Cyril a great and pretious thing in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Isidor Pelusiot the utmost limit of what is desirable among men But the account upon which it is so desirable is the same also that makes it formidable They who have tryed it and did it conscientiously have found the burden so great as to make them stoop with care and labour and they who do it ignorantly or carelesly will find it will break their bones For the Bishops Office is all that duty which can be signified by those excellent words of S. Cyprian He is a Bishop or Overseer of the Brotherhood the Ruler of the people the Shepherd of the Flock the Governour of the Church the Minister of Christ and the Priest of God These are great titles and yet less than what is said of them in Scripture which calls them Salt of the Earth Lights upon a candlestick Stars and Angels Fathers of our Faith Embassadors of God Dispensers of the Mysteries of God the Apostles of the Churches and the glory of Christ but then they are great burdens too for the Bishop is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intrusted with the Lords people that 's a great charge but there is a worse matter that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop is he of whom God will require an account for all their souls they are the words of S. Paul and transcribed into the 40th Canon of the Apostles and the 24th Canon of the Councel of Antioch And now I hope the envy is taken off for the honour does not pay for the burden and we can no sooner consider Episcopacy in its dignity as it is a Rule but the very nature of that Rule does imply so severe a duty that as the load of it is almost insufferable so the event of it is very formidable if we take not great care For this Stewardship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principality and a Ministry So it was in Christ he is Lord of all and yet he was the Servant of all so it was in the Apostles it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their lot was to be Apostles and yet to serve and minister and it is remarkable that in Isaiah the 70. use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop but there they use it for the Hebrew word nechosheth which the Greeks usually render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the interlineary translation by Exactores Bishops are only Gods Ministers and Tribute gatherers requiring and overseeing them that they do their duty and therefore here the case is so and the burden so great and the dignity so allayed that the envious man hath no reason to be troubled that his brother hath so great a load nor the proud man plainly to be delighted with so honourable a danger It is indeed a Rule but it is paternal it is a Government but it must be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is neither a power to constrain nor a commission to get wealth for it must be without necessity and not for filthy lucre sake but it is a Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Luke as of him that ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. Mark as of him that is servant of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. John such a principality as he hath that washes the feet of the weary Traveller or if you please take it in the words of our blessed Lord himself that He that will be chief among you let him be your Minister meaning that if under Christs Kingdom you desire Rule possibly you may have it but all that rule under him are Servants to them that are ruled and therefore you get nothing by it but a great labour and a busie employment a careful life and a necessity of making severe accounts But all this is nothing but the general measures I cannot be useful or understood unless I be more particular The particulars we shall best enumerate by recounting those great conjugations of worthy offices and actions by which Christian Bishops have blessed and built up Christendom for because we must be followers of them as they were of Christ the recounting what they did worthily in their Generations will not only demonstrate how useful how profitable how necessary Episcopacy is to the Christian Church but it will at the same time teach us our duty by what services we are to benefit the Church in what works we are to be employed and how to give an account of our Stewardship with joy 1. The Christian Church was founded by Bishops not only because the Apostles who were Bishops were the first Preachers of the Gospel and Planters of Churches but because the Apostolical men whom the Apostles used in planting and disseminating Religion were by all Antiquity affirmed to have been Diocesan Bishops insomuch that as S. Epiphanius witnesses there were at the first disseminations of the faith of Christ many Churches who had in them no other Clergy but a Bishop and his Deacons and the Presbyters were brought in afterwards as the harvest grew greater But the Bishops names are known they are recorded in the book of Life and their praise is in the Gospel such were Timothy and Titus Clemens and Linus Marcus and Dionysius Onesimus and Caius Epaphroditus and S. James our Lords brother Evodius and Simeon all which if there be any faith in Christians that gave their lives for a testimony to the faith and any truth in their stories and unless we who believe Thucydides and Plutarch Livy and Tacitus think that all Church story is a perpetual Romance and that all the brave men the Martyrs and the Doctors of the Primitive Church did conspire as one man to abuse all Christendom for ever I say unless all these impossible suppositions be admitted all these whom I have now reckoned were Bishops fixed in several Churches and had Dioceses for their Charges The consequent of this consideration is this If Bishops were those upon whose Ministry Christ founded and built his Church let us consider what great wisdom is required of them that seem to be Pillars the Stewards of Christs Family must be wise that Christ requires and if the Order be necessary to the Church wisdom cannot but be necessary to the Order for it is a shame if they who by their Office are Fathers in Christ shall by their unskilfulness be but Babes themselves understanding not the secrets of Religion the mysteries of Godliness the perfections of the Evangelical Law all the advantages and disadvantages in the Spiritual Life A Bishop must be exercised in Godliness a man of great experience in the secret conduct of Souls not satisfied with an ordinary skill in making Homilies to the people and speaking common exhortations in ordinary cases but ready to answer in all secret inquiries and able to convince the gainsayers and to speak wisdom amongst them that are perfect If the first
and reckon'd in the account of the second Adam rule LXXIX Let every Minister exhort and press the people to a devout and periodical Communion at the least three times in the year at the great Festivals but the devouter sort and they who have leisure are to be invited to a frequent Communion and let it be given and received with great reverence rule LXXX Every Minister ought to be well skill'd and studied in saying his Office in the Rubricks the Canons the Articles and the Homilies of the Church that he may do his duty readily discreetly gravely and by the publick measures of the Laws To which also it is very useful that it be added that every Minister study the ancient Canons of the Church especially the Penitentials of the Eastern and Western Churches let him read good Books such as are approved by publick authority such which are useful wise and holy not the scriblings of unlearned parties but of men learned pious obedient and disinterested and amongst these such especially which describe duty and good life which minister to Faith and Charity to Piety and Devotion Cases of Conscience and solid expositions of Scripture Concerning which learned and wise persons are to be consulted rule LXXXI Let not a Curate of Souls trouble himself with any studies but such which concern his own or his people duty such as may enable him to speak well and to do well but to meddle not with controversies but such by which he may be enabled to convince the gainsayers in things that concern publick peace and a good life rule LXXXII Be careful in all the publick administrations of your Parish that the poor be provided for Think it no shame to beg for Christs poor members stir up the people to liberal alms by your word and your example Let a collection be made every Lords-day and upon all solemn meetings and at every Communion and let the Collection be wisely and piously administred ever remembring that at the day of Judgment nothing shall publickly be proclaimed but the reward of alms and mercy rule LXXXIII Let every Minister be sure to lay up a treasure of comforts and advices to bring forth for every mans need in the day of his trouble let him study and heap together Instruments and Advices for the promoting of every virtue and remedies and arguments against every vice let him teach his people to make acts of virtue not onely by external exercise but also in the way of Prayer and internal meditation In these and all things else that concern the Ministers duty if there be difficulty you are to repair to your Bishop for further advice assistance and information FINIS Heb. 7. 19. Ga. 3. 3. Gal. 6. 12 13. Phil. 3. 34. Sed Belzebulis callida Commenta Christus destruit De legibâ—â— l scire Prov 28. 14. S. Hier. in comment Isai. 8. Isidor l. 13. Orig. cap. 13. Comman in 12. Isai l. 6. in Ezek. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legat. pro Christianis Rom. 8. 13. Gal. 5. 16. Rom. 8. 7. 1 Joh. 3. 9. Matth. 7. 18. Heb. 12. 1. 1 Joh. 3. 8. 1 Joh. 4. 4. Mark 9. 23. Ille laudatur qui utâ—coeperint statim interficit cogitata allidit ad petram * Rom. 3. 28. 4. 5. 5. 1. 10. 10. Gal. 2. 16. James 2. 9. 1 Cor. 13. 2. Tuscul. 1. Iames. 2. 14. Gal. 5. 6. Gal. 6. 15. 1 Cor. 7. 19. Isai. 57. 21. Exod. 25. 7. Heb. 12. 14. Titus 3. 8. Hebr. 6. 1. 1 Joh. 3. 8. Eph. 5. 25. Tit. 2. 11. John 15. 2. Rom. 5. 8. 10. Rom. 8. 28. Rom. 4 25. Ecclus. 31 Rom. 8. 10. Plaut Captiv Rom. 8. 29. Rom. 2. 6 7 8. Joh. 6. 28. 29. 2 Pet. 1. 5. 2 Thes. 3. 2. 1 Tim. 5. 8. Heb. 11. Ecclus. 32. 24. Panar lib. 1. edit Basil. p. 8. l. 46. 2 Tim. 2. 16. Instit l. 5. c. 9. Mark 12. 24. Tit. 1. 16. 2 Thes. 2. 12. Lib. 3. EP. 69. Jerem. 9. 1. Esa. 26. 12. 2 Thes. 3 1. Cap. 24. 25. Epist. 73. ad Jubai 1 Tim. 6. 14. * Rom. 12. 6. Eph 4. 11. 1 Cor 12. 28. * Acts 1. 25. 1 Tim. 5. 19. 1 Tit. 11. 2 Titus 15. Cap. 2. v. 3. Gal. 1. 19. * 1 Cor. 8. 23. Philip. 2. 25. Psalm 45. 16. in 1 Cor. 12. in Psalm 44. Epist. 1. Simpronianum Epist. 65. ad Rogat Quast V. N. T. q. 197. Isa. 60.17 Hunc locum etiam citat S. Clemens Ep. ad Cor. Neh. 11. 10. 2 Kin 11. 18. Numb 4. 16. Epist. 2. ad Nepâ—â— Epistol ad Evagriuâ— Heb. 13 17 Acts 1. 25. Isai. 60. 17. 1 Pet. 5. 1. 5. Luke 22 27. Mark 10. 43. John 13. 13. Lib. 3. Tit. 1. 1 Tim. 1. 19 2 Tim. 3. 9. In Cap. 2. Zeph. Lib. 1. Ep. 4. Dial. adv Lucifer Eccle. 45. 26. Et 24 C. Concil Antioch 1 Cor. 4. 1 2 3. Jer. 3. 15. Heb. 13. 7. Zâ—ch 11. 7. Cap. 11. Prov. 6 3 4. D. Bernard ad Henr. Episc. Senensem 2 Tim. 2. Jâ—r 13. 20 21. Nullum malum majâ—â— aut infeliciter feraciâ—â— quâ—m inobedicâ—tia Seneca 1 Tim. 2. 1. Prov. 16. 10. L. 8. cod de veteri jure enucleando Petrâ— Cellensis lib. de Conscientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 12. 6 7 8 Seneca * Rom. 16. 17. Seneca Prov. 24. 34. Ecclus. 5. 10. Vulg. Edit Lat. Psal. 111. 10. Psal. 119. Nazianz. ad Philagrium 2 Pet. 1. 1 John 2. 27. 1 Cor. 2. 14. Eph. 5. 14. Prov. 10. 31 32. John 14. 21. Rom. 1. 25 26. Eccl. 2. 26. John 14. 26 Lib. 2. Ethic. c. 1. Nullum bonum perfectè noscitur quod non perfectè amatur Aug. lib 83. qu. de gratia Christi Ecclus. 21. 11. Lib. de Con. summat seculi inter opera Ephrem Syri Synes hym 6. 1 Thes. 4 16. John 5. 28. Dracuntim de opere Dei Luke 14. 14. Rev. 20. 6. 1 Thes. 4. 16. Numb 1. 46. 3. 39. Seld. Hist. of Tythes c. 2. See Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract 25. in S. Matthew De scriptor Eccles. Epist. 30. Synes Ep. 57. a Tim. 1. 18. Il 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide 1. Cor. 15. 18. 1. Thess. 4. â—6 Rev. 14. 13. John 5. 24. 2 Cor. 5. 8 6. 1 Thess. 5. 10. Prov. 2. 17. 2 Pet. 1. 5. 2 Pet. 1. 8. Heb. 12. 14. Gal. 6. 1. Numb 16. 9. Psal. 50. 16 17. Psal. 107. 42. Psal. 51. 13. Amos 5. 10. Mal. 2. Ciccro Act. 5. in Verrem Juvenal Numb 15. 5. Lev. 4. 35. Jer. 7. 16. 20. Exod. 30. 40. Ecclus. Micah 3. 11. Jer. 7. 19. Mich. 3. 7. Levit 4. Numb 15. Vide Origen homil 2. in Levit. Geoponic l. 14. Epist. 148. Origen Centrahaeres Verbi non sonâ— sed sensu sapiunt Hilar. Isid Orig. l. 6. c. 14. John 10. 37. Rom. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Lib. 4. adv Parmen Ecclus. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
c. Since it is intended that from the Bishop grace should be diffused amongst all the people there is not in the world a greater indecency than a holy office ministred by an unholy person and no greater injury to the people than that of the blessings which God sends to them by the ministeries Evangelical they should be cheated and defrauded by a wicked Steward And therefore it was an excellent Prayer which to this very purpose was by the Son of Sirach made in behalf of the High-Priests the Sons of Aaron God give you wisdom in you heart to judge his people in Righteousness that their good things be not abolished and that their glory may endure for ever 4. All the Offices Ecclesiastical alwayes were and ought to be conducted by the Episcopal Order as is evident in the universal Doctrine and Practice of the Primitive Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the 40th Canon of the Apostles Let the Presbyters and Deacons do nothing without leave of the Bishop but that cafe is known The consequent of this consideration is no other than the admonition in my Text We are Stewards of the manifold grace of God and dispensers of the mysteries of the Kingdom and it is required of Stewards that they be found faithful that we preach the word of God in season and out of season that we rebuke and exhort admonish and correct for these God calls Pastores Secundùm cor meum Pastors according to his own heart which feed the people with knowledge and understanding but they must also comfort the afflicted and bind up the broken heart minister the Sacraments with great diligence and righteous measures and abundant charity alwayes having in mind those passionate words of Christ of S. Peter If thou lovest me feed my sheep if thou hast any love to me feed my lambs And let us remember this also that nothing can enforce the people to obey their Bishops as they ought but our doing that duty and charity to them which God requires There is reason in these words of S. Chrysostom It is necessary that the Church should adhere to their Bishop as the body to the head as plants to their roots as rivers to their springs as Children to their Fathers as Disciples to their Masters These similitudes express not only the relation and dependency but they tell us the reason of the Duty The Head gives light and reason to conduct the Body the Roots give nourishment to the Plants and the Springs perpetual emanation of Waters to the Channels Fathers teach and feed their Children and Disciples receive wise Instructions from their Masters and if we be all this to the People they will be all that to us and Wisdom will compel them to submit and our Humility will teach them Obedience and our Charity will invite their compliance our good example will provoke them to good works and our meekness will melt them into softness and flexibility For all the Lords People are Populus voluntarius a free and willing people and we who cannot compel their bodies must thus constrain their Souls by inviting their Wills by convincing their Understandings by the beauty of fair example the efficacy and holiness and the demonstrations of the Spirit This is experimentum ejus qui in nobis loquitur Christus The experiment of Christ that speaketh in us For to this purpose those are excellent words which St. Paul spake Remember them who have the rule over you whose faith follow considering the end of their conversation There lies the demonstration and those Prelates who teach good life whose Sermons are the measures of Christ and whose Life is a copy of their Sermons these must be followed and surely these will for these are burning and shining Lights but if we hold forth false fires and by the amusement of evil example call the Vessels that sail upon a dangerous Sea to come upon a Rock or an iron Shore instead of a safe Harbour we cause them to make shipwreck of their precious Faith and to perish in the deceitful and unstable water Vox operum fortiùs sonat quà m verborum A good Life is the strongest argument that your Faith is good and a gentle voice will be sooner entertained than a voice of thunder but the greatest eloquence in the world is meek spirit and a liberal hand these are the two Pastoral Staves the Prophet speaks of nognam hovelim beauty and bands he that hath the staff of the beauty of holiness the ornament of fair example he hath also the staff of bands atque in funiculis Adam trahet eos in vinculis charitatis as the Prophet Hosea's expression is he shall draw the people after him by the cords of a man by the bands of a holy charity But if against all these demonstrations any man will be refractory we have instead of a Staff an Apostolical Rod which is the last and latest remedy and either brings to repentance or consigns to ruine and reprobation If there were any time remaining I could reckon that the Episcopal Order is the Principle of Unity in the Church and we see it is so by the innumerable Sects that sprang up when Episcopacy was persecuted I could add how that Bishops were the cause that S. John wrote his Gospel that the Christian Faith was for 300 years together bravely defended by the Sufferings the Prisons and Flames the Life and Death of Bishop as the principal Combatants that the Fathers of the Church whose Writings are held in so great veneration in all the Christian World were almost all of them Bishops I could add That the Reformation of Religion in England was principally by the Preachings and the Disputings the Writings and the Martyrdom of Bishops That Bishops have ever since been the greatest defensatives against Popery That England and Ireland were governed by Bishops ever since they were Christian and under their Conduct have for so many Ages enjoyed all the blessings of the Gospel I could add also That Episcopacy is the great stabiliment of Monarchy but of this we are convinced by a sad and too dear bought Experience I could therefore instead of it say That Episcopacy is the great ornament of Religion That as it rescues the Clergy from contempt so it is the greatest preservative of the Peoples Liberty from Ecclesiastick Tyranny on one hand the Gentry being little better than Servants while they live under the Presbytery and Anarchy and Licentiousness on the other That it endears Obedience and is subject to the Laws of Princes and is wholly ordained for the good of Mankind and the benefit of Souls But I cannot stay to number all the Blessings which have entered into the World at this door I only remark these because they describe unto us the Bishops Imployment which is to be busie in the service of Souls to do good in all capacities to serve every mans need to promote all publick benefits to
it ought not only to be good not only to be holy but to be so up to the degrees of an excellent example Ye must be a pattern 2. Ye must be patterns not only of Knowledg and Wisdom not of contemplation and skill in Mysteries not of unprofitable Notions and ineffective Wit and Eloquence but of something that is more profitable of something that may do good something by which mankind shall be better of something that shall contribute to the felicity and comfort of the world a pattern of good works 3. It must not be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a type or pattern to be hidden or laid in Tabernacles like those Images of Molech and Remphan which the Spirit of God in the Old Testament calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succoth Benoth little Repositories or Boots to hide their Images and patterns of their gods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must be exhibited and shewn forth brought forth into action and visibility and notorious observation 4. There is also another mystery and duty in this word for Molech and Remphan they were patterns and figures but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patterns which the people made but to Titus St. Paul commanded that he himself should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should give a pattern to the people that is the Ministers of Christ must not be framed according to the peoples humour they must not give him rules nor describe his measures but he should be a rule to them he is neither to live with them so as to please their humours or to preach Doctrines populo ut placerent quas fecissent fabulas but the people are to require the Doctrine at his mouth and he is to become exemplar to them according to the pattern seen in the Mount according to the Laws of the Religion and the example of Christ. 5. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must be a pattern in all things It is not enough that the Minister be a loving person a good neighbourly man that he be hospitable that he be not litigious that he be harmless and that he be diligent but in every Grace he must praeferre facem hold a torch and shew himself a light in all the Commands of God These are the measures of his Holiness the pattern in his Life and Conversation Secondly Integrity of Doctrine The matter of the Doctrine you are to preach hath in it four qualifications 1. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorrupt that is it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be according to the analogy of Faith no Heretical mixtures pure Truths of God 2. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave and clean and chast that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no vain and empty notions little contentions and pitiful disputes but becoming the wisdom of the Guide of Souls and the Ministers of Christ. And 3. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound speech so we read it the word properly signifies salutary and wholesome that is such as is apt for edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the building men up in a most holy faith and a more excellent charity not feeding the people with husks and droffe with Colocynths and Gourds with gay Tulips and useless Daffodils but with the bread of life and medicinal Plants springing from the margin of the Fountains of Salvation This is the matter of their Doctrine and this also hath some heightnings and excellencies and extraordinaries For 4. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so evidently demonstrated that no man shall be able to reprove it so certainly holy that no man shall be willing to condemn it And 5. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere not polluted with foul intentions and little devices of secular interests complying with the lusts of the potent or the humours of the time not byass'd by partiality or bending in the flexures of humane policy it must be so conducted that your very Enemies Schismaticks and Hereticks and all sorts of gainsayers may see that you intend Gods glory and the good of Souls and g. that as they can say nothing against the Doctrine deliver'd so neither shall they find fault with him that delivers it and he that observes all this will indeed be a pattern both of Life and Doctrine both of good words and good works But I shall not be so minute in my discourse as in the division the duties and the manner or degrees of the duties I shall handle together and give you the best measures I can both for institution of Life and excellency of Doctrine It is required of every one of you that in all things you shew your selves a pattern of good works That 's the first thing requir'd in a Minister And this is upon infinite accounts necessary 1. In general 2. In particular 1. In general The very first words of the whole Psalter are an argument of this necessity Blessed is the man that walketh not in the Councel of the ungodly nor standeth in the way of sinners nor sitteth in the chair of the mockers the seat of the scornful The Doctors Chair or Pulpit must have nothing to do with the irrisores that mock God and mock the people he must neither walk with them nor stand with them nor sit with them that is he must have no fellowship with the unfruitful workers of darkness but rather reprove them for they that do preach one thing and do another are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mockers they destroy the benefit of the people and diminish the blessings of God and binding burdens on the peoples shoulders which they will not touch with the top of their finger they secretly laugh and mock at the people as at the Asses of Issachar fit to be cousened into unnecessary burdens These words are greatly to be regarded The Primitive Church would admit no man to the superiour Orders of the Clergy unless among other praerequir'd dispositions they could say all Davids Psalter by heart and it was very well besides many other reasons that they might in the front read their own duty so wisely and so mysteriously by the Spirit of God made praeliminary to the whole Office To the same purpose is that observation of S. Hierome made concerning the vesting of the Priests in the Levitical ministrations the Priest put on the Humeral beset with precious stones before he took the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the rationale upon his breast to signifie that first the Priest must be a shining light resplendent with good works before he fed them with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational Milk of the Word concerning which symbolical precept you may please to read many excellent things to this purpose in S. Hierom's Epistle to Fabiola It will be more useful for us to consider those severe words of David in the 50. Psalm But unto the wicked God saith what hast thou to do to declare my statutes or
they will be sure to carry the cause against you and no man is able to bear the reproach of singularity It was in honour spoken of S. Malachias my Predecessor in the See of D. in his life written by S. Bernard Apostolicas sanctiones decreta SS pp. in cunctis Ecclesiis statuebat I hope to do something of this for your help and service if God gives me life and health and opportunity But for the present I have done These Rules if you observe your Doctrine will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will need no pardon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be reprov'd in Judgment I conclude all with the wise saying of Bensirach Extoll not thy self in the counsel of thine own heart that thy soul be not torn in pieces as a Bull straying alone FINIS RULES AND ADVICES TO THE CLERGY OF THE DIOCESSE OF DOWN CONNOR For their Deportment in their Personal and Publick Capacities Given by Jer. Taylor Bishop of that Diocess at the Visitation at LISNEGARVEY The third Edition LONDON Printed for R. Royston Book-seller to the Kings Most Excellent Majesty 1667. Rules and Advices to the Clergy I. Personal Duty II. Of Prudence required in Ministers III. The Rules and Measures of Government to be used by Ministers in their respective Cures IV. Rules and Advices concerning Preaching V. Rules and Advices concerning Catechism VI. Rules and Advices concerning the Visitation of the Sick VII Of ministring the Sacraments publick Prayers and other duties of Ministers RULES AND ADVICES TO THE CLERGY I. Personal Duty rule I REmember that it is your great Duty and tied on you by many Obligations that you be exemplar in your lives and be Patterns and Presidents to your Flocks lest it be said unto you Why takest thou my Law into thy mouth seeing thou hatest to be reformed thereby He that lives an idle life may preach with Truth and Reason or as did the Pharisees but not as Christ or as one having Authority rule II Every Minister in taking accounts of his life must judge of his Duty by more strict and severer measures than he does of his People and he that ties heavy burthens upon others ought himself to carry the heaviest end and many things may be lawful in them which he must not suffer in himself rule III Let every Minister endeavour to be learned in all spiritual wisdom and skilful in the things of God for he will ill teach others the way of godliness perfectly that is himself a babe and uninstructed An Ignorant Minister is an head without an eye and an Evil Minister is salt that hath no savour rule IV Every Minister above all things must be careful that he be not a servant of Passion whether of Anger or Desire For he that is not a master of his Passions will always be useless and quickly will become contemptible and cheap in the eyes of his Parish rule V Let no Minister be litigious in any thing not greedy or covetous not insisting upon little things or quarrelling for or exacting of every minute portion of his dues but bountiful and easie remitting of his right when to do so may be useful to his people or when the contrary may do mischief and cause reproach Be not over-righteous saith Solomon that is not severe in demanding or forcing every thing though it be indeed his due rule VI Let not the name of the Church be made a pretence for personal covetousness by saying you are willing to remit many things but you must not wrong the Church for though it be true that you are not to do prejudice to succession yet many things may be forgiven upon just occasions from which the Church shall receive no incommodity but be sure that there are but few things which thou art bound to do in thy personal capacity but the sâ—me also and more thou art obliged to perform as thou art a publick person rule VII Never exact the offerings or customary wages and such as are allowed by Law in the ministration of the Sacraments nor condition for them nor secure them before-hand but first do your office and minister the Sacrameâ—â—s purely readily and for Christs sake and when that is done receive what is your due rule VIII Avoid all Pride as you would flee from the most frightful Apparition or the most cruel Enemy and remember that you can never truly teach Humility or tell what it is unless you practise it your selves rule IX Take no measures of Humility but such as are material and tangible such which consist not in humble words and lowly gestures but what is first truly radicated in your Souls in low opinion of your selves and in real preferring others before your selves and in such significations which can neither deceive your selves nor others rule X Let every Curate of Souls strive to understand himself best and then to understand others Let him spare himself least but most severely judge censure and condemn himself If he be learned let him shew it by wise teaching and humble manners If he be not learned let him be sure to get so much Knowledge as to know that and so much Humility as not to grow insolent and puffed up by his Emptiness For many will pardon a good man that is less learned but if he be proud no man will forgive him rule XI Let every Minister be careful to live a life as abstracted from the Affairs of the world as his necessity will permit him but at no hand to be immerg'd and principally imploy'd in the Affairs of the World What cannot be avoided and what is of good report and what he is oblig'd to by any personal or collateral Duty that he may do but no more Ever remembring the Saying of our Blessed Lord In the world ye shall have trouble but in me ye shall have peace and consider this also which is a great Truth That every degree of love to the world is so much taken from the Love of God rule XII Be no otherwise sollicitous of your Fame and Reputation but by doing your Duty well and wisely in other things refer your self to God but if you meet with evil Tongues be careful that you bear reproaches sweetly and temperately rule XIII Remember that no Minister can govern his people well and prosperously unless himself hath learn'd humbly and cheerfully to obey his Superiour For every Minister should be like the good Centurion in the Gospel himself is under authority and he hath people under him rule XIV Be sure in all your Words and Actions to preserve Christian simplicity and ingenuity to do to others as you would be done unto your self and never to speak what you do not think Trust to Truth rather than to your Memory for this may fail you that will never rule XV Pray much and very fervently for all your Parishioners and all men that belong to you and all that belong to God but especially for the Conversion of Souls
against sin For Zeal is like a Cancer in the Breast feed it with good flesh or it will devour the Heart rule XXXIII Strive to get the love of the Congregation but let it not degenerate into popularity Cause them to love you and revere you to love with Religion not for your compliance for the good you do them not for that you please them Get their love by doing your Duty but not by omitting or spoiling any part of it Ever remembring the severe words of our Blessed Saviour Wo be to you when all men speak well of you rule XXXIV Suffer not the common people to prattle about Religion and Questions but to speak little to be swift to hear and slow to speak that they learn to good works for necessary uses that they work with their hands that they may have wherewithal to give to them that need that they study to be quiet and learn to do their own business rule XXXV Let every Minister take care that he call upon his Charge that they order themselves so that they leave no void spaces of their time but that every part of it be filled with useful or innocent employment For where there is a space without business that space is the proper time for danger and temptation and no man is more miserable than he that knows not how to spend his time rule XXXVI Fear no mans person in the doing of your Duty wisely and according to the Laws Remembring always that a servant of God can no more be hurt by all the powers of wickedness than by the noise of a Flies wing or the chirping of a Sparrow Brethren do well for your selves do well for your selves as long as you have time you know not how soon death will come rule XXXVII Entertain no Persons into your Assemblies from other Parishes unless upon great occasion or in the destitution of a Minister or by contingency and seldom visits or with leave lest the labour of thy Brother be discouraged and thy self be thought to preach Christ out of envy and not of good will rule XXXVIII Never appeal to the judgment of the people in matters of controversie teach them obedience not arrogancy teach them to be humble not crafty For without the aid of false guides you will find some of them of themselves apt enough to be troublesome and a question put into their heads and a power of judging into their hands is a putting it to their choice whether you shall be troubled by them this week or the next for much longer you cannot escape rule XXXIX Let no Minister of a Parish introduce any Ceremony Rites or Gestures though with some seeming Piety and Devotion but what are commanded by the Church and established by Law and let these also be wisely and usefully explicated to the people that they may understand the reasons and measures of obedience but let there be no more introduc'd lest the people be burdened unnecessarily and tempted or divided IV. Rules and Advices concerning Preaching rule XL LEt every Minister be diligent in preaching the Word of God according to the ability that God gives him Ever remembring that to minister Gods Word unto the People is the one half of his great Office and Employment rule XLI Let every Minister be careful that what he delivers be indeed the Word of God that his Sermon be answerable to the Text for this is Gods Word the other ought to be according to it that although in it self it be but the word of Man yet by the purpose truth and signification of it it may in a secondary sense be the Word of God rule XLII Do not spend your Sermons in general and indefinite things as in Exhortations to the people to get Christ to be united to Christ and things of the like unlimited signification but tell them in every duty what are the measures what circumstances what instruments and what is the particular minute meaning of every general Advice For Generals not explicated do but fill the peoples heads with empty notions and their mouths with perpetual unintelligible talk but their hearts remain empty and themselves are not edified rule XLIII Let not the humours and inclinations of the people be the measures of your Doctrines but let your Doctrines be the measure of their perswasions Let them know from you what they ought to do but if you learn from them what you ought to teach you will give but a very ill account at the day of Judgment of the souls committed to you He that receives from the people what he shall teach them is like a Nurse that asks of her Child what Physick she shall give him rule XLIV Every Minister in reproofs of sin and sinners ought to concern himself in the faults of them that are present but not of the absent nor in reproof of the times for this can serve no end but of Faction and Sedition publick Murmur and private Discontent besides this it does nothing but amuse the people in the faults of others teaching them to revile their Betters and neglect the dangers of their own souls rule XLV As it looks like flattery and design to preach nothing before Magistrates but the duty of their people and their own eminency so it is the beginning of Mutiny to preach to the people the duty of their Superiours and Supreme it can neither come from a good Principle nor tend to a good End Every Minister ought to preach to his Parish and urge their duty S. John the Baptist told the Souldiers what the Souldiers should do but troubled not their heads with what was the duty of the Scribes and Pharisees rule XLVI In the reproof of sins be as particular as you please and spare no mans sin but meddle with no mans person neither name any man nor signifie him neither reproach him nor make him to be suspected he that doth otherwise makes his Sermon to be a Libel and the Ministry of Repentance an instrument of Revenge and so doing he shall exasperate the man but never amend the sinner rule XLVII Let the business of your Sermons be to preach holy Life Obedience Peace Love among neighbours hearty love to live as the old Christians did and the new should to do hurt to no man to do good to every man For in these things the honour of God consists and the Kingdom of the Lord Jesus rule XLVIII Press those Graces most that do most good and make the least noise such as giving privately and forgiving publickly and prescribe the grace of Charity by all the measures of it which are given by the Apostle 1 Cor. 13. For this grace is not finished by good words nor yet by good works but it is a great building and many materials go to the structure of it It is worth your study for it is the fulfilling of the Commandments rule XLIX Because it is impossible that Charity should live unless the lust of the tongue be mortified let
therefore if you do believe this go to your prayers and go to your guards and go to your labour and try what God will do for you For whatsoever things ye desire when ye pray believe that ye shall receive them and ye shall have them Now consider Do not we every day pray in the Divine Hymn called Te Deum Vouchsafe O Lord to keep us this day without sin And in the Collect at morning prayer and grant that this day we fall into no sin neither run into any kind of danger but that all our doing may be ordered by thy governance to do alwayes that which is righteous in thy sight Have you any hope or any faith when you say that Prayer And if you do your duty as you can do you think the failure will be on Gods part Fear not that if you can trust in God and do accordingly though your sins were as scarlet yet they shall be as white as snow and pure as the feet of the holy Lamb. Only let us forsake all those weak propositions which cut the nerves of Faith and make it impossible for us to actuate all our good desires or to come out from the power of sin 2. He that would be free from the slavery of sin and the necessity of sinning must alwayes watch I that 's the point but who can watch alwayes Why every good man can watch alwayes and that we may not be deceived in this let us know that the running away from a temptation is a part of our watchfulness and every good employment is another great part of it and a laying in provisions of Reason and Religion before hand is yet a third part of this watchfulness and the conversation of a Christian is a perpetual watchfulness not a continual thinking of that one or those many things which may indanger us but it is a continual doing something directly or indirectly against sin He either prayes to God for his Spirit or relies upon the Promises or receives the Sacrament or goes to his Bishop for Counsel and a Blessing or to his Priest for Religious Offices or places himself at the feet of good Men to hear their wise sayings or calls for the Churches Prayers or does the duty of his calling or actually resists Temptation or frequently renews his holy Purposes or fortifies himself by Vows or searches into his danger by a daily examination so that in the whole he is for ever upon his guards * This duty and caution of a Christian is like watching lest a man cut his finger Wise men do not often cut their fingers and yet every day they use a knife and a mans eye is a tender thing and every thing can do it wrong and every thing can put it out yet because we love our eyes so well in the midst of so many dangers by Gods providence and a prudent natural care by winking when any thing comes against them and by turning aside when a blow is offered they are preserved so certainly that not one man in ten thousand does by a stroak lose one of his eyes in all his life time If we would transplant our natural care to a spiritual caution we might by Gods grace be kept from losing our souls as we are from losing our eyes and because a perpetual watchfulness is our great defence and the perpetual presence of Gods grace is our great security and that this Grace never leaves us unless we leave it and the precept of a dayly watchfulness is a thing not only so reasonable but so many easie wayes to be performed we see upon what terms we may be quit of our sins and more than Conquerors over all the Enemies and Impediments of Salvation 3. If you would be in the state of the Liberty of the Sons of God that is that you may not be servants of sin in any instance be sure in the mortifications of sin willingly or carelesly to leave no remains of it no nest-egg no principles of it no affections to it if any thing remains it will prove to us as Manna to the sons of Israel on the second day it will breed worms and stink Therefore labour against every part of it reject every proposition that gives it countenance pray to God against it all and what then Why then Ask and you shall have said Christ. Nay say some it is true you shall be heard but in part only for God will leave some remains of sin within us lest we should become proud by being innocent So vainly do men argue against Gods goodness and their own blessings and Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil sayes they contrive witty arts to undo themselves being intangled in the periods of ignorant disputations But as to the thing it self if by the remains of sin they mean the propensities and natural inclinations to forbidden objects there is no question but they will remain in us so long as we bear our flesh about us and surely that is a great argument to make us humble But these are not the sins which God charges on his people But if by remains we mean any part of the habit of sin any affection any malice or perverseness of the Will then it is a contradiction to say that God leaves in us such remains of Sin lest by innocence we become Proud for how should Pride spring in a mans heart if there be no remains of Sin left And is it not the best the surest way to cure the Pride of our hearts by taking out every root of bitterness even the root of Pride it self Will a Physitian purposely leave the Reliques of a disease and pretend he does it to prevent a relapse And is it not more likely he will relapse if the sickness be not wholly cured * But besides this If God leaves any remains of Sin in us what remains are they and of what sins Does he leave the remains of Pride If so that were a strange cure to leave the remains of Pride in us to keep us from being proud But if not so but that all the remains of Pride be taken away by the grace of God blessing our endeavours what danger is there of being proud the remains of which Sin are by the grace of God wholly taken away But then if the Pride of the heart be cured which is the hardest to be removed and commonly is done last of all who can distrust the power of the Spirit of God or his goodness or his promises and say that God does not intend to cleanse his Sons and Servants from all unrighteousness and according to S. Pauls prayer keep their bodies and souls and spirits unblameable to the coming of the Lord Jesus But however let God leave what remains he please all will be well enough on that side but let us be careful as far as we can that we leave none lest it be severely imputed to us and the fire break out and consume us 4. Let
of our Lord have no Ecclesiastical and Derivative Communion with these fountains of our Saviour If ever Lirinensis's rule could be used in any question it is in this Quod semper quod ubique quod ab omnibus That Bishops are the Successors of the Apostles in this Stewardship and that they did always rule the Family was taught and acknowledged always and every where and by all men that were of the Church of God and if these evidences be not sufficient to convince modest and sober persons in this question we shall find our faith to fail in many other Articles of which we yet are very confident For the observation of the Lords day the consecration of the holy Eucharist by Priests the baptizing Infants the communicating of Women and the very Canon of the Scripture it self relye but upon the same probation and therefore the denying of Articles thus proved is a way I do not say to bring in all Sects and Heresies that 's but little but a plain path and inlet to Atheism and Irreligion for by this means it will not only be impossible to agree concerning the meaning of Scripture but the Scripture it self and all the Records of Religion will become useless and of no efficacy or perswasion I am entred into a Sea of matter but I will break it off abruptly and sum up this inquiry with the words of the Councel of Chalcedon which is one of the four Generals by our Laws made the measures of judging Heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is sacriledge to bring back a Bishop to the degree and order of a Presbyter It is indeed a rifling the order and intangling the gifts and confounding the method of the Holy Ghost it is a dishonouring them whom God would honour and a robbing them of those spiritual eminencies with which the Spirit of God does anoint the consecrated heads of Bishops And I shall say one thing more which indeed is a great truth that the diminution of Episcopacy was first introduced by Popery and the Popes of Rome by communicating to Abbots and other meer Priests special graces to exercise some essential Offices of Episcopacy have made this sacred Order to be cheap and apt to be invaded But then adde this If Simon Magus was in so damnable a condition for offering to buy the gifts and powers of the Apostolical Order what shall we think of them that snatch them away and pretend to wear them whether the Apostles and their Successors will or no This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belye the Holy Ghost that is the least of it it is rapine and sacrilege besides the heresie and schism and the spiritual lye For the Government Episcopal as it was exemplified in the Synagogue and practised by the same measures in the Temple so it was transcribed by the eternal Son of God who translated it into a Gospel Ordinance it was sanctified by the Holy Spirit who named some of the persons and gave to them all power and graces from above it was subjected in the Apostles first and by them transmitted to a distinct Order of Ecclesiasticks it was received into all Churches consigned in the Records of the Holy Scriptures preached by the universal voice of all the Christian World delivered by notorious and uninterrupted practice and derived to further and unquestionable issue by perpetual succession I have done with the hardest part of the Text by finding out the persons intrusted the Stewards of Christs Family which though Christ only intimated in this place yet he plainly enough manifested in others The Apostles and their Successors the Bishops are the men intrusted with this great charge God grant they may all discharge it well And so I pass from the Officers to a consideration of the Office it self in the next words Whom the Lord shall make Ruler over his Houshold to give them their meat in due season 2. The Office it self is the Stewardship that is Episcopacy the Office of the Bishop The name signifies an Office of the Ruler indefinitely but the word was chosen and by the Church appropriated to those whom it now signifies both because the word it self is a monition of duty and also because the faithful were used to it in the dayes of Moses and the Prophets The word is in the Prophecy of the Church I will give to thee Princes in Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bishops in Righteousness upon which place S. Hierom sayes Principes Ecclesiae vocat futuros Episcopos The Spirit of God calls them who were to be Christian Bishops Principes or chief Rulers and this was no new thing for the chief of the Priests who were set over the rest are called Bishops by all the Hellenist Jews Thus Joel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop over the Priests and the son of Bani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop and Visitor over the Levites and we find at the purging of the Land from Idolatry the High Priest placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops over the House of God Nay it was the appellative of the High Priest himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Eleazar the Son of Aaron the Priest to whom is committed the care of Lamps and the daily Sacrifice and the holy unction Now this word the Church retained choosing the same Name to her superior Ministers because of the likeness of the Ecclesiastical Government between the Old and New Testament For Christ made no change but what was necessary Baptism was a rite among the Jews and the Lords Supper was but the post-coenium of the Hebrews changed into a mystery from a type to a more real exhibition and the Lords Prayer was a collection of the most eminent devotions of the Prophets and Holy men before Christ who prayed by the same Spirit and the censures Ecclesiastical were but an imitation of the proceedings of the Judaical Tribunals and the whole Religion was but the Law of Moses drawn out of its vail into clarity and manifestation and to conclude in order to the present affair the Government which Christ left was the same as he found it for what Aaron and his Sons and the Levites were in the Temple that Bishops Priests and Deacons are in the Church it is affirmed by S. Hierom more than once and the use he makes of it is this Esto subjectus Pontifici tuo quasi animae parentem suscipe Obey your Bishop and receive him as the nursing Father of your Soul But above all this appellation is made honourable by being taken by our blessed Lord himself for he is called in Scripture the great Shepherd and Bishop of our Souls But our enquiry is not after the Name but the Office and the Dignity and Duty of it Ecclesiae gubernandae sublimis ac divina potestos so S. Cyprian calls it a High and a Divine power from God of governing the Church rem magnam preciosam in conspectu Domini so S.
Bishops laid the foundation their Successors must not only preserve whatsoever is fundamental but build up the Church in a most holy Faith taking care that no Heresie sap the foundation and that no hay or rotten wood be built upon it and above all things that a most holy life be superstructed upon a holy and unreproveable Faith So the Apostles laid the foundation and built the walls of the Church and their Successors must raise up the roof as high as Heaven For let us talk and dispute eternally we shall never compose the controversies in Religion and establish truth upon unalterable foundations as long as men handle the word of God deceitfully that is with designs and little artifices and secular partialities and they will for ever do so as long as they are proud or covetous It is not the difficulty of our questions or the subtlety of our Adversaries that makes disputes interminable but we shall never cure the itch of disputing or establish Unity unless we apply our selves to humility and contempt of riches If we will be contending let us contend like the Olive and the Vine who shall produce best and most fruit not like the Aspine and the Elm which shall make most noise in a wind And all other methods are a beginning at a wrong end And as for the people the way to make them conformable to the wise and holy rules of Faith and Government is by reducing them to live good lives When the children of Israel gave themselves to gluttony and drunkenness and filthy lusts they quickly fell into abominable idolatries and S. Paul says that men make shipwrack of their Faith by putting away a good conscience for the mystery of Faith is best preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a pure conscience saith the same Apostle secure but that and we shall quickly end our disputes and have an obedient and conformable people but else never 2. As Bishops were the first Fathers of Churches and gave them being so they preserve them in being For without Sacraments there is no Church or it will be starved and dye and without Bishops there can be no Priests and consequently no Sacraments and that must needs be a supreme Order from whence Ordination it self proceeds For it is evident and notorious that in Scripture there is no Record of Ordination but an Apostolical hand was in it one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the chief one of the superior and ruling Clergy and it is as certain in the descending ages of the Church the Bishop always had that power it was never denyed to him and it was never imputed to Presbyters and S. Hierom himself when out of his anger against John Bishop of Jerusalem he endeavoured to equal the Presbyter with the Bishop though in very many places he spake otherwise yet even then also and in that heat he excepted Ordination acknowledging that to be the Bishops peculiar And therefore they who go about to extinguish Episcopacy do as Julian did they destroy the Presbytery and starve the Flock and take away their Shepheards and dispark their pastures and tempt Gods providence to extraordinaries and put the people to hard shifts and turn the channels of salvation quite another way and leave the Church to a perpetual uncertainty whether she be alive or dead and the people destitute of the life of their Souls and their daily bread and their spiritual comforts and holy blessings The consequent of this is If Sacraments depend upon Bishops then let us take care that we convey to the people holy and pure materials sanctified with a holy Ministry and ministred by holy persons For although it be true that the efficacy of the Sacraments does not depend wholly upon the worthiness of him that ministers yet it is as true that it does not wholly rely upon the worthiness of the Receiver but both together relying upon the goodness of God produce all those blessings which are designed The Minister hath an influence into the effect and does very much towards it and if there be a failure there it is a defect in one of the concurring causes and therefore an unholy Bishop is a great diminution to the peoples blessing S. Hierom presses this severely Impiè faciunt c. They do wickedly who affirm that the holy Eucharist is consecrated by the words alone and solemn prayer of the Consecrator and not also by his life and holiness And therefore S. Cyprian affirms that none but holy and upright men are to be chosen who offering their Sacrifices worthily to God may be heard in their prayers for the Lords people but for others Sacrificia eorum panis luctus saith the Prophet Hosea their Sacrifices are like the bread of sorrow whoever eats thereof shall be defiled This discourse is not mine but S. Cyprian's and although his words are not to be understood dogmatically but in the case of duty and caution yet we may lay our hands upon our hearts and consider how we shall give an account of our Stewardship if we shall offer to the people the bread of God with impure hands it is of it self a pure nourishment but if it passes through an unclean vessel it loses much of its excellency 3. The like also is to be said concerning Prayer For the Episcopal Order is appointed by God to be the great Ministers of Christs Priesthood that is to stand between Christ and the people in the entercourse of prayer and blessing We will give our selves continually to prayer said the Apostles that was the one half of their employment and indeed a Bishop should spend very much of his time in holy prayer and in diverting Gods judgments and procuring blessings to the people for in all times the chief of the Religion was ever the chief Minister of blessing Thus Abraham blessed Abimelech and Melchisedeck blessed Abraham and Aaron blessed the people and without all controversie saith the Apostle the less is blessed of the greater But then we know that God heareth not sinners and it must be the effectual fervent prayer of a righteous man that shall prevail And therefore we may easily consider that a vitious Prelate is a great calamity to that Flock which he is appointed to bless and pray for How shall he reconcile the penitents who is himself at enmity with God How shall the Holy Spirit of God descend upon the Symbols at his Prayer who does perpetually grieve him and quench his holy fires and drive him quite away How shall he that hath not tasted of the Spirit by contemplation stir up others to earnest desires of Coelestial things Or what good shall the people receive when the Bishop layes upon their head a covetous or a cruel an unjust or an impure hand But therefore that I may use the words of S. Hierom Cum ab Episcopo gratia in populum transfundatur mundi totius Ecclesiae totius condimentum sit Episcopus
cement Governments to establish Peace to propagate the Kingdom of Christ to do hurt to no man to do good to every man that is so to minister that Religion and Charity publick Peace and Private Blessings may be in their exaltation As long as it was thus done by the Primitive Bishops the Princes and the People gave them all honour Insomuch that by a Decree of Constantine the Great the Bishop had power given him to retract the Sentences made by the Presidents of Provinces and we find in the Acts of S. Nicholas that he rescued some innocent persons from death when the Executioner was ready to strike the fatal blow which thing even when it fell into inconvenience was indeed forbidden by Arcadius and Honorius but the confidence and honour was only changed it was not taken away for the condemned Criminal had leave to appeal to the Audientia Episcopalis to the Bishops Court This was not any right which the Bishops could challenge but a reward of their Piety and so long as the holy Office was holily administred the World found so much comfort and security so much justice and mercy so many temporal and spiritual Blessings consequent to the Ministries of that Order that as the Galatians to S. Paul men have plucked out their eyes to do them service and to do them honour For then Episcopacy did that good that God intended by it it was a Spiritual Government by Spiritual Persons for Spiritual Ends Then the Princes and the People gave them honours because they deserved and sought them not then they gave them wealth because they would dispend it wisely frugally and charitably Then they gave them power because it was sure to be used for the defence of the innocent for the relief of the oppressed for the punishment of evil doers and the reward of the virtuous Then they desired to be judged by them because their Audiences or Courts did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appeased all furious Sentences and taught gentle Principles and gave merciful Measures and in their Courts were all Equity and Piety and Christian Determinations But afterwards when they did fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into secular methods and made their Counsels vain by pride and dirtied their sentences with money then they became like other men and so it will be unless the Bishops be more holy then other men but when our sanctity and severity shall be as eminent as the calling is then we shall be called to Councels and sit in publick meetings and bring comfort to private Families and rule in the hearts of men by a jus relationis such as was between the Roman Emperors and the Senate they courted one another into power and in giving honour strived to out-do each other for from an humble wise man no man will snatch an imployment that is honourable but from the proud and from the covetous every man endeavours to wrest it and thinks it lawful prize My time is now done and therefore I cannot speak to the third part of my text the reward of the good Steward and of the bad I shall only mention it to you in a short exhortation and so conclude In the Primitive Church a Bishop was never admitted to publick penance not only because in them every crime is ten and he that could discern a publick shame could not deserve a publick honor nor yet only because every such punishment was scandalous and did more evil by the example of the crime then it could do good by the example of the punishment but also because no spiritual power is higher then the Episcopal and therefore they were to be referred to the Divine judgment which was likely to fall on them very heavily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will cut the evil Stewards asunder he will suffer Schisms and Divisions to enter in upon us and that will sadly cut us asunder but the evil also shall fall upon their persons like the punishment of quartering Traitors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment with the circumstances of detestation and exemplarity Consider therefore what is your great duty Consider what is your great danger The lines of duty I have already described only remember how dear and pretious Souls are to God since for their salvation Christ gave his bloud and therefore will not easily lose them whom though they had sinned against him yet he so highly valued remember that you are Christs Deputies in the care of Souls and that you succeed in the place of the Apostles Non est facile stare loco Pauli tenere gradum Petri You have undertaken the work of S. Paul and the Office of S. Peter and what think you upon this account will be required of us S. Hierom expresses it thus The wisdom and skill of a Bishop ought to be so great that his countenance his gesture his motion every thing should be vocal ut quicquid agit quicquid loquitur doctrina sit Apostolorum that whatever he does or speaks be doctrine Apostolical The ancient Fathers had a pious opinion that besides the Angel guardian which is appointed to the guard of every man there is to every Bishop a second Angel appointed to him at the Consecration and to this Origen alludes saying that every Bishoprick hath two Angels the one visible and the other invisible This is a great matter and shews what a precious thing that Order and those Persons are in the eyes of God but then this also means that we should live Angelick lives which the Church rarely well expresses by saying that Episcopal dignity is the Ecclesiastick state of perfection and supposes the persons to be so far advanced in holiness as to be in the state of confirmation in grace But I shall say nothing of these things because it may be they press too hard but the use I shall make of it upon occasion of the reward of the good and bad Steward is to remind you of your great danger For if it be required of Bishops to be so wise and so holy so industrious and so careful so busie and so good up to the height of best examples if they be anointed of the Lord and are the Husbands of the Churches if they be the Shepherds of the flock and Stewards of the houshould it is very fit they consider their danger that they may be careful to do their duty S. Bernard considers it well in his Epistle to Henry Archbishop of Sens If I lying in my Cell and smoaking under a Bushel not shining yet cannot avoid the breath of the winds but that my light is almost blown out what will become of my Candle if it were placed on a candelstick and set upon a hill I am to look to my self alone and provide for my own salvation and yet I offend my self I am weary of my self I am my own scandal and my own danger my own eye and mine own belly and my own appetite find me work enough and therefore God help
are to be reliev'd in equity or there is a secret dispensation and it does not bind in my particular case or not now or it is but the law of a man and was made for a certain end or it does not bind the conscience but 't was only for Political regards or if the worst happen I will obey passively and then I am innocent Thus every man snuffs up the wind like the wild Asses in the Wilderness and thinks that Authority is an incroachment upon a mans birth-right and in the mean time never considers that Christ took upon him our Nature that he might learn us obedience and in that also make us become like unto God In his Justice and his Mercy he was imitable before but before the Incarnation of Christ we could not in passive graces imitate God who was impassible but he was pleased at a great rate to set forward this duty and when himself became obedient in the hardest point obediens usque ad mortem and is now become to us the Author and Finisher of our Obedience as well as of our Faith admonetur omnis aetas fieri posse quod aliquando factum est We must needs confess it very possible to obey the severest of the Divine Laws even to dye if God commands because it was already done by a man and we must needs confess it excellent because it was done by God himself But this great Example is of universal influence in the whole matter of Obedience For that I may speak of that part of this Duty which can be useful and concerns us Men do not deny but they must obey in all Civil things but in Religion they have a Supreme God only and Conscience is his interpreter and in effect every man must be the Judge whether he shall obey or no. Therefore it is that I say the example of our Lord is the great determination of this inquiry for he did obey and suffer according to the commands of his Superiors under whose Government he was placed he gave his back to the smiters and his cheeks to the nippers he kept the Orders of the Rulers and the Customs of the Synagogues the Law of Moses and the Rites of the Temple and by so doing he fulfilled all righteousness Christ made no distinctions in his Obedience but obeyed God in all things and those that God set over him in all things according to God and in things of Religion most of all because to obey was of it self a great instance of Religion and if ever Religion comes to be pretended against Obedience in any thing where our Superior can command it is imposture For that is the purpose of my Text Obedience is better than Sacrifice Our own judgment our own opinion is the Sacrifice seldom fit to be offered to God but most commonly deserving to be consumed by fire but take it at the best it is not half so good as Obedience for that was indeed Christ's Sacrifice and as David said of Goliah's sword non est alter talis there is no other Sacrifice that can be half so good and when Abraham had lifted up his sacrificing knife to slay his Son and so expressed his obedience God would have no more he had the Obedience and he cared not for the Sacrifice By Sacrifice here then is meant the external and contingent actions of Religion by Obedience is meant submission to Authority and observing the command Obedience is a not chusing our Duty a not disputing with our Betters not to argue not to delay not to murmur it is not this but it is much better for it is Love and Simplicity and Humility and Vsefulness and I think these do reductively contain all that is excellent in the whole conjugation of Christian Graces My Text is a perfect Proposition and hath no special remark in the words of it but is only a great representation of the most useful Truth to all Kingdoms and Parliaments and Councels and Authorities in the whole world It is your Charter and the Sanction of your Authority and the Stabiliment of your Peace and the Honour of your Laws and the great defence of your Religion and the building up and the guarding of the Kings Throne It is that by which all the Societies in Heaven and Earth are firm without this you cannot have a Village prosperous or a Ship arrive in Harbour It is that which God hath bound upon us by hope and fear by wrath and conscience by duty and necessity Obedience is the formality of all Vertues and every sin is Disobedience There can no greater thing be said unless you please to add that we never read that the earth opened and swallowed up any man alive but a company of rebellious disobedient people who rose up against Moses and Aaron the Prince of the People and the Priest of God For Obedience is the most necessary thing in the world and corruptio optimi est pessima Disobedience is the greatest evil in the world and that alone which can destroy it My Text is instanced in the matter of Obedience to God but yet the case is so that though I shall in the first place discourse of our Obedience to man I shall not set one foot aside from the main intention of it because Obedience to our Superiours is really and is accounted to be Obedience to God for they are sent by God they are his Vicegerents his Ministers and his Embassadors Apostolus cujusque est quisque say the Jews Every mans Apostle is himself and he that heareth or despiseth you said Christ heareth or despiseth me And the reason is very evident because it is not to be expected that God should speak to us by himself but sometimes by Angels sometimes by Prophets once by his Son and alwaies by his Servants Now I desire two things to be observed First We may as well perceive that God speaks to us when he uses the ministry of men as when he uses the ministry of Angels one is as much declared and as certain as the other And if it be said a man may pretend to come from God and yet deliver nothing but his own errand that is no strange thing but remember also that S. Paul puts this supposition in the case of an Angel If an Angel preach any other Gospel and we know that many Angels come like Angels of light who yet teach nothing but the waies of Darkness So that we are still as much bound to obey our Superior as to obey an Angel a man is paulò minor angelis a little lower than the Angels but we are much lower than the King Consider then with what fear and love we should receive an Angel and so let us receive all those whom God hath sent to us and set over us for they are no less less indeed in their Persons but not in their Authorities Nay the case is nearer yet for we are not only bound to receive God's Deputies as God's
appointed by the Law falls on him only that hath sinned but an offending subject cannot with the fruit of his body pay for the sin of his Soul when he does evil he must suffer evil but if he does not repent besides a worse thing will happen to him for we are not tyed to obey only for wrath but also for Conscience Passive Obedience is only the correspondent of wrath but it is the active Obedience that is required by Conscience and whatever the Subject suffers for his own fault it matters nothing as to his Duty but this also God will exact at the hands of every man that is placed under Authority I have now told you the sum of what I had to say concerning Obedience to Laws and to your own Government and it will be to little purpose to make Laws in matter of Religion or in any thing else if the end of it be that every man shall chuse whether he will obey or no and if it be questioned whether you be deceived or no though the suffering such a question is a great diminution to your Authority yet it is infinitely more probable that you are in the right than that the disobedient Subject is because you are conducted with a publick spirit you have a special title and peculiar portions of the promise of Gods assistance you have all the helps of Counsel and the advantages of deliberation you have the Scriptures and the Laws you are as much concerned to judge according to truth as any man you have the principal of all capacities and states of men to assist your Consultations you are the most concerned for Peace and to please God also is your biggest interest and therefore it cannot be denied to be the most reasonable thing in the world which is set down in the Law Praesumptio est pro authoritate imponentis the presumption of truth ought to be on your side and since this is the most likely way for Truth and the most certain way for Peace you are to insist in this and it is not possible to find a better I have another part or sense of my Text yet to handle but because I have no more time of mine own and I will not take any of yours I shall only do it in a short Exhortation to this most Honourable Auditory and so conclude God hath put a Royal Mantle and fastned it with a Golden Clasp upon the shoulder of the KING and he hath given you the Judges Robe the King holds the Scepter and he hath now permitted you to touch the golden Ball and to take it a while into your handling and make Obedience to your Laws to be Duty and Religion but then remember that the first in every kind is to be the measure of the rest you cannot reasonably expect that the Subjects should obey you unless you obey God I do not speak this only in relation to your personal duty though in that also it would be considered that all the Bishops and Ministers of Religion are bound to teach the same Doctrines by their Lives as they do by their Sermons and what we are to do in the matters of Doctrine you are also to do in the matters of Laws what is reasonable for the advantages of Religion is also the best Method for the advantages of Government we must preach by our good example and you must govern by it and your good example in observing the Laws of Religion will strangely endear them to the affections of the people But I shall rather speak to you as you are in a capacity of Union and of Government for as now you have a new Power so there is incumbent upon you a special Duty 1. Take care that all your Power and your Consels be employed in doing honour and advantages to Piety and Holiness Then you obey God in your publick capacity when by holy Laws and wise Administrations you take care that all the Land be an obedient and a religious people For then you are Princely Rulers indeed when you take care of the Salvation of a whole Nation Nihil aliud est imperium nisi cura salutis alienae said Ammianus Government is nothing but a care that all men be saved And therefore take care that men do not destroy their Souls by the abominations of an evil life see that God be obeyed take care that the breach of the Laws of God may not be unpunished The best way to make men to be good Subjects to the King is to make them good Servants of God Suffer not Drunkenness to pass with impunity let Lust find a publick shame let the Sons of the Nobility and Gentry no more dare to dishonour God than the meanest of the people shall let baseness be basely esteemed that is put such Characters of Shame upon dishonourable Crimes that it be esteemed more against the honour of a Gentleman to be drunk than to be kicked more shame to fornicate than to be caned and for honours sake and the reputation of Christianity take some course that the most unworthy sins of the world have not reputation added to them by being the practice of Gentlemen and persons of good birth and fortunes Let not them who should be examples of Holiness have an impunity and a licence to provoke God to anger lest it be said that in Ireland it is not lawful for any man to sin unless he be a person of quality Optimus est reipublicae status ubi nihil deest nisi licentia pereundi In a common-wealth that 's the best state of things where every thing can be had but a leave to sin a licence to be undone 2. As God is thus to be obeyed and you are to take care that he be so God also must be honoured by paying that reverence and religious obedience which is due to those persons whom he hath been pleased to honour by admitting them to the dispensation of his blessings and the ministeries of your Religion For certain it is this is a right way of giving honour and obedience to God The Church is in some very peculiar manner the portion and the called and the care of God and it will concern you in pursuance of your obedience to God to take care that they in whose hands Religion is to be ministred and conducted be not discouraged For what your Judges are to the ministry of Laws that your Bishops are in the ministeries of Religion and it concerns you that the hands of neither of them be made weak and so long as you make Religion your care and Holiness your measure you will not think that Authority is the more to be despised because it is in the hands of the Church or that it is a sin to speak evil of dignities unless they be Ecclesiastical but that they may be reviled and that though nothing is baser then for a man to be a Thief yet Sacrilege is no dishonour and indeed to be an Oppressor is a
Reward of pregnant Wits and hard Study he was remov'd into York-shire where first in the City of York he was an assiduous Preacher but by the disposition of the Divine Providence he hapned to be engaged at North-Alerton in Disputation with three pragmatical Romish Priests of the Jesuits Order whom he so much worsted in the Conference and so shamefully disadvantaged by the evidence of Truth represented wisely and learnedly that the famous Primate of York Archbishop Matthews a learned and an excellent Prelate and a most worthy Preacher hearing of that Triumph sent for him and made him his Chaplain in whose Service he continued till the death of the Primate but in that time had given so much testimony of his dexterity in the conduct of Ecclesiastical and Civil Affairs that he grew dear to his Master In that Imployment he was made Prebendary of York and then of Rippon the Dean of which Church having made him his Sub-Dean he managed the Affairs of that Church so well that he soon acquired a greater fame and entred into the possession of many hearts and admiration to those many more that knew him There and at his Parsonage he continued long to do the duty of a learned and good Preacher and by his Wisdom Eloquence and Deportment so gain'd the affections of the Nobility Gentry and Commons of that Country that as at his return thither upon the blessed Restauration of His most Sacred Majesty he knew himself oblig'd enough and was so kind as to give them a Visit so they by their coming in great numbers to meet him their joyful Reception of him their great Caressing of him when he was there their forward hopes to enjoy him as their Bishop their trouble at his Departure their unwillingness to let him go away gave signal testimonies that they were wise and kind enough to understand and value his great worth But while he lived there he was like a Diamond in the dust or Lucius Quinctius at the Plough his low Fortune cover'd a most valuable person till he became observ'd by Sir Thomas Wentworth Lord President of York whom we all knew for his great Excellencies and his great but glorious Misfortunes This rare Person espied the great Abilities of Doctor Bramhall and made him his Chaplain and brought him into Ireland as one whom he believ'd would prove the most fit Instrument to serve in that design which for two years before his arrival here he had greatly meditated and resolved the Reformation of Religion and the Reparation of the broken Fortunes of the Church The Complaints were many the Abuses great the Causes of the Church vastly numerous but as fast as they were brought in so fast they were by the Lord Deputy referred back to Dr. Bramhall who by his indefatigable Pains great Sagacity perpetual Watchfulness daily and hourly Consultations reduc'd things to a more tolerable condition than they had been left in by the schismatical Principles of some and the unjust Prepossessions of others for many years before For at the Reformation the Popish Bishops and Priests seemed to conform and did so that keeping their Bishopricks they might enrich their Kindred and dilapidate the Revenues of the Church which by pretended Offices false Informations Fee-farms at contemptible Rents and ungodly Alienations were made low as Poverty it self and unfit to minister to the needs of them that serv'd the Altar or the noblest purposes of Religion For Hospitality decayed and the Bishops were easie to be oppressed by those that would and they complained but for a long time had no helper till God raised up that glorious Instrument the Earl of Strafford who brought over with him as great affections to the Church and to all publick Interests and as admirable Abilities as ever before his time did invest and adorn any of the Kings Vice-gerents and God fitted his hand with an Instrument good as his Skill was great for the first Specimen of his Abilities and Diligence in recovery of some lost Tithes being represented to His late Majesty of blessed and glorious Memory it pleased His Majesty upon the death of Bishop Downham to advance the Doctor to the Bishoprick of Derry which he not only adorned with an excellent Spirit and a wise Government but did more than double the Revenue not by taking any thing from them to whom it was due but by resuming something of the Churches Patrimony which by undue means was detained in unfitting hands But his care was beyond his Diocese and his zeal broke out to warm all his Brethren and though by reason of the Favour and Piety of King James the escheated Counties were well provided for their Tithes yet the Bishopricks were not so well till the Primate then Bishop of Derry by the favour of the Lord Lieutenant and his own incessant and assiduous labour and wise conduct brought in divers Impropriations cancelled many unjust Alienations and did restore them to a condition much more tolerable I say much more tolerable for though he raised them above contempt yet they were not near to envy but he knew there could not in all times be wanting too many that envied to the Church every degree of prosperity so Judas did to Christ the expence of Oyntment and so Dionysius told the Priest when himself stole the golden Cloak from Apollo and gave him one of Arcadian home-spun that it was warmer for him in Winter and cooler in Summer And for ever since the Church by Gods blessing and the favour of Religious Kings and Princes and Pious Nobility hath been endowed with fair Revenues inim icus homo the Enemy hath not been wanting by pretences of Religion to take away Gods portion from the Church as if his Word were intended as an instrument to rob his Houses But when the Israelites were governed by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God was their King and Moses his Lieutenant and things were of his management he was pleased by making great Provisions for them that ministred in the service of the Tabernacle to consign this truth for ever That Men as they love God at the same rate are to make provisions for his Priests For when himself did it he not only gave the 48 Cities with a mile of Glebe round about their City every way and yet the whole Country was but 140 miles long or thereabouts from Dan to Beersheba but beside this they had the Tithe of all encrease the first Fruits Offerings Vows Redemptions and in short they had 24 sorts of Dues as Buxtorf relates and all this either brought to the Barn home to them without trouble or else as the nature of the thing required brought to the Temple the first to make it more profitable and the second to declare that they received it not from the people but from God not the Peoples kindness but the Lords inheritance insomuch that this small Tribe of Levi which was not the 40th part of the People as the Scripture computes them
hand he therefore espying this put his house in order and had lately visited his Diocese and done what he then could to put his Charge in order for he had a good while since received the sentence of death within himself and knew he was shortly to render an account of his stewardship he therefore upon a brisk alarm of death which God sent him the last January made his Will in which besides the prudence and presence of spirit manifested in making just and wise settlement of his Estate and provisions for his Descendants at midnight and in the trouble of his sickness and circumstances of addressing death still kept a special sentiment and made confession of Gods admirable mercies and gave thanks that God had permitted him to live to see the blessed Restauration of His Majesty and the Church of England confessed his Faith to be the same as ever gave praises to God that he was born and bred up in this Religion and prayed to God and hoped he should die in the Communion of this Church which he declar'd to be the most pure and Apostolical Church in the whole World He prayed to God to pardon his frailties and infirmities relied upon the mercies of God and the merits of Jesus Christ and with a singular sweetness resigned up his soul into the hands of his Redeemer But God who is the great Choragus and Master of the Scenes of Life and Death was not pleased then to draw the Curtains there was an Epilogue to his Life yet to be acted and spoken He returned to actions and life and went on in the methods of the same procedure as before was desirous still to establish the affairs of the Church complained of some disorders which he purposed to redress girt himself to the work but though his spirit was willing yet his flesh was weak and as the Apostles in the Vespers of Christs Passion so he in the eye of his own Dissolution was heavy not to sleep but heavy unto death and looked for the last warning which seized on him in the midst of business and though it was sudden yet it could not be unexpected or unprovided by surprize and therefore could be no other than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Augustus used to wish unto himself a civil and well-natured death without the amazement of troublesome circumstances or the great cracks of a falling house or the convulsions of impatience Seneca tells that Bassus Aufidius was wont to say Sperare se nullum dolorem esse in illo extremo anhelitu si tamen esset habere aliquantum in ipsa brevitate solatii He hoped that the pains of the last Dissolution were little or none or if they were it was full of comfort that they could be but short It happened so to this excellent man his Passive Fortitude had been abundantly tried before and therefore there was the less need of it now his active Graces had been abundantly demonstrated by the great and good things he did and therefore his last scene was not so laborious but God called him away something after the manner of Moses which the Jews express by Osculum oris Dei the Kiss of Gods mouth that is a death indeed fore-signified but gentle and serene and without temptation To sum up all He was a wise Prelate a learned Doctor a just Man a true Friend a great Benefactor to others a thankful Beneficiary where he was obliged himself He was a faithful Servant to his Masters a Loyal Subject to the King a zealous Assertor of his Religion against Popery on one side and Fanaticism on the other The practice of his Religion was not so much in Forms and exteriour Ministries though he was a great observer of all the publick Rites and Ministries of the Church as it was in doing good for others He was like Myson whom the Scythian Anarchasis so greatly praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he governed his Family well he gave to all their due of maintenance and duty he did great benefit to mankind he had the fate of the Apostle S. Paul he passed through evil report and good report as a deceiver and yet true He was a man of great business and great resort Semper aliquis in Cydonis domo as the Corinthians said There was always somebody in Cydons house He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divided his life into labour and his book he took care of his Churches when he was alive and even after his death having left 500 l. for the Repair of his Cathedral of Armagh and S. Peters Church in Drogheda He was an excellent Scholar and rarely well accomplished first instructed to great excellency by natural parts and then consummated by study and experience Melanchthon was used to say that himself was a Logician Pomeranus a Grammarian Justus Jonas an Orator but that Luther was all these It was greatly true of him that the single perfections which make many men eminent were united in this Primate and made him illustrious At at Quintilium perpetuus sopor Vrget cui pudor justitiae soror Incorrupta fides nudaque veritas Quando ullum invenient parem It will be hard to find his Equal in all things Fortasse tanquam Phoenix anno quingentesimo nascitur that I may use the words of Seneca nec est mirum ex intervallo magna generari mediocria in turbam nascentia saepe fortuna producit eximia vero ipsa raritate commendat For in him was visible the great lines of Hooker's Judiciousness of Jewel's Learning of the acuteness of Bishop Andrews He was skilled in more great things than one and as one said of Phidias he could not only make excellent Statues of Ivory but he could work in Stone and Brass He shewed his Equanimity in Poverty and his Justice in Riches he was useful in his Country and profitable in his Banishment for as Paraeus was at Anvilla Luther at Wittenburg S. Athanasius and S. Chrysostom in their Banishment S. Hierom in his retirement at Bethlehem they were Oracles to them that needed it so was he in Holland and France where he was abroad and beside the particular endearments which his friends received from him for he did do relief to his brethren that wanted and supplied the Souldiers out of his store in Yorkshire when himself could but ill spare it but he received publick thanks from the Convocation of which he was President and publick Justification from the Parliament where he was Speaker so that although as one said Miraculi instar vitae iter si longum sine offensione percurrere yet no man had greater Enemies and no man had greater justifications But God hath taken our Elijah from our heads this day I pray God that at least his Mantle may be left behind and that his Spirit may be doubled upon his Successor and that we may all meet together with him at the right hand of the Lamb where every man shall receive according
that is from all affection to it is supposed in the Christians life denying ungodliness and worldly lusts and being cleansed from all filthiness of flesh and spirit and having escaped from all corruption that is in the world through lust this is not so much commanded as supposed without this nothing can be done nothing can be hoped this is but the foundation of the Christian who is intended to be a habitation of God a member of Christ a temple of the holy Spirit of God the building follows 2. All Christians must acquire all the graces of the holy Spirit of God S. Peter gives the Catalogue Faith and Vertue and Knowledge and Temperance and Patience and Godliness and Brotherly kindness and Charity and that you may see what is the spirit of a Christian what an activity and brisk principle is required to the acquisition of these things the Apostle gives this percept that for the acquiring these things we should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all diligence no lazy worker is a good Christian he must be diligent and not every diligence nor every degree of good diligence but it must be all omnem omniuo diligentiam give all diligence 3. There is yet another degree to be added here too It is not enough for a Christian to be free from corruption and to have these graces and g. to be diligent very diligent to obtain them but they must be in us and abound N. B. they must be in us these graces and this righteousness must be inherent it is not enough for us that Christ had them for us for it is true if he had not had them we should never have received those or any thing else that is good but he had them that we might have them and follow his steps who knew no sin and fulfilled all righteousness They must be in us saith S. Peter and not only so they must also abound in us that 's the end of Christ's death that 's the fruit of his Spirit they must be plentiful like a full Vintage or like Euphrates in the time of ripe Fruits they must swell over the banks for when they are but in gradu virtutis in the lowest step of sincerity they may fall from the tree like unripe fruit and be fit for nothing but for Prodigals and Swine they must be in their season and period great and excellent and eminent they must take up all our faculties fill up all our time spend all our powers satisfie the will and be adequate to all the powers of our choice that is as S. Peter adds they must be so that we make our calling and election sure so as that we shall never any more depart from God well thus far you see how severe and sacred a thing it is to be a Christian. 4. But there are yet three steps more beyond this God requires of us perseverance a thrusting all this forward even unto the end without peace and holiness no man shall see God saith the Author to the Hebrews but that 's not all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after peace and holiness with all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which peace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which following of peace and holiness that is unless we endure all contradiction of sinners and objections without following it close and home to the utmost issue to the end of all righteousness tending even to comprehension to consummation and perfection no man shall see God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is good and great to dwell in holiness but that 's not enough it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too we must still pursue it and that unto the end for he that endureth unto the end shall be saved 5. And what more yes there is something yet For besides this extension of duration there must be intensio graduum for nondum comprehendimus nondum perfecti sumus we have not yet comprehended we are not yet made perfect but that must be aimed at Be ye perfect as your heavenly Father is perfect be ye meek as Christ is be ye holy as God is holy pure as your Father in Heaven is pure and who can be so no man can be so in degree but so in kind every man must desire and every man must contend to be and g. it is possible else it had never been required 6. And now after all this one thing more is to be done you must be so for your selves and you must be so for others you must be so as to please God and you must be so to edifie your Brethren Let your light so shine before men that they may glorifie your Father which is in Heaven let it be so eminent and conspicuous that all that see your conversation and all that come into your Congregations may be convinced and falling down and worshipping may say of a truth the Spirit of the Lord is in you And g. our Blessed Saviour in his Sermon upon the Mount which is the summary of a Christians life at the end of the eight beatitudes tells all his Followers and Disciples ye are the salt of the world ye are the light of the world and g. the Kingdom of Heaven or the Gospel is compared to a woman that hid in three measures of meal the Jews the Turks the Heathen Idolaters her Leaven till all was leavened our Light must be so shining our Conversation so exemplar as to draw all the world after us that they that will not may be ashamed and they that wil lmay be allured by the beauty of the flame These are the proportions and measures of every Christian for from the days of John the Baptist the Kingdom of Heaven suffers violence and the violent take it by force that although John the Baptist was the greatest that ever was born of woman yet he that is least in the Kingdom of Heaven the meanest of the Laity may be greater than he This is a great height and these things I have premised not only to describe the duty of all that are here present even of all Christians whatsoever that you may not depart without your portion of a blessing but also as a foundation of the ensuing periods which I shall address to you my Brethren of the Clergy the Fathers of the people for I speak in a School of the Prophets Prophets and Prophets Sons to you who are or intend to be so For God hath made a separation of you even beyond this separation he hath separated you yet again he hath put you anew into the Chrysoble he hath made you to pass through the fire seven times more For it is true that the whole community of the People is the Church Ecclesia sancta est communio sanctorum the holy Catholick Church is the communion of Saints but yet by the voice and consent of all Christendom you are the Church by way of propriety and
eminency and singularity Church-men that 's your appellative all are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men all have received the Spirit and all walk in the Spirit and ye are all sealed by the Spirit unto the day of Redemption and yet there is a spirituality peculiar to the Clergy If any man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness you who are spiritual by office and designation of a spiritual calling and spiritual employment you who have the Spirit of the Lord Jesus and minister the Spirit of God you are more eminently spiritual you have the Spirit in graces and in powers in sanctification and abilities in Office and in Person the Vnction from above hath descended upon your heads and upon your hearts you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and praelation spiritual men All the people of God were holy Corah and his company were in the right so far but yet Moses and Aaron were more holy and stood neerer to God All the people are Prophets It is now more than Moses wish for the Spirit of Christ hath made them so If any man prayeth or prophesieth with his head covered or if any woman prophesieth with her head uncovered they are dishonoured but either man or woman may do that work in time and place for in the latter days I will pour out of my Spirit and your daughters shall prophesie and yet God hath appointed in his Church Prophets above these to whose Spirit all the other Prophets are subject and as God said to Aaron and Miriam concerning Moses to you I am known in a dream or a vision but to Moses I speak face to face so it is in the Church God gives of his Spirit to all men but you he hath made the Ministers of his Spirit Nay the people have their portion of the Keys of the Kingdom of Heaven so said S. Paul To whom ye forgive any thing to him I forgive also and to the whole Church of Corinth he gave a Commission in the Name of Christ and by his Spirit to deliver the incestuous person unto Satan and when the primitive Penitents stood in their penitential stations they did Chairs Dei adgeniculari toti populo legationem orationis suae commendare and yet the Keys were not only promised but given to the Apostles to be used then and transmitted to all Generations of the Church and we are Ministers of Christ and Stewards of the manifold Mysteries of God and to us is committed the word of reconciliation And thus in the Consecration of the mysterious Sacrament the people have their portion for the Bishop or the Priest blesses and the People by saying Amen to the mystick Prayer is partaker of the Power and the whole Church hath a share in the power of Spiritual Sacrifice Ye are a royal Priesthood Kings and Priests unto God that is so ye are Priests as ye are Kings but yet Kings and Priests have a glory conveyed to them of which the people partake but in minority and allegory and improper communication But you are and are to be respectively that considerable part of mankind by whom God intends to plant holiness in the World by you God means to reign in the hearts of men and g. you are to be the first in this kind and consequently the measure of all the rest To you g. I intend this and some following Discourses in order to this purpose I shall but now lay the first stone but it is the corner stone in this foundation But to you I say of the Clergy these things are spoken properly to you these Powers are conveyed really upon you God hath poured his Spirit plentifully you are the Choicest of his Choice the Elect of his Election a Church pick'd out of the Church Vessels of honour so your Masters use appointed to teach others authorised to bless in his Name you are the Ministers of Christ's Priesthood Under-labourers in the great Work of Mediation and Intercession Medii inter Deum Populum you are for the People towards God and convey Answers and Messages from God to the People These things I speak not only to magnifie your Office but to inforce and heighten your Duty you are holy by Office and Designation for your very Appointment is a Sanctification and a Consecration and g. whatever holiness God requires of the People who have some little portions in the Priesthood Evangelical he expects it of you and much greater to whom he hath conveyed so great Honours and admitted so neer unto himself and hath made to be the great Ministers of his Kingdom and his Spirit and now as Moses said to the Levitical Schismaticks Corah and his Company so I may say to you Seemeth it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you to himself to do the Service of the Tabernacle of the Lord and to stand before the Congregation to minister to them And he hath brought thee neer to him Certainly if of every one of the Christian Congregation God expects a holiness that mingles with no unclean thing if God will not suffer of them a luke-warm and an indifferent service but requires zeal of his Glory and that which St. Paul calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the labour of love if he will have them to be without spot or wrinkle or any such thing if he will not endure any pollution in their Flesh or Spirit if he requires that their Bodies and Souls and Spirits be kept blameless unto the coming of the Lord Jesus if he accepts of none of the people unless they have within them the conjugation of all Christian Graces if he calls on them to abound in every Grace and that in all the periods of their progression unto the ends of their lives and to the consummation and perfection of Grace if he hath made them Lights in the World and the Salt of the Earth to enlighten others by their good Example and to teach them and invite them by holy Discourses and wise Counsels and Speech seasoned with Salt what is it think ye or with what words is it possible to express what God requires of you They are to be Examples of Good life to one another but you are to be Examples even of the Examples themselves that 's your duty that 's the purpose of God and that 's the design of my Text That in all things ye shew your selves a pattern of good works in Doctrine shewing uncorruptness gravity sincerity sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you Here then is 1. Your Duty 2. The degrees and excellency of your Duty The Duty is double 1. Holiness of Life 2. Integrity of Doctrine Both these have their heightnings in several degrees 1. For your Life and Conversation
and design of their persons God sent them to bring the people from sin and not to be like so many Jeroboams the Sons of Nebat to set forward the Devils Kingdom to make the people to transgress the Covenant of their God For they who live more by example than by precept will more easily follow the works of their Minister than the words of God and few men will aspire to be more righteous than their guide they think it well if they be as he is and hence it is no wonder that we see iniquity so popular Oppida tota canem venerantur nemo Dianam every man runs after his lusts and after his money because they see too many of the Clergy little looking after the ways of godliness But then consider let all such persons consider 5. That the accounts which an ungodly and an irreligious Minister of Religion shall make must needs be intolerable when besides the damnation which shall certainly be inflicted upon them for the sins of their own lives they shall also reckon for all the dishonours they do to God and to Religion and for all the sins of the people which they did not in all just ways endeavour to hinder and all the sins which their Flocks have committed by their evil example and undisciplin'd lives 6. I have but two words more to say in this affair 1. Every Minister that lives an evil life is that person whom our Blessed Saviour means under the odious appellative of a Hireling For he is not the hireling that receives wages or that lives of the Altar sine farinâ non est lex said the DD. of the Jews without bread-corn no man can preach the Law and S. Paul though he spared the Corinthians yet he took wages of other Churches of all but in the Regions of Achaia and the Law of Nature and the Law of the Gospel have taken care that he that serves at the Altar should live of the Altar and he is no hireling for all that but he is a hireling that does not do his duty he that flies when the Wolf comes says Christ he that is not present with them in dangers that helps them not to resist the Devil to master their temptations to invite them on to piety to gain souls to Christ to him it may be said as the Apostle did of the Gnosticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gain to them is godliness and Theology is but artificium venale a trade of life to fill the belly and keep the body warm An cuiquam licere putas quod cuivis non licet Is any thing lawful for thee that is not lawful for every man and if thou dost not mind in thy own case whether it be lawful or no then thou dost but sell Sermons and give Counsel at a price and like a flye in the Temple taste of every Sacrifice but do nothing but trouble the religious Rites for certain it is no man takes on him this Office but he either seeks those things which are his own or those things which are Jesus Christs and if he does this he is a Minister of Jesus Christ if he does the other he is the hireling and intends nothing but his belly and God shall destroy both it and him 7. Lastly These things I have said unto you that ye sin not but this is not the great thing here intended you may be innocent and yet not zealous of good works but if you be not this you are not Good Ministers of Jesus Christ But that this is infinitely your duty and indispensably incumbent on you all besides the express words of my Text and all the precepts of Christ and his Apostles we have the concurrent sence of the whole Church the Laws and expectations of all the world requiring of the Clergy a great and an examplar sanctity for g. it is that upon this necessity is founded the Doctrine of all Divines in their Discourses of the states and orders of Religion of which you may largely inform your selves in Gerson's Treatise De perfectione Religionis in Aquinas 22. q. 184. and in all his Scholars upon that Question the sum of which is this That all those institutions of Religions which S. Anselm calls factitias Religiones that is the Schools of Discipline in which men forsaking the world give themselves up wholly to a pious life they are indeed very excellent if rightly performed they are status perfectionis acquirendae they are excellent institutions for the acquiring perfection but the state of the superior Clergy is status perfectionis exercendae they are states which suppose perfection to be already in great measures acquired and then to be exercised not only in their own lives but in the whole Oeconomy of their Office and g. as none are to be chosen but those who have given themselves up to the strictness of a holy life so far as can be known so none do their duty so much as tolerably but those who by an exemplar sanctity become patterns to their Flocks of all good works Herod's Doves could never have invited so many strangers to their Dove-cotes if they had not been besmeared with Opobalsamum But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Didymus make your Pigeons smell sweet and they will allure whole Flocks and if your life be excellent if your virtues be like a precious oyntment you will soon invite your Charges to run in odorem unguentorum after your precious odours But you must be excellent not tanquam unus de populo but tanquam homo Dei you must be a man of God not after the common manner of men but after Gods own heart and men will strive to be like you if you be like to God but when you only stand at the door of virtue for nothing but to keep sin out you will draw into the folds of Christ none but such as fear drives in Ad majorem Dei gloriam to do what will most glorifie God that 's the line you must walk by for to do no more than all men needs must is servility not so much as the affection of Sons much less can you be Fathers to the people when you go not so far as the Sons of God for a dark Lanthorn though there be a weak brightness on one side will scarce inlighten one much less will it conduct a multitude or allure many followers by the brightness of its flame And indeed the Duty appears in this that many things are lawful for the people which are scandalous in the Clergy you are tied to more abstinences to more severities to more renunciations and self-denials you may not with that freedom receive secular contentments that others may you must spend more time in Prayers your Alms must be more bountiful your hands more open your hearts enlarged others must relieve the poor you must take care of them others must shew themselves their brethren but you must be their Fathers they must pray frequently and fervently but you
of the Labours of those worthy persons whom God hath made to be lights in the several Generations of the world that a hand may help a hand and a Father may teach a Brother and we all be taught of God for there are many who have by great skill and great experience taught us many good rules for the interpretation of Scripture amongst which those that I shall principally recommend to you are the Books of S. Austin De utilitate credendi and his 3. lib. De Doctrina Christiana the Synopsis of Athanasius the prooemes of Isidore the Prologues of S. Hierom I might well adde the Scholia of Oecumenius the Catenae of the Greek Fathers and of later times the Ordinary and Interlineary glosses the excellent Book of Hugo de S. Victore de eruditione didascaticâ Ars interpretandi Scripturas by Sixtus Senensis Serarius his Prolegomena Tena his Introduction to the Scriptures together with Laurentius è Villa-Vincentio Andreas Hyperius de ratione studii Philosophici and the Hypotiposes of Martinus Cantapratensis Arias Montanus his Joseph or de Arcano Sermone is of another nature and more fit for Preachers and so is Sanctes Paguine his Isagoge but Ambrosius Catharinus his Book duarum clavium ad sacram scripturam is useful to many good purposes But more particularly and I think more usefully are those seven Rules of interpreting Scriptures written by Tichonius and first made famous by S. Austin's commendation of them and inserted into the 5th tome of the Biblioth ss pp. Sebastian Perez wrote 35 Rules for the interpretation of Scripture Franciscus Ruiz drew from the ancient Fathers 234 Rules besides those many learned Persons who have writ Vocabularies Tropologies and Expositions of Words and Phrases such as are Flacius Illyricus Junius Hierome Lauretus and many others not infrequent in all publick Libraries But I remember that he that gives advice to a sick man in Ireland to cure his sickness must tell him of medicaments that are facilè parabilia easie to be had and cheap to be bought or else his counsel will not profit him and even of these God hath made good provision for us for although many precious things are reserv'd for them that dig deep and search wisely yet there are medicinal Plants and Corn and Grass things fit for Food and Physick to be had in every field And so it is in the Interpretation of Scripture there are ways of doing it well and wisely without the too laborious methods of weary Learning that even the meanest Labourers in Gods Vineyard may have that which is fit to minister to him that needs g. 2. In all the Interpretations of Scripture the literal sense is to be presum'd and chosen unless there be evident cause to the contrary The reasons are plain because the literal sense is natural and it is first and it is most agreeable to some things in their whole kind not indeed to Prophesies nor to the Teachings of the Learned nor those Cryptick ways of institution by which the Ancients did hide a light and keep it in a dark lanthorn from the temeration of ruder handlings and popular Preachers but the literal sense is agreeable to Laws to the publication of Commands to the revelation of the Divine Will to the Concerns of the Vulgar to the foundations of Faith and to all the notice of things in which the Idiot is as much concern'd as the greatest Clerks From which Proposition these three Corollaries will properly follow 1. That God hath plainly and literally describ'd all his Will both in belief and practice in which our essential duty the duty of all men is concern'd 2. That in plain expressions we are to look for our duty and not in the more secret places and darker corners of the Scripture 3. That you may regularly certainly and easily do your duty to the people if you read and literally expound the plain sayings and easily expressed Commandments and Promises and Threatnings of the Gospel and the Psalms and the Prophets 3. But then remember this also That not only the Grammatical or prime signification of the word is the literal sense but whatsoever is the prime intention of the speaker that is the literal sense though the word be to be taken metaphorically or by translation signifie more things than one The eyes of the Lord are over the righteous this is literally true and yet it is as true that God hath no eyes properly but by eyes are meant Gods providence and though this be not the first literal sense of the word eyes it is not that which was at first impos'd and contingently but it is that signification which was secondarily impos'd and by reason and proportion Thus when we say God cares for the righteous it will not suppose that God can have any anxiety or afflictive thoughts but he cares does as truly and properly signifie provision as caution beneficence as fear and g. the literal sense of it is that God provides good things for the righteous For in this case the rule of Abulensis is very true Sensus literalis semper est verus the literal sense is always true that is all that is true which the Spirit of God intended to signifie by the words whether he intended the first or second signification whether that of voluntary and contingent or that of analogical and rational institution Other Sheep have I said Christ which are not of this fold that he did not mean this of the pecus lanigerum is notorious but of the Gentiles to be gathered into the priviledges and fold of Israel For in many cases the first literal sense is the hardest and sometimes impossible and sometimes inconvenient and when it is any of these although we are not to recede from the literal sense yet we are to take the second signification the tropological or figurative If thy right eye offend thee pluck it out said Christ and yet no man digs his eyes out because the very letter or intention of this Command bids us only to throw away that which if we keep we cannot avoid sin for sometimes the letter tells the intention and sometimes the intention declares the letter and that is properly the literal sense which is the first meaning of the Command in the whole complexion and in this common sense and a vulgar reason will be a sufficient guide because there is always some other thing spoken by God or some principle naturally implanted in us by which we are secur'd in the understanding of the Divine Command He that does not hate Father and Mother for my sake is not worthy of me the literal sense of hating us'd in Scripture is not always malice but sometimes a less loving and so Christ also hath expounded it He that loves Father or Mother more than me is not worthy of me But I shall not insist longer on this he that understands nothing but his Grammar and hath not convers'd with men and books and can see no farther
there is no further certainty in them than what the one fancies and the other is pleas'd to allow But if the spiritual sense be prov'd evident and certain then it is of the same efficacy as the literal for it is according to that letter by which Gods Holy Spirit was pleas'd to signifie his meaning and it matters not how he is pleas'd to speak so we understand his meaning and in this sense that is true which is affirm'd by S. Gregory Allegoriam interdum aedificare fidem sometimes our faith is built up by the mystical words of the Spirit of God But because it seldom happens that they can be prov'd g. you are not to feed your flocks with such herbs whose virtue you know not of whose wholesomness or powers of nourishing you are wholly or for the most part ignorant we have seen and felt the mischief and sometimes derided the absurdity God created the Sun and the Moon said Moses that is said the extravagants of Pope Boniface the 8th the Pope and the Emperour And Behold here are two swords said S. Peter It is enough said Christ enough for S. Peter and so he got the two swords the temporal and spiritual said the gloss upon that Text. Of these things there is no beginning and no end no certain principles and no good conclusion These are the two ways of expounding all Scriptures these are as the two witnesses of God by the first of which he does most commonly and by the latter of which he does sometimes declare his meaning and in the discovery of these meanings the Measures which I have now given you are the general land-marks and are sufficient to guide us from destructive errours It follows in the next place that I give you some Rules that are more particular according to my undertaking that you in your duty and your charges in the provisions to be made for them may be more secure 1. Although you are to teach your people nothing but what is the Word of God yet by this Word I understand all that God spake expresly and all that by certain consequence can be deduced from it Thus Dionysius Alexandrinus argues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that in Scripture is called the Son and the Word of the Father I conclude he is no stranger to the essence of the Father And S. Ambrose derided them that called for express Scripture for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since the Prophets and the Gospels acknowledge the unity of substance in the Father and the Son and we easily conclude the Holy Ghost to be God because we call upon him and we call upon him because we believe in him and we believe in him because we are baptized into the faith and profession of the Holy Ghost This way of teaching our Blessed Saviour us'd when he confuted the Sadduces in the Question of the Resurrection and thus he confuted the Pharisees in the Question of his being the Son of God The use I make of it is this that right reason is so far from being an exile from the inquiries of Religion that it is the great ensurance of many propositions of faith and we have seen the faith of men strangely alter but the reason of man can never alter every rational truth supposing its principles being eternal and unchangeable All that is to be done here is to see that you argue well that your deduction be evident that your reason be right for Scripture is to our understandings as the grace of God to our wills that instructs our reason and this helps our wills and we may as well chuse the things of God without our wills and delight in them without love as understand the Scriptures or make use of them without reason Quest. But how shall our reason be guided that it may be right that it be not a blind guide but direct us to the place where the star appears and point us to the very house where the babe lieth that we may indeed do as the wise men did To this I answer 2. In the making deductions the first great measure to direct our reason and our inquiries is the analogy of faith that is let the fundamentals of faith be your Cynosura your great light to walk by and whatever you derive from thence let it be agreeable to the principles from whence they come It is the rule of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that prophesies do it according to the proportion of faith that is let him teach nothing but what is revealed or agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime credibilities of Christianity that is by the plain words of Scripture let him expound the less plain and the superstructure by the measures of the foundation and doctrines be answerable to faith and speculations relating to practice and nothing taught as simply necessary to be believed but what is evidently and plainly set down in the holy Scriptures for he that calls a proposition necessary which the Apostles did not declare to be so or which they did not teach to all Christians learned and unlearned he is gone beyond his proportions For every thing is to be kept in that order where God hath plac'd it there is a classis of necessary Articles and that is the Apostles Creed which Tertullian calls regulam fidei the rule of faith and according to this we must teach necessities but what comes after this is not so necessary and he that puts upon his own doctrines a weight equal to this of the Apostles declaration either must have an Apostolical authority and an Apostolical infallibility or else he transgresses the proportion of faith and becomes a false Apostle 3. To this purpose it is necessary that you be very diligent in reading laborious and assiduous in the studies of Scripture not only lest ye be blind seers and blind guides but because without great skill and learning ye cannot do your duty A Minister may as well sin by his ignorance as by his negligence because when light springs from so many angles that may enlighten us unless we look round about us and be skill'd in all the angles of reflection we shall but turn our backs upon the Sun and see nothing but our own shadows Search the Scriptures said Christ Non dixit legite sed scrutamini said S. Chrysostome quia oportet profundius effodere ut quae altè delitescunt invenire possimus Christ did not say read but search the Scriptures turn over every page inquire narrowly look diligently converse with them perpetually be mighty in the Scriptures for that which is plain there is the best measures of our faith and of our doctrines The Jews have a saying Qui non advertit quod supra infra in Scriptoribus legitur is pervertit verba Dei viventis He that will understand Gods meaning must look above and below and round about for the meaning of the Spirit of God is not like the wind
and be very zealous for nothing but for Gods glory and the salvation of the World and particularly of your Charges Ever remembring that you are by God appointed as the Ministers of Prayer and the Ministers of good things to pray for all the World and to heal all the World as far as you are able rule XVI Every Minister must learn and practise Patience that by bearing all adversity meekly and humbly and cheerfully and by doing all his Duty with unwearied industry with great courage constancy and Christian magnanimity he may the better assist his people in the bearing of their crosses and overcoming their difficulties rule XVII He that is holy let him be holy still and still more holy and never think he hath done his work till all be finished by perseverance and the measures of perfection in a holy Life and a holy Death but at no hand must he magnifie himself by vain separations from others or despising them that are not so holy II. Of Prudence required in Ministers rule XVIII REmember that Discretion is the Mistress of all Graces and Humility is the greatest of all Miracles and without this all Graces perish to a mans self and without that all Gracâ—â— are useless unto others rule XIX Let no Minister be governed by the opinion of his People and destroy his Duty by unreasonable compliance with their humours lest as the Bishop of Granata told the Governours of Leria and Patti like silly Animals they take burdens upon their backs at the pleasure of the multitude which they neither can retain with Prudence nor shake off with Safety rule XX Let not the Reverence of any man cause you to sin against God but in the matter of Souls being well advis'd be bold and confident but abate nothing of the honour of God or the just measures of your Duty to satisfie the importunity of any man whatsoever and God will bear you out rule XXI When you teach your people any part of their duty as in paying their debts their tithes and offerings in giving due reverence and religious regards diminish nothing of admonition in these particulars and the like though they object That you speak for your selves and in your own cases For counsel is not the worse but the better if it be profitable both to him that gives and to him that takes it Only do it in simplicity and principally intend the good of their souls rule XXII In taking accounts of the good Lives of your selves or others take your measures by the express words of Scripture and next to them estimate them by their proportion and compliance with the publick measures with the Laws of the Nation Ecclesiastical and Civil and by the Rules of Fame of publick Honesty and good Report and last of all by their observation of the Ordinances and exteriour parts of Religion rule XXIII Be not satisfied when you have done a good work unless you have also done it well and when you have then be careful that vain-glory partiality self-conceit or any other folly or indiscretion snatch it not out of your hand and cheat you of the reward rule XXIV Be careful so to order your self that you fall not into temptation and folly in the presence of any of your Charges and especially that you fall not into chidings and intemperate talkings and sudden and violent expressions Never be a party in clamours and scoldings lest your Calling become useless and your Person contemptible Ever remembring that if you cheaply and lightly be engag'd in such low usages with any Person that Person is likely to be lost from all possibility of receiving much good from your Ministry III. The Rules and Measures of Government to be used by Ministers in their respective Cures rule XXV USe no violence to any man to bring him to your opinion but by the word of your proper Ministry by Demonstrations of the Spirit by rational Discourses by excellent Examples constrain them to come in and for other things they are to be permitted to their own liberty to the measures of the Laws and the conduct of their Governours rule XXVI Suffer no quarrel in your Parish and speedily suppress it when it is begun and though all wise men will abstain from interposing in other mens affairs and especially in matters of Interest which men love too well yet it is your Duty here to interpose by perswading them to friendships reconcilements moderate prosecutions of their pretences and by all means you prudently can to bring them to peace and brotherly kindness rule XXVII Suffer no houses of Debauchery of Drunkenness or Lust in your Parishes but implore the assistance of Authority for the suppressing of all such meeting-places and nurseries of Impiety and as for places of publick Entertainment take care that they observe the Rules of Christian Piety and the allowed measures of Laws rule XXVIII If there be any Papists or Sectaries in your Parishes neglect not frequently to confer with them in the spirit of meekness and by the importunity of wise Discourses seeking to gain them But stir up no violences against them but leave them if they be incurable to the wise and merciful disposition of the Laws rule XXIX Receive not the people to doubtful Disputations and let no names of Sects or differing Religions be kept up amongst you to the disturbance of the publick Peace and private Charity and teach not the people to estimate their Piety by their distance from any Opinion but by their Faith in Christ their Obedience to God and the Laws and their Love to all Christian people even though they be deceived rule XXX Think no man considerable upon the point or pretence of a tender Conscience unless he live a good life and in all things endeavour to approve himself void of offence both toward God and Man but if he be an humble Person modest and inquiring apt to learn and desirous of information if he seeks for it in all ways reasonable and pious and is obedient to Laws then take care of him use him tenderly perswade him meekly reprove him gently and deal mercifully with him till God shall reveal that also unto him in which his unavoidable trouble and his temptation lies rule XXXI Mark them that cause Divisions among you and avoid them for such Persons are by the Scripture called Scandals in the abstract they are Offenders and Offences too But if any man have an Opinion let him have it to himself till he can be cur'd of his disease by time and counsel and gentle usages But if he separates from the Church or gathers a Congregation he is proud and is fallen from the Communion of Saints and the Unity of the Catholick Church rule XXXII He that observes any of his people to be zealous let him be careful to conduct that zeal into such channels where there is least danger of inconveniency let him employ it in something that is good let it be press'd to fight
neither tempteth he any man God is true and every man a lyar rule LXIII Let no Preacher compare one Ordinance with another as Prayer with Preaching to the disparagement of either but use both in their proper seasons and according to appointed Order rule LXIV Let no man preach for the praise of men but if you meet it instantly watch and stand upon your guard and pray against your own vanity and by an express act of acknowledgment and adoration return the praise to God Remember that Herod was for the omission of this smitten by an Angel and do thou tremble fearing left the judgment of God be otherwise than the sentence of the people V. Rules and Advices concerning Catechism rule LXV EVery Minister is bound upon every Lords day before Evening Prayer to instruct all young people in the Creed the Lords Prayer the Ten Commandments and the Doctrine of the Sacraments as they are set down and explicated in the Church Catechism rule LXVI Let a Bell be tolled when the Catechising is to begin that all who desire it may be present but let all the more ignorant and uninstructed part of the people whether they be old or young be requir'd to be present that no person in your Parishes be ignorant in the foundations or Religion Ever remembring that if in these things they be unskilful whatever is taught besides is like a house built upon the sand rule LXVII Let every Minister teach his people the use practice methods and benefits of meditation or mental prayer Let them draw out for them helps and rules for their assistance in it and furnish them with materials concerning the life and death of the ever blessed Jesus the greatness of God our own meanness the dreadful sound of the last Trumpet the infinite event of the two last sentences at doomsday let them be taught to consider what they have been what they are and what they shall be and above all things what are the issues of eternity glories never to cease pains never to be ended rule LXVIII Let every Minister exhort his people to a frequent confession of their sins and a declaration of the state of their Souls to a conversation with their Minister in spiritual things to an enquiry concerning all the parts of their duty for by preaching and catechising and private entercourse all the needs of Souls can best be serv'd but by preaching alone they cannot rule LXIX Let the people be exhorted to keep Fasting days and the Feasts of the Church according to their respective capacities so it be done without burden to them and without becoming a snare that is that upon the account of Religion and holy desires to please God they spend some time in Religion besides the Lords-day but be very careful that the Lords-day be kept religiously according to the severest measures of the Church and the commands of Authority ever remembring that as they give but little Testimony of Repentance and Mortification who never fast so they give but small evidence of their joy in God and Religion who are unwilling solemnly to partake of the publick and Religious Joys of the Christian Church rule LXX Let every Minister be diligent in exhorting all Parents and Masters to send their Children and Servants to the Bishop at the Visitation or other solemn times of his coming to them that they may be confirm'd And let him also take care that all young persons may by understanding the Principles of Religion their vow of Baptism the excellency of Christian Religion the necessity and advantages of it and of living according to it be fitted and disposed and accordingly by them presented to the Bishop that he may pray over them and invocate the holy Spirit and minister the holy Rite of Confirmation VI. Rules and Advices concerning the Visitation of the Sick rule LXXI EVery Minister ought to be careful in visiting all the Sick and Afflicted persons of his Parish ever remembring that as the Priests lips are to preserve knowledge so it is his duty to minister a word of comfort in the time of need rule LXXII A Minister must not stay till he be sent for but of his own accord and care to go to them to examine them to exhort them to perfect their repentance to strengthen their faith to encourage their patience to perswade them to resignation to the renewing of their holy vows to the love of God to be reconcil'd to their neighbours to make restitution and amends to confess their sins to settle their estate to provide for their charges to do acts of piety and charity and above all things that they take care they do not sin towards the end of their lives For if repentance on our death-bed seem so very late for the sins of our life what time shall be left to repent us of the sins we commit on our death-bed rule LXXIII When you comfort the afflicted endeavour to bring them to the true love of God for he that serves God for Gods sake it is almost impossible he should be oppressed with sorrow rule LXXIV In answering the cases of conscience of the sick or afflicted people consider not who asks but what he asks and consult in your answers more with the estate of his soul than the conveniency of his estate for no flattery is so fatal as that of the Physician or the Divine rule LXXV If the sick person enquires concerning the final estate of his soul he is to be reprov'd rather than answer'd only he is to be called upon to finish his duty to do all the good he can in that season to pray for pardon and acceptance but you have nothing to do to meddle with passing final sentences neither cast him down in despair nor raise him up to vain and unreasonable confidences But take care that he be not carelesly dismiss'd rule LXXVI In order to these and many other good purposes every Minister ought frequently to converse with his Parishioners to go to their houses but always publickly with witness and with prudence left what is charitably intended be scandalously reported and in all your conversation be sure to give good example and upon all occasions to give good counsel VII Of ministring the Sacraments publick Prayers and other duties of Ministers rule LXXVII EVery Minister is oblig'd publickly or privately to read the Common Prayers every day in the week at Morning and Evening and iâ— great Towns and populous places conveniently inhabited it must be read in Churches that the daily sacrifice of Prayer and Thanksgiving may never cease rule LXXVIII The Minister is to instruct the people that the Baptism of their children ought not to be ordinarily deferr'd longer than till the next Sunday after the birth of the child left importune and unnecessary delay occasion that the child die before it is dedicated to the service of God and the Religion of the Lord Jesus before it be born again admitted to the Promises of the Gospel