146. for the very name of a Deacon signifies a Servant and here they have the directions of their great Master Christ Jesus how they are to prepare themselves for his second coming by doing their duty well in that station which he hath given them in his Houshold and his promise of a reward if they be found in well doing §. 2. The Analysis of the Gospel of St. Luke xii 35 38. This Gospel contains under a Metpahor 1st The advice given and the duties to be done by Servants 1. To be ready for business Ver. 35. 2. To expect their Master Ver. 36. 3. To open the door presently Ver. 36. 2ly The reward promised by the Master to such as follow it 1. In general they are blessed Ver. 37. 2. In particular 1. Their Master will reward them well Ver. 37. 2ly They shall be sure of it Ver. 38. The Paraphrase on this Gospel S. Luk. xii 35. YOu that are Deacons are Officers in Christs House the Church and have the care and government of his people your fellow-servants committed to you and perhaps his being invisible and as it were absent in Heaven (u) Nel assentia del signiore si conosce il Servitore Prov. Ital. ap S. Torriano p. 78. may tempt you as the Masters absence doth evil Servants to grow insolent or careless But I advise you to remember he will come to call you to an account and as the Servants in the East where long Garments were worn could not be fit for business till they had tied them up with a girdle (w) Cingulum est indicium servitutis quod discursus expeditos reddit Petr. Chrysol Ser. 24. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil So Let your Loyns be girded about with the strictest Chastity and constant Sobriety (x) Baltheo castitatis Petr. Chrysol ut supr Lumbos praecingimus cum carnis luxuriam per continentiam coarctamus Greg. Mag. Hom. 13. and then you will be always in a posture to execute your Lord's commands but if you indulge your selves in Idleness Wantonness or Excess you must neglect his work and will be surprized at his coming (y) Luke xxi 34. Sopor ille gravissimus extat Quem saturi capiunt Lucret. l. 4. which will be as sudden as if it were in the night therefore while others Sleep let your Eyes be waking and your Lamps burning so that the brightness of your Knowledge and the splendor of your good Example (z) In Manibus Sanctorum ipsa bona opera sunt lucernae quae ad innocentiae testimonium nocturno portantur tempore Petr. Chrysol ut supr Lucernae ardent cum per bona opera proximis nostris lucis exempla monstramus Greg. M. ut supr may not only declare your care to do your Master's will but direct and encourage others to follow you You must foresee your Lord's coming and while the World is overspread with the darkness of Ignorance and Oblivion you must give notice by your words and set them a pattern by your works so as both you and they may be prepared and ready for the Lord at his coming Ver. 36. Which may be illustrated by this Comparison suppose some great Man espoused to a noble Virgin were gone to fetch home his Spouse to his own House in order to consummate the Marriage and intending to return as the custom was of old with his Bride late at night (a) Matth. xxv 6. Behold at midnight there was a Cry made Sponsa à novo marito nocte deducitur hinc tedae faces Serv. ad Virg. Eclog. 8. would not all his Servants especially the chief of them be ready drest put all in order and wait with lighted Torches to receive him whensoever he came Now our Lord espoused our nature on Earth at his Incarnation (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in loc and when Heaven is near filled with glorified Saints he will then return to Earth with great Majesty and carry the remainder of holy Souls up with him to compleat his great and glorious Nuptials at the Last Day Therefore all things must be put in that Order that you would have him find them And ye your selves who have the Charge of others Souls as well as of your own must be like unto Men that are Servants in a place of Trust and that wait for their Lord expecting every moment when he will return from the Wedding For they take effectual care to put both themselves and their Fellow-servants into so fit a Posture to receive him that when he cometh and knocketh (c) Venit cum ad judicium properat pulsat cum per aegritudinis molestias mortem esse vicinam designat Greg. Mag. ubi supra at the first warning and upon the least notice they may without any delay fear or surprize open the Door to him immediately and be ready to attend him and entertain him with all imaginable demonstrations of duty and gladness Ver. 37. Such officious care and diligence could not but be kindly accepted and liberally rewarded by an Earthly Master whereas yours is an Heavenly Master therefore Happy and Blessed are those Servants whom the Lord when he cometh from Heaven shall find to have been so industrious in his absence and to be watching for his return they shall receive extraordinary marks of his favour and have a part in the Inheritance (d) Prov. xvii 2. He shall treat them not only as his Friends but as if he were their Servant (e) En mutatio inaudita rerum epulanti servit Dominus servit accinctus Ministris suis ministerium facit Christus facit in Patris gloria jam constitutus Petr. Chrysol ut supra Verily I say unto you he shall gird himself and make them sit down to meat in his Heavenly Kingdom and will come forth as a Bridegroom out of his Chamber and serve them as freely as ever they served him that is he will feast them with liberal communications of Grace and Glory and make them drink of those Rivers of Pleasures that are at his Right Hand for evermore so that they shall be happy to all eternity Ver. 38. And though the coming of your Lord is uncertain yet if you do your duty thus the reward is certain And if he shall come at never so unseasonable an hour as it is supposed he will not at Nine at Night the first Watch because the most slothful are then scarce gone to sleep but if it be in the second Watch that he come between Nine and Twelve when all are most soundly sleeping or come in the third Watch between Twelve and Three before the most diligent do awake (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc it is all one to such vigilant Servants as have made all ready Let his Heavenly Master come never so suddenly or to others unseasonably and find him so prepared he cannot miss of an infinite and eternal reward of Glory
accepit quam dedit ut Syr. Arab. Apostolus hic Vid. Pocock miscel c. 2. p. 24. unto men of all ranks but especially to those whom he had chosen to serve in the various Offices of his Church So that David long since foretold that which now you see accomplished Ver. 9. No doubt the Psamist foresaw this and all our Saviours acts He knew him to be very God and that he came originally from Heaven Now when 't is said that he ascended to Heaven again what is it but a plain indication that he also had descended first both into the Virgins Womb at his Incarnation for man is said to be formed in the lower parts of the Earth (d) Psal cxxxix 15. And as the Fathers expound it (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Infernum sub terra esse nemo jam ambigit Hieron in loc ita Pseud-Ambr ibid. in his descent into Hell which is generally described as being far under the Earth whither he went down as a Conqueror into Sathans Empire of Darkness and having spoiled Principalities and Powers openly triumphed over them and then ascended with the Keys (f) Coloss ii 15. Rev. i. 18. of Death and Hell both Which mysteries no doubt the Spirit had revealed to holy David Ver. 10. But to return to my Argument all this was done by Christ alone He that descended first to Earth and then into Hell is the same Lord Jesus who also ascended up after he had compleated our Redemption to his Kingdom of Glory which is far above all those visible Heavens wherein the Sun Moon and Stars are placed And then he reassumed his original Dignity and was replenished with all those gifts and graces that his Church needed not for his own sake but that he out of his overflowing fulness might fill all things that were defective (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form Ord. Euchol p. 292. in his Church and especially that he might supply the various Orders of Ministers therein with gifts suitable to their several stations Ver. 11. From hence it was that soon after his Ascension there was such a plentiful effusion of the Spirit which manifested it self in so great a variety of Gifts that one man was fitted for the higher another for the lower Ministries of the Church For he gave some proper gifts to be Apostles and his Chief Representatives in planting and governing his Church He also gave some the gifts of expounding the Prophecies of the Old Testament and of foretelling future events whence they were called Prophets whose principal work was to convince the Jews Then for the conversion of the Gentiles he gave some the gifts of writing the Gospel by inspiration and Preaching it to Infidels that never heard of it before which were stiled Evangelists Now these were Ministers in extraordinary at the first planting of Christianity but for ordinary Ministrations that were to continue always in the Church He gave some proper gifts to rule and preside over the Believers of a larger Territory who were Bishops or Pastors and to others under them he gave such gifts as fitted them to instruct the People in all holy Religion who were called Doctors or Teachers and afterwards Priests But Christ as the great Master of his Houshold the Church hath appointed these several Offices and he alone gives them Qualifications suitable to their proper business Ver. 12. So that none ought to envy at any of these Persons whose gifts are not derived from themselves nor designed for their private honour or advantage but are given to them especially to those of the ordinary and durable Orders For the perfecting of the Saints in knowledge and practice of the higher Mysteries and Duties of Christianity which is the proper Office of Bishops For the work of the Ministry in Praying Preaching and taking Care of the Poor which is the business of Priests and Deacons in particular but then in general all of them have their Gifts and Offices given and appointed For the edifying of the whole Church which is the Body of Christ and ought to be continually improved in vertue and knowledge Ver. 13. And because there will always be imperfect Christians therefore there must always continue in the Church divers Orders of Minister till we all come by their Doctrine Discipline and Example to a perfect agreement in the unity of the Faith and have such large measures of the knowledge of the Son of God that every one may arrive unto the state of a perfect man and being fully illuminated and sanctified may reach unto the measure and proportion of the stature which each Christian is to grow up to out of the fulness of that grace that ever flows from Christ Iesus and when his Church is thus universally filled with his grace then he will transplant it into his glory CHAP. II. Of the Gospels § 1. THere are two Gospels chosen for this Occasion the first is taken out of St. Matth. ix ver 36 37 38. of which I shall only note that in the Ordinal of Edward the 6th the Gospel was Matth. xxviii 18 c. (h) See Sparrow 's Collect. p. 150. but that being properly the Mission of the Twelve as Apostles it was thought more proper to remove that to the Office for Bishops and to read the Apparatus to their first solemn Mission as Preachers related Chap. x. 1 c. to which this Gospel is the Preface and should not be separated from it as it was by the division of Chapters in our Bibles and the suitableness of it to this Occasion shall now be made evident The Analysis of St. Matth. ix 36 38. This Portion of the Gospel declares 1st The misery of a People without a Pastor Ver. 36. 2ly The reason why many were needful then Ver. 37. 3ly The method to be taken for a fit supply Ver. 38. The Paraphrase of this Gospel St. Matth. ix 36. OUr Lord came into this World to intstruct first the Jews in the ways of God and had preached already to many of them But when he saw the multitudes that thronged after him and longed to hear his Heavenly Doctrine being more than he alone could teach He was moved with pity and had compassion on them as a poor desolate People neglected by the Scribes and Pharisees because they fainted (i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Chrys legâ—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron item spoliati for want of Sound Doctrine and by reason of the heavy burden of Superstitions which they laid upon them were scattered abroad by ravenous Wolves even false Teachers who drew them into little Sects and Parties and so made them as miserable and helpless as Sheep having no Shepherd to guard unite or feed them which are destitute of all good and exposed to all manner of evil Even such a dispersed straying and miserable Flock were the Jewish People at that time Ver. 37. And when he had resolved in his mind how to help
〈◊〉 〈◊〉 Julian frag p. 556. The Druids who were Priests to our Heathen Ancestors trained up their Disciples twenty years together in their Discipline and then admitted them with a solemn Oath the Form of which is yet extant (a) Vettius Val. Antiochi ap Seld. Praef. de Diis Syris And when their chief Priest died a Successor was chosen by Merit only and the Common suffrage (b) Caesar de Bell. Gall. lib. 6. p. And Suetonius notes That the Emperor Claudius would admit none into the Colleges of Priests till they had first taken a solemn Oath (c) In cooptandis per Collegia sacerdotibus neminem nisi juratus nominavit Sueton. vit Claud. c. 22. which shews that all Mankind agreed to use great caution in the choosing and initiation of the Ministers about holy things But our previous care relies on a better Foundation than this for we have the command of God in Scripture and the Laws and Practice of the Primitive Church for it Our Lord no doubt chose his Apostles and lxx Disciples out of the very best of the Jews or else he made them so and because he knew their Hearts there was no need of Testimonials or Examination Yea the Apostles and their immediate Successors had the Gift of discerning Spirits (d) 1 Cor. xii 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac in loc that is of knowing by Inspiration who were fit for the Ministry So that they could foretel what proof they would make and such were the Prophecies that went before concerning Timothy (e) 1 Tim. iii. 18. Vide Chrys c. in loc apud Annot. Grotij ibid. This also was the meaning of St. Clement's saying The Apostles made Priests and Deacons of such as they had proved by the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corinth p. 96. and the same were such as St. John ordained in the lesser Asia Men that were marked out by the Spirit (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 3. c. 17. p. 67. But the Apostles foresaw that this temporary miraculous Gift would cease after the Church was setled whereupon having fixed Timothy Bishop at Ephesus and Titus in Creet who were to have a subordinate Clergy he gives them Rules to direct them in examining and approving the Candidates for holy Orders (h) 1 Tim. iii. 1. c. Titus i. 6. 11.2 and charges them to Ordain none hastily that is not till they had throughly tried them (i) 1 Tim. v. 22. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Theophil in loc And it is very observable that no such Rules are given in any of St. Paul's Epistles written to whole Churches only in these two that are directed to two Superior Bishops Which is a demonstration that this Apostle intended not only the Ordination but the Scrutiny and Approbation of all Ecclesiasticks should be solely in the Bishops power Now these are Injunctions laid on these Governors of the Church by Divine Authority which they are bound in Conscience to obey and how exactly every one of them was observed by the Primitive Bishops shall be shewed more particularly afterwards It is sufficient here only in general to observe that the ancient Council of Sardis Decrees The Candidates shall be examined with all exactness and care and each of them must stay no little time in the inferior before they are admitted to the superior Orders since neither Prudence nor Piety allows that Men shall enter into these Orders rashly or suddenly and the Blessed Apostle the Doctor of the Gentiles forbids the making hasty Ordinations (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Sard. Can. 10. Bever T. 1. p. 496. And before this the first General Council of Nice declares that a time and a trial is necessary to all before they can be made Clergy-men (l) Concil Nicaen 1. Can. ◠Bev. T. 1. p. 60. Can. 9. ibid. p. 70. As to our Church we not only enquire after their inward Calling but try and examine their Qualifications before that which may be counterfeited as being secret is allowed and if the same care were taken to enquire into the fitness of all that are put into secular Offices of Trust and Power as there is into the Candidates for sacred Orders the Publick would be much better served for the Ecclesiasticks must bring Testimonials and pass one if not two Scrutinies before they can be accepted of which more hereafter §. 5. And also by Publick Prayer with imposition of Hands were approved and admitted thereto by lawful Authority It would make intolerable confusion in all Professions if every Man who judged himself qualified for an Eminent Station might thrust himself into it till he were solemnly admitted by lawful Authority For every Man thinks well of himself and at this rate every conceited Soldier would be a Captain and every Opinionative Lawyer a Judge wherefore there are two things here required 1st That the Clergy shall be solemnly admitted by Prayer and Imposition of Hands 2ly That they shall be admitted by lawful Authority which will give me occasion to discourse in general First Of their solemn Admission Secondly Of Episcopal Ordination for Bishops only with us have the sole lawful Authority to admit First No Clergy-man can enter into Orders but by a solemn Admission which is appointed in Conformity to the Divine directions under the Law concerning the Garments the Sacrifice the Anointing and the Washing in the Tabernacle Exod. chap. xxix before Aaron or his Sons might Officiate I might enlarge upon the solemn Forms of admitting the various sorts of Priests among the Gentiles but for brevity sake I will only refer to one or two Authors concerning the Creation of Flamins and Vestals (m) Rosin Antiqu. l. 3. cap. 15. p. 215. item Brisson de Formul lib. 1. p. 118. Nor shall I enlarge upon all the Christian Rites of Ordination in this place because the particulars will occur afterwards Only note in general that Fasting Prayer and Imposition of Hands were always used on these occasions Our Lord directed his Disciples to Pray immediately before he created them Apostles (n) Matt. ix 38. chap. x. 1. and both Deacons and others were ordained by Fasting Prayer and Imposition of Hands (o) Acts. vi 6. chap. xii 2 3. 1 Tim. iv 14. Which holy Custom was kept up in all Ages of the Church with great Reason since it was begun by our Saviour and his Apostles and because these Orders are of so great importance to the Church 'T is plainly the Sense of all Mankind that no Office of Trust or Power should be conveyed to any sort of Men Civil or Military without some solemn Creation Admission or Investiture to the same wherefore this is much more necessary with respect to such as are Officers under the King of Heaven and entrusted with the care of Souls This then being agreed on all hands we pass to the second thing
converting Sinners informing the Ignorant convincing the Erroneous and improving the Graces of those that are good he will make his service abound in a return of many thanksgivings to God (a) 2 Cor. ix 12. and the fruits of his labours will appear in the happy effects of his Ministry upon the Souls of such as are committed to his Charge So that if we desire God should be highly glorified and would have true Religion and Virtue greatly flourish nothing tends more to these desirable ends than a Clergy thus qualified if we can prevail with God to give them these Gifts and Graces it is not they alone but many others will reap the benefit of them 'T is like giving food to a Nurse who feeds not her self only but others (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de Convict Philos cum Principe and thus God in a compendious way blesses a whole Congregation at once wherefore this Petition ought to be asked with an hearty importunity There is but one thing can be pretended to damp our Devotion therein which is the little success that some very excellent men both for their Preaching and Lives have in too many Parishes so that this effect is not constantly the lot of the best Ministers Our Saviour made not many Converts and he represents three parts in four of the good Seed as Perishing by the fault of the Soil (c) Matth. xiii 4 c. and good men in all Ages have complained of this (d) Isai liii 1. Rom. x. 22. experience also shews that though all are apt to censure and excuse themselves who live under a bad Pastor yet alas very few obey the exhortations and follow the example of a good one However though this be very discouraging to our Prayers and the endeavours of worthy Clergy-men we must not cease to pray nor they to proceed for some no doubt are and will be converted and saved by these proper and efficacious means and though all do not many will glorifie God for providing such Ministers and 't is worth all their pains to bring some glory to him and a few Souls to Heaven to which we may add that Almighty God will reward the good Shepherd as St. Chrysostom observes according to his labour not after his success for saith St. Paul he rewardeth every man according to his work (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1 Cor. iii. 8. The People who will not be profited lose their own reward and deprive themselves of a happy advantage but they cannot take away the bounty which a gracious Master promises to his faithful Servants (f) Securus labor quem nullus valet evacuare defectus Bern. de Consid l. 4. c. 2. So that we have reason enough for praying heartily for such Pastors and they have sufficient encouragement to persevere in their duty because it may turn to God's glory and the good of many however it cannot fail of ending in the eternal salvation of those who both by word and good example faithfully serve our common Master in these Offices Finally therefore to move God to hear and grant so weighty a request which must turn one way or other to so good an account we beg it through the merits of our Saviour Jesus Christ who died to purchase favour for his Church and whose intercession grounded on those merits of his on Earth are certain to prevail now in Heaven where he lives and reigns with the Father and the Holy Ghost and shall do so for ever and ever Amen §. 6. The Epistles Since the Office of a Deacon is by divine appointment the directions for it must be found in God's word upon this occasion therefore it hath been an ancient and is a rational Custom to select some of the most proper places of Holy Writ suitable to this and the other Orders and to read them in the Ordination In some Churches the Person ordained reads them to give testimony of his readiness and ability to perform this part of his duty (g) Ordinat Maron ap Morin Par. 2. p. 399. in others the Reader doth this and before he begin the Ordained says to him Peace be unto you (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Ordinat Graec. Morin ib. p. 223. thereby expressing his gratitude for these instructions out of Holy Scripture As to the particular places chosen for the Epistles none is fitter than this which contains St. Paul's directions to Timothy about the qualifications of a Deacon wherefore almost all Churches order this to be the Epistle at their Ordination (i) Mabil de Lit. Gallic l. 2. p. 170. Lectionar Hieron ap Pamel Tom. 2. p. 60. ap Baluz Capitul Franc. T. 2. p. 1247. item in Ordinat Maron ap Morin p. 399. because it fully sets forth what manner of Persons they ought to be who are admitted into this Order So that the Candidates should hear this with great attention and reverence trying themselves secretly all the while by this Divine Touchstone that if they have these qualities they may proceed with joy if they want any of them they may labour to supply that defect The Analysis of this Epistle This Epistle contains 1st Directions about the Qualifications of the Candidates 1. Their internal qualities Ver. viii ix 2. The enquiry into them Ver. x. 3. Their external Qualifications as to their Families Ver. xi xii 2ly An encouragement to such as are admitted to behave themselves well in this Office Ver. xiii The Paraphrase of 1 Tim. iii. 8. 13. §. 7. 1 Tim. iii. 8. Having given thee O Timothy the qualifications of a Bishop which may also serve for a Presbyter whose duty is almost equal to a Bishop's and therefore his Qualities are to be much the same (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac I now proceed to those of a Deacon for so likewise in an inferior degree (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. must the Deacons be qualified as Bishops and Presbyters are to be (m) See vers 2 3 c. for theirs also is a sacred Office and a step to the higher Orders More particular care must be taken that they be sober and grave persons serious in their Behaviour and honest in their Deeds (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. honestos bene moratos ut sig ver 4. Philip. 4.8 1 Tim. 11.2 male Vulg. pudicos in favorem caelibatus As to their words they must always speak truth to all not double tongued nor given to flattery and dissimulation which sows discord by representing things diversly to several persons whereas they should be peace-makers As to their Actions if they do not totally abstain from strong drink as both Jewish and Gentile Priests did during their Administrations (o) Levit. x. 9. Et Grot. ibid. vide item Porphyr lib. 4. § 6. p. 150. Julian Caes Epist 49. ad Arsacium 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the old Catholicks whose Title they usurp condemned a Impious and Detestable Lastly Though there are many Motives to make these Petitions there are only two expressed in this Collect but both are very cogent First The benefit of the People who have such a Bishop set over them as frequently Preaches and wisely Dispenses the Discipline intrusted to him he is an inestimable blessing to his Diocess his Clergy and Laity both are happy in so industrious prudent and faithful a Steward who gives all their Portion in due season and thereby promotes and secures the Salvation of many But 2ly This is not all for his Gracious Lord and Master Jesus Christ the Judge of all hath promised an Everlasting Kingdom of Joy to reward such Servants for all their Care and Pains (t) St. Matth. xxiv 45. So that earnestly desiring the Bishops Eternal Happiness we do earnestly pray he may have Grace to manage thus and methinks the very mention of it should enflame the pious Candidate with holy desires and firm resolutions to be diligent and faithful in the discharge of these Duties since 't is certain he shall be infinitely overpaid for all his trouble by the never-ceasing Joys of Heaven where no Stars shall shine so bright (u) Dan. xii 3. none so highly shall be rewarded (w) Matth. x. 41. as Prophets Righteous Guides of Souls and such as are the Happy Instruments of Turning many to God CHAP. IX Of the Solemn Words §. 1. REceive the Holy Ghost for the Office and Work of a Bishop c. and remember that thou stir up the Grace of God c. The Order of Priesthood is so near the Episcopal that the Words at the Admission to both are very much alike only because their Duty differs in some Points therefore the one hath the Spirit communicated for the Office and Work of a Presbyter the other for the Office and Work of a Bishop and since the power of Binding and loosing was given to the Candidate when he was ordained Priest that is not repeated now since every Bishop must pass through that Order first But instead of that Form here is added that reasonable admonition of St. Paul to Timothy To stir up the Grace of God that is now given them by the Imposition of Hands to which the reason of the Charge is annexed viz. because God hath not given us the Spirit of Fear but of Power and Love and Soberness The Consecrated Bishop ought firmly to believe he doth now receive the Gifts and Graces of the Holy Spirit so far as is necessary for his Office as we have proved before (x) Disc on the Ordin of a Priest Ch. viii §. 2. and we see here St. Paul takes it for granted that Imposition of Hands did convey it to Timothy for he hath said God gave him the Spirit and his Grace by this Rite and his Successors in the Dignity have the same need and the same method is used now But least this Privilege should make them proud and negligent they are first put in mind that the gifts of the Spirit are like the Celestial Fire in the Jewish Temple which came from Heaven yet was to be kept alive by human industry and continual puting on of fresh fuel (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in 2 Tim. 1.6 7. Even these Gifts and Graces will be extinguished if those that have received them do not continually endeavour to quicken them by daily and devout Prayer diligent and constant Reading and Study and by being ever imployed in all sorts of good Works God doth not give them his Spirit to exempt them wholly from working but to engage them to co-operate with him and therefore it is St. Paul's Argument for our working out our own Salvation with fear and trembling because God worketh in us both to will and to do (z) Philip. ii 12 13. Yea he calls the omitting to do our parts receiving the Grace of God in vain (a) 2 Corinth vi 1. and our Saviour shews that Servant was condemned who only kept his Talent safe but did not improve it (b) St. Math. xxv 24 c. Such being like idle Saylors who lie in the Port but neither fit up their Vessel spread their Sails nor use their Oars when a fair Wind blows (c) Isidor Peleusiot lib. 2. Ep. 2. p. 126. Wherefore First they must beware of sloth and presumption and be perpetually stirring up the Gifts they have received But 2ly Least they should on the other hand doubt and despair of ever being able to surmount the difficulties of this weighty Employment they are told what kind of Spirit it is which they have received First Negatively not the Spirit of fear or of Bondage (d) Rom. viii 15. the dastardly Spirit of Slaves who serve their Lords for dread of Stripes and tremble at a like danger from other Hands No they have received a nobler Spirit and like Free-men go on courageously and serve from a principle of love and gratitude Hence 2ly Affirmatively they are told their Spirit is first the Spirit of Power which is mighty through God to the pulling down of strong holds and the casting down every high thing that exalteth it self against the Knowledge of God (e) 2 Cor. x. 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt loca arte munita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae natura muniuntur Vid. Veget. de re milit l. 4. c. 1. Filesac select lib. 1. cap. 7. A zealous Bishop endued with this Spirit of Power may boldly attack all the artificial fortresses of Argument wherein cunning Hereticks enskonce their false Opinions and shall pull down all the lofty brags whereby obstinate Sinners hope to secure their evil practices God will enable him to convince the former and convert the latter bringing the one by a right Faith and the other by a holy Life into subjection to Jesus Christ his Courage ought to be undaunted because his assistant is Almighty Secondly He hath received the Spirit of Love and Charity which will inspire him with a tender pity for the Souls of the Erroneous and debauched He considers their woeful delusion their encreasing guilt and imminent danger of Damnation and therefore he pursues them with Intreaties Arguments and Importunity as St. John did his relapsed young Man (f) Vid. Histor apud Euseb lib. 2. cap. 17. p. 68. not ceasing till if possible he hath brought them to a better mind Thirdly It is the Spirit of Sobriety and Prudence (g) 2 Tim. i. 7. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish it from the wild and giddy Spirit of Enthusiasts who have Heat without Light and Zeal without Knowledge (h) Rom. x. 2. The Spirit of God endues our Bishops with Wisdom to choose the fittest seasons properest Methods and the most seasonable ways of Application and enables him steddily to go on till at last by God's Blessing he hath gained his Point There are but
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
of Men while the Angels of Heaven as their Name also imports are his Messengers only in extraordinary yea some think that Angel in Judges (w) Judg. ii 1. Heb. Venit Angelus C. P. Jon. Et ascendit Propheta in legatione à coram Domino was a Prophet and those Angels in the Christian Assemblies before whom the Women were to be veiled (x) 1 Cor. xi 10. Sacerdotes Ministros altaris intellige Primas in loc ita Ambros Eucher were the Clergy who may properly enough wear the name of Angels having an Office so near unto and like that of those blessed Spirits Secondly They have the Title of Watchmen which is an Office of very great trust and the Prophets are so called in a spiritual sence (y) Ezek. iii. 17. Chap. xxxiii 2 3 c. for as the King trusts the care of his Soldiers or Citizens lives to the Watchman's care that if any danger approach or Enemy draw nigh while they are asleep the Watchman may give the alarm and put them all upon their guard So our Lord Jesus hath set his Ministers to watch over his Peoples Souls (z) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and will expect an account from them if any Perish by their wilful neglect For they are to warn the wicked of the danger of God's wrath if they do not amend to discover to the righteous where Sathan hath laid Snares for them to keep them from falling into his temptations yea the Watchman is called by Isaiah God's Remembrancer (a) Isai lxii 2. Hebr. Posui Vigiles Qui estis Domino à memoriis Ita legit Gatak that is One who is by his Prayers to call in the aid of Heaven and by minding God of his gracious promises to help his People in their distress to procure them such succours as they need So that without a Watchman the People are never safe (b) Semnosque non defendit excubitor meos Sen. Thyest No Officer is so absolutely necessary to the safety of a City as he (c) Psal cxxvii 1. who under God is the principal security thereof And doubtless the Spiritual Watchman is as necessary and useful in the Church and if he do his duty well his care foresight and early warnings are the great security of his Peoples Souls who ought as St. Paul hath noted to obey his Summons and submit to his Directions whom God hath so graciously appointed both to rule and watch over their Souls Thirdly They are called Stewards of God and of his Mysteries (d) Titus i. 7. 1 Cor. iv 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was anciently the highest domestick Office and he who had this place was a Superior over all the rest of the Servants and Governor of the whole Houshold (e) Steward ab Anglo-Sax Steda locus ward custos Locum tenens vice Magistri In Imper. Oriental dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gallis Major Domo Yea the Masters Vicegerent Our Saviour describes both the Dignity and Duty of such an one viz. He whom his Lord makes to be the Ruler over his Houshold to give them their portion of meat in due season (f) Luk. xii 42. Vid. Isai xxxvi 22. Such was Eleazar in Abraham's Family who is called the Governor over his House and the Feeder of his Houshold (g) Gen. xv 2. Gubernator Domus meae Chalil Vers Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila ibid. yea the Ruler over all that he had (h) Gen. xxiv 2. To this high Dignity to this great Trust are these Candidates now to be admitted by Christ in his Family for which in his proper Cure he is to provide Spiritual Food for the nourishment of their Souls he is to Feed them with the Word and Sacraments to direct all his Fellow-servants in their several Duties to see they do their business well to comfort and encourage the Diligent and Laborious and to reprove the Dissolute and the Slothful Finally As in the preceeding Gospel and elsewhere (i) Ezek. xxxiv 2. they are compared to Shepherds the Bishop tells them it is their duty not only to look to the orderly part of Christ's Flock that are within the Fold but if any who by their outward profession did once belong to it are now strayed out of it by Heresie or Schism or are led away by the evil examples of this naughty World as some even of God's Children may be for a time (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum S. Matthiae apud Clem. Al. Strom. 7. these they must seek out and labour to reduce to Christ's Church by convincing them of their Errors and converting them from their Sins that they also may through Christ be eternally saved Now this is indeed a very honourable station but withal a very difficult one to instruct and warn preside over and feed all regular Christians to search after and bring home all the irregular this as St. Chrysostom expresses it is a burden too great for an Angels shoulders and they who undertake it may cry out in St. Paul's words Who is sufficient for these things 2 Cor. iii. 16. And the weight of this Charge will still be more apparent if it be further considered of how great importance the affairs and of how infinite value the things committed to their care are 'T is not the affairs of one earthly Kingdom the safety of a fenced City or the money and goods of one great Man but the concern of the King of Kings the security of Christs Church and the Souls the Immortal Souls of Men that are intrusted to their care Thousands of Gold and Silver cannot buy one Soul (l) Psal xlix 8. 1 Pet. i. 18. the precious Blood of Christ was the only thing in the World that could purchase them And of these Souls his Church is composed which is his Body and his Spouse (m) Ephes v. 25 26 c. so dear to him that he loves it as himself yea better than his own life for he gave himself up to die for it yet this Church and these Souls that are a sort of Divine Beings lodg'd in Humane Bodies (n) Quid aliud voces animam quam Deum in humano corpore hospitantem Sen. ep 31. and all that relates to their Salvation the Blessed Jesus is now about to commit to the care of those who are about to be Ordained And if this be always printed in their remembrance doubtless they will be faithful and very diligent to answer this mighty trust reposed in them by the Lord of Glory For his and their peoples sakes they should manage it with their utmost skill and industry for his Favour and their Peoples eternal Welfare or Misery intirely depends upon it But if this will not sufficiently work upon them the Bishop charges them to be good Stewards for their own sakes because as Humane Masters do strictly call their Principal
no words can be fitter than those spoken on the same occasion by our Saviour who had been sent by his Father after the Holy Ghost descended on him to Preach the Gospel which he had hitherto done by himself but being now to leave the Earth hereby he delegates this Work to his Apostles and sends them with the like Qualifications and Authority as he was sent by his Father Now as Elisha being to succeed Elijah in his Office was to have a share of his Spirit (z) 2 Kings ii 9. even so Christ gave to the Apostles his Successors the Holy Ghost that is the ordinary assistance thereof so far as was necessary in order to reconcile Sinners to God by preaching the Gospel For we must distinguish this first Mission for the ordinary Office of Pastors which was always to continue in the Church from that extraordinary Mission and Miraculous giving of the Holy Ghost on the day of Pentecost after his Ascension That made them Apostles and gave them an extraordinary Authority necessary for the first planting of the Gospel which Office was to cease But these Gifts of the Spirit which our Lord gave them when he breathed on them were such as were necessary for them and all their Successors to the end of the World for so long in this manner our Lord hath promised to be with such as are called to be Ministers So that these Words Receive the Holy Ghost c. are properly used by us on the ordinary Mission of Pastors and so it is declared to be only so far as is necessary for the Office and Work of a Priest not to work Miracles or speak with other Tongues but in order to execute the several parts of the Pastoral Office viz. 1st For the remitting and retaining Sins 2ly For the dispensing of the Word and Sacraments As to the first we must observe that the Fathers generally explain this communication of the Spirit to be a granting to the Pastor the power of absolving such as are penitent and of denying absolution to the impenitent (a) Qui Spiritum Sanctum accepit solvendi peccata potestatem ligandi accepit D. Ambros de Poenit. l. 1. c. 2. Spirit Sancti gratiam acceperunt qua peccata dimitterent c. Hieron Hebid ep 150. T. 3. p. 233. Dicit Accipite subjicit Si cui c. hoc est Spiritus dimittit non vos Aug. Hom. 23. p. 103. and so our Lord himself expounds it for he adds to his giving them the Holy Ghost Whose Sins ye remit they are remitted c. Now this power of Absolution is one of the ordinary parts of the Sacerdotal Office as I have shewed before (b) See Compan to the Temple Part 1. §. 4. p. 43 c. And therefore when Christ made his Disciples Pastors he gave them the Holy Ghost to this purpose and a power to communicate it for the fame end to such as they did ordain to succeed them (c) Acts ix 17. 1 Tim. iv 14. 2 Tim. i. 6. because without this Power they could not rightly perform their Ministry We see that repentance and remission of Sins were always the main subjects of our Saviours and his Apostles Preaching (d) Mat. iv 17. Luk. xxiv 46. Act. ii 38. x. 43. xxvi 18. Now when hereby some were brought to unfeigned Repentance and others remained obstinate it was absolutely necessary the Pastors should have Authority to declare that the Penitents should be absolved by God to pray to him to pardon them yea and to comfort them further by pronouncing their Remission in God's Name and on the contrary to declare the Obdurate bound by the guilt of their Sins and liable to God's wrath yea to pronounce them Excommunicate out of the Church wherein Remission of Sins alone is to be had These Keys St. Ambrose saith Every Priest as well as Peter doth receive (e) Claves illas Regni Caelorum quas in B. Petro cuncti suscepimus Sacerdotes Ambr. de dig Sacerd. c. 1. and upon this Principle the whole Conduct of keeping Men under censures for longer or shorter time according to the degree of their penitence was committed to Priests by advice of their Bishops (f) Con. Ancyran Can. 2. 5. Bev. T. 1. p. 376 379. Item Theodor. poenit c. 43. p. 35. ibid. observ p. 113. by all the Primitive Canons and under the same Regulation they enjoy this Power at this day Now if any think it too bold for a Bishop to use the words of Christ I reply he pronounces them as God's Embassador as the Form it self declares In the Name of the Father Son c. he acts only Ministerially God gives the Spirit by the imposition of his hands with the Presbytery (g) Deus dat Spiritum Sanctum non enim humanum hoc opus Sed qui invocatur à Sacerdote à Deo traditur in quo Dei munus ministerium Sacerdotis Ambr. de Sp. S. l. 1. c. 7. p. 223. it is God's Gift conveyed by his Deligate which is the way that he chooses to bestow it for he could have given St. Paul the Spirit immediately when he called him to be a Minister but thought fit to send Ananias to him as the Text expresses it that he might he filled with the Holy Ghost (h) Acts ix 17. We have already shewed that the various Offices in the Church are distributed by this Blessed Spirit and why should we not believe with St. Leo that he who imposes the duty will assist us in the Administration of it (i) Qui mihi est oneris Author ipse fiet Administrationis adjutor dabit virtutem qui contulit dignitatem Dict. P. Leonis mag We cannot execute this Office to which the Spirit of God hath called us unless we do receive the Holy Ghost so that we ought not to doubt but God will by this Rite and these Words give his Holy Spirit when so many joyn to ask it upon so great and necessary an occasion (k) St. Luke xi 13. especially if the Parties put no bar to it by their unworthiness or unpreparedness to receive it Finally Some will have this Form to be no more than Optative and say that Receive the Holy Ghost implies only Mayest thou Receive c. But I think there is no need to strain the words because the plain import of them is very proper for God's Representative in this case as hath been already proved But whether we interpret them Positively or as a Wish let the Pastor firmly believe that so much of the Holy Ghost and his Gifts are now imparted to him as are necessary for the discharge of that Office to which the Spirit hath called him so much as will qualifie him to judge so rightly concerning remitting and retaining Sins that God may ratifie his Sentence in Heaven forgiving those he declares Penitent and condemning such as he pronounces Impenitent and this will make
him careful in his managing of Sinners and bring a great and deserved veneration upon all his Solemn Acts of Ecclesiastical Discipline as well as incredible benefit to his Peoples Souls §. 3. 2ly The other part of these Solemn Words are a strict charge to him that is Ordained to be a Faithful Dispenser of God's Holy Word and Sacraments I have shewed before they are Stewards of these Mysteries (l) See §. 3. supr that is in the French idiom Dispensers And hence St. Paul calls his Preaching and other Ministerial Acts a Dispensation committed to him (m) 1 Cor. ix 17. Ephes iii. 2. Coloss i. 25. ubi Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as to the Word of God the faithful dispensing of it is to give every Soul its proper Portion so our Pastor must offer easie Truths plain Similitudes and Examples to inform the Ignorant to prepare higher Notions and stricter Rules for the Stronger and more knowing he must have ready Promises to comfort mourning Penitents Threatnings to warn bold Sinners Counsel to settle the doubtful Minds Exhortation to quicken negligent Loyterers and Reproofs to check forward Offenders All these are in God's Word and every one of these kinds are proper Food at some times for the Souls that are under his Charge his Prudence must allot every one their Portion according to their temper and necessity and he must act faithfully as well as wisely he must be impartial and fear no Man for his greatness nor despise any for his proverty he must not spare a Friend for Favour no nor expose an Enemy out of Evil Will because their Souls are at stake and there is a Curse upon those who do this work of the Lord deceitfully (n) Jer. xlviii 10. But this relates chiefly to the Pastors private applications besides which it is their duty to Preach once at least in Publick on Sundays and Holy-days by the ancient and modern Canons also (o) See xlv Can. Eccl. Angl. Ut omnibus Festis diebus Dominicis unusquisque Sacerdos Evangelium Christi praedicet Populo Egb. Can. 3. Spelm. T. 1. p. 259. id Can. 52. Edgar p. 454. Can. 23. Aelfric ibid. p. 578. Capit. Carol. M. l. 1. c. 166. and this Office they must be Faithful in as far as a Publick Place will allow They must conceal no necessary nor publish any unnecessary Truths they must reprove in general the most prevailing Vices of their People and exhort them especially to such Duties as they are most negligent in and if they know as he ought the state of their Peoples Souls they may so contrive this general Discourse that like a well-drawn Picture it shall seem to look directly at every one in the company so that every one may easily know and apply his own portion to himself The same fidelity must be shewed also in dispensing both Sacraments by taking care that Infants do not by their neglect die unbaptized nor forget their Vow after they have been baptized by preparing their people for receiving the Communion worthily frequently dispensing it publickly to those in Health and privately to the Sick encouraging such as are fit for it to come often and warning all notorious Sinners especially those in malice to repent before they presume to come to this Holy Table And they that thus behave themselves in God's House (o) Matth. xxv 21. Euge bone serve c. shall from their great Master hear that joyful Eulogy well done ye good and faithful Servants enter ye into the Joy of your Lord. Having spoken of the delivery of the Gospel to a Deacon before (p) Dis on Ord. of a Deacon chap. 4. §. 4. I am only to add that the difference is the Priest hath the whole Bible delivered to him with words containing a Solemn Grant of full Power and Authority to Preach out of it and Administer the Sacraments according to it in the Congregation whereto he shall be appointed And whereas of old both in the African and Western Churches as well as the Eastern this rite was only used at the Consecration of a Bishop in later times it was used to a Priest who as Isidore observes has also the Dispensation of the Divine Mysteries committed to him and he is collegue to the Bishop in presiding over the Church in consecrating the Sacrament and Preaching to the people (q) Presbyteris sicut Episcopis dispensatio mysteriorum Dei committitur praesunt enim Ecclesiis Christi in confectione divina corporis Sanguinis Consortes sunt cum Episcopis in officio praedicandi Isid Hispal de offic c. 7. but with this difference the Priest acts subordinately and is confined ordinarily to one Parish but a Bishop is the Supreme in Ecclesiastical matters through his whole Diocess There are more Ceremonies and solemn words in some other Churches especially the Roman where of late they deliver a Patin with Wafers and a Chalice with Wine and Water (r) Accipe potestatem offerre sacrificium Deo missamque celebrare tam pro vivis quam pro defunctis Morin de Lat. ord p. 319. giving them power to offer a Sacrifice to God and celebrate Mass for the Quick and Dead But we may observe Morinus could not find this Form in any Ritual above 700 years old So likewise the blessing the several vestments and forms of delivering them the anointing the Priests hands in the Latin Church (s) Vid. Pontif. Roma◠p. 47 49. The kiss given to the newly ordained Presbyter by the Bishop and all the Priests present in the Greek Church (t) Euchol p. 294. notis p. 298. are justly laid aside by our Reformers as being either innovations or too trifling for so grave an Office as this CHAP. IX The last Collect. §. 1. THere is nothing remaining of a material difference between the former Office and this but one proper concluding Collect which seems peculiar to our Church and how suteable it is for the occasion the ensuing Analysis and Discourse will shew The Analysis of the last Collect. This Collect containeth two kinds of Petitions 1. For the Ministers 1st In general for God's Blessing Most merciful Father we beseech thee to send c. 2ly In particular that they may be 1st Holy in their lives That they may be cloathed with Righteousness c 2ly Successful in all their Labours And that thy word spoken by their Mouths may have such success c. 2ly For the People 1. That they may Reverently hear the Word of God Grant also that we may have Grace to hear c. 2ly That in all other Acts they may aim at 1. God's Honour That in all our words and Deeds we may seek c. 2. The inlarging of his Kingdom And the increase of thy kingdom through c. Amen A Discourse upon this Collect. §. 2. Most merciful Father we beseech thee to send upon these thy Servants thy Heavenly Blessing c. The ancient Forms