Ignat. Epist ad Trall and St. Cyprian affirms the Apostles chose them to be Ministers of their Episcopal Office and of God's Church (l) Episcopatus sui Ecclesiae Ministros Cypr. ad Rogat Ep. 9. but their special duty was to distribute the Bread and Cup to the People after the Bishop had Consecrated it as a learned Author hath made out (m) Bevereg Annot. ad Can. 2. Concil Ancyr T. 2. p. 174. who also shews there that they bore a part in the Liturgy with the Priest or Bishop and when Churches were built in the Country Deacons alone sometimes performed the whole Office there and not only read the Prayers but the Gospel and by license Preached or made an Homily upon it So that their Privileges encreasing at last they began to despise the Presbyters of which divers of the Fathers complain (n) Aug. Quaest ex utr Testam mixt qu. 101. Hieron ad Evagrium Ep. 85. Gregor M. lib. 1. Ep. 14 15 16. and many Canons of Councils were made to reform this abuse (o) Concil Carthag 6. Can. 18. Concil Rom. sub Gelas c. 9 10. Concil 1. Arelat Can. 18. 2 Can. 15. but since we shall have occasion to treat of the particulars hereafter we will now go on after our usual method first to give the Analysis of the whole Office and then explain the Parts in order The Analysis of the whole Office for making a Deacon §. 2. This Office is made up of 1st The preparatives before Ordination 1st More remote in 1. The Sermon Rub. I. 2. Presenting them to the Bishop 3. His Appeal to the People 4. The Litany 2ly More directly by 1. The proper Collect. 2. The Epistle 3. The Oath of Supremacy 4. The Questions and Answers 2ly The Ordination it self being 1. The Imposition of Hands 2. The solemn words 3. Delivering the New Testament 3ly The Consequents after Ordination 1. Reading the Gospel 2. Receiving the Communion 3. The Prayers after it 4. Some Instructions Rubr. ult CHAP. II. Of the Remoter Preparatives to Ordination §. 1. Rubr. 1. WHen the day appointed by the Bishop is come after Morning Prayer is ended there shall be a Sermon or Exhortation declaring c. This Section orders a Sermon or Exhortation shall precede every Ordination which if it be celebrated in a Cathedral and on a Sunday or Holy-day the Sacrament is always Provided only two things are to be noted first the placing and then the subject of these Sermons The place of our Sermons ordinarily are after the Nicene Creed but on these days lest the Office should be broken the Preaching is fixed after the end of our Morning Prayer strictly so called The Litany being removed into the Communion Service as very proper to this occasion otherwise the Litany would be to be said twice in one Morning and so too much lengthen the Offices And since the Ordination is to be performed at the Altar and always joyned with a Communion this Rubrick orders that all the rest shall be finished in the Body of the Church before the Bishop and Candidates go up to the Holy Table 2ly As to the Subject of the Sermon it is required that it relate to this Occasion for nothing is more comely (p) Prov. xxv 11. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super rotis suit nor more profitable than a word spoken in due season it is very fit to instruct at this time first the Candidates in the several parts of their Duty and the Nature of their Office that they may weigh and consider well the great Charge they are about to undertake and be encouraged chearfully to promise and sincerely to resolve they will perform it by God's help 2ly It is also equally proper now to teach the Congregation what reverent esteem they ought to have of such as are set to watch for their Souls to offer up their Prayers to God and to make known God's Word and Will to them and thus all may be edified by such a pertinent Discourse and truly the usefulness of such a Sermon at this time is sufficient to justifie our own and other reformed Churches in requiring it (q) Post habitam Concionem incipit is qui Ordinationis ritum administrat Form Eccles Luther Edit Lips 1624. if we had no Precedents for it in Antiquity In the Roman Church in later Ages we can expect nothing of this kind because Preaching was there generally laid aside for divers Centuries yet in some very old Rituals there is a brief exhortation to such as are to be ordained or to the people or to both something like a Homily (r) Form of Ordin by Mr. Knox. p. 10. Print Middleburgh 1594. But probably in the Greek Church it was generally used that one of the Candidates if well qualified preached as St. Chrysostom did at Antioch on the day he was ordained Priest as the Title of that Sermon still extant plainly shews (s) Et convertens se Ordinator ad populum faciat Sermonem fi velit ante Litaniam Vet. Ordinal circ An. 900. ap Morin de Ord. par 2. p. 322. viz. The first Homily when he was promoted Presbyter and the Discourse appears to be made that very day (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 6. Hom. 38. p. 443. edit Savil. But he was a very extraordinary Person and so might be chosen to give an early experiment of his fitness to enter into this Holy Order Otherwise and ordinarily it seems more fit some graver and more experienced Priest should be appointed to do this Office because such an one may be likely to exhort and direct all present with more Judgment and more Authority than he who hath scarce yet made any trial of his abilities §. 2. Rubr. II. The Arch-Deacon or his Deputy shall present unto the Bishop sitting in his Chair near to the Holy Table such as desire to be ordained each of them being decently habited saying c. This Rubric directs 1st Who shall present the Candidates 2ly To whom and where they shall be presented 3ly And in what Habits As to the first it hath been very ancient and as generally observed that the Arch-Deacon should present both Priests and Deacons to be ordained So that we find an universal consent in all the old Formularies both of the Eastern and also of the Western Church in this matter so it is ordered in the Euchologion (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 252 in the Syrian forms (w) Ordin Syror. ap Morinum par 2. p. 406. in the old Latine Ordinals (x) Ver. Form Latin ibid. p. 398. and in the modern Roman Pontifical (y) Pontif. Rom. p. 31. as well as in our Church and there is greater reason for this now than of old when the Arch-Deacons lived with and constantly attended on the Bishop at the Cathedral For now they have a considerable Jurisdiction allotted them in each Diocess which they ought
out of the Catholick Fathers Writings and fitted then to every Festival enjoyning them to be read in the Church as an old Historian informs us (d) Sigeberti Chronic. ad An. 807. A little after whose time a Council at Mentz enjoyns every Bishop to provide some Homilies containing necessary admonitions for informing the people of his Diocess and the Priests are to translate them into the rustick Roman or Dutch Tongue that all may understand what is read to them (e) Concil Mogunt can 2. An. 847. Bin. T. 3. par 1. §. 2. pag. 373. Among our Saxon Ancestors abundance of these Homilies were compiled for publick use and a Catalogue of many of them still extant in the Saxon Tongue is preserved by a learned Writer (f) See Dr. Hicks his Saxon Grammar p. 133. But no Church ever had a better Collection of Homilies than those which were made at our Reformation in the first year of King Edward the sixth and enlarged afterwards Wherein the Principal Articles of the true Faith are explained and confirmed and the chief Precepts of good life declared and inculcated out of Scripture and ancient Fathers in so exact a method so plain a phrase and so persuasive and rational a way of Arguing that the most ignorant people may receive very great advantage by them and such as are more knowing cannot but esteem them far above those crude and indigested Discourses they sometimes hear from modern Pulpits 'T is certain the compilers of our Homilies were Men of great Learning and Judgment and the ignorance of the Clergy newly converted from Popery with the general disuse of Preaching before the Reformation made these plain Discourses absolutely necessary in that Age and if the stile and phrase which is now grown somewhat obsolete were adapted to our present times they would be of great use still in many places where the Clergy want Books and Maintenance to qualify themselves for Preaching so that I hope our Governors will take care to put this excellent matter into a better dress and then the use of them ought to be revived 4ly It is his Office to instruct the Youth in the Catechism Of which Duty I have treated at large before (g) Companion to the Altar par 3. fol. p. 210. So that I shall only note here that the Catechist was a peculiar Officer in the African and Eastern Churches but we being unwilling to multiply Sacred Orders beyond the number instituted by the Apostles chiefly fix this duty upon the Deacons being the lowest step toward the knowledge of God and easier than Preaching though it be as necessary and profitable a Duty as that therefore the Canon enjoyns all Ministers Priests as well as Deacons to Catechise all the Children Servants and young people of their Parish every Sunday and Holy day (h) Can. 59. Eccles Anglican But in such Churches as can maintain both a Deacon and a Priest there the former is principally to look to this Duty For this was very anciently a part of their Office The Deacons saith the Book ascribed to Dionysius the Areopagite teach those who have renounced darkness by catechizing them into the ways of light (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hier. cap. 5. and while they are laying a foundation of Divine knowledge in others they very much improve their own understanding in these first Principles of the Doctrine of Christ 5ly Their duty is to Baptize Infants which we may gather from St. Philip the Deacons Baptizing the Samaritans but the Apostles were sent to confirm them afterwards (k) Acts viii 12 13 14 15 c. from whence that ancient Canon did appoint that a Bishop should confirm such as had been baptized only by a Deacon (l) Si quis Diaconus regens plebem sine Episcopo vel presbytero aliquos baptizaverit Episcopus per benedictionem eos perficere debet Conc. Ellib can 77. and we see in Scripture Baptism was reckoned one of the lowest kinds of Ministeries so that our Saviour did not Baptize but his Disciples (m) John iv 2. St. Peter commanded others probably some of the Deacons to Baptize Cornelius his Houshold (n) Acts x. 48. and St. Paul saith he had baptized but few (o) 1 Cor. i. 15 16 17. The Roman Pontifical reckons it among the ordinary works of a Deacon to wait at the Altar and Baptize (p) Diaconum enim oportet ministrare ad altare Baptizare c. Pont. Roman p. 31. but out of respect to the higher order of Priesthood our Church seems to allow this to be done by a Deacon only in the absence of a Priest because Baptism being a Sacrament should be administred by the principal Minister that is present though there is no doubt but a Deacon's Baptizing is as valid as that of a Priest 6ly The last part of their Ministration within the Church is Preaching for which we have the Example of St. Stephen and Philip two of the first Deacons who preached often (q) Acts vi 10. chap. vii 2. chap. viii 5 and 35. 't is true they were extraordinarily inspired by the Holy Ghost and consequently very fit for this great work but our Deacons being generally young Students in Divinity who have had little time to fit themselves for sound and profitable Preaching therefore they are not permitted to Preach unless they be specially licensed from the Bishop who ought to examin them very strictly and to be fully satisfied that they are very well qualified for the Pulpit and not as the manner of some is to grant Licences promiscuously to all that enter into this Order For though the pretence is that most of them are to serve cures alone yet in such case it is generally better they should only read Homilies in this year of Deaconship whereby they would gain time for Study and opportunity to prepare a stock of general Learning and useful Notions to enable them to Preach much better when they come to be Priests to whose Office the duty of Preaching in the ancient Church seems to have been so appropriated (r) Unde nunc neque Diaconi in populo praedicant Ambros vel Hilar. Diac. in 4 Ephes that Vigilius Bishop of Rome censures Rusticus and Sebastianus two of his Deacons who without his order had presumed to take on them the Authority of Preaching contrary both to the Custom and the Canons (s) Epistol Vigil ad Rustic c. Collat. 7. Concil 5. and Pope Leo decreed that none but Priests should dare to Preach (t) Praeter eos qui Domini sacerdotes sunt nullus sibi jus docendi praedicandi audeat vendicare Leon. ep ad Max. Antioch but this must be understood of ordinary cases for when Deacons were very well qualified we find they were allowed to Preach as may be seen in the instance of Benjamin a Deacon in Persia (u) Theodoret. lib. 5. cap. 38. pag. 178. who was Martyred for
sorts and especially the History of those Ages which are coincident with the times and of those Countries which are spoken of in or adjacent to the places mentioned in Holy Scripture to which Chronology and Geography will exceedingly conduce In short there are few parts of human Learning that are not some way or other necessary to accomplish a Divine But what directly concerns him is That which is properly called Theology and so he must be well versed in all Writers Systematical Textual Historical Polemical and Practical The Systematical are the Catechists Ancient and Modern and the Authors of whole Bodies of Divinity The Textual are the learned and laborious Commentaries of the Holy Fathers and later Orthodox Divines The Historical are such as have writ the sacred story of the Jewish and Christian Church in general or the Lives of the Fathers and most eminent Bishops and Doctors together with the Collectors of the Councils and Ecclesiastical Laws of Christian Princes The Polemical are the ancient Apologists and those Orthodox Fathers who defended the Christian Religion against Paganism and old Heresies as also such as have maintained the Doctrine and Rites of the Reformed Church of England against Papists and Dissenters Finally The Practical Authors are the Editors and Explainers of Liturgies the compilers of Offices for private Devotion and such as write about Piety and a Holy life in general or concerning any particular Virtue or Vice And that he may not lose time either by an ill method of Study or an ill choice of Books in all faculties there are some very usefull Writers who will direct him in these matters some few of which I shall only name and refer my Reader to them (b) Hug. Grotij alior Disserationes de studiis instituend Amstel 1645. Apparatus ad Theolog. per Steph. Penton Lond. 1688. Bishop Barlow ' s direction for Study and D. Bray ' s Parochial Library concluding with this advice to keep Common places and Methodical repositories of all the choice things they would remember for which there are very good Rules in Drexelius (c) Hierem. Drexelij Aurifodina in ejus Oper. in Fol. Tom. 4. pag. 739. And to this end a young Divine should be provided of a Bible a Concordance a Common-Prayer-Book and the Articles and Canons all interleaved with a large common place Book that may lie ready the first to note down all choice Explications of any Text the second for the signification of Words and Phrases the third for what is agreeable to our Offices especially in the Primitive Writers the fourth for such things in antiquity chiefly as vindicate our Doctrine and Disciple And the last for a general Repository of all Philological and Moral Notions By the daily use of which a studious Man will not only surely retain whatever he Reads even to his old Age but will always be furnished by consulting these Collections of his own with variety of proper Matter for Sermons Disputations or Discourses upon any subject in a few hours time the advantage of which is so great especially when our Memories begin to fail that such as have taken pains this way in their youth can never be surprized nor unprovided This short account may suffice to shew how necessary it is that a Clergy-man should have a liberal Maintenance to furnish him with some of the best Books in all Sciences secular (d) Rudes secularium literarum cum loqui nesciunt tacere non possunt prius imperitorum magistri quam doctorum discipuli Hieron ep 8. p. 76. and sacred For what the Italian Proverb saith of a well furnished House that it makes a notable Dame (e) Camera adorna fà Donna savia Prov. Ital. G. Torrian p. 16. We may say of a well filled Study it makes an eminent Divine and doubtless we must ascribe the ignorance of some and the looseness of others in Holy Orders principally to this fatal want because it cannot be supposed that Men of ingenuous education should either be so dull as not to improve with all those helps or so wretched as to seek mean or loose company when they have at home the benefit of conversing with the most learned and best Men of all Ages And considering how large a field he that desires to be an accomplished Scholar hath to expatiate in and what noble objects he hath to pursue if he be never so young and strong he hath employment enough for his whole life and for all the hours he can spare from his Offices and the necessary business of his Family He will have no time to squander away upon the World and the Flesh who has a generous ambition to improve himself in all these kinds of knowledge yet will find a satisfaction in this laborious course of Study abundantly sufficient to recompence him for all his pains §. 5. Quest VII Will you maintain and set forwards as much as lieth in you quietness peace and love c. When we consider that Christ was stiled the Prince of peace before his Incarnation (f) Isai ix 6. that he was welcomed at his Birth with the Angels singing Peace on Earth (g) Luke ii 14. that his Gospel is the Gospel of peace (h) Ephes vi 15. and that he gives a peculiar blessing to the makers of peace (i) Matth. v. 9. we cannot wonder it should be one of the Duties of his Ministers to promote Peace and Charity among all Christians and especially among the people committed to their special care I have shewed before in the Preface how far the chief Priests among the Heathens and Bishops of the Christian Church were privileged in taking up all publick and private quarrels and shall only note here that our Saviour intended all the Clergy should be concerned in this Office of peace-making for they wait at the Altar and are to oblige the injurious person to leave his gift there and to be reconciled to his Brother before the Priest may accept and offer it (k) Matth. v. 23 24. which no doubt gave occasion to those ancient Canons that enjoyn the Clergy not to receive the oblations of such as were at enmity (l) Concil 4. Carth. can 93. ap Bin. T. 1. p. 589. and order them to rebuke such as they perceived lived in malice and if they proved obstinate to suspend them from the Sacrament till they were made Friends (m) Concil Agath An. 506. can 31. Bin. T. 2. par 1. p. 556. by which we may see that our Rubrick which laies the same injunction upon every Priest (n) See the third Rubrick before the Communion is grounded on Holy Scripture and the Canons as well as the Practice of the Primitive Church And if it were duly performed as it is solemnly promised by all the Clergy it would be of inestimable benefit to the Laity by preventing all quarrels and dissension hindring chargeable and expensive Law Suits and extirpating the mischievous effects
observe so that we pray they may freely and willingly keep this promise in all the particulars such as being Loyal to the King Obedient to the lawful commands of their Ordinary constant in reading Prayers and Homilies or making profitable Sermons keeping the Fasts and Festivals of the Church strictly forbearing those gaities in their Habit and Freedoms in Conversation as also those Games and Sports which the Canons forbid to Clergy-men while they tolerate so much as is innocent in these matters to the Laity for it is expected they should be much more Spiritual and Nice in their Actions than others and abstain even from all appearance of Evil and if they obey not the Rules of the Church they teach others not only to disobey their part of the Canons but to despise themselves and trample on all Ecclesiastical Authority Yea I fear the common neglect of this Spiritual Discipline hath encreased Schism and exposed too many of our Order not only to censure but sometimes to scandal and such offences as grow upon the stock of taking too much liberty That they having always the testimony of a good Conscience and continuing ever stable and strong in thy Son Christ If they be thus inwardly disposed and live so canonically as is above expressed then they cannot want the testimony of a good Conscience and great boldness in the Faith which they have in our Lord Jesus Christ (l) 1 Tim. iii. 13. these two are necessary consequents of the former and so are linked to them and asked as it were together When they offered themselves to be ordained a Testimonial from others was sufficient to satisfie their Ordainer but after they are admitted the Bishop prays they may have that which was St Paul's comfort viz. the Testimony of their own Consciences (m) 2 Cor. i. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That their Conscience may bear witness they have conversed with all Men especially with their own Flock in all sorts of Duties with Simplicity and godly Sincerity Conscience is that Faculty by which the Soul sees it self and compares its Actions with the Laws of God silently accusing us if we break them and excusing yea commending us if we have kept them (n) Rom. ii 15. So that no Man can have the Testimony of a good Conscience but he who is in all things willing to live honestly (o) Hebr. xiii 18. An Hypocrite may by fair shews deceive others into a good Opinion of him (p) Alius fortasse alium ipse se nemo deceperit modo introspiciat vitam seque quid mereatur interroget Plin. paneg p. 65. but no Man who hath examined his Heart and Ways can ever deceive himself (o) Hebr. xiii 18. We pray therefore that our Deacon upon tryal of his demeanor in his Office may not be conscious to himself of any willful Sin of Omission or Commission Which if he find he will have inexpressible comfort in this Testimony of a good Conscience and 't is a happy thing when after proving his own work he hath his joy in himself and not in another (q) Galat. vi 4. Meminimus quanto majori animo honestatis fructus in conscientiâ quam in famâ reponatur Plin. l. 1. ep 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrit ap Plat. de prosect p. 81. They who only desire the reputation of being good but are not so are in perpetual fear of discovery and their character changes as peoples minds alter but he who is assured by his own Conscience of his sincere endeavours to do his whole Duty well hath his delights from himself and can rejoyce even when the World by mistake doth censure him 'T is one of St. Paul's qualifications for a Deacon that he have a pure Conscience (r) 1 Tim. iii. 9. And to that this petition alludes which begs of God that his dispositions may be so turned to Piety and Vertue and his Life so constantly agreeable to Spiritual Discipline that his own Heart may not condemn him for any thing but give him a good Testimony And this in the next place will make him continue steady in his hope and strong in his Faith of a glorious reward from his Master our Lord Jesus Christ let such as have neglected Christ's Service or done it deceitfully doubt and fear there is no reason for them when their Conscience doth not clear them to hope that their Lord who is greater than it and knoweth all things will acquit them 'T is only they whose heart condemns them not who can have confidence toward God (s) 1 Joh. iii. 20 21. Magna est vis Conscientiae in utramque partem ut neque timeant qui nihil commiserint poenam semper ante Oculos versari putent qui peccaverint Cicer. orat pro Mil. and St. Paul hath observed None can draw near to him in full assurance of Faith but they whose hearts are sprinkled from an evil Conscience (t) Heb. x. 22. To conclude Others may set out with plausible pretences and great expectations but none will ever continue stedfast and strong in Christ but they that have the testimony of a good Conscience 't is that will encourage them to persevere in well doing and secure them of an eternal reward as well as support them till they do obtain it May so well behave themselves in this inferiour Office that they may be found worthy to be called unto the higher Ministries in thy Church through the same c. He that is thus Qualified inwardly and outwardly being supported by the testimony of a good Conscience and encouraged to persevere by a stedfast hope in Christ will certainly behave himself very well in this inferiour Office and act becomingly and agreeably in every part of his Duty he will be diligent in his Study devout in his Prayers he will Read and Preach to Edification and live so as to be an Example to his People he will instruct with plainness reprove with meekness comfort with tenderness and succour the Poor with his own and others Charity whatsoever things are true and honest just and pure lovely and of good report vertuous and praise-worthy (u) Philip. iv 8. All this may be expected from such a Deacon who will be a credit to this inferiour Order while he remains in it and deserve according to God's own Method a greater number of Talents for using the first so well (w) Matth. xxv 29. Qui dum priora accipit posteriora mereatur Plin. lib. 2. ep 24. To this degree he was advanced in hopes of his good behaviour in it but when he hath used this Office well his merit will promote him to the higher Ministrations of the Church It is the Policy of all prudent Generals to observe in their Camps who do their Duty best in the place of Common Soldiers and these they promote to be first their inferior Officers as Vegetius hath observed and then by degrees these are
of Men while the Angels of Heaven as their Name also imports are his Messengers only in extraordinary yea some think that Angel in Judges (w) Judg. ii 1. Heb. Venit Angelus C. P. Jon. Et ascendit Propheta in legatione à coram Domino was a Prophet and those Angels in the Christian Assemblies before whom the Women were to be veiled (x) 1 Cor. xi 10. Sacerdotes Ministros altaris intellige Primas in loc ita Ambros Eucher were the Clergy who may properly enough wear the name of Angels having an Office so near unto and like that of those blessed Spirits Secondly They have the Title of Watchmen which is an Office of very great trust and the Prophets are so called in a spiritual sence (y) Ezek. iii. 17. Chap. xxxiii 2 3 c. for as the King trusts the care of his Soldiers or Citizens lives to the Watchman's care that if any danger approach or Enemy draw nigh while they are asleep the Watchman may give the alarm and put them all upon their guard So our Lord Jesus hath set his Ministers to watch over his Peoples Souls (z) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and will expect an account from them if any Perish by their wilful neglect For they are to warn the wicked of the danger of God's wrath if they do not amend to discover to the righteous where Sathan hath laid Snares for them to keep them from falling into his temptations yea the Watchman is called by Isaiah God's Remembrancer (a) Isai lxii 2. Hebr. Posui Vigiles Qui estis Domino à memoriis Ita legit Gatak that is One who is by his Prayers to call in the aid of Heaven and by minding God of his gracious promises to help his People in their distress to procure them such succours as they need So that without a Watchman the People are never safe (b) Semnosque non defendit excubitor meos Sen. Thyest No Officer is so absolutely necessary to the safety of a City as he (c) Psal cxxvii 1. who under God is the principal security thereof And doubtless the Spiritual Watchman is as necessary and useful in the Church and if he do his duty well his care foresight and early warnings are the great security of his Peoples Souls who ought as St. Paul hath noted to obey his Summons and submit to his Directions whom God hath so graciously appointed both to rule and watch over their Souls Thirdly They are called Stewards of God and of his Mysteries (d) Titus i. 7. 1 Cor. iv 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was anciently the highest domestick Office and he who had this place was a Superior over all the rest of the Servants and Governor of the whole Houshold (e) Steward ab Anglo-Sax Steda locus ward custos Locum tenens vice Magistri In Imper. Oriental dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gallis Major Domo Yea the Masters Vicegerent Our Saviour describes both the Dignity and Duty of such an one viz. He whom his Lord makes to be the Ruler over his Houshold to give them their portion of meat in due season (f) Luk. xii 42. Vid. Isai xxxvi 22. Such was Eleazar in Abraham's Family who is called the Governor over his House and the Feeder of his Houshold (g) Gen. xv 2. Gubernator Domus meae Chalil Vers Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila ibid. yea the Ruler over all that he had (h) Gen. xxiv 2. To this high Dignity to this great Trust are these Candidates now to be admitted by Christ in his Family for which in his proper Cure he is to provide Spiritual Food for the nourishment of their Souls he is to Feed them with the Word and Sacraments to direct all his Fellow-servants in their several Duties to see they do their business well to comfort and encourage the Diligent and Laborious and to reprove the Dissolute and the Slothful Finally As in the preceeding Gospel and elsewhere (i) Ezek. xxxiv 2. they are compared to Shepherds the Bishop tells them it is their duty not only to look to the orderly part of Christ's Flock that are within the Fold but if any who by their outward profession did once belong to it are now strayed out of it by Heresie or Schism or are led away by the evil examples of this naughty World as some even of God's Children may be for a time (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum S. Matthiae apud Clem. Al. Strom. 7. these they must seek out and labour to reduce to Christ's Church by convincing them of their Errors and converting them from their Sins that they also may through Christ be eternally saved Now this is indeed a very honourable station but withal a very difficult one to instruct and warn preside over and feed all regular Christians to search after and bring home all the irregular this as St. Chrysostom expresses it is a burden too great for an Angels shoulders and they who undertake it may cry out in St. Paul's words Who is sufficient for these things 2 Cor. iii. 16. And the weight of this Charge will still be more apparent if it be further considered of how great importance the affairs and of how infinite value the things committed to their care are 'T is not the affairs of one earthly Kingdom the safety of a fenced City or the money and goods of one great Man but the concern of the King of Kings the security of Christs Church and the Souls the Immortal Souls of Men that are intrusted to their care Thousands of Gold and Silver cannot buy one Soul (l) Psal xlix 8. 1 Pet. i. 18. the precious Blood of Christ was the only thing in the World that could purchase them And of these Souls his Church is composed which is his Body and his Spouse (m) Ephes v. 25 26 c. so dear to him that he loves it as himself yea better than his own life for he gave himself up to die for it yet this Church and these Souls that are a sort of Divine Beings lodg'd in Humane Bodies (n) Quid aliud voces animam quam Deum in humano corpore hospitantem Sen. ep 31. and all that relates to their Salvation the Blessed Jesus is now about to commit to the care of those who are about to be Ordained And if this be always printed in their remembrance doubtless they will be faithful and very diligent to answer this mighty trust reposed in them by the Lord of Glory For his and their peoples sakes they should manage it with their utmost skill and industry for his Favour and their Peoples eternal Welfare or Misery intirely depends upon it But if this will not sufficiently work upon them the Bishop charges them to be good Stewards for their own sakes because as Humane Masters do strictly call their Principal
of malice and mutual provocation introducing Unity Peace and Concord with all the blessed consequences of Love Charity and Beneficence This would make Towns and Cities Families and Neighborhoods easie and happy and every Man would share in this blessed Tranquility There are in all places instruments of Sathan to sow and enflame discord and either out of ill nature or for gain (o) Qui lites creant qui si nihil est litium lites serunt Plaut in Penul 3. 2. p. 874. to disturb the repose of Mankind and who so fit as the Servants of the God of Peace to countermine those Agents of the Prince of Darkness They can best set forth the gracious promises made to Peace and Unity the dreadful threatnings against variance and strife hatred and malice they are most proper to shew their people the Sin and mischief of living in Enmity which makes them and their prayers odious to God and will hinder his remitting their offences against him banish the holy Spirit of love from their Souls and qualifie them for no other Society but that of Hell And they who have such a Pastor ought to receive his advice and admonitions with all humility and gratitude and chearfully to leave their quarrels to his mediation and arbitrement But if they shall on either side be found implacable the party who is willing to be reconciled may be admitted to the Holy Sacrament (p) Quid faciemus in quorum potestate voluntas tantum pacis est non effectus Heir Ep. 62. because the innocent must not suffer for the guilty while the other as our Rubrick directs is to be suspended from it and his obstinacy notified to the Bishop that by his Authority he may either be brought to a reconciliation or prosecuted for his malice 'T is evident the Laity in the Primitive times voluntarily desired Bishops and Priests to decide their differences and it is remarked by the writer of St. Augustine's life That at the request of his people he spent the forenoon often and sometimes the whole day fasting while he was hearing their causes but would not leave off till he had decided them (q) Interpellatus ergo causas audiebat diligentèr pie usque ad horam refectionis aliquando autem totâ die jejunus semper tamen dirimebat Possidon in vit Aug. I doubt not but the Clergy are now as willing to undertake this charitable office especially in such controversies where there is no Title or nice point of Law to be determined as those of ancient times and certainly it would be our peoples great advantage to accept of yea to encourage their Mediation §. 6. Quest VIII Will you reverently obey your Ordinary c. This being the same in our Offices both of Deacon and Priest had not been repeated here but only to observe that the Roman Church only requires this promise of Canonical obedience from Priests (r) Vid. Pontif. Rom. in Ord. Presb. p. 54. and that is all the engagements they enter into but only to say a few Masses and pray for the Bishop and these two last particulars are late Additions (s) Vid. Pontif. Innoc. 8. edit An. 1485. For they were not in the Pontifical of Pope Innocent the 8th Printed about 100 years ago Now the engaging their Priests only to obey their Superiors and not to perform the Duties of their Office enjoyned by Christ as we do Looks as if they were more concerned for the Polity of their Church than for the Salvation of Souls and considering the tendency of our distinct Questions to make our Priests careful of their whole Duty I doubt not but every impartial Man will judge our Office excels theirs in this as well as in most other things CHAP. V. Of the Bishops and Peoples Prayers THe Priests having solemnly promised to perform all these necessary and weighty parts of their Pastoral Office by God's help First the Bishop openly prays for them in these words §. 1. Almighty God who hath given you this Will to do all these things Grant also unto you strength c. The Lutheran Forms after the Questions and Answers cited before have a Prayer very like this in substance (t) Dominus igitur noster Jesus Christus summus Pastor Episcopus animarum nostrarum vos in hac fide in Christiano proposito clementer confirmet conservet Form Lips An. 1624. And this being pronounced by the Bishop who is Christ's immediate Officer must be looked on as a Benediction and not barely Petitionary Though we see the Ordainer gives all the glory to God ascribing to him that good will which they have declared in freely undertaking these Duties without whom we are not sufficient so much as to think one good thought (u) 2 Cor. 3.5 much less to make so many holy Resolutions Now upon this ground that the pious inclination and religious purpose came from God the Bishop proceeds rightly to beg of the Divine Author of their good will to grant them strength and power to perform all that they have promised which is no more but the accomplishing of that Work which he hath begun They did own in the first answer that God's Spirit they believed moved them to take on them this Sacred Calling and he disposed them freely to engage that they will do all the Duties thereof Now though resolving to do well be the beginning yet putting these Resolves in execution is the finishing of every good Work and Performance is the only perfection of a Promise The Bishop finds therefore God hath begun and he hopes he will accomplish this Work yea he may say with St. Paul to his Philippians He makes this request with joy being confident of this very thing that he who hath begun will certainly go on to perfect this good Work (w) Philip. i. 6. Which place as we find in the life of St. Bernard (x) Vit. D. Bernardi p. 1967. being read in the Church the same day that the holy Father and his Companions had vowed to live a very strict life they were much encouraged and went away rejoycing Our Lord hath declared it is his method to give to him that hath already (y) St. Matth. xiii 12. and Chap. xxv 9. He that thankfully receives and carefully improves a good thought into a holy purpose shall be enabled to do what he hath resolved Wherefore the Persons now to be Ordained having found the grace of God Making them willing to promise may say with St. Augustine (z) Ab illo in me perfici fideliter spero à quo inchoatum esse humiliter gaudeo nec in eo quod non donavit incredulus nec in eo quod jam donavit ingratus Aug. ad Maced ep 52. T. 2. fol. 48. They hope firmly that the same God will perfect in them that which they rejoyce humbly to find he hath begun And they cannot doubt of that which he hath not yet given them without being
A DISCOURSE UPON THE FORM and MANNER OF Making Ordaining and Consecrating BISHOPS PRIESTS and DEACONS According to the ORDER OF THE Church of ENGLAND By THOMAS COMBER D. D. Dean of Durham and Chaplain in Ordinary to His MAJESTY LONDON Printed by Samuel Roycroft for Robert Clavell at the Peacock in St. Paul's Church-Yard 1699. TO THE Most Reverend Father in GOD THOMAS Lord Arch-Bishop of CANTERBURY Primate of all ENGLAND And Metropolitan c. May it please your Grace BY the divine Mercy and assistance I have now finished my illustration of our Publick Offices which end with these Forms of Ordination By shewing how agreeable these as well as the rest are to Scripture to pure Antiquity and to the design of this important Duty I have also compared this with the Ordinals of other Churches Ancient and Modern and hope all impartial Judges will own that ours receives great advantage by the comparison But my principal care hath been to help the Candidates for Holy Orders not only to understand but consider the whole compass of their Duty and to persuade them to perform it strictly and exactly Being well assured that nothing will more effectually conduce to the Glory of God the Honour and Establishment of this Church to the growth of saving Knowledge and Piety and the suppression of Heresie Schism and Vice than a learned and devout an exemplary and industrious Clergy And certainly 't is great pity we should not have the best of Men to officiate since we are blest with the most excellent Forms for all Divine Administrations 'T is not possible more care should be taken of this than is here as far as Rules and Offices can go But 't is your Grace and the College of Bishops must give life to the Churches Orders and to my Endeavours Your Grace hath a Right to these Papers because you are the chief Governor in Ordinations under whose Hands most of the Right Reverend the Bishops receive their Character with power to admit others to the inferior Orders Wherefore from your Graces known zeal and exemplary care we cannot but expect such measures shall every where be taken in this Affair that none shall be received into this Holy Function but such as are like to be a lasting Honour to it Our Adversaries on both Hands seem now to despair of their baffled objections against our Forms but fail not to enlarge on the popular Theme of personal reflections upon some defaulters so that if those that are already Ordained and yet offend were reformed and the unqualified kept out for the future our Enemies ill will would want matter to work on and our Sion would be the Joy of the whole Christian World If both Clergy and People could be brought up to an adequate conformity to our incomparable Rules it would immediately be apparent what all these Discourses are intended to prove that there is nothing material to be reformed in our Constitution (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Polit. Cavendum ne si graviora inferremus vulnera dum minoribus mederi desideramus Ambr. de offic l. 2. c. 2. And therefore the one thing necessary in our Church whatever some would suggest to the contrary is to live up to our Engagements and to let care be had that our Lives be answerable to our most Holy Profession and our Practices agreeable to our Vows Which I am confident will be sincerely endeavoured by your Grace and that Heaven may prosper you and all our Governors in so just so pious and so laudable a design shall ever be the subject of his Prayers who desires on this and all occasions to approve himself My Lord Your Graces most humble and faithful Servant THO. COMBER Durham Octob. 8th 1699. ERRATA PAg. 19. Marg. at l. 31. r. R.R. expon de p. 22. l. 12. r. Druidten p. 65 l. 22. dele as p. 73. l. 10. r. a truer p. 90. l. 23. r. The person p. 93. l. 17. r. their hair p. 100. r. reverend l. 13. and p. p. Marg. r. praesident p. 104. l. 1. r. desiring them p. 117. l. 8. r. other Synods p. 133. Marg. at l. 21. r. Doctrinae p. 174. l. 11. r. Mission p. 181. l. 7. r. usage that is p. 227. Marg at l. 28. add after lectitabor Hieron p. 231. Title r. consequents p. 229. Marg. at l. 11. r. manu recenti p. 259. after the Title l. 3. r. it is a. p. 280. l. 19. r. he calleth p. 282. l. 11. r. out and coming p. 325. l. 25. r. this salutary p. 330. l. 33. r. Discipline p. 365. l. 32. r. as they ought p. 443. l. 1. r. in his name l 4. r. in my name Marg. l. 5. r. mittentis A DISCOURSE ON THE OFFICES OF ORDINATION CHAP. I. Of the Preface §. 1. IT hath been the constant use of this Church to take care pursuant to St. Paul's Rule (a) 1 Cor. XIV 26. that all her Offices may be done to Edification Which evidently appears here in premising this seasonable and instructing Preface concerning the Kinds and dignity of Holy Orders the solemn manner of being admitted to them and the Qualification of such as are to enter into any of them especially the first being the Gate to all the rest which is so proper an Introduction that we shall after our usual method first set out its several parts and then explain the whole The Analysis of the Preface This Preface shews concerning Holy Orders and Ordination these two Particulars 1st The Opinion and practice of all other regular Churches concerning 1. The distinction of the three Orders It is evident to all men diligently reading Holy Scripture and ancient Authors c. 2. The honour and respect paid to them all Which Offices were evermore had in such reverent estimation 3. The solemn manner of being admitted to them That no man might presume to execute any of the same except he were first called c. 2ly What is required by this Church in that case and therein 1. A general reason is premised And therefore that these orders may be continued and reverently c. 2ly Particular Rules laid down as to 1. All three Orders in respect of the 1. Examination No man shall be accounted or taken to be a lawful c. 2. Solemn Admission And admitted thereunto according to the Form c. 3. Ages of the Persons And none shall be admitted a Deacon except he be c. 2. That of a Deacon concerning 1. His Qualifications And the Bishop knowing either by himself or c. 2. His Admission May at the time appointed in the Canon c. §. 2. It is evident to all men diligently reading Holy Scripture and ancient Authors that from the Apostles time c. Being about to prescribe the several Forms for ordaining Deacons Priests and Bishops we studiously avoid the odious charge of Innovation and therefore appeal to Scripture and Antiquity as our Evidence that these three Orders have been in the Church
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Carth. Can. 35. and as the time so the place also should be known and publick viz. in the face of the Church So the first Deacons were chosen in a full Assembly of the Disciples (g) Acts vi 2. and the Peoples presence was thought necessary because they were to give their Testimony (h) 1 Tim. iii. 2. Titus i. 6. which is St. Cyprian's Argument for publick Ordination (i) Cyprian Epist 38. Ep. 68. and was a Point so fully agreed in the best Ages that if the People and Clergy were present it was counted a good Ordination (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Apol. 2. otherwise it was censured and thought to be at least irregular if it was hudled up in private (l) Ad fastigium tantum accusatores suos latendo pervenit Ep. 2. Celestin Bin. T. 1. p. 736. And in later times it has been thought necessary to decree that the names of the Candidates should be published upon three several Sundays before the Ordination that the unworthy might be discovered and stopt (m) Concil Adolph Ep. Colon. An. 1549 Bin. Tom. 4. p. 239. for which publick Ordinations that except upon very urgent necessity are only used in our Church are a proper means But if after all this care to procure an unblameable Clergy the like to which is used in no civil Offices some unworthy Persons do creep in and some that are Ignorant or Scandalous or both get into holy Orders no doubt it is a great Calamity to that place where their Lot falls yet even this is no ground for Separation our Saviour did not forsake the Communion of the Jewish Church though their Priests then were extremely wicked and he orders his Disciples both to hear and observe their injunctions (n) Matth. xxiii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc because they who exclude themselves may direct others to the Kingdom of Heaven and there was a Judas among the Apostles We are to consider if this be our case that the Grace which makes all Administrations effectual comes from God (o) 1 Corinth iii. 6. who can work that which is good by evil or incompetent instruments if he please (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Chrysost in 2 Tim. Serm. 2. so that we may be profited by an evil Priest and therefore the Greek Canonists have determined that we must not separate from such an one though he be never so bad but believe he may contribute to our Sanctification (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 31 Can. Apost His wickedness hurts only himself but your separation may hurt you and the guilt of that lies at your own Door The Poet compares such an one to a Whetstone that makes other things sharp but cannot cut any thing (r) Fungens vice cotis Acutum Reddere quae ferrum valet exors ipsa secandi Poet. Lyricus ap Sarisbur ep 170. p. 548. St. Augustin frequently Treats of this Subject and saith it is more reasonable we should tolerate the evil for the sake of those that are good than to forsake the good upon the account of those that are evil (s) Aug. de verb. Dom. Ser. 18. p. 19 20. and he thinks such a separation as preposterous as it would be for the Traveller to go back because the mile Stone which directs others in the way doth not stir it self (t) Id. Hom. 50. p. 122. and he brings in the Example of Noah who did not forsake the Ark though there were unclean Beasts therein (u) Idem ad Vincent Epist 48. p. 36. Nazianzen compares this case to an Emperor who hath two Seals one of Gold another of Iron the matter differs but the impression and efficacy is the same (w) Greg. Nazianz. orat 40. St. Isidore of Peleusium proves that evil Priests do not defile the Sacraments nor hinder their effect (x) Isidor Peleus lib. 1. Epist 120. lib. 2. Epist 37. and an old Council illustrates this with a proper comparison for says the Canon the Offices are no more defiled by the Crimes of him that officiates than the Seed is corrupted by the Seeds-mans wickedness (y) Quia non inficit semen seminantis iniquitas Synod S. Patric Can. 7. ap Spelm. Tom. 1. p. 56. Which may abundantly satisfie those who are so unfortunate as to live under an evil Priest that they must not forsake Gods Ordinances no nor their own Congregation upon that account yet because such Ministers are discouraging to the good and an excuse for wicked Men a dishonour to God and a scandal to Religion it becomes the Bishops as our Church directs to use all possible precaution to keep all Ignorant and Vitious Persons out of these holy Orders of the manner used in conferring whereof we now proceed to discourse A DISCOURSE UPON THE OFFICE For making DEACONS CHAP. I. Of the Form and Manner of making Deacons in general §. 1. THE lowest Order of the Clergy in the Apostolical and our Church is that of a Deacon which deserves a great esteem because the meanest Office in God's House is honourable (a) Psal lxxxiv 10. and none ought rashly to undertake it nor suddenly to be admitted into it because it is the foundation of and first step toward the higher Orders (b) Ubi male posuimus Principia sic caetera sequentur Cicer. ad Attic. l. 10. c. 20. and being instituted by the inspired Apostles it is a Sacred Order which gives a Man power to minister about Holy Things By Moses's Law the Levites were to be Holy as well as the Priests and the directions which St. Paul gives concerning their Qualifications are evidence sufficient that great care ought to be taken of their Admission 'T is true the first occasion of making Deacons was to dispense the Charity of the Church among the Poor (c) Acts vi 2. but if they had not been intended for higher Ministeries there had been no need of requiring they should be full of the Holy Ghost and Wisdom (d) Ibid. ver 3. Epiphanius affirms they were taken out of the LXX Disciples who were Ordained Preachers in Extraordinary by Christ (e) Luke x. 1. and were now made Preachers in Ordinary as appears by the instances of St. Stephen (f) Acts vi 8. and St. Philip (g) Ibid. viii 5. who both did Preach after their Ordination (h) Epiphan advers haer lib. 1. T. 1. p. 22. b. and St. Ambrose likewise affirms this Order may Preach (i) Quamvis non sunt Sacerdotes Evangelizare possunt sine Cathedra sicut Stephanus Philippus Ambros in Ephes 5. Besides in the earliest Monuments of Antiquity we find Deacons constantly attended on the Bishop in all his Sacred Ministrations and assisted him so that Ignatius saith they were not only to serve Tables but to be Ministers of the Church of God (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
yearly to visit and thereby they must become acquainted with most of the Clergy and so can best judge of their Testimonials yea it is their Duty and interest to take care that none but worthy persons be admitted because when they come afterwards to be fixed in Country Cures they may probably fall under their Government and if they be Learned and Pious they will have the reward of this care in examining them by the comfort and credit that will accrew from such admissions Having thus given the reasons of the Arch-Deacons presenting I shall say something of their Original and Office in great Churches where the Bishop had many Deacons the eldest had the Title of Arch-Deacon and was a sort of Governor over all the rest (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Hist l. 1. c. 26. and thus Athanasius is called Arch-Deacon to Alexander Bishop of Alexandria The Deacons in some places chose those not for Age alone but other good qualities (a) Diaconi eligunt de se si quem industrium noverint Archidiaconum vocent Hier. ad Evagr. ep 85. afterwards the Bishops chose them and if the Senior was not fit he might nominate another as an old Council decrees (b) Concil Agath Can. 23. An. 506. Bin. Tom. 2. par 1. p. 555. and this with their being ever in the Bishops eye gave them so much Power at Rome that the Arch-Deacon though no Priest must approve of all that were to be advanced from Deacons to Presbyters there (c) Hieron ad Evagr. ep 85. ubi supra which custom of Rome was soon after imitated by all other Churches and among their various Duties described by Isidore (d) Isidor Hispal ep ad Leudef Episc Cordub this was ever one to examine and approve of Candidates for Holy Orders yea the Bishops employed them in so many affairs that they were called his Eyes (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Peleus lib. 4. ep 188. ad Lucium Archid. but still they were but of the Order of Deacons so that when an Arch-Deacon was to be consecrated a Bishop he must first be ordained a Priest (f) Sidon Apollinar l. 4. ep ult After this though they kept the old Title of Arch-Deacons they were often Presbyters so that the Canons of Hincmarus are directed to Guntharius and Odelhardus Arch-Deacons and Priests (g) Capitul Hincmari An. 874. Tom. 3. Concil Gallican and then their Power was very much enlarged for they were appointed by the Bishops to visit their Diocesses for them (h) Onuphr Panvin in libel de vocab Eccl. in the Roman Ordinal they are called the Bishops Vicars and in some Churches had a certain Form of Prayers and some Ceremonies used at their Promotion (i) Vid. Morin de Ordin Cophtit p. 508. Which though it be not Customary here yet the great trust reposed in them and the mighty benefits that may accrew to the Church by their prudence fidelity and diligence ought to make our Bishops always choose those that are most Eminent for their Learning Industry Gravity and good Life to this considerable Office and these will very much assist them in the good government and ordering of their Diocesses especially after Age or Infirmities have indisposed them for personal Oversight as to the remoter parts under their jurisdiction 2ly The Persons to whom they are presented for Ordination is the Bishop who as we have shewed hath the sole right to ordain and because he represents in this Act the person of Christ from whom the power of giving holy Orders by his Apostles hath been rightly transferred to them therefore he Sits in a Chair near to the holy Table which Seat is called in the Greek a little Throne (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 292. alij addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. p. 297. and of old that too much State might not be used in the most holy place and the presence of the King of Kings it was only covered with a Linen Cloth as we learn from the Passion of St. Cyprian (l) Vid. Pont. in vit D. Cyprian p. penult who was offered at a Seat in the Praetorium accidentally covered with Linen so that even then he sat as Bishops use to do In the Roman Church it is called by an old Saxon name which implies it was a folding Stool or Chair placed as it is with us within the Rails (m) Episcopus accedit ad Faldistorium ante altare Pontif. Rom. p. 30. For Ordinations in all Churches being accompanied with the Communion have constantly been celebrated near the Altar before which in the Eastern parts the Candidates stood for some time while some Prayers were made in a very humble bowing Posture expecting and waiting for the Gifts and Grace of God as divers Offices do express it (n) Qui cum tremore stat coram Patre nostro Episcopo Ordin Syror. apud Morin par 2. p. 397. Which ours who are to be ordained should so far imitate as to approach with reverence and great humility this Sacred place and him who acts in the name of our Lord Jesus Christ and is in this Office his immediate delegate 3ly As to the Persons presented this Rubrick takes care of their external Decency as the following Question and Answer doth of their inward fitness First it is ordered that every one of them shall be Decently habited because a good Figure and decent Apparel naturally gain reverence and respect but affected gaiety and sordid dirtiness equally cause contempt Almighty God himself prescribed the Garments for the High-Priest the Priests and Levites under the Law and they were such as might procure Honour and Glory even to the lowest Order (o) Exod. xxviii 2. Ibid. ver 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers lxx And in all Nations in the World their Priests wore Garments differing from other Men. Our own Canons enjoyn that Ministers shall at all times wear grave distinct and decent Habits (p) Can. lxxiv. Eccles Anglican wherein our Law agrees with the Orders of other ancient Churches which forbid the Clergy to imitate the Lay-mens Fashions in any sort of Clothes and to use any but a very grave Habit even when they do not officiate (q) Nec vestibus nec calceamentis decorem quaerant Concil Carth. 4. Can. 45. Bin. Tom. i. par 1. p. 549. In the Eastern Church it was punished with a Weeks suspension for a Priest to be seen either at Home or in a Journey in any other Garb than in that appropriate to his Order (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil 6. in Trul. can 27. Bever T. 1. p. 187. St. Hieron declaims extremely against those of his Order who drest themselves rather like Bridegrooms than Clergy-men (s) Sponsos magis existimato quam clericos Hier ad Eust ep 22. p. 184. So that he thought it their duty to go always in grave and plain attire even when they
were abroad and he informs us that the Clergy had a Habit in those days when they did officiate different from that they wore commonly t (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
Church in Sacred Mysteries and dispensing of Charity so that we pray according to ancient forms that God would mercifully look upon these his Servants (h) Super hunc famulum tuum quaesumus Domine placatus intende Morin p. 263. Mabil p. 304. Pont. Rom. 35. 'T is true they are now approved by Man yet we know and their own Conscience tells them they have many infirmities and defects so that they need the mercy of that God who sees them all to excuse and so accept them none are worthy by their own merit 't is Grace alone that makes them fit and if God did not look on the best with favour they could not be sufficient for these things (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. ii 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Co◠iii. 5. The Bishop can do the outward part but the grace that makes them worthy flows from the visitation of the riches of his mercy (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euch. p. 251. as the Greek Office expresses this And now having prayed in general for God's mercy and favour we further beg that when his mercy hath preceded his grace may follow and that in those great effects of it so necessary for the Tribe of Levi Illumination in true Doctrine and Innocency or Perfection in Manners the former to replenish their Understandings with the knowledge of all Truth the latter to adorn their Conversation with all sorts of Virtue these two are Moses's Prayer for the Sacred Tribe and the meaning of Urim and Thummim (l) Deut. xxxiii 8. Perfectiones tuae Doctrinae tuae Vers Samar and will make our Man of God perfect and throughly furnished to every good work (m) 2 Tim. iii. 7. And indeed both are absolutely necessary for a Clergy-man he must as the first Deacons were be replenish'd with wisdom (n) Act. vi 3. Vid. item Luke ii 40. The Fountain which is to water many had need to be very full yea to overflow and then he may serve God by his words And he must also be adorned with Innocency of Life that he may serve God by his good Example and thus both by Word and Deed he may glorifie his Name and edifie the Church Hence the ancient Offices mention both these (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement Constit ap Morin p. 24. Ut coelesti munere ditati tuae majestatis gratiam possint acquirere bene vivendi aliis exemplum praebere Pont. Rom. p. 39. and pray they may labour both by their Words and Deeds to edifie God's people And that being filled with Heavenly Gifts they may both please Almighty God and profit others by their good Example Nor may these two be separated for if a Minister be Innocent but Ignorant his Innocence only profits himself but he is not qualified to instruct others And if he be Learned but Vitious his Evil Example hinders the effect of his Exhortations and makes his Knowledge become unprofitable Wherefore St. Hilary notes a good Clergy-man must have both and we pray for both together (p) Non statim boni Sacerdotis est tantum innocenter agere aut scienter praedicare innocens sibi tantum proficit doctus sine doctrina sit authoritate nisi sit innocens Hill Pict d◠Trin. l. 8. that his Head may be full stored with the knowledge of all Orthodox Principles and his Life adorned with all sorts of Virtuous Practices Holiness is often compared to an Ornament and to such Robes as Men put on when they would appear gay and graceful (q) Isai lxi 10. 1 Pet. iii. 3 4. Rev. vi 11. Virtue is admired and lovely in all Men especially in Ministers they who are wicked themselves cannot but commend it in those of this Order (r) Quinetiam placet sua natura adeoque gratiosa est virtus ut insitum etiam sit malis probare meliora Sen. de Ben. l. 4. Who can never be generally acceptable reverenced and respected whatever Parts or other Qualifications they may have unless their Lives be holy and without blemish So that this which we pray for must be our Candidates principal care to live religiously and to abstain from all appearance as well as avoid all occasions of evil Neither Wit nor Learning Eloquence or Education will adorn him unless he lead a pious and holy Life §. 5. That both by Word and good Example they may faithfully serve Thee in this Office to the Glory of thy Name and the Edification of thy Church through the Merits c. 'T is fit so great and necessary a request should be earnestly desired by us and graciously granted by God to which end we conclude with two proper Motives the former to excite our Devotion in Asking the latter to incline our Heavenly Father to hear us Let us therefore consider that if we can prevail with him for a Learned and Holy Clergy they will be enabled to serve God faithfully and the effects of that service shall bring abundance of glory to God and much profit to his People both by their Preaching and Living Fidelity is the most necessary quality in and the proper Character of a good servant (s) Titus ii 10. Matth. xxv 21. especially if he be in a place of considerable trust (t) 1 Cor. iv 2. And more particularly it is required where the things committed to their trust are the Souls of Men that are more valuable than Silver or Gold (u) 1 Pet. i. 18. and the Master an All-seeing God who cannot be deceived who hears their Words and sees all their Actions and has declared he will require of them all that are lost by their neglect (w) Ezek. xxxiii 6. To serve such a Lord carelesly or deceitfully will certainly bring a curse on them (x) Jerem. xlviii 10. But to discharge this Trust faithfully cannot fail of a large reward (y) Dan. xii 3. Matth. x. 41. Luk. xii 37. Wherefore 't is not only their duty to be his faithful Servants but their interest also for our Lord hath promised that such as both do his Will themselves and teach others to obey it shall be the greatest in the Kingdom of Heaven (z) Matth. v. 19. therefore if we desire their eternal happiness hereafter who are chosen to minister for our Salvation here we must earnestly pray they may faithfully serve God in this Office But let it be observed by the way unless they serve God in this Calling both by Word and Deed it is not full and compleat and therefore not faithful service good Preaching is but half their duty Good Living is as necessary for Example as the other for Instruction and both do equally conduce to promote those two great ends of this holy Calling the glory of God and the edifying of his People A learned diligent and religious Pastor 't is to be hoped will daily glorifie God himself and not only persuade others so to do but by
converting Sinners informing the Ignorant convincing the Erroneous and improving the Graces of those that are good he will make his service abound in a return of many thanksgivings to God (a) 2 Cor. ix 12. and the fruits of his labours will appear in the happy effects of his Ministry upon the Souls of such as are committed to his Charge So that if we desire God should be highly glorified and would have true Religion and Virtue greatly flourish nothing tends more to these desirable ends than a Clergy thus qualified if we can prevail with God to give them these Gifts and Graces it is not they alone but many others will reap the benefit of them 'T is like giving food to a Nurse who feeds not her self only but others (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de Convict Philos cum Principe and thus God in a compendious way blesses a whole Congregation at once wherefore this Petition ought to be asked with an hearty importunity There is but one thing can be pretended to damp our Devotion therein which is the little success that some very excellent men both for their Preaching and Lives have in too many Parishes so that this effect is not constantly the lot of the best Ministers Our Saviour made not many Converts and he represents three parts in four of the good Seed as Perishing by the fault of the Soil (c) Matth. xiii 4 c. and good men in all Ages have complained of this (d) Isai liii 1. Rom. x. 22. experience also shews that though all are apt to censure and excuse themselves who live under a bad Pastor yet alas very few obey the exhortations and follow the example of a good one However though this be very discouraging to our Prayers and the endeavours of worthy Clergy-men we must not cease to pray nor they to proceed for some no doubt are and will be converted and saved by these proper and efficacious means and though all do not many will glorifie God for providing such Ministers and 't is worth all their pains to bring some glory to him and a few Souls to Heaven to which we may add that Almighty God will reward the good Shepherd as St. Chrysostom observes according to his labour not after his success for saith St. Paul he rewardeth every man according to his work (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1 Cor. iii. 8. The People who will not be profited lose their own reward and deprive themselves of a happy advantage but they cannot take away the bounty which a gracious Master promises to his faithful Servants (f) Securus labor quem nullus valet evacuare defectus Bern. de Consid l. 4. c. 2. So that we have reason enough for praying heartily for such Pastors and they have sufficient encouragement to persevere in their duty because it may turn to God's glory and the good of many however it cannot fail of ending in the eternal salvation of those who both by word and good example faithfully serve our common Master in these Offices Finally therefore to move God to hear and grant so weighty a request which must turn one way or other to so good an account we beg it through the merits of our Saviour Jesus Christ who died to purchase favour for his Church and whose intercession grounded on those merits of his on Earth are certain to prevail now in Heaven where he lives and reigns with the Father and the Holy Ghost and shall do so for ever and ever Amen §. 6. The Epistles Since the Office of a Deacon is by divine appointment the directions for it must be found in God's word upon this occasion therefore it hath been an ancient and is a rational Custom to select some of the most proper places of Holy Writ suitable to this and the other Orders and to read them in the Ordination In some Churches the Person ordained reads them to give testimony of his readiness and ability to perform this part of his duty (g) Ordinat Maron ap Morin Par. 2. p. 399. in others the Reader doth this and before he begin the Ordained says to him Peace be unto you (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Ordinat Graec. Morin ib. p. 223. thereby expressing his gratitude for these instructions out of Holy Scripture As to the particular places chosen for the Epistles none is fitter than this which contains St. Paul's directions to Timothy about the qualifications of a Deacon wherefore almost all Churches order this to be the Epistle at their Ordination (i) Mabil de Lit. Gallic l. 2. p. 170. Lectionar Hieron ap Pamel Tom. 2. p. 60. ap Baluz Capitul Franc. T. 2. p. 1247. item in Ordinat Maron ap Morin p. 399. because it fully sets forth what manner of Persons they ought to be who are admitted into this Order So that the Candidates should hear this with great attention and reverence trying themselves secretly all the while by this Divine Touchstone that if they have these qualities they may proceed with joy if they want any of them they may labour to supply that defect The Analysis of this Epistle This Epistle contains 1st Directions about the Qualifications of the Candidates 1. Their internal qualities Ver. viii ix 2. The enquiry into them Ver. x. 3. Their external Qualifications as to their Families Ver. xi xii 2ly An encouragement to such as are admitted to behave themselves well in this Office Ver. xiii The Paraphrase of 1 Tim. iii. 8. 13. §. 7. 1 Tim. iii. 8. Having given thee O Timothy the qualifications of a Bishop which may also serve for a Presbyter whose duty is almost equal to a Bishop's and therefore his Qualities are to be much the same (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac I now proceed to those of a Deacon for so likewise in an inferior degree (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. must the Deacons be qualified as Bishops and Presbyters are to be (m) See vers 2 3 c. for theirs also is a sacred Office and a step to the higher Orders More particular care must be taken that they be sober and grave persons serious in their Behaviour and honest in their Deeds (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. honestos bene moratos ut sig ver 4. Philip. 4.8 1 Tim. 11.2 male Vulg. pudicos in favorem caelibatus As to their words they must always speak truth to all not double tongued nor given to flattery and dissimulation which sows discord by representing things diversly to several persons whereas they should be peace-makers As to their Actions if they do not totally abstain from strong drink as both Jewish and Gentile Priests did during their Administrations (o) Levit. x. 9. Et Grot. ibid. vide item Porphyr lib. 4. § 6. p. 150. Julian Caes Epist 49. ad Arsacium 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Enquiries and reply deliberately where they are to promise their Conscience bearing them Witness that they assert the very Truth and do engage only what they intend to perform Otherwise it will bring a Curse upon them instead of a Blessing §. 11. The Analysis of the Questions These seven Questions are an Enquiry concerning three things 1st Their right way of entring into Holy Orders 1st As to their internal Call Qu. I. Do you trust that you are inwardly moved c. 2ly As to their external Call Qu. II. Do you think that you are truly called according to the will of c. 2ly Their right Faith especially in all Holy Scripture Qu. III. Do you unfeignedly believe all the Canonical c. 3ly Their resolution to do all the duties of this office in relation to 1st The people 1 Reading God's Word Qu. IV. Will you diligently Read the same unto the People c. 2 Assisting in Divine Offices and care of the poor Qu. V. It appertaineth unto the Office of a Deacon will you do this c. 2ly Themselves and their families Qu. VI. Will you apply all your diligence to frame c. 3ly To their Ecclesiastical superiors Qu. VII Will you reverently obey your Ordinary and other chief Ministers c. A Discourse upon the Questions §. 12. Quest I. Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office c. That God's Providence which disposeth all things according to his Pleasure orders what particular Profession every Man shall take on him was a Truth believed by the Heathen (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. And therefore cannot be doubted of by Christians especially since Scripture teaches us that God calls Men to several States of Life to which for that Reason the name of calling is always given in the Holy Books (e) 1 Cor. vii 17. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc But there is much more Reason to affirm this concerning such as are to be made Ministers in the Church which is God's House and of which he is the Lord and Master Arrianus affirms none must take on him to be a Philosopher unless God move him to it (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arr. in Epict. l. 3. c. 22. p. 308. for otherwise he will be as absurd as he that should come into a well ordered House and say he will be Steward there Surely then none may presume to thrust themselves into Gods immediate Service without his special invitation and assent and this is what we name the internal Call and is the Subject of this Enquiry Now St. Paul hath declared That no Man taketh that is of right this honour to himself but he that is called of God as was Aaron (g) Hebr. v. 4. He was made a Priest by immediate Revelation So was St. Paul called to be an Apostle Miraculously and others in the first planting of the Church (h) Rom. i. 1. and 1 Corin. i. 1. Acts xiii 2. But this was an extraordinary way and so was not to endure long Yet still we may expect that the same Spirit which only can give them success in their Ministration should move them to desire this Office and bless all the endeavours they use to qualifie themselves for it 'T is true this is an inward motion and so only known to every Man 's own Conscience (i) 1 Cor. ii 11. and to God that searcheth the Heart (k) Jerem. xi 20. and xvii 10. therefore in his Presence we demand of them if they do sincerely believe their first Inclinations to this Holy Calling were from the Spirit of God Now to answer falsly to such a Question is lying not to Men but to God (l) Acts v. 4. So that the Candidates ought to examin their own Hearts very strictly concerning this Matter For it is an easie thing to deceive our Ordainers in this case who are fallible Men and cannot look into our Breasts and unless we take great care we may also deceive our selves For we are generally favourable Judges in our own Cause Our Heart is deceitful and we cannot easily know it as God hath told us (m) Jerem. xvii 9. Our mind saith St. Gregory often belyes it self to it self feigning to love the good Works it hateth and not to value the glory of the World which it doth love (n) Gregor M. Pastor par 1. cap. 9. fol. 3. E. you will say then how shall we be directed in this matter so as not to be imposed on our selves nor impose upon others in so nice an Enquiry I reply you must observe the Question and examin if you take this Calling upon you with no other design than to serve God by promoting his Glory and Edifying his People And this is Calvins definition of the Inward Call in his Book of Institutes which being published about Ten year before the Ordinal of Ed. the sixth might probably be a guide to our Reformers in framing this Question That it is the good Testimony of our own Heart that we have taken this Office neither for Ambition Covetousness or any evil design but only out of a true fear of God and a desire to edifie the Church (o) Areana vocatio est bonum cordis nostri testimonium quod neque ambitione neque avaritiâ neque ullâ aliâ cupiditate sed sincero Dei timore aedificandae Ecclesiae studio oblatum munus recipiamus Calv. Instit l. 4. c. 3. p 353. edit primo An. 1535. Now this we may know by duly considering whether it were the external Honours and Revenues that are annexed to this Profession or any other Worldly end that first or chiefly did incline us to the Ministry if so we were moved by carnal objects and led on by our own corrupt will and affections But if our principal motives were Spiritual that is a zeal for God's Glory and a desire to promote the Salvation of Souls then we were moved by the Spirit and inwardly called by God I grant we cannot but know there are honours and rewards piously and justly annexed to this Holy Function and as Men we cannot but hope for a competency of them yea this may be a subordinate motive but I may say of the Priesthood as Christ of the Kingdom of Heaven it must be sought in the first place for it self and the other only as additional consequences thereof (p) Matth. vi 33. Sint verba legis fundamentum via terrae adjunctum Dict. R. Jehud ap Rab. Nath. de patr We must love the Duties of this Calling Reading Study Praying Preaching c. more than the rewards (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Anton. l. 4. §. 31. yea if Persecution should ever strip the Church of these Provisions as it hath often done we must not cast off our Holy Ministrations (r) 1 Cor. ix 16. For he cannot be a good Servant who hates his Work and loves nothing
wherefore our wise Reformers rejected all such Legendary Stuff and restored the Primitive Usage that is commanded that nothing should be read in the Church but the Canonical Scripture except some few practical parts of the Apocrypha (w) See the Preface to our Common-Prayer Concerning the Service of the Church Besides since the reading the Bible in publick is intended for the edification of the People they took care to translate it into the English Tongue accounting it very absurd to lock up that sense which all men should understand in an unknown Tongue The first reason of turning the Scriptures into Latin was that the Romans whose Mother-tongue that was then might understand them but to keep them in Latin now when no Nation in the World naturally speaks that Language is to act contrary to the design of the first Author of that Version yea of the Holy Penmen themselves who writ in Tongues then commonly understood and required their writings should be read to the People in the Church in a Language known to them (x) Coloss iv 16. and forbad those who had the gift of Tongues to use that gift in any Religious Assembly without an interpreter (y) 1 Cor. xiv 3 4 5 ver 14 15 16. From whence it was that as soon as any Nation of a new Speech was converted to be Christian the Scriptures were soon after Translated into their Language as I could prove by many instances (z) Hoc affirmat de Gothis Isidor Chron. edit per Grotium p. 711. De Saxonibus Alured ep ap Spelm. T. 1. p. 380. not Wheeloci in Bed Hist l. 2. c. 18. p. 153. De Abassinis Ludof Hist Aethiop l. 3. c. 4. Nor do any sort of Christians want this Privilege but the miserable People under the Roman Yoke And doubtless it is inhumane Cruelty to hide this Lamp which God lighted up to direct their Feet and illuminate their Paths (a) Psal cxix 105. under a Bushel (b) Luk. viii 16. this is to leave them in the dark (c) Psal xix 7 8. to rob them of that word which being heard with meekness is able to save their Souls (d) James 1. ver 21. To deprive them of that which is every way profitable for them as St. Paul affirms (e) 1 Tim. iii. 16 17. 1st For Doctrine that is to teach and confirm that which is True 2ly For Reproof that is to discover and confute Errors and Heresies 3ly For Correction that is to reform the lives of evil Men. 4ly For Instruction in Righteousness that is to make the lives of good Men better So that it is sufficient to make men perfect and throughly furnished to every good work Being therefore so very profitable and universally beneficial we strictly charge our Ministers to read it diligently to their People and that this Office may be effectual unto all the purposes aforesaid they must be admonished to prepare their hearts to hear it as the Will and Words of the God of Heaven clearing their minds from all vain and wicked thoughts (f) Eam reverentiam scriptis tuis debeo ut sumere illa nisi vacuo animo irreligiosum putem Plin. lib. 9. ep 35. p. 372. keeping silence all the while the Minister is reading to which they were commanded in the Primitive Church (g) Facto tandem silentio Scripturarum sunt lecta divina solennia Aug. de Civ Dei 22. c. 8. and listning to these Sacred Portions of the Holy Text with great attention because otherwise they cannot learn by the Instructions nor be wrought upon by the Exhortations and Reproofs comforted by the Promises nor warned by the Threatnings and thus alas the Ministers reading and their hearing will be in vain but of this I have spoken more at large before (h) See Comp. to the Temple Par. 1. Sect. 9. p. 89. and shall only add that we ought not to value Sermons that are meerly human composures above the hearing Scripture read as many weak people do who refuse to come to Church to hear the divinely inspired works of the Prophets and Apostles on such days as there are no Sermons which argues a great contempt of God's Word and is a manifest neglect of a most profitable Ordinance instituted by Christ and his Apostles and which might very much promote our Salvation if we duly attended thereto Quest V. It appertaineth to the Office of a Deacon in the Church where he shall be appointed to serve to assist the Priest in Divine Service Will you do this c. This comprehensive Question doth briefly but fully set out all the other Duties peculiar to the Office of a Deacon First with intent to instruct the Candidate in all parts of that weighty Charge he undertakes and then to require his solemn Promise that he will perform them by God's help It is not fit he should take a place in God's House till he know what are the Duties thereof nor can he wisely or honestly engage to do all these particulars till he know them Wherefore the Bishop lays them plainly before him that he may not afterward pretend to excuse himself by Ignorance there is a like Form in the Aethiopic Ordination of a Deacon (i) Vid. Morin de Ordinat Copthitar p. 507. and a Rubrick in the Syrian Formulary directing the Bishop to instruct a Priest in his Duty Yet both are after the Orders are given (k) Idem de Ordinat Maronitar p. 410. but ours is placed more properly to shew him that is to enter on this Office that it is rather a Burthen than an Honour (l) Clericatum non honorem intelligens sed onus Hieron de Nepot ep 3. T. 1. p. and to give him opportunity distinctly to consider the manifold Obligations now to be laid upon him and we will explain them severally in hopes that such as are concerned will take some time before they come for Orders seriously to Read over the particulars and examin themselves whether they are willing to undertake so great a Charge and conscientiously resolve to execute it Now these Duties are First Such as are to be done within the Church Secondly Those that are to be done at large in the Parish where he is fixed First We may observe in general that as in a well ordered Army every Officer and Common Soldier hath his peculiar Post So in an established Church every Priest and Deacon hath his particular Cure and Charge for not only our own Canons but those of the ancient Church expresly forbid the Ordaining of any Clergy Man without a Title to some Cathedral or Parochial Church wherein he is to celebrate Divine Offices (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Chalced. can 6. Bev. T. 1. p. 118. vid. Syn. S. Patricij can 3. Spelm. T. 1. p. 53. Excerp Egb. can 51. ibid. p. 263. Et can 33. Eccles Angl. for experience taught Bishops that unfixed Clerks could not be governed nor
Hincmar ep 35. and to Reverence them (e) Debitum Metropolitano honorem reddere Hieron ad Pammach ep 61. The like Oath Deans and Archdeacons take to the Bishops and the inferior Priests and Deacons are required to promise to their Ordination Obedience not only to their Bishop but to other chief Ministers who are set over them and have the care of them that is Deans in Cathedrals and Arch-deacons as to the rural Clergy which is necessary to preserve Peace and prevent Disorder The Superior must give Orders and Inferiors obey them otherwise all things would soon run into Confusion and we may gather that God is the Original of this Subjection in all Churches of the Saints because he is not the Author of Confusion but of Peace (f) 1 Cor. xiv 33. It may be noted also that the Candidates promise gladly to obey That is readily and willingly without Murmuring or too nice Disputing unless the thing enjoyned be notoriously Evil for to be very scrupulous proceeds from the Pride of Inferiors and tends to overthrow the Superiors Authority (g) Si ubi jubeatur quaerere singulis liceat pereunte obsequio etiam Imperium intercidit Tacit. Hist l. 1. p. 178. And the Law decrees in favour of the inferior if he were commanded and obeyed in a dubious Case (h) In re dubiâ servum nil deliquisse qui Domino jubenti obtemperavit Ulp. ex Cels L. 1. de nox act because in things only doubtful 't is safer to obey than dispute Yet this doth not give Superiors any unlimited power to command any thing that is evil for they only promise to obey their Godly admonitions (i) Subdito magistratibus principibus potestatibus sed intra limites disciplinae Tertul. Apol. So that such as Govern in the Church must take heed they do not enjoyn any thing but that which is either good in it self or apparently tends to promote Piety and Vertue and is not evil For the Oath of Canonical Obedience also hath this limitation that they shall be obeyed in omnibus licitis honestis In all yet only in Lawful and Honest things 'T is many Ages since some had put divers uncertain and ensnaring Additions to this ancient and plain Oath whereupon a Council almost 900 years ago took that way of Swearing quite away their words are It is said that some of our Brethren the Bishops compel those they are about to Ordain to swear they are Worthy and will do nothing against the Canons and that they will be obedient to the Bishop who Ordains them and to the Church wherein they are Ordained which Oath because it is dangerous we do all agree shall be utterly forbid (k) Concil Cabilon An. 813. can 13. Bin. T. 3. par 1. §. 2. p. 193. But how long this good Canon prevailed is uncertain for I find many worse Forms of Oaths used in the Gallican Church in after Ages (l) Vid. Theodor. poenit Tom. 2. p. 471. 473. item p. 483. 486 c. from all the dubious and unlawful parts of which the Reformation hath delivered us and blessed be God our Oaths of Canonical Obedience are short and simple and our Superiors expect no other Obedience from us than the Canons require which are all Lawful and Honest things So that this Duty we may safely and in all reason ought to pay to them especially having promised it in the presence of God And if we fall into any irregularities for which these our Governors according to their Duty to God reprove us this promise obliges us humbly to submit to such their Godly Admonitions (m) 2 Tim. iv 2. Titus ii 15. and to amend for the future what they blame us for To which we have this encouragement that by being trained up to give due obedience to those over us we shall learn to Govern others (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon apud Stobaeum if it shall please God to advance us afterwards to places of Dignity in the Church so Joshua was made fit for Ruling the people of Israel by having first been Moses his Servant Now though this belong to Priests also yet it particularly respects the Deacons who are not only to obey the Bishops but also to remember their order is below that of Presbyters (o) Maneant Diaconi in proprio ordine scientes quod Episcoporum ministri sunt Presbyteris autem inferiores existunt Concil Carthag 6. e. Concil Nicaen can 18. Vid. Bev. T. 1. p. 80. and therefore they must also reverence the Priests take their advice (p) Ut Diaconus ita se Presbyteri ut Episcopi ministrum noverit Concil 4 Carthag can 37. Diaconi noverint Presbyteris omni humilitate deferendum Concil Andeg. can 3. Vid. Arelat 1. can 18. Tolet. 4. can 38. Concil in Trul. can 7. and obey their directions because they have more Age and are of more Experience in Ecclesiastical Matters than they It seems of old many Deacons had through self-conceit been apt to behave themselves with arrogance and disrespect toward the Presbyters for remedy whereof the Ancient Church took great care to determine and enjoyn also their subordination and subjection to Presbyters and would not allow them to sit down in presence of a Priest till he desired them so to do (q) Quod non oportet Diaconum coram Presbytero sedere nisi jussu ejus Concil 4. Carth. can 39. Laod. can 20. Agath can 6. è Nicaen can 18. and when any of them were presumptuous against this Superior Order the Fathers have severely reprimanded them (r) Hieron ad Euagr. Ep. 85. Auth. Quaest Ver. Nov. Testam Cyril de ador in Spir. lib. 13. To conclude both Priests and Deacons are hereby bound conscientiously to observe those excellent Rules of discipline called the Canons of the Church of England grounded on Scripture and the decrees of ancient Councils and tending to secure our Faith direct our Worship and regulate our Manners being the best Rules for discipline that are any where to be found So that our Candidates should diligently read them over labour to understand them and resolve to practise them as far as they are concerned Which would be an excellent means to restore our Church to its Pristine beauty and repair those breaches that Schism and Libertinism have made in our Constitutions by the grievous neglect of our Holy Discipline And since the Church hath so many Enemies without let it be the care of all who are promoted in it to behave themselves dutifully to their Superiors to keep Unity and Peace among themselves and zealously to perform all their known duty so shall God bless this Church and the Gates of Hell will never be able to prevail against it CHAP. IV. Of the Ordination it self §. 1. OF the Imposition of Hands Having passed all these Preliminaries with care and caution the Bishop proceeds to confer the Order it self for which he hath prepared his
in general That God is Almighty and the giver of all good things His Power is infinite so that he can do all things and his bounty is immense so that he is as willing as he is able The Scripture describes him as the giver both of all temporal (s) Psal ciii 5. cxlv 16. Luk. i. 53. and which these persons chiefly need of all spiritual good things (t) Matth. vii 2. Jam. i. 17. Wherefore when we want Water to whom should we go but to this ever flowing fountain Secondly And we have a special ground to hope for his peculiar favour towards these Persons because now it appears that God hath taken and accepted them by the Ministry of the Bishop his Vice-gerent to bear the Office of Deacons in his Church Our Lord Jesus promised to be with his Apostles and their Successors especially in these Sacred Ministrations unto the end of the World (u) Matth. xxviii ult They were elected and examined by his Rules and admitted in his name The Bishop is Christs Embassador so that this solemn Act is to be lookt upon as the act of his great Master Of old there were often miraculous indications of God's approving such as were chosen into Holy Orders but now since miracles are ceased we have no other way to judge of God's accepting Men into these Offices but by his Providence moving them to desire the Ministry and his guiding the Bishops after Examination to approve and ordain them which is the Reason why the ancient Forms speak of all that are thus called as of Persons chosen of God (w) Quem ad officium Diaconatus vocare dignatur Mabil lit Gallic p. 304. Quem ad Presbyteri munus elegit ibid. pag. 306. and the Greek Ordinals call them such as are determined to be made Ministers by God's unsearchable Power (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 250. and those whom he hath vouchsafed to bring into the Office of a Deacon (y) Orat. 2. in Ordin Diac. ibid. p. 251. So that the Argument is very cogent God is the only Master who can qualifie the Servants that he chuses and since he hath vouchsafed to accept these into his Service we ought both to pray and to hope that he will give unto them those Gifts and Graces which will fit them for their places and enable them rightly to execute their Holy Calling Make them we beseech thee O Lord to be modest humble and constant in their ministration to have a ready will to observe all spiritual c. As the Preface contains proper motives so the Petitions take in all the necessary Qualifications for this Office The Roman Church only prays here in general that God would give them his Holy Spirit and replenish them with all vertue (z) Pontif. Rom. p. 39. The Greek Offices name the particular Graces of Faith Charity and Spiritual strength (a) Eucholog in Ord. Diac p. 250. But our Form is larger and begs for them First The inward Qualities of Modesty Humility and Constancy The two first always go together for an humble Person is as certainly modest as a proud Man is arrogant Now those graces are necessary for all Christians much more for Clergy-men and especially for these that are but newly entred into the lowest Order they must beware of being lifted up with Pride least as St. Paul speaks they fall into the same Condemnation and for the same Sin too as the Devil did (b) 1 Timoth. iii. 6. whatever other Gifts Graces or Parts they may have Humility is that Robe or upper Garment which must cover and secure them all (c) 1 Peter v. 5. Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amiculum candidum exterius superinjectum ornamenti causa nodo alligatum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatat Cinnus l. 1. c. 9. and it makes all other virtues lovely And since they are yet but young and need to learn of their Superiors Humility and Modesty disposes them to receive and invites others to give them instruction (d) Psal xxv 8. and are the first steps toward improvement yea these are the first Graces which God gives to make way for all the rest for he giveth Grace only to the Humble (e) James iv 6. So that these excellent Qualities of Modesty and Humility will recommend us to the favour of both God and Men Yet in the next place because Humble and Modest Persons may be apt to be discouraged by too mean an Opinion of themselves and so become averse to great undertakings as we see in Moses his excusing himself so far as to his being the deliverer of Gods people that his unseasonable Modesty gave offence (e) James iv 6. (f) Exod. v. 13 14. Bona ingenia debilitat verecundia perversa confirmat audacia Plin. lib. 4. ep 7. Therefore 3dly Constancy in their Ministration is added for these Qualities may meet in the same mind it being the character of M. Antoninus that though he was Modest yet he was Constant Humble yet not unactive (g) Quamvis esset constans erat etiam verecundus Capitolin p. 160. verecundus sine ignaviâ id pag. 179. Which pattern our Deacon must imitate he must be humble but not dejected lowly minded yet vigorous and steddy in his Duty bold in reproving Sinners constant in praying for and instructing his people zealous for God's glory active in his care of the poor and needy But after all ascribing the whole praise to God for what he is and can do doing much good but never boasting of any being like the Silk-worm which one ingeniously makes the emblem of a truly good Man always working yet covering it self while it works (h) De verme Serico Operitur dum operatur Novarin elect Sacr. l. 1. pag. 137. He knows he serves a good Master who will one day publish and openly reward all the services done him in secret (i) Matth. vi 2 and therefore he seeks not human praise even while he doth deserve it (k) O virtus vicina Deo nil ducere laudi cum laudanda geras de S. Martino Paulin. in vit Bib. patr p. 583. He is diligent in all parts of his Office strictly conscientious in the performance of his Duty but still as humble and modest as if he were an unprofitable Servant thus we pray our Deacon may be internally qualified Secondly We desire God to give them a ready will to observe all Godly Discipline As the former respects their inward Disposition so this their outward Conversation which is fully directed in those excellent Canons of our Church that contain Rules of Holy Discipline and divers of them relate to the Clergy especially touching their Obedience to their Superiors their uniform regular and devout performance of all Divine Offices and also concerning their sobriety and decency both in Manners and Apparel (k) Can. 74 75. Eccles Anglic. all which they have lately promised to
appearance of it and every thing which may occasion his people to offend (b) 1 Thessal v. 22. Rom. xiv 21. and 1. Ep. Corinth viii 13. So that there are several innocent Words and Actions which yet may be apt to be misconstrued that a Clergy-man must abstain from least others taking the same liberty and wanting the like discretion may stumble at the Stone which the other stept over without hurt So that his duty is nice and requires much Prudence as well as Virtue for he must be Virtuous for his own sake and unsuspected of Vice for the sake of others (c) Conversatio casta cauta sit ne forte cum mala vita non sit per lasciviam mala sit fam◠per negligentiam Julian de bon vit c. 22. Quod non sit ne videarecave Ovid. Tr. l. 5. El. 11. Some company he may not keep some places he must shun some exercises he ought to forbear least he give offence to weak but well-meaning people or offer occasion to the wicked to speak evil of his sacred Profession Now to take all the pains before spoken of with others and keep so strict a guard constantly over a Mans self is so difficult an undertaking that none can naturally or of themselves have a mind or inclination to it Nature delights in ease and freedom and would discourage Men from so laborious and strict a course of life wherefore since it appears these Candidates are willing to engage themselves to it we conclude this will is given them by God alone and he only can make them able to perform what his grace hath moved them to undertake §. 3. Upon which consideration that God who directed their choice can only furnish them with abilities to discharge so great a Trust the Bishop in the next place shews them the means to fit them for this high Employment The first of which is constant and earnest Prayer to God for his Holy Spirit of which they need a double Portion both to direct their own lives and to qualifie them to be guides to many others without this they can do no part of their duty they are to pray with the Spirit and with it also to praise God (d) 1 Cor. xiv 15. the Spirit must help them to intercede for others effectually (e) Rom. viii 26 27. Sacerdos abs te avertere iram Dei nititur pro te Domini misericordiam deprecatur Cypr. de laps For they are to be common intercessors for all mankind especially for their own people The Spirit must open the meaning of those Divine Writings which himself indited to him that would teach others and finally the same Spirit must prosper his Preaching and make it effectual so as to produce in his Hearers all sorts of Virtue which are therefore called the Fruits of the Spirit (d) Gal. v. 22. in a word a Minister ought to be a Spiritual Man (e) Chap. vi 1. as St. Paul calls those of this Profession that is to have a large measure of the Gifts and Graces of the Spirit wherefore he ought daily and fervently to pray for its assistance which upon so many accounts he continually needs A second means to fit a Minister for this weighty charge is to be very studious in reading the Holy Scriptures and very inquisitive to learn the meaning of them which is properly added to the former advice of praying for the Spirit least the Candidates should think with those who called themselves gifted Men in those times of Hypocrisie when we had neither King nor Bishop their having the Spirit would make Learning Study and Reading unnecessary whereas we find even when Prophets were inspired yet they were kept to Study in Colleges (f) 1 Sam. xix 20. 2 Kings xiv 38. and though Timothy certainly had extraordinary gifts of the Holy Ghost far above those pretenders yet St. Paul charges him to give attendance to reading (g) 1 Tim. iv 13 14. which he calls kindling or stirring up the Gifts that were in him (h) 2 Tim. i. 6. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from the Priests in the Temple who laid on Wood and blew up even that sacred Fire of the Temple which at first came down from Heaven But now this is more necessary since those miraculous gifts are ceased and no Man hath any thing beyond the ordinary assistance of the Holy Ghost to bless his Studies and Labours Now there is no way to understand the Scriptures but by skill in the original Tongues consulting Fathers and Commentators and comparing one part of the Bible with another Yet unless we do understand them we cannot do our Office well for all our Doctrines and Exhortations must be taken out from thence we must instruct the Ignorant confirm the Faithful convince Gainsayers comfort the Sad strengthen the Weak exhort the Negligent and reprove Sinners with Divine sentences duly applied and carefully gathered from God's word which gives Authority to all our Discourses This therefore must be constantly studied and well understood by every Minister And thirdy It is necessary he should lead his life agreeable to the same and form the manners of his Family by that most perfect Rule because when he practises all the Duties and avoids all the Sins himself (i) Ipsa obmutescit facundia si aegra est conscientia Ambr. in Psal 118.43 which he recommends or forbids to his people his Example will give life and energy to all his exhortations and reproofs and neither his neighbours nor yet his own Conscience can object any thing to them whereas if he be known often to neglect that which is good or do that which is evil his own Heart will condemn him and his people despise both his Counsel and his Rebukes But of this before Chap. 3. Qu. iv The fourth and last means to fit them for this sacred Office is to forsake and lay aside as much as is possible all worldly cares and secular business both because they have work enough in their Spiritual Employment to take up all their time thoughts and care and because their work is so far distant from and so wholly unlike to the common affairs of the World that they cannot serve two such contrary Masters as God and Mammon (k) Matth. vi 24. Hence Synesius a Primitive Bishop (l) Synes Epist 57. p. 198 199. often declares against being made a Judge and says he could not manage both secular and sacred matters yea if he were at any time intangled in worldly business he found himself unfit for Divine Administrations a long time after The Roman Laws did not allow a Soldier to follow Suits at Law or sollicit any affairs at the Court or exercise any sort of Merchandice as St. Ambrose hath observed (m) Is qui imperatori militat à susceptionibus litium actu negotiorum forensium venditione mercium prohibetur humanis legibus Ambr. de Off. l. 1.
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
no words can be fitter than those spoken on the same occasion by our Saviour who had been sent by his Father after the Holy Ghost descended on him to Preach the Gospel which he had hitherto done by himself but being now to leave the Earth hereby he delegates this Work to his Apostles and sends them with the like Qualifications and Authority as he was sent by his Father Now as Elisha being to succeed Elijah in his Office was to have a share of his Spirit (z) 2 Kings ii 9. even so Christ gave to the Apostles his Successors the Holy Ghost that is the ordinary assistance thereof so far as was necessary in order to reconcile Sinners to God by preaching the Gospel For we must distinguish this first Mission for the ordinary Office of Pastors which was always to continue in the Church from that extraordinary Mission and Miraculous giving of the Holy Ghost on the day of Pentecost after his Ascension That made them Apostles and gave them an extraordinary Authority necessary for the first planting of the Gospel which Office was to cease But these Gifts of the Spirit which our Lord gave them when he breathed on them were such as were necessary for them and all their Successors to the end of the World for so long in this manner our Lord hath promised to be with such as are called to be Ministers So that these Words Receive the Holy Ghost c. are properly used by us on the ordinary Mission of Pastors and so it is declared to be only so far as is necessary for the Office and Work of a Priest not to work Miracles or speak with other Tongues but in order to execute the several parts of the Pastoral Office viz. 1st For the remitting and retaining Sins 2ly For the dispensing of the Word and Sacraments As to the first we must observe that the Fathers generally explain this communication of the Spirit to be a granting to the Pastor the power of absolving such as are penitent and of denying absolution to the impenitent (a) Qui Spiritum Sanctum accepit solvendi peccata potestatem ligandi accepit D. Ambros de Poenit. l. 1. c. 2. Spirit Sancti gratiam acceperunt qua peccata dimitterent c. Hieron Hebid ep 150. T. 3. p. 233. Dicit Accipite subjicit Si cui c. hoc est Spiritus dimittit non vos Aug. Hom. 23. p. 103. and so our Lord himself expounds it for he adds to his giving them the Holy Ghost Whose Sins ye remit they are remitted c. Now this power of Absolution is one of the ordinary parts of the Sacerdotal Office as I have shewed before (b) See Compan to the Temple Part 1. §. 4. p. 43 c. And therefore when Christ made his Disciples Pastors he gave them the Holy Ghost to this purpose and a power to communicate it for the fame end to such as they did ordain to succeed them (c) Acts ix 17. 1 Tim. iv 14. 2 Tim. i. 6. because without this Power they could not rightly perform their Ministry We see that repentance and remission of Sins were always the main subjects of our Saviours and his Apostles Preaching (d) Mat. iv 17. Luk. xxiv 46. Act. ii 38. x. 43. xxvi 18. Now when hereby some were brought to unfeigned Repentance and others remained obstinate it was absolutely necessary the Pastors should have Authority to declare that the Penitents should be absolved by God to pray to him to pardon them yea and to comfort them further by pronouncing their Remission in God's Name and on the contrary to declare the Obdurate bound by the guilt of their Sins and liable to God's wrath yea to pronounce them Excommunicate out of the Church wherein Remission of Sins alone is to be had These Keys St. Ambrose saith Every Priest as well as Peter doth receive (e) Claves illas Regni Caelorum quas in B. Petro cuncti suscepimus Sacerdotes Ambr. de dig Sacerd. c. 1. and upon this Principle the whole Conduct of keeping Men under censures for longer or shorter time according to the degree of their penitence was committed to Priests by advice of their Bishops (f) Con. Ancyran Can. 2. 5. Bev. T. 1. p. 376 379. Item Theodor. poenit c. 43. p. 35. ibid. observ p. 113. by all the Primitive Canons and under the same Regulation they enjoy this Power at this day Now if any think it too bold for a Bishop to use the words of Christ I reply he pronounces them as God's Embassador as the Form it self declares In the Name of the Father Son c. he acts only Ministerially God gives the Spirit by the imposition of his hands with the Presbytery (g) Deus dat Spiritum Sanctum non enim humanum hoc opus Sed qui invocatur à Sacerdote à Deo traditur in quo Dei munus ministerium Sacerdotis Ambr. de Sp. S. l. 1. c. 7. p. 223. it is God's Gift conveyed by his Deligate which is the way that he chooses to bestow it for he could have given St. Paul the Spirit immediately when he called him to be a Minister but thought fit to send Ananias to him as the Text expresses it that he might he filled with the Holy Ghost (h) Acts ix 17. We have already shewed that the various Offices in the Church are distributed by this Blessed Spirit and why should we not believe with St. Leo that he who imposes the duty will assist us in the Administration of it (i) Qui mihi est oneris Author ipse fiet Administrationis adjutor dabit virtutem qui contulit dignitatem Dict. P. Leonis mag We cannot execute this Office to which the Spirit of God hath called us unless we do receive the Holy Ghost so that we ought not to doubt but God will by this Rite and these Words give his Holy Spirit when so many joyn to ask it upon so great and necessary an occasion (k) St. Luke xi 13. especially if the Parties put no bar to it by their unworthiness or unpreparedness to receive it Finally Some will have this Form to be no more than Optative and say that Receive the Holy Ghost implies only Mayest thou Receive c. But I think there is no need to strain the words because the plain import of them is very proper for God's Representative in this case as hath been already proved But whether we interpret them Positively or as a Wish let the Pastor firmly believe that so much of the Holy Ghost and his Gifts are now imparted to him as are necessary for the discharge of that Office to which the Spirit hath called him so much as will qualifie him to judge so rightly concerning remitting and retaining Sins that God may ratifie his Sentence in Heaven forgiving those he declares Penitent and condemning such as he pronounces Impenitent and this will make
him careful in his managing of Sinners and bring a great and deserved veneration upon all his Solemn Acts of Ecclesiastical Discipline as well as incredible benefit to his Peoples Souls §. 3. 2ly The other part of these Solemn Words are a strict charge to him that is Ordained to be a Faithful Dispenser of God's Holy Word and Sacraments I have shewed before they are Stewards of these Mysteries (l) See §. 3. supr that is in the French idiom Dispensers And hence St. Paul calls his Preaching and other Ministerial Acts a Dispensation committed to him (m) 1 Cor. ix 17. Ephes iii. 2. Coloss i. 25. ubi Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as to the Word of God the faithful dispensing of it is to give every Soul its proper Portion so our Pastor must offer easie Truths plain Similitudes and Examples to inform the Ignorant to prepare higher Notions and stricter Rules for the Stronger and more knowing he must have ready Promises to comfort mourning Penitents Threatnings to warn bold Sinners Counsel to settle the doubtful Minds Exhortation to quicken negligent Loyterers and Reproofs to check forward Offenders All these are in God's Word and every one of these kinds are proper Food at some times for the Souls that are under his Charge his Prudence must allot every one their Portion according to their temper and necessity and he must act faithfully as well as wisely he must be impartial and fear no Man for his greatness nor despise any for his proverty he must not spare a Friend for Favour no nor expose an Enemy out of Evil Will because their Souls are at stake and there is a Curse upon those who do this work of the Lord deceitfully (n) Jer. xlviii 10. But this relates chiefly to the Pastors private applications besides which it is their duty to Preach once at least in Publick on Sundays and Holy-days by the ancient and modern Canons also (o) See xlv Can. Eccl. Angl. Ut omnibus Festis diebus Dominicis unusquisque Sacerdos Evangelium Christi praedicet Populo Egb. Can. 3. Spelm. T. 1. p. 259. id Can. 52. Edgar p. 454. Can. 23. Aelfric ibid. p. 578. Capit. Carol. M. l. 1. c. 166. and this Office they must be Faithful in as far as a Publick Place will allow They must conceal no necessary nor publish any unnecessary Truths they must reprove in general the most prevailing Vices of their People and exhort them especially to such Duties as they are most negligent in and if they know as he ought the state of their Peoples Souls they may so contrive this general Discourse that like a well-drawn Picture it shall seem to look directly at every one in the company so that every one may easily know and apply his own portion to himself The same fidelity must be shewed also in dispensing both Sacraments by taking care that Infants do not by their neglect die unbaptized nor forget their Vow after they have been baptized by preparing their people for receiving the Communion worthily frequently dispensing it publickly to those in Health and privately to the Sick encouraging such as are fit for it to come often and warning all notorious Sinners especially those in malice to repent before they presume to come to this Holy Table And they that thus behave themselves in God's House (o) Matth. xxv 21. Euge bone serve c. shall from their great Master hear that joyful Eulogy well done ye good and faithful Servants enter ye into the Joy of your Lord. Having spoken of the delivery of the Gospel to a Deacon before (p) Dis on Ord. of a Deacon chap. 4. §. 4. I am only to add that the difference is the Priest hath the whole Bible delivered to him with words containing a Solemn Grant of full Power and Authority to Preach out of it and Administer the Sacraments according to it in the Congregation whereto he shall be appointed And whereas of old both in the African and Western Churches as well as the Eastern this rite was only used at the Consecration of a Bishop in later times it was used to a Priest who as Isidore observes has also the Dispensation of the Divine Mysteries committed to him and he is collegue to the Bishop in presiding over the Church in consecrating the Sacrament and Preaching to the people (q) Presbyteris sicut Episcopis dispensatio mysteriorum Dei committitur praesunt enim Ecclesiis Christi in confectione divina corporis Sanguinis Consortes sunt cum Episcopis in officio praedicandi Isid Hispal de offic c. 7. but with this difference the Priest acts subordinately and is confined ordinarily to one Parish but a Bishop is the Supreme in Ecclesiastical matters through his whole Diocess There are more Ceremonies and solemn words in some other Churches especially the Roman where of late they deliver a Patin with Wafers and a Chalice with Wine and Water (r) Accipe potestatem offerre sacrificium Deo missamque celebrare tam pro vivis quam pro defunctis Morin de Lat. ord p. 319. giving them power to offer a Sacrifice to God and celebrate Mass for the Quick and Dead But we may observe Morinus could not find this Form in any Ritual above 700 years old So likewise the blessing the several vestments and forms of delivering them the anointing the Priests hands in the Latin Church (s) Vid. Pontif. Roma◠p. 47 49. The kiss given to the newly ordained Presbyter by the Bishop and all the Priests present in the Greek Church (t) Euchol p. 294. notis p. 298. are justly laid aside by our Reformers as being either innovations or too trifling for so grave an Office as this CHAP. IX The last Collect. §. 1. THere is nothing remaining of a material difference between the former Office and this but one proper concluding Collect which seems peculiar to our Church and how suteable it is for the occasion the ensuing Analysis and Discourse will shew The Analysis of the last Collect. This Collect containeth two kinds of Petitions 1. For the Ministers 1st In general for God's Blessing Most merciful Father we beseech thee to send c. 2ly In particular that they may be 1st Holy in their lives That they may be cloathed with Righteousness c 2ly Successful in all their Labours And that thy word spoken by their Mouths may have such success c. 2ly For the People 1. That they may Reverently hear the Word of God Grant also that we may have Grace to hear c. 2ly That in all other Acts they may aim at 1. God's Honour That in all our words and Deeds we may seek c. 2. The inlarging of his Kingdom And the increase of thy kingdom through c. Amen A Discourse upon this Collect. §. 2. Most merciful Father we beseech thee to send upon these thy Servants thy Heavenly Blessing c. The ancient Forms
(y) Idem ibid. lib. 1. p. 124. a. 'T is true that haughty Prelate encouraged by the Pope laboured to wrest this Privilege from King Henry the first but his procurator at Rome protested to the Popes face That his Master would part with his Kingdom as soon as with his Right to Elections (z) Matth. Par. Ann. 1103. pag. 59. And though he forbore a while to use his Prerogative herein upon his being reconciled to Anselm yet upon his Death he chose Rodulph to succede him (a) Idem ibid. An. 1113. pag. 65. in that See And afterwards he nominated or recommended all other Bishops that were preferred in his Reign it being recorded by an ancient Historian that this King made four Bishops in one years time (b) Henr. Huntingd. An. 1123. lib. 7. Histor pag. 219. And the same Authority was exercised by the following Kings who besides this first Title of usage had Secondly another founded upon Law and Common Right as being Patrons and Founders of all English Bishopricks which they had endowed with Lands and large Possessions And the Civil Law ordains That if a Man build a Church and provide for the Clergy that are to officiate there he and his Heirs shall name a fit Person to be ordained to it (c) Justin Authent collat 9. Tit. 6. Novel 123. cap. 18. p. 172. So that the Kings of England have as just a right to the Patronage of Bishopricks as private Patrons Founders and Endowers of lesser Benefices have to present to them And this Title is urged in that excellent Letter to Pope Clement the sixth writ by King Edward the third together with the former claim of immemorial usage where he thus speaks From the very beginning of the Church in this our Kingdom of England the Memorable Piety of our Progenitors Nobles and faithful Subjects have built Churches endowed them with large Possessions and given great immunities to them For which Reason they placed fit Ministers in them As to Cathedrals our Progenitors aforesaid have for a long time upon any vacancy by their Royal Prerogative freely bestowed them on fit Persons c. The whole Letter is extant in Tho. of Walsingham (d) Tho. Walsing Hist in Edward 3. An. 1343. p. 150. and deserves to be Read because it shews the ill consequences of the Pope's interposing in these Elections From medling wherein he was soon after excluded by the Statutes of this Realm An. 25. Ed. 3. and An. 13. Rich. 2. The former of which Statutes mentions a Grant from former Kings to Deans and Chapter that they might freely elect their Bishop Provided and upon these Conditions First That they desired the Kings leave to elect And Secondly That after they had chosen they did obtain the Royal Assent Which method is still observed among us only the King recommends a Person to the Clergy when he grants them license to elect yet so as there have been instances where just ground of objection appeared against the Person so nominated by the King where the Clergy have humbly remonstrated to the Kings Majesty in order to obtain a second Nomination There is one Reason more why our Kings should nominate their own Bishops and that is because they are Peers of their Realm and divers of them are or may be employed in Offices of the highest trust under the King and therefore it is fit he should chose the Person who is to make so considerable a Figure in the Government and may have so great a share in the Administration thereof Yet still not only the Chapter of the vacant Church but the Bishops who consecrate him have sufficient Security as to his ability for so sacred an Office and his care to perform all the Duties of it by the very Form of Consecration which now we shall go on to explain The end of the Preface A DISCOURSE UPON THE OFFICE For Consecrating a BISHOP Where it differs from the former CHAP. I. Of this Office in general §. 1. ST Cyprian to shew the great use and necessity of a Bishop compares him to the Shepherd of a Flock the Pilot of a Ship and the Ruler among the People (e) Ut pascendo gregi pastor ut gubernando navi gubernator ut plebi regendo rector redderetur Cypr. Ep. 58. and implies that as a Flock cannot be fed without a Shepherd a Ship steered without a Pilot nor a Multitude kept in order without a Governor so neither can a Church be managed or preserved without a Bishop which being the highest Order in the Church and those who are advanced to it being constituted Supream Ecclesiastical Rulers not only over the People but also over the inferior Orders of the Clergy therefore the Holy Scripture gives very strict Rules for the choice of Bishops and their Admission to this Dignity hath been very solemn in all Ages At first by Fasting Prayer and Imposition of Hands and afterwards with more ceremony The first General Council requires three Bishops at least shall perform the Consecration (f) Concil Nicaen I. Can. 4. Bev. T. 1. p. 63. which was grounded on those Apostolical Canons made in the Ages of Persecution (g) Can. Apostol I. ibid. p. 1. not Bevereg T. 2. p. 10. and that shews this practice which we still retain is very Primitive And so is their declaring of their Faith and the strict scrutiny into their Manners with the laying the Holy Bible on their Head though no express Constitution do appear to enjoyn these things till the 4th Council of Carthage (i) Acts xiii 3. (h) Concil Carthag 4. Can. 1 2. ap Bin. Tom. 1. p. 588. There is no doubt but there were Forms of Prayer and particular Supplications for the Holy Spirit used even from the Apostles Times and by their Examples (i) Acts xiii 3. and therefore Mystical Prayers are the very definition of this Ordination (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 1. Can. Apostol But those now extant though some of them be very ancient yet are of later date However there have been such Forms in all Churches in the Eastern or Greek Church as also among the Syrian and Ethiopick Christians and in all Eminent Churches of the West The oldest of which are elaborately collected by Morinus in his Learned Commentary of Ecclesiastical Ordinations which I shall have often occasion to cite in the following Pages by comparing those Offices with our modern English Form to which also I shall sometimes compare not only the present Roman Ordinal but also those Ancient Formularies of the Gallican Church and of this Nation (l) Extant ap Baluz append ad Capitul Tom. 3. p. 1372. ap Mabillon Liturg. Gallican l. 3. p. 307. in Theodor. Poenitent p. 283. while they were in Communion with Rome From all which it is easie to observe that the Roman Church hath exceedingly varied from it self the oldest Offices whereof were very short containing few Ceremonies
and divers Prayers with a brief Exhortation But of late they have added abundance of frivolous and superstitious Ceremonies and Benedictions which crept in while Ignorance and Error prevailed in all these parts of the World as is fully demonstrated by an exact Author (m) Antiqu. Recentior Officia Roman Collat. vid. ap Mason de Minister Anglican l. 2. c. 17. to whom I refer the Reader And I shall only note here that our judicious Reformers in compiling this Office as well as in the rest have cast away all the Roman Superfluous and Corrupt Innovations about blessing Vestments anointing delivering the Ring Pastoral Staff c. and so have reduced the substantial Part of it as nigh to the Primitive Forms as our Circumstances could bear but have enlarged it with divers pertinent places of Scripture and proper Questions as also with accurately composed Prayers So that now we may affirm our Form of Consecrating Bishops is the best and most adapted to the occasion of any Office extant in the World as will more particularly appear in the subsequent Discourses upon that which hath not been already treated of in the Former Offices CHAP. II. Of the First Collect. The Analysis thereof This Collect consists of Two Parts 1st An Introduction commemorating 1. That which Christ gave to his Apostles Almighty God who by thy Son Iesus Christ didst give c. 2. That which he enjoyned them and didst charge them to Feed the Flock 2ly The Petitions that are grounded on it 1. For the Bishops that they may Teach and Govern well Give grace to all Bishops the Pastors of thy Church that they may c. 2. For the People that they may obey them in both and grant to the People that they may obediently follow the same 3. For both that they may be finally saved that all may receive the Crown of Everlasting Glory through c A Discourse on the First Collect. §. 1. Almighty God who by thy Son Iesus Christ didst give to thy holy Apostles many excellent Gifts and didst charge them c. Nothing can be more proper to begin the Consecration of a Bishop than the commemoration of those Gifts which Christ gave and that Charge he laid upon his Apostles the First Bishops of his Church the same Charge being incumbent upon Bishops now which was given to the Apostles and as they have their Duty they need some measure of their Assistance The Apostolical Office was only temporary while the Church was planting but the Bishops by their appointment were fixed to Feed and Rule it after it was Setled unto the end of the World Hence they were in all Antiquity counted the Successors of the Apostles and the Fathers call the Apostles Bishops (o) Apostolos i. e. Episcopos Praepositos Dominus elegit Cypr. Epist 65. Ipse enim imponens Manum Apostolis ordinavit eos Episcopos Aug. in N. Test Qu. 97. Tom. 4. p. 179. and as commonly give Bishops the Title and Name of Apostles (p) Apostolorum honorem possidentes habere nitentur meritum Hieron Epist 13. yea all Bishops were then stiled Apostolical and their Sees Apostolical Seats (q) Episcopatus dicitur Apostolatus Sidon Apollinar l. 6. ep 7. l. 7. ep 4. Et unusquisque Episcopus sedit in Apostolica sede Idem l. 6. ep 1. 4. Although of later times the Popes and Bishops of Rome have arrogantly made a Monopoly of those Titles But this right of Succession and community of Names being general doubtless it is very fit when any are to enter into this Venerable Order to commemorate first what Gifts God through Jesus Christ gave to his Apostles since we may reasonably believe so far as their Office and Duty is the same so far his Goodness and Bounty will move him to supply them also with Gifts suitable to their need He gave to his Apostles many excellent Gifts indeed which St. Paul enumerates viz. The Word of Wisdom and of Knowledge the Gift of Faith the Power of Healing and Working Miracles the Spirit of Prophecy the Skill of Discerning Spirits and of Speaking as well as Interpreting divers Tongues (r) 1 Cor. xii 8 9 10. Some of which were Miraculous and peculiar to that Age and therefore are now ceased but those of Wisdom and Knowledge and a sound as well as a strong Faith are still necessary and therefore permanent So that we may justly beg these Gifts for our Bishops so the Greek Church pray That God would strengthen their Bishops with the Grace of his Blessed Spirit as he strengthned his holy Apostles (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol in Ordinat Episc p. 303. which is a very natural deduction especially considering Secondly The Charge which Christ first gave to his Apostles viz. To feed his Flock These Words were spoke to St. Peter but in him the rest were intended yea all the Successors of the Apostles are obliged by this Charge as well as they (t) John xxi 16. Cum ei dicitur ad omnes dicitur pasce Oves meas Aug. de Agon Christi c. 30. and therefore both St. Paul (u) Act. xx 28. and St. Peter (w) 1 Pet. v. 1 2. repeat this Charge and Enjoyn the Bishops which they had chosen to Feed the Flock of Christ the Burden goes with the Honour to every Bishop that is or shall be Consecrated to the Worlds end And therefore we commemorate this as their present Duty and accordingly pray that this and every other Person who is called to so great a Charge may have grace to perform it very well In the Petitions we give Bishops the Title of Pastors of Christ's Church and our Lord himself first had both these Names being called the Pastor or Shepherd and Bishop of our Souls (x) 1 Pet. ii 25. He is the Chief Pastor (y) 1 Pet. v. 4. and they under him are also Pastors of their several Portions of Christ's Flock where they Preside in his Name and Rule by his Authority and for which at last they must render him an account (z) Singulis Pastoribus portio gregis ascripta quam â—ogat unusquisque rationem sui actus Domino redditurus Cypr. ad Cornel. ep 55. For while he was on Earth he Fed his Flock himself by his Preaching his Example his Exhortations and Reproofs and loved his Sheep so entirely as to die for them whence the Greek Church desires of God to make this Bishop an Imitator of his true Shepherd (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euchol p. 303. And then only he deserves the same Name with his Great Master when he follows his Example in his fervent love of and diligent care for the Souls committed to his Charge Methinks the consideration of this sharing with Jesus in the Pastoral Office should make the Bishops very careful and faithful in executing the same for which they have such a Pattern and concerning which their All-seeing Master
will call them to so strict an account And it should also make the People reverence and love them exceedingly for their Works sake Wherefore we now proceed to pray for both Pastors and People First For the Bishops to whose Dignity a weighty Burden is annexed as was noted before (b) Nomen sonat plus oneris quam honoris non ut praesit sed ut prosit eligitur Durand rational verb. Episc that is First diligently to Preach God's Word Secondly Duly to administer the godly discipline thereof agreeable to the Metaphor of a Shepherd who is first to Feed and then to Govern his Flock to both which David alludes (c) Psal xxiii 2 4. As to the Former Duty of a Bishop's Preaching though he have no Superior to require it of him he should voluntarily Preach on all occasions Thus we find St. Cyprian preached in the times of persecution (d) Cypr. ep 52. §. 2. p. 114. and daily treated upon the Gospel (e) Quotidianis Evangeliorum tractatibus Id. de bon pudic initio St. Ambrose declares that his custom was continually to admonish his People that is in his Sermons (f) Vulgus jugiter monere consuevi Ambr. de dig Sacerd. c. 1. and from the Works of St. Chrysostom St. Augustin and St. Cyril it is manifest that those Primitive Bishops preached almost every day as St. Hierom also remarks of Proculus a French Bishop (g) Pontifex qui quotidianis tractatibus iter tuum dirigit Hieron ad Rustic ep 4. p 49. But of this I shall treat hereafter (h) See Chap. viii §. 1. and shew that even in our days many pious Bishops do preach very often both in their Cathedrals and in Cures where there is but mean provision for this Office whereby they both set a good Example to the inferior Clergy and since their Dignity gives great weight to their Exhortations and Reproofs it is likely they may hereby promote the Salvation of many People this Petition therefore that Bishops may diligently preach God's Word is still very fit to be made 'T is true Secondly There is another part of their Office wherein the Priests are not joyned in Commission with them so that the main Burden thereof lies on their Shoulders and the male administration of it must wholly lie at their Doors which is the due Exercise of Church Discipline which may justly be stiled godly both from the Original of it being taken out of God's Word and the End of it which is to promote Virtue and Godliness And this is a more necessary part of the Bishop's Office than Preaching which he should principally intend There are some Causes too difficult and some Offenders too great or too obstinate for the inferior Clergy and there the Bishop must interpose by first Admonishing and then Censuring such as notoriously offend in Faith or Manners a good Pastor must not only Feed the Sound but Heal the Sick and Wounded Sheep Seek them that are Lost Bring home such as are gone Astray Separate those that may Infect others and finally Cast out them that are Incurable Now to do this Duly that is as oft as there is occasion and by a right manner of proceeding requires much skill and pains and will take up much time and need continual application but the benefit and comfort arising from the faithful discharge of this difficult Province will abundantly requite the labour of it here yet it shall be rewarded eternally hereafter when the great Shepherd shall appear In the next place we also pray for the People that the Bishop's diligence and care may have a due effect upon them even that they may obediently follow their Exhortations and Advice from the Pulpit and patiently submit to their Monitions and Censures while they exercise the Acts of Jurisdiction 'T is Solomon's Observation that a wise Reprover should have an obedient Ear and then only he is successful (i) Prov. xxv 12. And we have many pious Bishops blessed be God who are diligent in Preaching and as far as their present circumstances will permit are ready to exercise the Godly Discipline of the Church yet alas they have not the desired success through the Pride and Negligence of the People wherefore we beg of God to dispose them to Obey and Submit which are both their indispensable Duties required expresly by God himself who charges them To Obey those Spiritual Pastors who have the Rule over them and submit themselves (k) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil eorum mandatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenis juste impositis B. Sanderson in loc and there is a cogent reason taken from their own benefit because saith he they watch for your Souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you (l) Non dixit non expedit illis sed vobis ipsa tristitia prodest illis sed non expedit vobis nihil autem nobis volumus expedire quod non expedit vobis Aug Ver. Dom. Ser. 16. A good Bishop is set by Christ as a Watchman over his Peoples Souls and if when his Master calls him to an account as he will do he chearfully reports they were willing humble and obedient that will procure God's mercy to them On the contrary if he be forced to complain of their stubbornness with grief he shall be rewarded for his pains and they alas must be condemned for their hindring the success of his Labours which is their loss and not his 'T is great pity a good Bishop should not meet with an ingenuous and tractable People for then both he and they as this Collect notes shall receive the Crown of Everlasting Life He shall be Crowned for his Diligence and they for Observing his Preaching and Submitting to his Discipline Which therefore we beg for Christ Jesus sake Amen CHAP. III. Of the Epistles §. 1. OUT of Holy Scripture the Rule for our Spiritual Guides to walk by there are several Portions taken proper for the several Orders of the Clergy The first for the Consecration of a Bishop is out of the first Epistle to Timothy Chap. iii. ver 1 c. an Epistle so adapted to this Occasion that in all the Old Lectionaries and Ordinals of the Western Church (p) Vid. Pamel de Liturg. Tom. 2. p. 61. Lectionar ap Baluz append ad Capitular Tom. 2. p. 1350. 1373. Item ap Morin de Ord. Lat. Par. 2. p. 321. where Epistles and Gospels are only in use this Portion is always the first and where there are seven or eight for variety this is never omitted because it contains those Divine Directions which the Holy Spirit by St. Paul gave to Timothy concerning the Qualifications of a Bishop and describes all the Virtues they of that Sacred Order ought to be endued with as well as the Vices they must be clear from and the Method will
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
every one of this Order according to his ability And there are but few Bishopricks which by the bounty of Christian Kings and Prelates Nobles and others of the Faithful are not still endowed with Lands and Revenues sufficient to enable them to relieve many of the indigent Wherefore it is but reasonable they should be required to promise at their Consecration to be Hospitable to Strangers and Courteous as well as Liberal to the Poor And our Form is almost the very same which hath been used on this occasion for 800. years in the Western Church as the old Formularies and the Modern both shew (q) Pauperibus peregrinis omnibus indigentibus vis esse propter nomen Domini affabilis misericors Morin de Lat. ordin p. 320. Pontif. Rom. p. 62. And the ancient Canons do strictly enjoyn that every Bishop shall keep an Hospital for the sick and infirm (r) Concil Carth. 4. can 14. Bin. T. 1. p. 589. and shall entertain People bountifully at his House and Table (s) Concil Matisc 2. can 2. can 14. especially the Strangers and the Poor who are to be their daily Guests (t) Concil Turon 3. can 6. And in one word to be Hospitable and Liberal to all that need even to the uttermost of their Ability (u) Concil Meld can 28. Concil Aquisgr 1. can 141. To which one of our English Councils adds That the Bishop shall keep a Clergy-man for his Almoner (w) Concil Oxon. Anno 1222. Spelm. T. 2. p. 182. All which Ecclesiastical Laws shew the constant Opinion of the Church that this Duty was most especially incumbent on those of this sacred Order I could here enlarge by describing the great Examples of the Primitive Bishops but will content my self with two or three St. Ambrose his House entertained all the indigent Strangers at Milan and when Augustine came thither a young Student from Africa he received him like a Father and like a Bishop loved him in his Travel (x) Aug. Confess lib. 5. c. 13. and when St. Augustin himself was made a Bishop of a very small City he always kept up Hospitality at his Table (y) Hospitalitatem semper exhibuit Possidon in vit c. 22. yea he entertained all comers and goers and looked on it not only as unchristian but inhuman to do otherwise (z) Aug. de vit commun cleric Ser. 1. Tom. 10. Yea St. Gregory Bishop of Rome being informed that a covetous and sordid Person was nominated for the Bishoprick of Ancona writ to the Visitor to put him by if that Report were true (a) D. Gregor Mag. libr. 12. Epist 6. From whence Gratian infers That it is a just ground to stop a Bishops Consecration if he be known before hand not to be given to Hospitality (b) Hospitalitas usque adeo Episcopis est necessaria ut si ab eâ inveniantur alieni jure prohibeantur Ordinari Grat. dist 85. Which Instances and Rules I can the more freely Record because our Right Reverend Bishops since the Reformation have been and still are very eminent for and exemplary in their Charity and Hospitality entertaining great numbers at their Tables and feeding many Poor at their Gates giving while they live great Sums to redeem Captives release or relieve Prisoners maintain poor Scholars desolate Widows and Orphans especially those of the Clergy and at their Death leaving when they were able great sums of Money with Houses and Lands to Colleges Schools Hospitals and other pious uses in so much that some of our liberalest foundations for Piety and Charity now remaining in England are of their Erection and Endowment or however they have been great Benefactors to them I need only point at some such Bishops in the Margin (c) Vita Math. Parkeri per Godwin p. 220. Bishop Andrews fun Serm. p. 19. The fun Serm. of Dr. Cosens Bishop of Durham the Life of Arch-Bishop Williams Par. 2. p. 31. Bishop Warner's fun Serm. But it were to be wished we had a complete History of the Lives and great Charities of our Protestant Bishops many of whose immense liberalities of this kind ought to be kept in everlasting remembrance the collecting and publishing whereof would highly tend to the Honour of God the Credit of the Church and of this Venerable Order as also to the Encouragement of their Successors and many others to imitate their good Examples CHAP. VIII Of the Collect before the Consecration §. 1. ALmighty God and most merciful Father c. The large Preface to this Prayer is the same almost verbatim with that which follows the Veni Creator and precedes the Ordination of a Priest where it is explained already (d) Disc on the Ord. of a Priest §. 7. That which is peculiar to this Form is only two Petitions for the Bishop now to be admitted viz. That God may grant him grace 1st To Preach the Gospel willingly and 2ly to use his Authority wisely And 3ly here are the motives to the Consecrators and Consecrated exciting them to make these requests 1. The benefit of God's family committed unto this Stewards care And 2ly The Salvation of the Steward 's own Soul We have toucht upon most of the particulars before and shall only remark here First That as to a Bishops Preaching 't is expressed by his being always ready to spread abroad the Gospel which is the glad tidings of Mans reconciliation with God A Message of that mighty importance that the highest Ministers of Religion are honoured by having the Privilege to deliver it and an Angel was the first Preacher thereof in verbis de praesenti (e) S. Luke ii 10 11. The Gospel signifies Good tidings and so it is to a poor Sinner that hath been truly humbled for his Sins and seen how justly he hath deserved God's wrath to such an one the feet of him that brings this joyful news that God will pardon him and be reconciled to him are so beautiful that he is ready to kiss and adore them The consideration whereof should make Bishops the principal Ministers of this reconciliation always ready to publish a thing so necessary and so acceptable And this is no more than what St. Paul requires (f) 1 Tim. iii. 2. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Bishop should be apt to teach the word imports Ability and Inclination both For Preaching was esteemed so principal a part of a Bishop's duty in the first Ages that the Apostolical Canons order such as neglect it shall be Excommunicated (g) Apostol can 58. ubi Balsamon not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bev. T. 1. pag. 38. because it was then so appropriate to this Office that none but Bishops did use to Preach a Custom continued in Africa till St. Augustine's time (h) Possidon in vit D. Augustin c. 5. And long after that the sixth General Council enjoyn'd The Bishop should Preach every day or however upon Sundays to instruct
few and those too of the worst sort of offenders who can resist such addresses The Philosopher thinks there are certain sparks of goodness in all Mens Breasts which being assisted with a gentle Breath would soon shew themselves kindled with a little Admonition (i) Omnium honestarum rerum semina animi gerunt quae admonitione excitantur non aliter quam scintilla levi flatu adjuta ignem suum explicat Sen. Ep. 94. p. 348. But we know all professed Christians have the general assistance of the holy Spirit to incline them to receive truth when it is made manifest to them and approve of Virtue fairly represented So that if our Bishops will stir up their own Gifts their bright Flames will kindle their Neighbours Sparks and bring them who sat in Darkness to see the light of Truth and walk in the lucid paths of Righteousness CHAP. X. Of the Delivery of the Bible §. 1. UNto that which we observed before concerning delivering some of the Books of Scripture to all that enter into any Order Ecclesiastical we are here only to add that of old it was only the Gospels which were laid on the Head and Shoulders and that of Bishops alone (k) Episcopus cum ordinatur duo Episcopi ponant teneant Evangeliorum codicem super caput cervitem ejus Concil 4. Carthag Bin. T. 1. p. 588. and there it was held for some time either by the ordaining Bishops l as in the modern Greek Church (m) Euchol in ordin Episcop p. 310. p. 302. or by the Deacons which assisted at the Consecration (m) Const Apost l. 8. c. 4. as was the ancienter usage and as they still do in the Nestorian and Eutychian Forms (n) Morin de Syror. ordin p. 466. 487. Of which custom St. Chrysostom notes this as the Reason why they lay it on their Heads To teach them that the Gospel is the true Crown of Glory which they have now put on and that though a Bishop be above all others yet he must be under these Laws (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. 62. Tom. 6. p. 645. And the Prayer now said in the Greek Church hints the resting the Book on their Shoulders implies That they are thought worthy to take on them the Yoke of Christ (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol ut supr p. 302. The other Syrian Christians called Maronites put the Book into their Hands as we do also (q) Vid. Morin de Syror. Ordin p. 429. Those of Rome seem to have designed the retaining both Rites for first the Gospel is open and laid on the Candidate's Head and Shoulders (r) Pontifical Rom. pag. 67. and afterwards shut and put into his Hand (s) Ibid. pag. 79. with this form of words Take the Gospel go and Preach it to the People committed to thee for God is able to make his Grace abound in thee who liveth and reigneth now and ever Amen Our Church delivers the whole Bible and that but once and into the Bishops hand only into which he must take it always afterwards as often as he Reads or Expounds it And to mind him that is consecrated how essential a part of his duty this is the Ordainer gives him a strict charge with it almost in the very words of St. Paul to Timothy (t) 1 Tim. iv 13. and 15. which being indited by the Spirit of God for this very occasion must be confessed to be the best for explaining this Primitive Rite and the words are so plain and proper that they need no more than a Paraphrase A Paraphrase on the Exhortation §. 2. 1 Timoth. iv 13 c. 'T is certain St. Paul delivered the Scriptures which were then written to Timothy his new made Bishop and probably he did it at his Ordination for he calls it the Pledge committed to him (u) 2 Tim. i. 14. and 1 Tim. vi 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he most strictly charges him to keep as Men do the Securities for their Inheritance or their Seals and Grants as the word imports (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 729. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem pag. 328. And what the Apostle saith to him of the use of it is very proper now to be said to you who are called to the same Office First in private give heed unto what thou observest in reading the Holy Scripture that thou maist perfectly understand it thy self In the next place furnish thy self out of it with fit passages to be used in publick and serve to exhortation when thy Flock grow remiss or to instruction and Doctrine when thou wouldest teach the Ignorant Herein are all the fundamental Principles of Faith and all the necessary Rules of good Life therefore continually think upon the things contained in this Book of God now delivered to thee above all thy other Studies be sure to be diligent in them For this is a Bishop's main business (x) 1 Tim. iv 15. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. who must be so very ready in the knowledge of sacred writ that the encrease of his skill to manage all parts of his Office daily coming thereby may not only be evident to himself for the satisfaction of his own Conscience but also be manifest unto all Men especially to those under his charge who enjoy the benefit of their Pastors improvement The peoples duty is less than thine they are only to secure their own Souls but thy charge is greater as thy dignity is higher (y) In maximâ fortunâ minima licentia est Sallust in Catilin for thou must not only take heed to thy self that thou believest rightly and livest holily but also watch over thy Flock (z) Nihil aliud est imperium ut sapientes definiunt nisi cura salutis alienae Am. Marcellin l. 39. and have a strict regard to thy Preaching and to that Doctrine by which thou teachest Faith and good Life to others that it be pure and sound And though this double care be difficult it shall be doubly rewarded (a) Secundum molestiam Merces Mos Maimon Pref. ad Pirk. Ab. therefore be careful in teaching Gods Commandments and be diligent in doing them that thy words may profit others and thy own piety profit thee for in so doing thou shalt both save thy self and be eternally rewarded and in all probability them that hear thee shall by thy endeavours be saved also however thou shalt have a double portion in glory As to the rest of thy conduct remember thou art set over those whom our Lord hath purchased with his dearest Blood Therefore I charge thee be to the Flock of Christ what he hath made thee and expects thou shouldest be even a Shepherd to take a tender care of them not a Wolf to which ravenous and devouring Creature heretical Pastors and covetous or cruel Rulers are often likened (b)