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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
in general That God is Almighty and the giver of all good things His Power is infinite so that he can do all things and his bounty is immense so that he is as willing as he is able The Scripture describes him as the giver both of all temporal (s) Psal ciii 5. cxlv 16. Luk. i. 53. and which these persons chiefly need of all spiritual good things (t) Matth. vii 2. Jam. i. 17. Wherefore when we want Water to whom should we go but to this ever flowing fountain Secondly And we have a special ground to hope for his peculiar favour towards these Persons because now it appears that God hath taken and accepted them by the Ministry of the Bishop his Vice-gerent to bear the Office of Deacons in his Church Our Lord Jesus promised to be with his Apostles and their Successors especially in these Sacred Ministrations unto the end of the World (u) Matth. xxviii ult They were elected and examined by his Rules and admitted in his name The Bishop is Christs Embassador so that this solemn Act is to be lookt upon as the act of his great Master Of old there were often miraculous indications of God's approving such as were chosen into Holy Orders but now since miracles are ceased we have no other way to judge of God's accepting Men into these Offices but by his Providence moving them to desire the Ministry and his guiding the Bishops after Examination to approve and ordain them which is the Reason why the ancient Forms speak of all that are thus called as of Persons chosen of God (w) Quem ad officium Diaconatus vocare dignatur Mabil lit Gallic p. 304. Quem ad Presbyteri munus elegit ibid. pag. 306. and the Greek Ordinals call them such as are determined to be made Ministers by God's unsearchable Power (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 250. and those whom he hath vouchsafed to bring into the Office of a Deacon (y) Orat. 2. in Ordin Diac. ibid. p. 251. So that the Argument is very cogent God is the only Master who can qualifie the Servants that he chuses and since he hath vouchsafed to accept these into his Service we ought both to pray and to hope that he will give unto them those Gifts and Graces which will fit them for their places and enable them rightly to execute their Holy Calling Make them we beseech thee O Lord to be modest humble and constant in their ministration to have a ready will to observe all spiritual c. As the Preface contains proper motives so the Petitions take in all the necessary Qualifications for this Office The Roman Church only prays here in general that God would give them his Holy Spirit and replenish them with all vertue (z) Pontif. Rom. p. 39. The Greek Offices name the particular Graces of Faith Charity and Spiritual strength (a) Eucholog in Ord. Diac p. 250. But our Form is larger and begs for them First The inward Qualities of Modesty Humility and Constancy The two first always go together for an humble Person is as certainly modest as a proud Man is arrogant Now those graces are necessary for all Christians much more for Clergy-men and especially for these that are but newly entred into the lowest Order they must beware of being lifted up with Pride least as St. Paul speaks they fall into the same Condemnation and for the same Sin too as the Devil did (b) 1 Timoth. iii. 6. whatever other Gifts Graces or Parts they may have Humility is that Robe or upper Garment which must cover and secure them all (c) 1 Peter v. 5. Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amiculum candidum exterius superinjectum ornamenti causa nodo alligatum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatat Cinnus l. 1. c. 9. and it makes all other virtues lovely And since they are yet but young and need to learn of their Superiors Humility and Modesty disposes them to receive and invites others to give them instruction (d) Psal xxv 8. and are the first steps toward improvement yea these are the first Graces which God gives to make way for all the rest for he giveth Grace only to the Humble (e) James iv 6. So that these excellent Qualities of Modesty and Humility will recommend us to the favour of both God and Men Yet in the next place because Humble and Modest Persons may be apt to be discouraged by too mean an Opinion of themselves and so become averse to great undertakings as we see in Moses his excusing himself so far as to his being the deliverer of Gods people that his unseasonable Modesty gave offence (e) James iv 6. (f) Exod. v. 13 14. Bona ingenia debilitat verecundia perversa confirmat audacia Plin. lib. 4. ep 7. Therefore 3dly Constancy in their Ministration is added for these Qualities may meet in the same mind it being the character of M. Antoninus that though he was Modest yet he was Constant Humble yet not unactive (g) Quamvis esset constans erat etiam verecundus Capitolin p. 160. verecundus sine ignaviâ id pag. 179. Which pattern our Deacon must imitate he must be humble but not dejected lowly minded yet vigorous and steddy in his Duty bold in reproving Sinners constant in praying for and instructing his people zealous for God's glory active in his care of the poor and needy But after all ascribing the whole praise to God for what he is and can do doing much good but never boasting of any being like the Silk-worm which one ingeniously makes the emblem of a truly good Man always working yet covering it self while it works (h) De verme Serico Operitur dum operatur Novarin elect Sacr. l. 1. pag. 137. He knows he serves a good Master who will one day publish and openly reward all the services done him in secret (i) Matth. vi 2 and therefore he seeks not human praise even while he doth deserve it (k) O virtus vicina Deo nil ducere laudi cum laudanda geras de S. Martino Paulin. in vit Bib. patr p. 583. He is diligent in all parts of his Office strictly conscientious in the performance of his Duty but still as humble and modest as if he were an unprofitable Servant thus we pray our Deacon may be internally qualified Secondly We desire God to give them a ready will to observe all Godly Discipline As the former respects their inward Disposition so this their outward Conversation which is fully directed in those excellent Canons of our Church that contain Rules of Holy Discipline and divers of them relate to the Clergy especially touching their Obedience to their Superiors their uniform regular and devout performance of all Divine Offices and also concerning their sobriety and decency both in Manners and Apparel (k) Can. 74 75. Eccles Anglic. all which they have lately promised to
to God's word the good Sheep will avoid such And a Stranger will they not follow being accustomed to see better Examples and hear sounder Doctrine They will not imitate his doings nor give heed to his seducing voice but will flee from him as a dangerous deceiver for they know not the voice of strangers who teach and live contrary to God's word Ver. 6. This parable spake Iesus unto them whom he had chosen to be his Disciples but they understood not what was the full import and meaning of it nor did they sufficiently comprehend what things they were that he designed to inform them of by these mystical words which he spake unto them Ver. 7. Then saith Iesus to them again by way of explication that they might not be ignorant of so important a truth Verily verily I say and solemnly affirm unto you that I am now comparing my self with the late Teachers of the Jews and I must tell you I am the Door (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph in loc that is the right way for the going in and coming in of the Sheep which belong to my Heavenly Father to whom I will certainly lead them by a right Faith and a holy Life Ver. 8. All that ever came before me since the true Prophets deceased (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. pretending to be Messiahs as Theudas and Judas of Galilee (x) Act. v. 36 37. and the present Scribes and Pharisees who without a call from God have taken on them to teach this People are Thieves and Robbers who sought to destroy the Flock of God and as to the Goats the vicious and ill disposed (y) Capri dicuntur peccatores quia est animal foetidum Luxuriosum Lyra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Ovis apud Aegyptos sig hominem purum mansuetum Pierius Hierogl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Theoph. they have made prey of them but the Sheep such as were innocent and sincere did not hear them so as to believe their false Doctrines or to obey their mistaken and loose Directions but as you see they now in great multitudes follow after me and long to hear me Ver. 9. And it is happy for these well-meaning People that they have renounced their teaching for mine because I assure you once more I am the Door and only true way which leads to life and happiness (z) Johan xiv 6. Quâ vis ire ego sum via Quo vis ire ego sum veritas Ubi vis permanere ego sum vita Aug. hom 34. Vid. Ambr. de Bon. mortis cap. 12. By me and the Faith which I teach if any Man enter into my Heavenly Fathers Fold he shall be eternally saved in the next World and while he lives in this World he shall go in and out freely and with great security that no evil shall happen to him (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc Besides his Soul shall be plentifully supplied with my grace whatever want of it others sustain (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem he shall always be well fed and find Pasture to nourish him and make him grow in Wisdom and virtue Ver. 10. The difference between me and these false Teachers is easily discerned they cannot but know the Thief cometh not for their good but for to steal secretly some of them and carry them to their own Party and to kill by persecution such as will not yield to their Errors and consequently to destroy the lives of such as they cannot and the Souls of as many as they can seduce But 't is equally evident that I am come from Heaven for no other end than to save them out of these cruel hands that they who will hear and obey my Voice might have life even in this World and that they might have it more abundantly in the next where my Sheep shall live for ever and ever Ver. 11. I am one who may justly claim the Title of the good Shepherd from the mildness clemency and gentleness of my rule over this Flock for though this Name implies Authority (c) Per greges regnum intelligimus eò quod potestatis sit gregibus praesidere Ambr. de Isaac c. 4. yet withal the Pastoral Government denotes care and kindness (d) Superbum nomen imperii Pastoris vocabulo mitigat Hieron in Ezek. 27.24 molliorem regentis affectum significat Hilar. in Psal 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloss Graec. So that he that is truly the good Shepherd is so far from destroying his Flock that if they be in danger he not only exposeth himself freely but giveth his life for saving the Sheep And this Character I intend to make good for I will sacrifice my life to save my Flock from the malice of Sathan and his Instruments and from the wrath of God Ver. 12. And herein I manifest my self to be the true Master of my Sheep for they in the first Ages trusted not their Flocks to hired Servants but were wont to feed them themselves (e) Antiqui Progenitores nostri pecora pascebant Joseph in Ap. l. 1. and then if any danger approached they were ready to defend them as their own (f) 1 Sam. xvii 34 35 36. Gen. xxxi 38 39 40. But he that is an Hireling and not the Shepherd no Master but a mercenary Slave whose own the Sheep are not he can have no true love or concern for the Flock and only aims at getting his Wages (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Wherefore when he seeth the Wolf coming he shifteth for himself and leaveth the Sheep to be devoured while he runneth away and fleeth as hired Soldiers often do in a battle (h) 2 Sam. x. ver 10. cum 13. Fugiunt ut quibus temere collectis neque in victoria decus esset neque in fuga flagitium Tacit. Hist l. 2. And so without any opposition the Wolf catcheth some of them and scattereth all the rest of the Sheep which will be the fate of as many Jews as follow these false Teachers who mind only their own gain and safety but will destroy at last those they pretend to guard and feed Ver. 13. But those that are under my Care no danger shall make me desert them 'T is the Hireling fleeth to secure himself when any great evil threatens his Flock and this First because he is an Hireling and so only minds his Wages Secondly Because he only loves himself and careth not for the Flock he has no great concern for them because he hath no interest in them Ver. 14. There can be no mutual endearments between a Flock and a hired Servant who feeds them only for his Wages but I am the good Shepherd who take such notice of those Sheep over which my Father hath set me that I can count them every one and know my Sheep and what each particular wanteth (i) Cognoscere pro curare probare Psal i. 6. cxliv. 3.
Servants to account for all things under their charge and make them answer or suffer for all that is lost by their default So these Spiritual Stewards may be well assured that their Heavenly and All-seeing Lord the Judge of all Men will certainly reckon with them for all that he hath entrusted them with So that if the Church in general or any Member of it in particular be damnified by their Folly Fraud or Negligence as the Sin is great to be false or negligent in such a Trust so the punishment shall be very great also He hath often declared that their Souls shall be condemned and suffer for all those poor Souls that perish and are lost by their wilful neglect It was usual of old for a General to deliver a choice Prisoner to a Soldier who was to keep him at the peril of his life which was forfeited if his Prisoner escap'd (o) 1 Kings xx 39. Act. xii 19. and God delivers up his own whom he hath rescued from Sathan to the custody of his Ministers with the same caution having declared under the Metaphor of a Watch-man that if any perish for want of due warning he will require their Blood at the Watch-mans hand (p) Ezek. iii. 18. chap. xxxiii 8. that is he who wilfully loses anothers Soul must satisfie God's justice by the loss of his own Which is so terrible yet withal so seasonable a consideration That in the old Gallican forms of Ordination one part of a Prayer is That he may tremble for all the people committed to his care remembring that all their Souls are to be required at the Watchmans hand (q) Orat. in Ordina◠Episc Lit. Gall. ap Mabillon p. 309. Plutarch relates That Epaminondas killed a Centinel with his own hand whom he found asleep because he had hazarded the loss of his whole Army and even at this day the discipline of Camps condemns those that are set on the Watch if an Enemy approach on that side and they give no warning But if Ministers do warn their people of the danger of Heresie or Schism and of such Vices as they perceive they are most likely to be drawn into and they disregard or despise the notice and will go on to Ruin then they are Felones de se they are guilty of their own Destruction the Priest is clear of blame and shall not suffer for their faults (r) Ez. xxxiii 3 4. Nec populus debet sacerdotis culpae deputare sed suae cum sacerdos nec orando proficit nec loquendo Agobard de jur priv sacerd p. 126. So that this account of his undertaking need not discourage him from the Office but only should make him resolve to be diligent in it because nothing can hurt him but his own neglect And thus the Bishop goes on to apply it charging them never to cease their Labour but with their utmost care and diligence to do all that in them lies according to their Duty to bring all they have under their charge to such unity in the Faith and such perfection in their knowledge of God and to that measure of the Stature of Christ that there may neither Error nor Vice be found among them Which exhortation is grounded on that account which St. Paul gives of himself and the discharge of his Ministry in Asia How that he for three years space had not ceased night nor day to warn every one with tears (s) Acts xx 31. 'T is a charge like that which the same Apostle gave to Timothy when he had ordained him saying with more than ordinary zeal I charge thee before God and the Lord Jesus Christ before whose Tribunal thou must give an account to Preach the word to be instant in season and out of season that is in publick and in private to reprove rebuke and exhort with all long suffering and Doctrine (t) 2 Tim. iv 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Ita D. Paul Act. 20. v 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dreadful place saith St. Chrysostom for those who Preach not at all (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrys in loc and I may add for such as never speak to their people but from the Pulpit for Ministers ought not only to instruct exhort and reprove in general but to apply themselves also in private to the Ignorant and Erroneous to such as are negligent in good and bold in evil works for those instructions exhortations and reproofs are taken most kindly and are most likely to operate because they are so peculiarly suted to that particular Mans case In a word let every one who enters upon this Office consider the end of his Ministry as St. Paul describes it in the Epistle before (w) Ephes iv 12 13. See the Explic. chap. 1. §. 1. viz. To convince all the Erroneous convert all the Vicious and inform all the Ignorant till they have made them all perfect in Knowledge and Virtue through Christ Jesus Wherefore this is the mark he must aim at this is the work he must continually carry on if he would both save himself and those that hear him (x) 1 Tim. iv 16. Aliorum salutem fac lucrum animae tuae Hieron Ep. 13. Vide Philip. 1.19 'T is true it requires much Learning and Judgment and more Pains and Watchfulness to do this well but since it will in all probability tend to the Salvation of many of them and certainly end in the saving his own Soul every Minister should chearfully set about this noble design firmly resolve to carry it on and patiently endure all the difficulties thereof and to excite him thereto the Bishop proposes two motives to engage the Candidate to apply himself with the greatest care and study to the rightly discharging this excellent and difficult Office (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 2. c. 3. The first with respect to God that is out of Duty and Gratitude to him who hath placed them in so high a Dignity in his Family As they have many Privileges above others so they have also greater Obligations the trust which God reposes in them and the honour he confers upon them binds them to more than ordinary diligence and it is required in Stewards that a Man be found faithful (z) 1 Cor. iv 1 2. Such Officers are accountable not only for their own but their fellow-servants faults if their negligence or connivance occasion them and therefore their personal innocence is no security (a) Quid proderit non puniri suo qui puniendus est alieno peccato Prosper de Vit. Contem pl. l. 1. c. 20. with respect to their account with God And 2ly The same care is to be taken with respect to Men the Laity have but a single point to manage viz. to take care they do not offend God themselves whereas a Minister must not only avoid that which is evil in it self but also fly from the
the Example of his great Master and that he may overcome evil with good (a) Rom. xii 21. So also for the same Reasons if any provoke him by evil words he must not render Railing for Railing (b) 1 Peter ii 23. like a Brawler for that is below his Dignity a practice of rude and vile people and an imitating that evil which he is angry at in another a committing the Sin he condemns (c) Ridiculum est odio nocentis perdere innocentiam Senec. And since he is the Steward of the Churches Treasures and common Father of the Poor he must be very liberal not covetous of much Wealth for that will not only take off his thoughts from Spiritual things but incline him to defraud and oppress the needy for whom it is his duty to provide Ver. 4. Moreover his former Conversation must be enquired after for that will give a prospect of his future Carriage And first it should be observed what order he kept in his own Family before he became a Candidate for this venerable Office if he be one that ruleth well all those that belong to his own House so that none of them remain in error or infidelity (d) Ut Episcopi non ordinentur priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint Concil Carthag 3. Can. 18. Bin. T. 1. p. 575. but that all his Domesticks be well instructed in the true Religion accustomed to daily Prayers and regular in their Manners (e) Ut quod populo praecepturus est prius à domesticis exigat Hier. ut supr Ep. 83. It must be enquired if he have done the duty of a Husband and a Master well and especially if by having his Children in subjection so as they obey his Commands Reverence his Person and submit to his Correction he hath given good proof that he is fit to be made a Father of the Church his ruling his Children with all gravity being the best Evidence that he is like to govern his People wisely Ver. 5. For 't is plain that a Family is the original of Societies (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Oecon l. 1. c. 1. T. 3. pag. 669. the foundation of higher and larger Governments and particularly the emblem of a Church which is to be ruled Paternally (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc And therefore if a Man knows not how or takes no care to rule his own House well which is the lesser and easier Province (h) Prov. xxv 21. how shall he be thought fit or capable to take care of the Church of God or of all the Christian in a whose Diocess which is a far more difficult work Ver. 6. And as he should have given some experiments of his Prudence so he should also of his Faith before he be a Bishop and therefore he should have been a long time a believer not a novice (i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prohibetur item Can. Apost 80. Bev. T. 1. pag 38. Can. Nicam 2. ibid. pag. 45. because when inspiration ceases he cannot of a sudden be so throughly instructed in the Mysteries of the Christian Religion as to be able to teach others (k) Eruditorum sibi assumunt supercilium prius imperitorum magistri quam doctorum discipuli Hieron Ep. 8. T. 1. p. 76. So that such hasty Promotions should be avoided least his People despise him for want of knowledge and experience And least he himself being lifted up with pride and self-conceit of his own Wisdom the common effect of a sudden advancement should do some extravagant and irregular things and so he will fall into the Condemnation of the Devil whose Sin was Pride and his Judgment to be excluded Heaven (l) Judicium autem ruina Diaboli nulli dubium quin arrogantia sit Hieron Ep. 83. p. 502. Or as the word (m) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers in libro Edvard 6. Least he fall into the Judgment of the evil speaker Sparrow's Collect. ut supra may signifie so will he be obnoxious to the Calumnies of the Evil-speaker who delights to accuse a Prelate and takes all occasions to aggravate and expose his weaknesses Ver. 7. Nor must a Bishop only be such an one as cannot be accused justly by the Orthodox Christians But moreover he must have so carried himself especially if he were a Convert as to have gained a good report so far as concerns his Life of them that are without the Church that is Infidels Hereticks and Schismaticks who tho' they will not speak well of his Doctrine must not be able to prove any old Crimes upon him n (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in loc Talis ergo sit Pontifex Christi ut qui Religioni detrahant ejus vitae detrahere non audent Hieron ut supr Ep. 83. Least he fall into reproach by their Stories of him and so become a scandal to the Gospel (o) Into rebuke and the Snare of the evil speaker Vers Ed. 6. ut supra though he be never so innocent at present or which is worse least he relapse into his old Sins and so be drawn into the snare of the Devil and consequently into everlasting Condemnation And this may suffice for thy Direction O Timothy in chusing those of the highest Order Of the other Portion for the Epistle viz. Acts xx ver 17. to ver 35. §. 3. The Lutheran Office for Ordination often cited before hath part of this Portion read on that occasion viz. from ver 28 to ver 31. But I have not observed the use of this whole elegant Oration of St. Paul any where but in our Church which had it not in the first Ordinal of King Edw. 6. 'T is added since with great Reason and so exact Propriety that at first hearing all Men must discern nothing can be more sutable at the Consecration of a Bishop than this Pious and Pathetical address of our Eloquent and Divinely inspired Apostle when he took his last leave of the Bishops of lesser Asia wherein there is so lively and lovely a character of a faithful Pastor as no Pencil but his and none but so guided could draw So that the Candidates for this Order ought when they hear it to suppose St. Paul himself is speaking to them directing them by his Rules and his Example both how to live to suffer and to preach And exhorting yea charging them by the most cogent Arguments and most moving intreaties to do their duty exactly in so great a trust So that if they lay it to Heart and duly consider it this Portion of Scripture cannot fail to inspire them with holy resolutions to follow such incomparable advice and so great a precedent The Analysis of the Second Portion of Scripture This place being S. Paul's Oration at Miletus hath two parts 1st The Persons to whom is was spoken
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
and therefore we beg a large proportion of Gifts and Graces because this is an extraordinary occasion From these general Petitions we pass to survey the several parts of his Duty as they are laid down in the Epistle to Timothy who being made Bishop of Ephesus was first as to his Preaching charged to be instant or earnest that is diligent and zealous (q) 2 Timoth. iv 2. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. inst To Preach coldly makes no impression and makes the People think the Preacher is not affected with those important Truths he delivers to them (r) Si vis me flere dolendum est primum ipse tibi And this earnestness he must shew in all parts of his Sermon whether he reprove Sin or beseech them to practice Virtue he must warmly describe the odious nature and dreadful consequences of all sorts of wickedness so as to make the guilty tremble as St. Paul did that impious Roman Governor Foelix when he discoursed of Judgment to come So also he must most affectionately recommend all Holy Duties and Religious Actions describing the Wisdom of undertaking them the easiness of performing them by God's help the peace and comfort which flow from having done them here and the infinitely glorious and eternal rewards prepared for them hereafter and all this with such moving Oratory and pressing intreaties that he may win his people to love God and delight in that which is good And when there is occasion in private to admonish and rebuke an Offender we pray he may do it without fury and passion like a true Spiritual Father (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in 2 Tim. 4.2 with long suffering and all patience pitying the infirmities of Human Nature and considering the policy of the tempter and taking time by Doctrine to instruct them concerning the heinousness of their Fault and also the necessity and advantage of a speedy and sincere Repentance Secondly As to the Bishop's life we turn St. Paul's charge to Timothy into a Prayer viz. That he may be to such as believe a wholesome example for his people to imitate in all points (t) 1 Tim. iv 12. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 924. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc that he may serve them as a complete Copy to write after First in Words by discoursing always wisely gravely and profitably to them Secondly in his Deeds that his Conversation may be Courteous Innocent and Useful to all his Neighbours So as to procure him Honour and esteem from all both Clergy and Laity Thirdly as to his internal disposition that he may abound in Love and Charity giving liberally forgiving freely wishing and endeavouring most sincerely to do good to all Men (u) Graec. hîc habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae ordinem turbant absunt haec verba à Vers Aeth M.S.S.A. item à Syr. Latin Polygl p. 826. Nec apud veteres plerosque Patres leguntur Beza Fourthly As to his Principles We pray he may be exactly sound in his Judgment and Orthodox in the Faith So that his Doctrine may be a Standard to try the Opinions of others and a true guide to all that shall consult him Lastly as to his Body that he may be exemplary for keeping it in all Chastity and Purity abstaining not only from all Actions which defile but from all wantonness in either Looks or Behaviour which are not allowable in any but are most intolerably scandalous in one of so high and holy a Character who is also under peculiar Obligations to censure and punish others for Offences of this kind and must be always fit to serve God with a clean Heart Lastly We consider the happy issue of St. Paul's perseverance in this faithful discharge of his Office and the comfortable prospect he had of a glorious reward prepared for him for his constancy and so conclude our Petitions by praying that this present Bishop may after the Example of that great Apostle faithfully fulfill and finish his course in this manner and then we are assured that at the great day of Judgment commonly called the latter or last day that Crown of Glory (w) 2 Tim. iv 7 8. shall be bestowed on this Pious Bishop which is far above the merit of the greatest Righteousness yet it is promised to and laid up for all Christs faithful Servants especially for his Embassadors who have represented him on Earth and shall share with him in the Joys of his Heavenly Kingdom He that is our Venerable Bishops Master is to be the Judge of him and all Men and 't is certain he will reward his immediate and deserving Servants not only so far as they Righteously deserve for their Labour but as far as they can hope for from his infinite goodness And least it should be doubted whether Christ's Power be equal to his unquestionable kindness we conclude this Collect with commemorating that he Liveth and Reigneth with the Father and the Holy Ghost one God and shall do so for ever and ever World without End Amen A TABLE OF THE PARTICULARS Contained in these Discourses THE Preface Chap. I. § 1. Page 1. Of the Three Orders § 2. p. 3. Of the Honour of the Clergy § 3. p. 16. Of the Examination § 4. p. 42. Of the Solemn Admission and the Bishops Right § 5. p. 45. Of the Excellency of our Form § 6. p. 55. Of the Canonical Age § 7. p. 60. Of the Testimonials § 8. p. 64. Of the Learning of those that are to be Ordained and their Knowledge in Scripture § 9. p. 67. Of the times and place for Ordination § 10. p. 76. The Office for Deacons Part I. OF the Form in general Chap. I. § 1. p. 81. The Analysis thereof § 2. p. 84. Of the remote preparatives Chap. II. Of the Sermon § 1. p. 85. Of the Arch-Deacon presenting the Bishops receiving and the Habit and Posture of those presented § 2. p. 87. Of the Words at Presenting § 3. p. 96. Of the Appeal to the People § 4. p. 99. Of Popular Elections § 5. p. 103. Of Impediments alledged § 6. p. 116. Of the Congregations Praying for those that are to be Ordained § 7. p. 119. Of the more direct Preparatives Chap. III. Of the place of this Office § 1. p. 124. Of the proper Collect in General § 2. p. 125. A Discourse upon it § 3 4 5. p. 128. Of the Epistles in General § 6. p. 138. Of the first Portion 1 Tim. iii. 8. § 7. p. 141. Of the second Portion Acts vi 2. § 8. p. 147. Of the Oath of Supremacy § 9. p. 153. Of the Questions to a Deacon in General § 10. p. 164. Of the Analysis of them § 11. p. 167. A Discourse on the several Questions to a Deacon § 12. p. 168. And therein of the inward Call Qu. 1. ib. Of the outward Call Qu. ii p. 173. Of the belief of
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