) Exod. xxviii 4. 1 Sam. chap. ii 18. which was so well known that such were called those who wore a Linen Ephod (a) 2 Sam. xxii 18. From the Jews 't is 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 (b) 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 Priests as Philostratus Reports (c) 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 (d) 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 (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (g) 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 (h) Vir. B. Fulg. c. 18. p. 22. The persecuting 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 (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.10 and all the ancient Canons strictly require it Yea one Office appoints that divers Priests shall testify the Persons fitness for his Manners and his Learning especially in sound Doctrine (k) 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. (l) 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
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 (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (k) Ambros de dignit Sacerd. c. 5. Tom. 4. p. â—82 and in St. Augustine who declaring Eradius his Successor the People cryed out divers times He is Worthy He is Worthy He is Just (l) 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 (m) 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 (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (p) 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 (q) 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 the People desiring to declare by their Voices that such an one is Worthy to be a Priest or a Deacon (r) 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 (s) 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 (t) 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 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 (u) Vid. Outram de Sacrif l. 1. c. 6. p. 63. and the Kings sometimes placed or displaced the High-Priest (w) 1 Kings ii 27 ver 35. so did Antiochus Epiphanes (x) 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 and the LXX Disciples himself and 't is 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 (y) 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 (z) 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 (a) Dr. Lightfoot's works Tom. 1. pag. 744 c. pag. 778. The Holy Ghost chose Barnabas and Saul (b) Act. xiii 1 2 3. The Apostles were only guided by it in choosing Bishops for their fixed Successors (c) 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 (d) 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 (e) Vid. Theoph. Praef. ad 1 Ep. Tim. ad Epist Tit. as hath been observed already therefore they only 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 (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (g) 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 (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 3. c. 17. p. 67. idem l. 6. c. 9. p. 156. idem ibid. c. 22. p. 169. and till the time of compiling the Apostolical Canons there were Bishops promoted by divine Grace that is by indications from the Spirit (i) 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 (k) Hieron ad Evagr. ep 85. Tom. 2. p. 511. but Ecchellensis saith the usage remained there to much later times (l) 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 (m) 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 Person was worthy (n) Id ibid. p. 77. and his next Epistle presents us with a like case (o) 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 (p) 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 (q) 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 'T is 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 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 'T is 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 't is replied that every one of the particulars are true of the Apostles times in which 't is 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 over-voted in the choice than such popular elections as was found by sad experience afterwards (r) 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 Part since Christ had ordained agreably to his Fathers provision under the Law that they who preached the Gospel should live of the Gospel (s) 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
but his Wages (s) 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 'T is 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 (t) 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 't is 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 (u) 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 (w) 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 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 (x) 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 (y) 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 declared they ran before they were sent and Prophesied out of their own Heart or as the Original imports made themselves Prophets (z) 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 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (b) 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 (c) Acta Cor. Cardin. Alliaco ap Baluz Miscel T. 2. p. 284 294. And 't is 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 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 (d) 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 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
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 (o) 1 Kings xx 39. Act. xii 19. and God delivers up his 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 (p) 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 (q) 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 (r) 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 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 (s) Acts xx 31. 'T is 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 (t) 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 (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 (w) 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 (x) 1 Tim. iv 16. Aliorum salutem fac lucrum animae tuae Hieron Ep. 13. Vide Philip. 1.19 'T is 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 difficult Office (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (z) 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 (a) 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
Tradition or New Revelations to make us wise to Salvation through faith in Christ Jesus (z) 2 Tim. iii. 15. that there is enough written in it to make us capable of Eternal Life through believing (a) 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 (b) James i. 21. Finally That it is so perfect a Rule That nothing can be added to it or taken from it (c) 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 (d) 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 (e) 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 being fully and plainly delivered by the Apostles needs no encrease and must have no diminution from us (f) 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 (g) 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 (h) Vid. Concil Aquil. ap Bin. T. 1. Par. 1. p. 545. Concil Ephes ibid. Par. 2. p. 214. Wherefore 't is 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 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 (i) 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 (k) Ut Judices secundum Scriptam Legem judicent non secundum Arbitrium suum Capitul Reg. Franc. Tom. 1. p. 370. And it is equally prudent and 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 (l) 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 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 (m) 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
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 (d) 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 'T is true all kinds of Seducers suspect their own strength and therefore they avoid Men of Learning and such as understand the Faith they profess 't is poor ignorant Men and those of the weaker Sex that they attack and take no Captives but such (e) 2 Tim. iii. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Strabo Geogr. l. 7. as St. Hierom observeth concerning Basilides and Marcus two ancient Hereticks (f) Hieron Ep. 29. ad Theodor. p. 251. Wherefore our Pastor must have a strict Eye upon this part of the 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 (g) 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 (h) Titus i. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil to confirm the Orthodox confute the Teachers of false Doctrines and reclaim their deluded followers When a Pastor 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 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 (i) 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 (k) 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 't is probable you will save his Soul But if he prove proud and foolish obstinate and scornful you must use more sharpness (l) Titus i. 13. and if private rebukes be despised you are by our Saviours direction to complain to the Church (m) 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 (n) 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 (o) 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
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 (l) 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 (m) Hebr. â—â— 7 8. Such kindness and culture deserves a very plentiful return (n) 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 (o) 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 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 (p) 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 (q) 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 (r) 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 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 (s) 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 (t) 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 (u) 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 (w) 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 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 (x) John xx 21 22 23. Hence the Lutheran Form prescribes the reading these very words out of St. John's Gospel (y) 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
the Example of his great Master and that he may overcome evil with good (a) Rom. xii 21. So also for the same Reasons if any provoke him by evil words he must not render Railing for Railing (b) 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 (c) 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 (d) 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 (e) 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 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 't is plain that a Family is the original of Societies (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (h) 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 (i) 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 to be able to teach others (k) 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 (l) Judicium autem ruina Diaboli nulli dubium quin arrogantia sit Hieron Ep. 83. p. 502. Or as the word (m) 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 (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 into reproach by their Stories of him and so become a scandal to the Gospel (o) 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. 'T is 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 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
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 (s) 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 (t) 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 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 (u) 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 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 (w) 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 't is 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 (x) Synes Epist 105. p. 249. And to this day the Greek Bishops besides repeating the Nicene Creed make a large Confession 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 (y) 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 (z) 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 (a) 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 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 (b) Acts xx 29. and 31. And requires Titus the Bishop of Crete after two admonitions if they prevailed not to Excommunicate an Heretical Teacher (c) 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 (d) Titus i. 9. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as speak against the Truths revealed in Scripture and
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 (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 (s) Agobardi Epistol ad Nebrid oper Tom. 1. ediâ— 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 (t) 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 (u) 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 (w) Exod. xviii 22. Who upon such information are to proceed with all demonstrations of Paternal kindness (x) 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 censure and so the Parties may be restored by gentle rebukes with all long suffering and by the Spirit of meekness (y) 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 (z) 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 (a) 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 Character (b) 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 (c) 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 (d) Regalis Authoritas Episcopos ordinari prohibuerat nec viduatis pleâ—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 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 (e) 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 (f) 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 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 (g) 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 (h) 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 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 (i) 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 (k) Act. iv 35. See the Divine Right of Tithes Par. I. c. 4. p. 60. Par. II. c. 15. p. 117. 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 (l) 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 himself and will reward such Charity with a Crown of Glory (m) 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 (n) 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 (o) Matt. xxv 35 c. Cujus domus commune debet esse omnium hospitium Hieron in Tit. 1.8 'T is certain the Apostle's Rule That a Bishop must be given to Hospitality (p) 1 Tim. iii. 2. Titus i. 8. doth oblige in all Ages and
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 their decisions (d) 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 (e) Socrat. Hist lib. c. 8. p. 736. St. Ambrose was twice sent on Embassies from the Emperor to Maximus (f) 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 (g) 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 (h) 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 (i) Cod. Justin l. 1. Tit. 1. l. 7. p. 3. most Blessed and most Religious (k) Ib. Tit. 2. l. 16. p. 8. most Venerable or most Reverend (l) Ib. Tit. 3. l. 25. p. 13. most beloved of God (m) 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 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 (n) 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 (o) 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 (p) 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 (q) 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 (r) Leg. Bavar An. 630. p. 99. Capit. Lud. Pii An. 822. p. 627. and finally all Clerks are exempt from secular Tribunals (s) 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 (t) 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 (u) 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 (w) 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 (x) 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 (y) Leg. Aethelst c. 13. p. 406. yea sevenfold more than if they were done against an ordinary Layman x (z) Can. Egbert An. â—50 can 61. p. 264. As to their Privileges they were in those days very many and so great as 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 (a) 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 (b) Passim ap Spelm. T. 1. p. 198 231 517. a Privilege granted as we shewed before and an old Council observes (c) 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 (d) 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 (e) 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 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 (f) 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 (g) Vid. Epist Synes Ep. 94. p. 236. item Vit. Pad Paul who usually cover their own Crimes by falsly accusing others (h) 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 (i) 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 't is unjust the whole Profession should suffer for the sake of a few as Arrianus observes of the Philosophers (k) 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 (l) Ea studiose sequutus sum ex quibus vera gloria nasci possit ipsam quidem gloriam per se nunquam putavi expetendam Cic. Cat. Epist 5. and 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 't is 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 (m) 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 (n) 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 (o) 1 Kings xiii 33 34. Qui volebant offerebant munus suum Chal. Par. And the false Prophets are called in the Hebrew The self-made Prophets (p) 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 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 (q) Levit. xxi 17. but divers other defects were impediments to his Consecration (r) 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 (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nonnus saith The Trials were 80 each more difficult than another (t) 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 (u) 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 more (w) 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 (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (y) Porphyr de abstin l. 4. §. 17. p. 168. 'T is 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 (z) 〈◊〉 〈◊〉 〈◊〉