Bishops Clergy-men and Religion and Eadmerus owns that all things Divine and Humane expected William the Conquerors Order (o) Cuncta ergo divina simul humana ejus nutum expectabant Eadmer Histor I shall say nothing now of the Right of Kings and Emperors prefiding in all great Councils of old because I have treated of that in a peculiar Tract (p) See the Roman Forgeries Vol. 1 2. and shewed there also that they confirmed both the Decrees of Faith and Canons made there by consent of the Clergy Nor will I enlarge this Discourse by proving that the right of investing and confirming Bishops in their Sees was anciently in Christian Kings and Princes and owned to belong to them in the fourth General Council of Chalcedon (q) Vid. Acta Concil Chalced. Act. 2. Bin. T. 2. Par. 1. p. 404. 'T is more direct to my purpose to cite those other ancient Councils which speak of the Oath of Allegiance taken by the Clergy especially those of the Higher Order to their several Kings and Princes at their admission to their places or upon the change of the Supream Governor and first of those in Spain (r) Concil Tolet. 4. Can. 74. An. 633. Concil 5. ibid. Can. 7. An. 636. Concil 6. ibid. Can. 18. An. 638. One of which Councils hath these words If any Church-man from a Bishop to the lowest Order of Clerks or Monks be found with wicked intentions to have violated the general Oaths they took for the safety of the King their Country and the Nation he shall immediately be deprived of his Dignity and be excluded from his Place and his Honour (s) Concil Tolet. 10. Can. 2. circ An. 658. Bin. T. 2. p. 519. And there are variety of testimonies that the French Clergy did always swear Allegiance to their Princes The Bishops in their Councils had declared it as a matter of right (t) Concil Turon 3. Can. 1. Aquisgran 2. Can. 2 12. and so also in their private Epistles (u) Hincmar opera T. 2. ep 4. c. 15. Yea there are the very Forms extant among divers ancient Instruments shewing what the King promised the Bishop and he swore to the King (w) Vide Theod. poenitent p. 476 477. And for the practice it is recorded that Bishops Abbots Arch-deacons and Canons did swear Allegiance over again who had been in a Conspiracy against Charles the Great (x) Capit. Pipin An. 973. Tom. 1. p. 540. And that Pope Leo the 3d took an Oath of Fidelity to the same Prince upon his Creation (y) Epist Carol. M. ad Leon. ibid. T. 1. p. 271. Moreover when he was made Emperor he made a Law That every Man in his Realms who had sworn fealty to him as King should swear it to him again as Emperor and this was to be done by the Clergy as well as the Laity (z) Capit. Car. M. An. 801. c. 2. Tom. 1. p. 363. We have also a Record containing the Privileges granted to a Bishop of Anjou when he took the Oath of Allegiance as other Bishops of France use to do to Lewis King of that Nation (a) Fecimus Sacramentum fidelitatis sicut alit Episcopi regni Franciae ipsi faciunit Theod. poenitent p. 476. together with an inspeximus to confirm it (b) Ibid. p. 477. And the practice of swearing Fealty by our Bishops in this Nation is so ancient that its first original can scarce be found yet so well known withall that it needs no particular Proof therefore I proceed 2ly To give the Reasons why it should be given to the Clergy 1st Because the holy Scripture declares they are subjected to Kings and Princes as well as Lay-men St. Chrysostom notes that St. Paul says Every Soul though he be a Priest or an Apostle he must be subject to the higher Powers (c) Rom. xiii 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. è Chrys in loc And St. Bernard tells a great Bishop if Every Soul must be subject then yours he that attempts to except you out of that universal Command endeavours to deceive you (d) Si omnia anima etiam vestra quis vos excepit c Bern. ad Henr. Senon Episc Ep. 42. Now if the Clergy be subject and the Prince supream over them why should they not recognize this Supremacy and vow that Allegiance which is consequent thereupon when their Superior requires it of them 2ly Their qualifications condition and interest also as well as their numbers are generally such that it is of great importance to a King to be secured of their Fidelity yea it is necessary to the safety of his Government for being Teachers of the People they may either establish them in their Loyalty or excite them to dangerous Seditions and Rebellions of which the Annals of Popish Kingdoms whose Clergy of old took no Oath to their Prince but one to the Pope afford many woful examples And 't is noted by Josephus that the Pharisees a bold and busie Sect among the Jews were often troublesom to their Kings and dared to oppose them openly for there were 6000 of them and they all refused to swear Allegiance to Herod and Caesar as the whole Nation besides had done (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Ant. l. 13. c. 22. To which I may add the relation of Simeon of Durham concerning Aldwin and Turgot two Monks of that Church wherein I have the honour to be preferred who raised Sedition in Scotland against King Malcom and pretended they could not in Conscience swear Allegiance to him (f) Sim. Dunelm Chron. l. 3. c. 22. 3ly The Clergy of all Christian Kingdoms are and have been endowed with Tithes Lands and Houses and invested with very great Immunities Honours and Privileges chiefly by Kings and Princes who have been the Founders or Confirmers of most of our eminent Churches and therefore are Patrons of the same So that they are bound in gratitude to give their Benefactors all possible assurance of their Fidelity and they would be the worst of men if they do not as sincerely pay it as they universally and justly promise it They as all other Subjects are protected in their Persons Estates and good Names by the Laws of their Prince and this Protection always obliges the Persons so protected to bear Faith and Allegiance to him that protects them but their Provision being also chiefly from the Crown they owe more duty to it than many others of their fellow-Fellow-Subjects But 3ly There was a particular Reason for requiring this Oath from the English Clergy of all Orders at the Reformation because divers of them especially the Regulars had not sworn Allegiance to the King but had taken Oaths to their Superiors and to the Pope to obey them and promote their Interest in all things which left them at liberty upon any Quarrel between our King and the Bishop of Rome or his Dependants to take part with their Ecclesiastical
if we have any sense of his goodness or any concern for our own Salvation we are on this occasion bound humbly to thank heartily to praise and devoutly to worship him and this may suffice for the Laudatory part §. 3. And we humbly beseech thee by the same thy blessed Son to grant unto all c. Having excited our selves to a vigorous Devotion by these obliging memorials of God's care for our eternal welfare we fitly begin to pray it may not be in vain When the Vine-yard is drest with so much cost and pains it is a shame it should bring forth either no fruit or only wild Grapes (l) Isai v. 2. Pro uvis labruscae Prov. pro spe frustratâ Drus prov cent 1. Class 1. this will highly offend God and end in our own ruin at last (m) Hebr. â—â— 7 8. Such kindness and culture deserves a very plentiful return (n) Debemus imitari agros fertiles qui multo plus afferunt quam acceperunt Cicer. de offic l. 1. Heaven justly expects it and therefore we Pray through the Mediation of Jesus Christ That not only we but all other Christians who in any part of the World believe in and call upon God's holy name by these Mens preaching (o) Rom. x. 14 15. Emissione auditus ex auditu fides à fide oratio may not only bless him at present as is done in the words of this Collect but also continue to shew our selves truly thankful to Almighty God for this his extraordinary care of our Souls as well as for all other his benefits Now true gratitude to God for appointing and sending his Ministers will express it self by our reverencing their Persons attending on their Administrations giving great regard to their advice their exhortations and reproofs looking on them as the Physicians of our Souls and consulting with them when we need Direction or Comfort Encouragement in well doing or Aid in resisting Temptation If we were to pass a difficult and dangerous way and had a guide sent us by a kind friend nothing can prove us grateful for the favour but our frequent enquiring of and duely following this Director and if our People do not treat their Pastor so they are unthankful to God unkind to his Messenger and careless of their Souls health By letting our Pastor know our case he will be enabled to apply proper remedies for our Ignorance or Infidelity and so we should daily encrease in Faith and Knowledge and answer the end of this Heavenly Mission by our growing up to a perfection in Christ Jesus (p) Ephes iv 13. If we see a Husbandman going to Sow we wish him good speed even in common Charity but when our own Souls are the Field and we now behold fresh Labourers sent into God's Harvest shall we not wish them success in the name of the Lord (q) Psal cxxvi 5 6. Ruth ii 4. especially since by their prospering we improve it may please them but the profit is principally ours yet so as we only are the losers if he do his Duty and we reap no advantage for he shall be rewarded according to his pains not after his success (r) 1 Cor. iii. 8. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc So that we are infinitely concerned to do our best that his Ministry may profit us all and then both these Ministers and those over whom they are appointed may joyn in Glorifying God's name the Pastor for God's blessing on his Ministry and the people for the good they have had by his labours And besides the glory thus comming to God from those who are now made Christians his prospering the labours of those his Servants will also enlarge his Kingdom by the convincing of Infidels and converting impenitent Sinners who from slaves of Sathan and Heirs of Hell may become Subjects to the King of Heaven and Heirs of Glory These are the desirable fruits the happy consequences of a good Pastors doing his Duty with success and if we seriously consider their number and mighty importance it will move us earnestly to beg of God to bless these Mens present undertaking and future endeavours through Jesus Christ who Liveth and Reigneth c. Amen CHAP. VIII Of the Solemn Words §. 1. HAving spoken of the Imposition of Hands which Rite is common to all Three Orders in the former Part (s) See Par. I. Chap. 4. §. 1. I am now only to observe that as the Priest and Deacon have distinct Offices so in our Church they are admitted to them by a different Form of words which is more proper than with the Greeks to use the very same Form for a Priest as they do for a Deacon only naming the several Orders (t) Vide Euchol p. 250. Collat. cum p. 292. herein therefore we follow the usage of the Western Church as the best for they have two distinct Forms for these two Orders (u) Pontific Roman p. 53. and use the first part of this Form of ours Receive thou the Holy Ghost c. without any variation I confess Morinus affirms that the ancient Forms of Ordination as well in the Latine as the Greek Church were only Prayers for the Holy Spirit and invocatory not indicative or imperative which usage as he proves began to be added in the Margin of the old Formularies about 500 years ago (w) Vid. Morin de Ord. Latin in Vet. Form circ An. 1180. p. 338. Item Exercit. 2. Par. 3. c. 2. p. 22. And after that it was made by the School-men the Form of the Character and the sole words by which it was conveyed or communicated I shall not dispute that nicety but since I find our Reformers have retained these Words I doubt not but they derived them from an higher Original even from the Holy Gospel out of which I shall now shew both parts of this Form are taken §. 2. Receive the Holy Ghost for the Office and Work of a Priest c. whose Sins thou dost forgive they are forgiven c. And be thou a faithful dispencer c. In the name of the Father c. This Form is taken from our Blessed Saviour's own Words after his Ascension when he solemnly Sent his Disciples to Preach the Gospel for then he said receive ye the Holy Ghost c. z (x) John xx 21 22 23. Hence the Lutheran Form prescribes the reading these very words out of St. John's Gospel (y) Legatur ex Johan Cap. 20. Dominus noster Jesus Christus dixit Accipite Spiritum Sanctum c. Form Lips An. 1624. and then after the Lord's Prayer and a Collect that Office thus explains them We commend to you the Ministry of the Word of God and the power of the Keys in binding and loosing Sins and in the administration distributing and consecrating the Venerable Sacraments according to the institution of our Lord Jesus Christ in the Name of the Father c. And doubtless
Church in Sacred Mysteries and dispensing of Charity so that we pray according to ancient forms that God would mercifully look upon these his Servants (h) Super hunc famulum tuum quaesumus Domine placatus intende Morin p. 263. Mabil p. 304. Pont. Rom. 35. 'T is true they are now approved by Man yet we know and their own Conscience tells them they have many infirmities and defects so that they need the mercy of that God who sees them all to excuse and so accept them none are worthy by their own merit 't is Grace alone that makes them fit and if God did not look on the best with favour they could not be sufficient for these things (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. ii 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Co◠iii. 5. The Bishop can do the outward part but the grace that makes them worthy flows from the visitation of the riches of his mercy (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euch. p. 251. as the Greek Office expresses this And now having prayed in general for God's mercy and favour we further beg that when his mercy hath preceded his grace may follow and that in those great effects of it so necessary for the Tribe of Levi Illumination in true Doctrine and Innocency or Perfection in Manners the former to replenish their Understandings with the knowledge of all Truth the latter to adorn their Conversation with all sorts of Virtue these two are Moses's Prayer for the Sacred Tribe and the meaning of Urim and Thummim (l) Deut. xxxiii 8. Perfectiones tuae Doctrinae tuae Vers Samar and will make our Man of God perfect and throughly furnished to every good work (m) 2 Tim. iii. 7. And indeed both are absolutely necessary for a Clergy-man he must as the first Deacons were be replenish'd with wisdom (n) Act. vi 3. Vid. item Luke ii 40. The Fountain which is to water many had need to be very full yea to overflow and then he may serve God by his words And he must also be adorned with Innocency of Life that he may serve God by his good Example and thus both by Word and Deed he may glorifie his Name and edifie the Church Hence the ancient Offices mention both these (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement Constit ap Morin p. 24. Ut coelesti munere ditati tuae majestatis gratiam possint acquirere bene vivendi aliis exemplum praebere Pont. Rom. p. 39. and pray they may labour both by their Words and Deeds to edifie God's people And that being filled with Heavenly Gifts they may both please Almighty God and profit others by their good Example Nor may these two be separated for if a Minister be Innocent but Ignorant his Innocence only profits himself but he is not qualified to instruct others And if he be Learned but Vitious his Evil Example hinders the effect of his Exhortations and makes his Knowledge become unprofitable Wherefore St. Hilary notes a good Clergy-man must have both and we pray for both together (p) Non statim boni Sacerdotis est tantum innocenter agere aut scienter praedicare innocens sibi tantum proficit doctus sine doctrina sit authoritate nisi sit innocens Hill Pict d◠Trin. l. 8. that his Head may be full stored with the knowledge of all Orthodox Principles and his Life adorned with all sorts of Virtuous Practices Holiness is often compared to an Ornament and to such Robes as Men put on when they would appear gay and graceful (q) Isai lxi 10. 1 Pet. iii. 3 4. Rev. vi 11. Virtue is admired and lovely in all Men especially in Ministers they who are wicked themselves cannot but commend it in those of this Order (r) Quinetiam placet sua natura adeoque gratiosa est virtus ut insitum etiam sit malis probare meliora Sen. de Ben. l. 4. Who can never be generally acceptable reverenced and respected whatever Parts or other Qualifications they may have unless their Lives be holy and without blemish So that this which we pray for must be our Candidates principal care to live religiously and to abstain from all appearance as well as avoid all occasions of evil Neither Wit nor Learning Eloquence or Education will adorn him unless he lead a pious and holy Life §. 5. That both by Word and good Example they may faithfully serve Thee in this Office to the Glory of thy Name and the Edification of thy Church through the Merits c. 'T is fit so great and necessary a request should be earnestly desired by us and graciously granted by God to which end we conclude with two proper Motives the former to excite our Devotion in Asking the latter to incline our Heavenly Father to hear us Let us therefore consider that if we can prevail with him for a Learned and Holy Clergy they will be enabled to serve God faithfully and the effects of that service shall bring abundance of glory to God and much profit to his People both by their Preaching and Living Fidelity is the most necessary quality in and the proper Character of a good servant (s) Titus ii 10. Matth. xxv 21. especially if he be in a place of considerable trust (t) 1 Cor. iv 2. And more particularly it is required where the things committed to their trust are the Souls of Men that are more valuable than Silver or Gold (u) 1 Pet. i. 18. and the Master an All-seeing God who cannot be deceived who hears their Words and sees all their Actions and has declared he will require of them all that are lost by their neglect (w) Ezek. xxxiii 6. To serve such a Lord carelesly or deceitfully will certainly bring a curse on them (x) Jerem. xlviii 10. But to discharge this Trust faithfully cannot fail of a large reward (y) Dan. xii 3. Matth. x. 41. Luk. xii 37. Wherefore 't is not only their duty to be his faithful Servants but their interest also for our Lord hath promised that such as both do his Will themselves and teach others to obey it shall be the greatest in the Kingdom of Heaven (z) Matth. v. 19. therefore if we desire their eternal happiness hereafter who are chosen to minister for our Salvation here we must earnestly pray they may faithfully serve God in this Office But let it be observed by the way unless they serve God in this Calling both by Word and Deed it is not full and compleat and therefore not faithful service good Preaching is but half their duty Good Living is as necessary for Example as the other for Instruction and both do equally conduce to promote those two great ends of this holy Calling the glory of God and the edifying of his People A learned diligent and religious Pastor 't is to be hoped will daily glorifie God himself and not only persuade others so to do but by
observe so that we pray they may freely and willingly keep this promise in all the particulars such as being Loyal to the King Obedient to the lawful commands of their Ordinary constant in reading Prayers and Homilies or making profitable Sermons keeping the Fasts and Festivals of the Church strictly forbearing those gaities in their Habit and Freedoms in Conversation as also those Games and Sports which the Canons forbid to Clergy-men while they tolerate so much as is innocent in these matters to the Laity for it is expected they should be much more Spiritual and Nice in their Actions than others and abstain even from all appearance of Evil and if they obey not the Rules of the Church they teach others not only to disobey their part of the Canons but to despise themselves and trample on all Ecclesiastical Authority Yea I fear the common neglect of this Spiritual Discipline hath encreased Schism and exposed too many of our Order not only to censure but sometimes to scandal and such offences as grow upon the stock of taking too much liberty That they having always the testimony of a good Conscience and continuing ever stable and strong in thy Son Christ If they be thus inwardly disposed and live so canonically as is above expressed then they cannot want the testimony of a good Conscience and great boldness in the Faith which they have in our Lord Jesus Christ (l) 1 Tim. iii. 13. these two are necessary consequents of the former and so are linked to them and asked as it were together When they offered themselves to be ordained a Testimonial from others was sufficient to satisfie their Ordainer but after they are admitted the Bishop prays they may have that which was St Paul's comfort viz. the Testimony of their own Consciences (m) 2 Cor. i. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That their Conscience may bear witness they have conversed with all Men especially with their own Flock in all sorts of Duties with Simplicity and godly Sincerity Conscience is that Faculty by which the Soul sees it self and compares its Actions with the Laws of God silently accusing us if we break them and excusing yea commending us if we have kept them (n) Rom. ii 15. So that no Man can have the Testimony of a good Conscience but he who is in all things willing to live honestly (o) Hebr. xiii 18. An Hypocrite may by fair shews deceive others into a good Opinion of him (p) Alius fortasse alium ipse se nemo deceperit modo introspiciat vitam seque quid mereatur interroget Plin. paneg p. 65. but no Man who hath examined his Heart and Ways can ever deceive himself (o) Hebr. xiii 18. We pray therefore that our Deacon upon tryal of his demeanor in his Office may not be conscious to himself of any willful Sin of Omission or Commission Which if he find he will have inexpressible comfort in this Testimony of a good Conscience and 't is a happy thing when after proving his own work he hath his joy in himself and not in another (q) Galat. vi 4. Meminimus quanto majori animo honestatis fructus in conscientiâ quam in famâ reponatur Plin. l. 1. ep 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrit ap Plat. de prosect p. 81. They who only desire the reputation of being good but are not so are in perpetual fear of discovery and their character changes as peoples minds alter but he who is assured by his own Conscience of his sincere endeavours to do his whole Duty well hath his delights from himself and can rejoyce even when the World by mistake doth censure him 'T is one of St. Paul's qualifications for a Deacon that he have a pure Conscience (r) 1 Tim. iii. 9. And to that this petition alludes which begs of God that his dispositions may be so turned to Piety and Vertue and his Life so constantly agreeable to Spiritual Discipline that his own Heart may not condemn him for any thing but give him a good Testimony And this in the next place will make him continue steady in his hope and strong in his Faith of a glorious reward from his Master our Lord Jesus Christ let such as have neglected Christ's Service or done it deceitfully doubt and fear there is no reason for them when their Conscience doth not clear them to hope that their Lord who is greater than it and knoweth all things will acquit them 'T is only they whose heart condemns them not who can have confidence toward God (s) 1 Joh. iii. 20 21. Magna est vis Conscientiae in utramque partem ut neque timeant qui nihil commiserint poenam semper ante Oculos versari putent qui peccaverint Cicer. orat pro Mil. and St. Paul hath observed None can draw near to him in full assurance of Faith but they whose hearts are sprinkled from an evil Conscience (t) Heb. x. 22. To conclude Others may set out with plausible pretences and great expectations but none will ever continue stedfast and strong in Christ but they that have the testimony of a good Conscience 't is that will encourage them to persevere in well doing and secure them of an eternal reward as well as support them till they do obtain it May so well behave themselves in this inferiour Office that they may be found worthy to be called unto the higher Ministries in thy Church through the same c. He that is thus Qualified inwardly and outwardly being supported by the testimony of a good Conscience and encouraged to persevere by a stedfast hope in Christ will certainly behave himself very well in this inferiour Office and act becomingly and agreeably in every part of his Duty he will be diligent in his Study devout in his Prayers he will Read and Preach to Edification and live so as to be an Example to his People he will instruct with plainness reprove with meekness comfort with tenderness and succour the Poor with his own and others Charity whatsoever things are true and honest just and pure lovely and of good report vertuous and praise-worthy (u) Philip. iv 8. All this may be expected from such a Deacon who will be a credit to this inferiour Order while he remains in it and deserve according to God's own Method a greater number of Talents for using the first so well (w) Matth. xxv 29. Qui dum priora accipit posteriora mereatur Plin. lib. 2. ep 24. To this degree he was advanced in hopes of his good behaviour in it but when he hath used this Office well his merit will promote him to the higher Ministrations of the Church It is the Policy of all prudent Generals to observe in their Camps who do their Duty best in the place of Common Soldiers and these they promote to be first their inferior Officers as Vegetius hath observed and then by degrees these are
Matth. vii 23. Drus Nor are they ungrateful for my Affection and Care for I first take notice of and love my Flock (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. And then I am known respected and beloved of mine own Sheep who renounce and despise all other Shepherds in comparison of me Ver. 15. This People of Israel are my Fathers peculiar Flock (l) Psal c. 3. and therefore As the Father knoweth me and my great affection for them he hath set me over them even so full well know I the Father and his tender regard for them (m) Cognoscere pro diligere i. e. ea charitate qua pro ovibus morior quantum Patrem diligo ostendo Greg. hom 14. It is to please him that I now take such pains with them such care of them And I am ready upon the same account to lay down my Life for the salvation of the Jews who are the Sheep of my Heavenly Father's Pasture Ver. 16. But the merit of that Death of mine shall reach further than the Jewish Nation my Father calls them his Flock And other Sheep I have resolved thereby to redeem which are not as yet gathered in and become Members of this Fold (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. even the poor Gentiles who are at present under Sathan's power them also I must bring out of that lost and deplorable condition wherein they lie I will call them by Preaching and they shall hear my Voice so as to be converted and live After which I will take away that odious distinction between Jews and Gentiles (o) Coloss iii. 11. and there shall be but only one Fold even the Christian Church and one Shepherd that is my self who will be the Supream Head and Governor thereof CHAP. III. Of the Exhortation §. 1. THe next observable difference is the peculiar admonition which the Bishop gives to all that enter into Priests Orders that before they take this weighty Charge upon them they may be made duly sensible both of the Dignity and the Duties of their Office which are so necessary to be considered just now that other Churches have such a discourse (p) Vid. Pontif. Roman p. 41. in Ord. Presb. though in some it be less properly deferred till after Ordination (q) Alia formul p. 55. Et Copthar Ordin ap Morin p. 507. item Lutheran formul Lips 1624. But this is the fittest place for these Considerations and ours the best the fullest and most accurate Form now extant as will appear by the following Analysis and Discourse The Analysis of this Exhortation The Exhortation contains Three Principal Parts 1st An Introduction referring to what they have heard You have heard Brethren as well in c. 2ly The particular Advice now given them viz. 1. To consider very seriously before hand 1. The Dignity of their Office We exhort you in the name of c. 2. The weight of their charge on the account of 1. The variety of their duty to teach and to premonish c. 2. The greatness of their trust Have always therefore printed c. 3. The danger of their neglect And if it shall happen the same Church c. 2. To act afterward with great 1. Diligence to promote the good of their People And see that you never cease your labour c. 2. Gratitude to God who hath called them to this Office as well that ye may shew your selves c. 3. Caution toward Men least they give any Offence as also to beware that neither you your selves c. 3. To use the most proper means for enabling them to do their Duty 1. Prayer for the aid of the Spirit of God Therefore ye ought and have need to pray c. 2. Studying the Books of Holy Scripture And seeing that you cannot by any other c. 3. Leading a good Life and in framing the manners c. 4. Avoiding secular Cares And for this self same cause c. 3ly A Conclusion of the whole 1. Expressing the Bishop's hope that they have 1. well considered of their undertaking We have good hope that you have well c. 2. Firmly resolved both 1. To do those Duties and that you have clearly determined c. 2. To use these means and that you will continually pray c. 2. Requiring from them a solemn Promise as to all the particulars And now that this present Congregation 〈◊〉 A Discourse upon the Exhortation §. 2. This necessary pious and comprehensive admonition is very properly introduced by putting the Candidates in mind as well of that which was said to them when they were privately examined for it supposes that the Arch-deacons gave them a Charge then as of that which hath been just now read to them out of the Gospel and Epistle concerning the Dignity and Importance of this Office whereunto they are called Yet lest they should forget the private instructions formerly given them or not readily infer these things from the portions of Scripture now read The Bishop doth once more exhort them in the name of Jesus Christ his and their Great Master to remember how High their Station and how Weighty their Charge is And first he declares the Dignity of their Office by those various Titles given to those invested with it in Holy Scripture and then shews the various Duties which every one of these Names imports The Titles are Messengers Watchmen and Stewards of the Lord The Duties as Messengers to teach as Watchmen to forewarn or premonish and as Stewards to feed and provide for the Lord's Family First The Prophets in the Old Testament and the Priests are stiled the Messengers of the Lord of Hosts (r) Isai xliv 26. Hag. i. 13. Mal. ii 7. See Mark i. 2. And to shew they are no ordinary Messengers they are in the New Testament called The Apostles of the Churches i. e. sent by Christ to the Churches with his Authority to teach and instruct them (s) Philip. ii 25. 2 Cor. viii 23. Ita Chrys explic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in loc Philip. and therefore they are also called the glory of Christ that is such as represent his Person and shew the glory of their Mighty Lord even as Embassadors do wear the Character and set out the Splendor of the Princes who send them and they are expresly named Embassadors for Christ (t) 2 Cor. v. 20. To whom all Nations did ever pay the greatest respect even as to their Masters (u) Oratorem audire oportere jus gentium est Donat. ad Prolog Hecyr. Sancti habentur legati Pompon L. Si quis D. de legat Sanctum populis per saecula nomen Papin Stat. So that they have the highest of all Offices in God's House the most honourable of all Employments being sent to represent Christ Jesus and to declare his Will as his immediate Embassadors and his constant Envoys resident among us here upon Earth to transact his Affairs among the Sons
Vid. L. Milites 15. C. de re militari believing this would hinder his Military duty and when St. Paul alludes to this and says No Man that warreth intangleth himself with the affairs of this life that he may please him that hath chosen him to be a Souldier 2 Tim. ii 4. He evidently applies it to the Clergy and intimates they cannot please their Master Jesus Christ whose spiritual Souldiers they are ver 3. unless they renounce secular affairs Upon which Text our Canon is grounded which forbids the Clergy to use any base or sordid labour (n) Anglic. Eccles can 75. And to this agree innumerable Canons of the antient Church The Apostolical Canons order those Clergy-men of what rank-soever to be deposed who take up secular concerns (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apost Can. 6. Bev. T. 1. p. 4. A Council of Bishops before St. Cyprian's time forbid them to be Tutors or Executors (p) Cypr. Ep. 66. p. 195. And the like was prohibited to all sorts of Clergymen by the Fourth General Council (q) Concil Chalced. can 3. Bev. T. 1. p. 113. and two more of the Apostolical Canons exclude them from being obliged to serve in any Offices Military or Civil (r) Apostol Can. 81. 83. Bev. ib. p. 53. 54. and by the ancient Ecclesiastical Laws of our old Saxon Church a Clergy-man is not allowed to be a Merchant a Soldier nor a Lawyer (s) Aelfric Can. 30. ap Spelm. Concil T. 1. p. 579. Finally there is scarce any thing so often forbid both by the Canons of the Church (t) Concil Elib can 19. Bin. T. 1. p. 194. Concil Carthag 1. can 6. 9. Concil ibid. 3. can 15. Arel 2. can 14. and also by the Civil Law (u) Capitul Reg. Fanc lib. 1. c. 22. lib. 2. c. 37. lib. 5. c. 107. item Justin Novel 123. c. 6. as the Clergies taking up secular Offices and Professions or being too deeply engaged in worldly business Which seems to be one main Reason why God at first ordered and the Church afterward continued Tithes for their maintenance that others might Plow Sow and Reap yea and breed Cattle for them to give them time and leisure for Study and performing Divine Administrations Now where by the alienation of this proper Provision or other evil means the Clergies poverty forces them to labour or mind secular affairs for Bread they are to be pitied and excused and the fault is in the State which doth not provide better for them But those who are well provided for and can live without intangling themselves in worldly cares yet will follow secular business so as to hinder them from Reading Praying for and watching over their Flock these are really blame-worthy The spiritual duty of a Clergy-man if it be well done is enough to take up one Mans whole time and thoughts nor will any thing but necessity excuse his spending his hours and care in temporal affairs This Exhortation though it have been long yet is of so great importance and so necessary to be always fixed in their minds who are now called to the sacerdotal Dignity that the Bishop makes a brief recapitulation of the whole discourse charitably hoping they have throughly weighed these things in private long before they came to be ordained And resolved according to St. Paul's advice to Timothy To give themselves wholly to perform this Office well (w) 1 Tim. iv 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that forsaking all other unnecessary cares they will turn all their Thoughts and Studies to a right discharge of this Holy Function He hopes further that because Prayer and Reading are the proper means to fit them for their Ministry and make them improve and still grow better able to undergo it they will continually pray to God through Jesus Christ for the assistance of his Holy Spirit and daily read the Holy Scriptures both in publick and private and thus they will increase in Grace and in all Divine Knowledge and as St. Paul speaks become throughly furnished for every good work (x) 2 Tim. iii. 17. this is the way to fit them in all Points and make them accomplished and able Ministers of the Gospel especially if they take care to practise as well as to understand the Rules of God's word and make themselves and their families Examples and Patterns of Godliness and Vertue All this is the Priests Duty and as the Bishop's charity moves him to hope concerning every one of them that he will do all this So his Office binds him to require them as St. Paul did Timothy at his Ordination to make this good Profession before many Witnesses (y) 1 Tim. vi 12. That is he now proceeds to oblige them by a solemn Promise to engage they will most faithfully perform every particular Branch of these Duties and since the Bishop stands in God's stead and every one of the Congregation is witness to what is said this Declaration is as sacred as an Oath such a Promise binds as strongly as any Vow if they do not now intend what they engage they lie not to Men but to God and if they be negligent to keep their words afterward it 's equal to Perjury Both God and as many as are Spectators at this Ordination may condemn them out of their own Mouths Their words will be Witnesses against them if they do not make them good in this World to their Shame and in the next World to their Condemnation Therefore it is highly necessary for every Candidate to consider these things very well before he promise them and to endeavour to perform them all the days of his life CHAP. IV. Of the Questions peculiar to this Office §. 1. Quest II. WHat has been said on the Questions at the Ordination of a Deacon will suffice to be observed as to most of these only where the Questions are altered and appropriated to the Order of Priests we will explain them here The Second Question doth materially differ for a Deacons principal Duty being only to read the Scriptures it was enough for him to declare before God and the Congregation that he believed all the Canonical Books were divinely inspired But a Priest must further First Declare his Faith That the Holy Scripture contains all Doctrines that are necessary to be believed and is sufficient through Faith for our eternal Salvation Secondly He must publish his resolution to take all his Doctrines from thence and promise never to teach any thing as of necessity to Salvation that cannot be proved thereby For his Office is to preach all saving Truths and teach his People all those Duties that are requisite to bring them to Eternal Life Nor is there any need for the Candidate to hesitate at or doubt of the Declaration or the Promise For 1st The thing declared is certainly true the Infallible Word of God doth assure him that Holy Scripture is able without the help of
better grounded zeal to save his Peoples Souls than they express to destroy them Lastly the false Teachers and especially those of the Roman Church do creep in among our Sectaries and the worst sort of Enthusiasts as hath been proved by many instances here and in other Countries (d) See the Book called Foxes and Firebrands Aderant personati quidam qui Papae causam promoturi dissensiones mutuas promovebant Comenij Hist Eccl. Bohem. §. 36. and promote the Popish interest by enflaming the differences among Protestants So that it concerns our Pastors to pull off such Mens Vizors and represent them in their true Colours to all such well-meaning people as are in danger to be deceived by them 'T is true all kinds of Seducers suspect their own strength and therefore they avoid Men of Learning and such as understand the Faith they profess 't is poor ignorant Men and those of the weaker Sex that they attack and take no Captives but such (e) 2 Tim. iii. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Strabo Geogr. l. 7. as St. Hierom observeth concerning Basilides and Marcus two ancient Hereticks (f) Hieron Ep. 29. ad Theodor. p. 251. Wherefore our Pastor must have a strict Eye upon this part of the People under his charge and countermine the Enemy by engaging them to labour both to understand and love their own Religion and advising them not to rely too much on their own Judgments Upon the whole matter vigilance and industry are always necessary but never more requisite than in these times while reason of State obliges this Government to continue that Toleration in this Reign which was for very ill purposes begun under another This is a season that requires the Clergy by Writing Preaching and private Conference to keep as many of their Flock as they can from this Pestilence that walketh at noon day (g) Psal xci 6. Chal. Par. A caterva daemonum qui grassantur tu meridie Polygl Bibl. And herein I cannot but observe and commend the piety and diligence of many of my Brethren to whose care under God it is to be imputed That this Toleration hitherto hath neither encreased our Adversaries number no nor lessened ours but we gain more and better people than we loose May God of his mercy grant that the following Generations may still be secured by a constant succession of such Labourers in his Harvest Men that shall be able by sound Doctrine both to exhort and to convince the Gain-sayers (h) Titus i. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil to confirm the Orthodox confute the Teachers of false Doctrines and reclaim their deluded followers When a Pastor is endued with Learning and Judgment for this good work and also with Zeal and Piety to excite his Industry he is a mighty blessing to the Church in general and more particularly to all that are under his charge Yet there is another part of the Clergies duty contained in this Question as necessary as the former and that is to drive away Vice as well as Error by publick and private Monitions and Exhortations both to the sound and the sick within their cures when ever need requires Sometimes a watchful Pastor will discern some sorts of wickedness to abound in his Neighbour-hood and against such Epidemical Crimes publick monitions to convert the guilty and open exhortations to secure such as are yet untainted must be his business in the Pulpit and when any single Person is discovered to be tempted to any notorious Sin or hath fallen into it then the careful Pastor must go to the offender and privately exhort him to beware of that particular Sin while he is only in danger or sharply admonish him for it if he have already offended because as was noted before if any perish for want of due warning God will require their Blood at his hands I grant there is great prudence to be used in reproving the quality and temper of the person the nature and circumstances of the Crime as also the fitness of the Season and manner of address must be well weighed before hand Our Superiors must be applied to with respect and yet with sincerity our equals with friendly plainness our Inferiors with awful rebukes if the offence be notorious and the danger great and nigh we must not delay but save them with fear hasting to pull such out of the Fire as we would do a brand almost burned (i) Jude ver 23. if it be a secret and lately sprung evil we may wait for a private opportunity and a gentle warning may suffice The fittest Seasons are generally before the receiving of the Holy Sacrament or when the Party is visited with Sickness or under some great Affliction or when the Priest hath had some opportunity to oblige him that he is to reprove But whenever or to whomsoever we do this good Office we must begin with gentle methods always expressing a true affection for the offender a love for his Soul and a hatred only for his Sin (k) Medicus saevit in vulnus ut homo sanetur quia si vulnus palpetur homo perditur Aug. V. D. ser 15. it must appear that you hate the Vice for the mans sake foreseeing the mischief it will bring on him here and hereafter and if you can convince him that your reproof proceeds from a tender regard to his welfare that notion will open his Ear and Heart also to your affectionate admonition and 't is probable you will save his Soul But if he prove proud and foolish obstinate and scornful you must use more sharpness (l) Titus i. 13. and if private rebukes be despised you are by our Saviours direction to complain to the Church (m) Matth. xviii 15 16 17. out of which such deserve to be cast because while they are of it they are a scandal to it And if reproofs were thus managed they would be of inestimable benefit not only to private Christians many of which who are likely to perish eternally might this way be converted and live But also to the whole Church which by this method would become pure and holy honoured by its very Enemies and lovely in the Eyes of God and all good Men The only excuse on the Pastors side is that the offender out of a sense of his guilt will be angry since there are too many like Nero forward to commit Sin but enraged when they are told of it (n) Ut faciendis sceleribus promptus ita audiendi quae faceret insolens erat Tacit. Ann. l. 15. p. 1088. Now if this be granted first the criminals anger is a clear confession of the justice and necessity of the reproof (o) Qui mihi irasci voluerit prius ipse de se quod talis sit confitetur D. Hieron ad Nepot ep 2. because it declares he is guilty But then Secondly this anger if the Man be not a hardned reprobate will not continue long if
of malice and mutual provocation introducing Unity Peace and Concord with all the blessed consequences of Love Charity and Beneficence This would make Towns and Cities Families and Neighborhoods easie and happy and every Man would share in this blessed Tranquility There are in all places instruments of Sathan to sow and enflame discord and either out of ill nature or for gain (o) Qui lites creant qui si nihil est litium lites serunt Plaut in Penul 3. 2. p. 874. to disturb the repose of Mankind and who so fit as the Servants of the God of Peace to countermine those Agents of the Prince of Darkness They can best set forth the gracious promises made to Peace and Unity the dreadful threatnings against variance and strife hatred and malice they are most proper to shew their people the Sin and mischief of living in Enmity which makes them and their prayers odious to God and will hinder his remitting their offences against him banish the holy Spirit of love from their Souls and qualifie them for no other Society but that of Hell And they who have such a Pastor ought to receive his advice and admonitions with all humility and gratitude and chearfully to leave their quarrels to his mediation and arbitrement But if they shall on either side be found implacable the party who is willing to be reconciled may be admitted to the Holy Sacrament (p) Quid faciemus in quorum potestate voluntas tantum pacis est non effectus Heir Ep. 62. because the innocent must not suffer for the guilty while the other as our Rubrick directs is to be suspended from it and his obstinacy notified to the Bishop that by his Authority he may either be brought to a reconciliation or prosecuted for his malice 'T is evident the Laity in the Primitive times voluntarily desired Bishops and Priests to decide their differences and it is remarked by the writer of St. Augustine's life That at the request of his people he spent the forenoon often and sometimes the whole day fasting while he was hearing their causes but would not leave off till he had decided them (q) Interpellatus ergo causas audiebat diligentèr pie usque ad horam refectionis aliquando autem totâ die jejunus semper tamen dirimebat Possidon in vit Aug. I doubt not but the Clergy are now as willing to undertake this charitable office especially in such controversies where there is no Title or nice point of Law to be determined as those of ancient times and certainly it would be our peoples great advantage to accept of yea to encourage their Mediation §. 6. Quest VIII Will you reverently obey your Ordinary c. This being the same in our Offices both of Deacon and Priest had not been repeated here but only to observe that the Roman Church only requires this promise of Canonical obedience from Priests (r) Vid. Pontif. Rom. in Ord. Presb. p. 54. and that is all the engagements they enter into but only to say a few Masses and pray for the Bishop and these two last particulars are late Additions (s) Vid. Pontif. Innoc. 8. edit An. 1485. For they were not in the Pontifical of Pope Innocent the 8th Printed about 100 years ago Now the engaging their Priests only to obey their Superiors and not to perform the Duties of their Office enjoyned by Christ as we do Looks as if they were more concerned for the Polity of their Church than for the Salvation of Souls and considering the tendency of our distinct Questions to make our Priests careful of their whole Duty I doubt not but every impartial Man will judge our Office excels theirs in this as well as in most other things CHAP. V. Of the Bishops and Peoples Prayers THe Priests having solemnly promised to perform all these necessary and weighty parts of their Pastoral Office by God's help First the Bishop openly prays for them in these words §. 1. Almighty God who hath given you this Will to do all these things Grant also unto you strength c. The Lutheran Forms after the Questions and Answers cited before have a Prayer very like this in substance (t) Dominus igitur noster Jesus Christus summus Pastor Episcopus animarum nostrarum vos in hac fide in Christiano proposito clementer confirmet conservet Form Lips An. 1624. And this being pronounced by the Bishop who is Christ's immediate Officer must be looked on as a Benediction and not barely Petitionary Though we see the Ordainer gives all the glory to God ascribing to him that good will which they have declared in freely undertaking these Duties without whom we are not sufficient so much as to think one good thought (u) 2 Cor. 3.5 much less to make so many holy Resolutions Now upon this ground that the pious inclination and religious purpose came from God the Bishop proceeds rightly to beg of the Divine Author of their good will to grant them strength and power to perform all that they have promised which is no more but the accomplishing of that Work which he hath begun They did own in the first answer that God's Spirit they believed moved them to take on them this Sacred Calling and he disposed them freely to engage that they will do all the Duties thereof Now though resolving to do well be the beginning yet putting these Resolves in execution is the finishing of every good Work and Performance is the only perfection of a Promise The Bishop finds therefore God hath begun and he hopes he will accomplish this Work yea he may say with St. Paul to his Philippians He makes this request with joy being confident of this very thing that he who hath begun will certainly go on to perfect this good Work (w) Philip. i. 6. Which place as we find in the life of St. Bernard (x) Vit. D. Bernardi p. 1967. being read in the Church the same day that the holy Father and his Companions had vowed to live a very strict life they were much encouraged and went away rejoycing Our Lord hath declared it is his method to give to him that hath already (y) St. Matth. xiii 12. and Chap. xxv 9. He that thankfully receives and carefully improves a good thought into a holy purpose shall be enabled to do what he hath resolved Wherefore the Persons now to be Ordained having found the grace of God Making them willing to promise may say with St. Augustine (z) Ab illo in me perfici fideliter spero à quo inchoatum esse humiliter gaudeo nec in eo quod non donavit incredulus nec in eo quod jam donavit ingratus Aug. ad Maced ep 52. T. 2. fol. 48. They hope firmly that the same God will perfect in them that which they rejoyce humbly to find he hath begun And they cannot doubt of that which he hath not yet given them without being
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Cambyse Xerxe Max. Tyr. dissert de Scien ita dicitur Romanos Dalmatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scil. pro Praesectis Xiphil vit Aug. p. 215. It is thy duty to feed them Spiritually by the Word and Sacraments and temporally by thy Table and thine Alms. It would be unpardonable in thee to prey upon them that thou should'st provide for therefore for Jesus sake devour them not by insinuating false Doctrines into their Minds by unseasonable Severities or infamous Oppression Far be this from thee who hast promised to be a good Shepherd and knowest the Scripture declares it to be thy Duty (c) See Ezek. xxxiv 4. and 16. to hold up and support the weak Christians and confirm such as are wavering in the Faith to heal the sick who are infected with ill Examples and their Souls smitten with Sin the worst of all Diseases (d) Morbi perniciosiores pluresque sunt animi quam corporis Cicero Tusc qu. l. 3. p. 358. Vid. Isai 1.5 these do thou take care to reform and cure bind up the broken hearted (e) Luke iv 18. who are in great trouble for their Sins or much dejected by their Sufferings these must be comforted If any have strayed but little from the Churches Communion thou must labour to bring again these Wanderers into Christs fold and not despise them as the out-casts that are unworthy of thy care Finally if any be utterly perverted or grown very wicked thou must not despair of their Conversion but enquire after and seek the lost Sheep and try thy utmost endeavours to regain even these poor Souls after our Lord's Example (f) Luke xix 10. You are also made chief Rulers in God's Church to punish the Evil and to amend them as also to encourage and reward the good (g) 1 Pet. ii 14. So that in your Acts of Jurisdiction and Government you must always make a prudent mixture of Mercy and Judgment as the Cases and Circumstances require And if you would quicken the better sort with hope and keep the worse in awe since hope and fear are the principles of Virtue (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de liber educ p. 12. you must be so merciful and ready to pardon lesser and penitent Offenders that you be not too remiss when there is reason to punish either to bring the Sinner to Repentance or keep the Sin from spreading (i) Vitia transmittit ad posteros qui praesentibus culpis ignoscit Theodoric ap Baron An. 494. n. 38. Yet be sure when you are forced to censure an obstinate person you do so minister discipline with all tenderness to his Soul (k) Qui cum triste aliquid statuit fit tristis ipse Cuique fere poenam sumere poena suit Ovid. de Pont. l. 2. as to convince him that you forget not Mercy and are ready to absolve him upon his repentance These are the methods of the Lord Jesus and will please him so highly that when he that is the chief Shepherd of this Flock returns from Heaven and shall appear in Glory to reward his Faithful Servants you may receive from him not a sading Mitre with which you are now to be adorned but that which is infinitely more desirable even the never fading Crown (l) 1 Peter v. 4. His verbis clauditur Offic. Ordin ap Luther Lips 1624. Postquam defecere cuncti flores madefactus aquâ reviviscit hibernas coronas facit quoniam non marcescat Plin. de spicâ Amarantinâ Nat. Hist l. 21. c. 8. of Glory everlasting an abundant recompence for a few years labour Yet this he hath promised and therefore you may expect and we do beg it for you through Iesus Christ our Lord Amen CHAP. XI Of the concluding Collect. §. 1. AFter the Communion is over all the ancient Formularies conclude with a Collect as we do that of the Western Church in this place is very like ours in substance (m) Da ei quaesumus verbo exemplo quibus praeest proficere ut ad vitam cum grege sibi credito perveniat Sempiternam c. Pontif. Rom. p. 84. Leg. credito Only our Form is larger and expressed in the very words of Holy Scripture and especially in the words of St. Paul relating to his beloved and lately consecrated Bishop Timothy which cannot but be very proper on this occasion The particulars take in all the necessities and duties of one that is admitted to this Order the Expressions are so plain and the Method so clear that a brief Analysis and Discourse is all that is requisite because we have already Treated of the same things The Analysis of this Collect. The concluding Collect contains 1st A Preface directed to God the Father Most merciful Father 2ly Divers Petitions 1st In general for 1 Gods Blessing We beseech thee to send down upon this thy c. 2 His Holy Spirit And so endue him with thy Holy Spirit 2ly In particular as to 1 His Preaching That he preaching thy word may not only c. 2 His Example But also may be to such as believe a whole some c. 3ly His reward That faithfully fufilling his course at the latter c. 3ly A Doxology directed to Christ Who liveth and reigneth one God with the Father c. Amen A brief Discourse on this Collect. §. 2. Most Merciful Father we beseech thee to send down c. The providing and qualifying faithful Pastors to be set over his Flock is an illustrious instance of God's Mercy and therefore we call upon him by the title of most merciful Father He knows and pities the wants of all his Servants and those in the highest station having the most difficult Employment need the greatest assistance They may labour but all in vain unless God's Heavenly blessing crown them with success e otherwise they may complain (n) 1 Cor. iii. 6 7. with St. Peter that they have toiled Night and Day and taken nothing (o) S. Luke v. 5. So that our first general request for this Master-workman that is now just going into God's Harvest is the same with that usually said on such occasions The Lord prosper you we wish you good luck in the name of the Lord (p) Psal cxxix 8. But secondly we consider he cannot rightly perform any part of his Duty without an extraordinary assistance of the Holy Spirit which we therefore humbly pray for We do not question but he hath received the Spirit of God by the imposition of Hands as we noted before and therefore this second general Petition hath respect to the measure and degree of the Spirit which must be large in a Bishop who must be endued with so much Grace and so many Gifts of the Spirit as will enable him to Preach successfully to live exemplarily and to persevere even to fulfil his course No ordinary Portion of God's Spirit will fit a Man for all this