wherefore our wise Reformers rejected all such Legendary Stuff and restored the Primitive Usage that is commanded that nothing should be read in the Church but the Canonical Scripture except some few practical parts of the Apocrypha (w) See the Preface to our Common-Prayer Concerning the Service of the Church Besides since the reading the Bible in publick is intended for the edification of the People they took care to translate it into the English Tongue accounting it very absurd to lock up that sense which all men should understand in an unknown Tongue The first reason of turning the Scriptures into Latin was that the Romans whose Mother-tongue that was then might understand them but to keep them in Latin now when no Nation in the World naturally speaks that Language is to act contrary to the design of the first Author of that Version yea of the Holy Penmen themselves who writ in Tongues then commonly understood and required their writings should be read to the People in the Church in a Language known to them (x) Coloss iv 16. and forbad those who had the gift of Tongues to use that gift in any Religious Assembly without an interpreter (y) 1 Cor. xiv 3 4 5 ver 14 15 16. From whence it was that as soon as any Nation of a new Speech was converted to be Christian the Scriptures were soon after Translated into their Language as I could prove by many instances (z) Hoc affirmat de Gothis Isidor Chron. edit per Grotium p. 711. De Saxonibus Alured ep ap Spelm. T. 1. p. 380. not Wheeloci in Bed Hist l. 2. c. 18. p. 153. De Abassinis Ludof Hist Aethiop l. 3. c. 4. Nor do any sort of Christians want this Privilege but the miserable People under the Roman Yoke And doubtless it is inhumane Cruelty to hide this Lamp which God lighted up to direct their Feet and illuminate their Paths (a) Psal cxix 105. under a Bushel (b) Luk. viii 16. this is to leave them in the dark (c) Psal xix 7 8. to rob them of that word which being heard with meekness is able to save their Souls (d) James 1. ver 21. To deprive them of that which is every way profitable for them as St. Paul affirms (e) 1 Tim. iii. 16 17. 1st For Doctrine that is to teach and confirm that which is True 2ly For Reproof that is to discover and confute Errors and Heresies 3ly For Correction that is to reform the lives of evil Men. 4ly For Instruction in Righteousness that is to make the lives of good Men better So that it is sufficient to make men perfect and throughly furnished to every good work Being therefore so very profitable and universally beneficial we strictly charge our Ministers to read it diligently to their People and that this Office may be effectual unto all the purposes aforesaid they must be admonished to prepare their hearts to hear it as the Will and Words of the God of Heaven clearing their minds from all vain and wicked thoughts (f) Eam reverentiam scriptis tuis debeo ut sumere illa nisi vacuo animo irreligiosum putem Plin. lib. 9. ep 35. p. 372. keeping silence all the while the Minister is reading to which they were commanded in the Primitive Church (g) Facto tandem silentio Scripturarum sunt lecta divina solennia Aug. de Civ Dei 22. c. 8. and listning to these Sacred Portions of the Holy Text with great attention because otherwise they cannot learn by the Instructions nor be wrought upon by the Exhortations and Reproofs comforted by the Promises nor warned by the Threatnings and thus alas the Ministers reading and their hearing will be in vain but of this I have spoken more at large before (h) See Comp. to the Temple Par. 1. Sect. 9. p. 89. and shall only add that we ought not to value Sermons that are meerly human composures above the hearing Scripture read as many weak people do who refuse to come to Church to hear the divinely inspired works of the Prophets and Apostles on such days as there are no Sermons which argues a great contempt of God's Word and is a manifest neglect of a most profitable Ordinance instituted by Christ and his Apostles and which might very much promote our Salvation if we duly attended thereto Quest V. It appertaineth to the Office of a Deacon in the Church where he shall be appointed to serve to assist the Priest in Divine Service Will you do this c. This comprehensive Question doth briefly but fully set out all the other Duties peculiar to the Office of a Deacon First with intent to instruct the Candidate in all parts of that weighty Charge he undertakes and then to require his solemn Promise that he will perform them by God's help It is not fit he should take a place in God's House till he know what are the Duties thereof nor can he wisely or honestly engage to do all these particulars till he know them Wherefore the Bishop lays them plainly before him that he may not afterward pretend to excuse himself by Ignorance there is a like Form in the Aethiopic Ordination of a Deacon (i) Vid. Morin de Ordinat Copthitar p. 507. and a Rubrick in the Syrian Formulary directing the Bishop to instruct a Priest in his Duty Yet both are after the Orders are given (k) Idem de Ordinat Maronitar p. 410. but ours is placed more properly to shew him that is to enter on this Office that it is rather a Burthen than an Honour (l) Clericatum non honorem intelligens sed onus Hieron de Nepot ep 3. T. 1. p. and to give him opportunity distinctly to consider the manifold Obligations now to be laid upon him and we will explain them severally in hopes that such as are concerned will take some time before they come for Orders seriously to Read over the particulars and examin themselves whether they are willing to undertake so great a Charge and conscientiously resolve to execute it Now these Duties are First Such as are to be done within the Church Secondly Those that are to be done at large in the Parish where he is fixed First We may observe in general that as in a well ordered Army every Officer and Common Soldier hath his peculiar Post So in an established Church every Priest and Deacon hath his particular Cure and Charge for not only our own Canons but those of the ancient Church expresly forbid the Ordaining of any Clergy Man without a Title to some Cathedral or Parochial Church wherein he is to celebrate Divine Offices (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Chalced. can 6. Bev. T. 1. p. 118. vid. Syn. S. Patricij can 3. Spelm. T. 1. p. 53. Excerp Egb. can 51. ibid. p. 263. Et can 33. Eccles Angl. for experience taught Bishops that unfixed Clerks could not be governed nor
Tradition or New Revelations to make us wise to Salvation through faith in Christ Jesus (z) 2 Tim. iii. 15. that there is enough written in it to make us capable of Eternal Life through believing (a) Joh. xx 30 31. and that being received with meekness and a due submission to its Doctrines and Precepts it is able to save our Souls (b) James i. 21. Finally That it is so perfect a Rule That nothing can be added to it or taken from it (c) Deut. iv 2. Rev. xxii 18. Wherefore unless we can be so impious to imagine that the God of Truth designed to deceive us we must give credit to his Character of Holy Scripture and believe it contains all necessary Truths And this was the constant opinion of the Catholick Church in all Ages as I have proved elsewhere I will only note here that the Fathers declared Nothing was fundamental in Religion which was not attested by God's word (d) Nullum fundamentum aut firmitatem possunt habere quae nullis divinarum vocum fulciuntur oraculis Lact. l. 7. c. 2. and that a compleat Systeme of Divine Mysteries was only to be drawn from this Fountain (e) Universa divinarum rerum Mysteria non nisi ex ipsis fontibus hauriri queant Sulp. Sever. Hist Sacr. l. 1. Yea this of old was the Doctrine of the Roman Church for Pope Celestine's Letter to Nestorius affirms That he deserves an Anathema who adds to or takes from that Faith which being fully and plainly delivered by the Apostles needs no encrease and must have no diminution from us (f) Celestin Epist in Concil Ephes Bin. Tom. 1. Par. 2. p. 136. but this was before they had brought in so many New Doctrines and Practices grounded on Tradition only that they were forced to decree at Trent That Traditions were to be received with the same pious Affection and Veneration that they received the Scriptures (g) Omnes Libres tam V. quam N. Testamenti nec non traditiones pari pietatis affectu ac reverentia suscipit c. Concil Trid. Sess 4. Decr. 1. But in the Primitive Ages nothing but the Word of God was allowed to decide controversies of Faith and therefore the Holy Bible alone was placed on a Throne in Christian Councils as the only Judge in all such cases (h) Vid. Concil Aquil. ap Bin. T. 1. Par. 1. p. 545. Concil Ephes ibid. Par. 2. p. 214. Wherefore 't is very necessary every Priest should declare his belief of the perfection of Scripture and Secondly That he should promise to teach no Doctrines but what may be proved by it For this is the greatest security of his being Orthodox which the Church can have since no man can be an Heretick who takes his Faith from the plain Words of Scripture and proves it by necessary Consequences drawn from thence And it is of such importance to the Church that those She admits for Guides to others be not in a wrong way themselves that all the Reformed Churches ask the same Question of their Candidates The Lutherans say Do you believe the Faith which the whole Christian Church believes c. And do you condemn all Errors and Heresies that are condemned by Scripture and by the genuine Christian Councils (i) Creditisne fidem quam Universa Christiana Ecclesia credit c. Damnatis omnes errores haereses per S. Scripturam Christiana probata Concilia damnatas Form Luth. Ord. Lips 1624. item Form Belg. Eccl. p. 261. Scotch Psalter J. Knox p. 19. The Belgick and Scottish Churches ask the like Questions upon the same occasion For this is sufficient evidence that they who answer this Question sincerely do not hold nor will they teach any Heresie whatsoever but more particularly this excludes all Papists and Enthusiasts from Holy Orders because the former pretend Traditions and the latter New Revelations for the proof of their False Doctrines and though they seem very different yet both agree in denying the perfection of Holy Scripture and both do this with the same design viz. that they may Coin new Articles of Faith as often as they please which false Principles and dangerous Design would make our Faith changeable and uncertain and nothing fixes our fundamentals in Religion like binding all Priests to a written and unalterable Rule It is thought an excellent means to preserve Mens civil Rights to bind the Judges to decide all Causes according to the Written Laws of the Kingdom (k) Ut Judices secundum Scriptam Legem judicent non secundum Arbitrium suum Capitul Reg. Franc. Tom. 1. p. 370. And it is equally prudent and more necessary to use this Caution in Divine Truths of which the Bible is the only Collection and that Standard from which no private Man may vary he may hold some pious Opinions and urge some innocent Practices from Reason and Antiquity but these must not be pressed as necessary to Salvation for nothing is so but what is contained in or can be proved by the Holy Scripture and so long as we keep close to that Rule no dangerous Heresie nor notorious Corruption can come in §. 2. Quest 3. Will you then give your faithful diligence c. This Question shews the matter and manner of their Duty in Divine Administrations A Minister is often compared to a Shepherd whose Office it is to feed his Flock in Green Pastures and to lead them forth besides the Waters of Comfort and with his Shepherds Staff to drive in such as wander into the Valleys of Death and Destruction (l) Psal xxiii 2 4. So our Spiritual Pastor is to feed and nourish his People that are regular by the Word and Sacraments those that are irregular he is to fetch back to the Fold by Holy Discipline privately labouring to convince them of their Errors and convert them from their Sins and if that be not sufficient giving them up to the censures of the Church for their Reformation and Amendment This is the matter of their Duty As to the manner they are to administer Doctrine Sacraments and Discipline so as the Lord hath commanded in his word and so as the Ecclesiastical Laws of this Realm do appoint which are not blessed be God two different ways here in this pure Church because we have declared that we have no power to make any Laws in these matters contrary to God's word (m) Non licet Ecclesiae quicquam constituere quod verbo Dei scripto adversetur Reformat Leg. Eccles c. 11. p. 5. The Scripture teaches the manner of our Ministrations as to the main and our Offices and Canons for Discipline are drawn up by those Divine Directions the rest is supplied out of Primitive Antiquity as to Ceremonies and things not Essential and both are finally confirmed by our Laws Thus we have accurately prescribed Forms for all our Ministrations from which if any private Minister might vary and follow his
A DISCOURSE UPON THE FORM and MANNER OF Making Ordaining and Consecrating BISHOPS PRIESTS and DEACONS According to the ORDER OF THE Church of ENGLAND By THOMAS COMBER D. D. Dean of Durham and Chaplain in Ordinary to His MAJESTY LONDON Printed by Samuel Roycroft for Robert Clavell at the Peacock in St. Paul's Church-Yard 1699. TO THE Most Reverend Father in GOD THOMAS Lord Arch-Bishop of CANTERBURY Primate of all ENGLAND And Metropolitan c. May it please your Grace BY the divine Mercy and assistance I have now finished my illustration of our Publick Offices which end with these Forms of Ordination By shewing how agreeable these as well as the rest are to Scripture to pure Antiquity and to the design of this important Duty I have also compared this with the Ordinals of other Churches Ancient and Modern and hope all impartial Judges will own that ours receives great advantage by the comparison But my principal care hath been to help the Candidates for Holy Orders not only to understand but consider the whole compass of their Duty and to persuade them to perform it strictly and exactly Being well assured that nothing will more effectually conduce to the Glory of God the Honour and Establishment of this Church to the growth of saving Knowledge and Piety and the suppression of Heresie Schism and Vice than a learned and devout an exemplary and industrious Clergy And certainly 't is great pity we should not have the best of Men to officiate since we are blest with the most excellent Forms for all Divine Administrations 'T is not possible more care should be taken of this than is here as far as Rules and Offices can go But 't is your Grace and the College of Bishops must give life to the Churches Orders and to my Endeavours Your Grace hath a Right to these Papers because you are the chief Governor in Ordinations under whose Hands most of the Right Reverend the Bishops receive their Character with power to admit others to the inferior Orders Wherefore from your Graces known zeal and exemplary care we cannot but expect such measures shall every where be taken in this Affair that none shall be received into this Holy Function but such as are like to be a lasting Honour to it Our Adversaries on both Hands seem now to despair of their baffled objections against our Forms but fail not to enlarge on the popular Theme of personal reflections upon some defaulters so that if those that are already Ordained and yet offend were reformed and the unqualified kept out for the future our Enemies ill will would want matter to work on and our Sion would be the Joy of the whole Christian World If both Clergy and People could be brought up to an adequate conformity to our incomparable Rules it would immediately be apparent what all these Discourses are intended to prove that there is nothing material to be reformed in our Constitution (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Polit. Cavendum ne si graviora inferremus vulnera dum minoribus mederi desideramus Ambr. de offic l. 2. c. 2. And therefore the one thing necessary in our Church whatever some would suggest to the contrary is to live up to our Engagements and to let care be had that our Lives be answerable to our most Holy Profession and our Practices agreeable to our Vows Which I am confident will be sincerely endeavoured by your Grace and that Heaven may prosper you and all our Governors in so just so pious and so laudable a design shall ever be the subject of his Prayers who desires on this and all occasions to approve himself My Lord Your Graces most humble and faithful Servant THO. COMBER Durham Octob. 8th 1699. ERRATA PAg. 19. Marg. at l. 31. r. R.R. expon de p. 22. l. 12. r. Druidten p. 65 l. 22. dele as p. 73. l. 10. r. a truer p. 90. l. 23. r. The person p. 93. l. 17. r. their hair p. 100. r. reverend l. 13. and p. p. Marg. r. praesident p. 104. l. 1. r. desiring them p. 117. l. 8. r. other Synods p. 133. Marg. at l. 21. r. Doctrinae p. 174. l. 11. r. Mission p. 181. l. 7. r. usage that is p. 227. Marg at l. 28. add after lectitabor Hieron p. 231. Title r. consequents p. 229. Marg. at l. 11. r. manu recenti p. 259. after the Title l. 3. r. it is a. p. 280. l. 19. r. he calleth p. 282. l. 11. r. out and coming p. 325. l. 25. r. this salutary p. 330. l. 33. r. Discipline p. 365. l. 32. r. as they ought p. 443. l. 1. r. in his name l 4. r. in my name Marg. l. 5. r. mittentis A DISCOURSE ON THE OFFICES OF ORDINATION CHAP. I. Of the Preface §. 1. IT hath been the constant use of this Church to take care pursuant to St. Paul's Rule (a) 1 Cor. XIV 26. that all her Offices may be done to Edification Which evidently appears here in premising this seasonable and instructing Preface concerning the Kinds and dignity of Holy Orders the solemn manner of being admitted to them and the Qualification of such as are to enter into any of them especially the first being the Gate to all the rest which is so proper an Introduction that we shall after our usual method first set out its several parts and then explain the whole The Analysis of the Preface This Preface shews concerning Holy Orders and Ordination these two Particulars 1st The Opinion and practice of all other regular Churches concerning 1. The distinction of the three Orders It is evident to all men diligently reading Holy Scripture and ancient Authors c. 2. The honour and respect paid to them all Which Offices were evermore had in such reverent estimation 3. The solemn manner of being admitted to them That no man might presume to execute any of the same except he were first called c. 2ly What is required by this Church in that case and therein 1. A general reason is premised And therefore that these orders may be continued and reverently c. 2ly Particular Rules laid down as to 1. All three Orders in respect of the 1. Examination No man shall be accounted or taken to be a lawful c. 2. Solemn Admission And admitted thereunto according to the Form c. 3. Ages of the Persons And none shall be admitted a Deacon except he be c. 2. That of a Deacon concerning 1. His Qualifications And the Bishop knowing either by himself or c. 2. His Admission May at the time appointed in the Canon c. §. 2. It is evident to all men diligently reading Holy Scripture and ancient Authors that from the Apostles time c. Being about to prescribe the several Forms for ordaining Deacons Priests and Bishops we studiously avoid the odious charge of Innovation and therefore appeal to Scripture and Antiquity as our Evidence that these three Orders have been in the Church
whereof I refer the Reader to a very learnned Author who hath taken pains to compare their Offices for Ordination with ours and those of the Primitive Church and proved that we have rejected nothing but needless and late inventions in this piece of Service So that ours is much to be preferred before theirs (c) Collationem vide ap Mas ibid. cap. 17. p. 227 c. The Lutheran Churches have Forms something more agreeable to Antiquity and proper for this Occasion yet they are not full enough in some substantial Parts and cannot compare with our Office (d) Formula ordinationis ad sacr ministerium Lipsiae usitat Impres Ibid. 1624. Much less can the old Scotch Form said to be drawn up by Mr. John Knox which is very defective in the election of ordinary Ministers (e) Scotch Psalter cap. 2. p. 8. edit Middleburgh 1594. and not much better in the Form of electing a Superintendent An. 1560 (f) Ibid. p. 16. But out of all these we shall sometimes make proper Observations concerning their Agreement with our Offices Concluding this general Discourse with observing that since no one intire form of Ordination is left on Record in holy Scripture every Church hath power to compose a Form for its own use to which all the Members of it must adhere provided there be nothing contained therein contrary to God's word As for ours it is drawn up by the Rules of Scripture and is not only Orthodox but so instructing so pious and so very proper to the occasion that I do recommend it First To all that are to enter into holy Orders to read that Form over which belongs to the Order he is about to receive that he may prepare himself for it by understanding his Duty and considering his Vows before he make them (g) Eccles v. 2. Secondly Because we must perform our Vows and practise our Duty all our lives long it is convenient if not necessary for every Clergy-man once a year at least seriously to read the same Office over to keep him mindful of his engagements The pious Cardinal Borromaeo enjoyned every Priest to keep the day of his Ordination yearly remembring it in his Prayers (h) Concil Mediol 3. Anno 1573. ap Bin. T. 4. par 2. p. 421. And our Clergy would find it very much conduce to mind them of their Duty and excite them to do it with zeal and diligence if they did spend annually the day of their admission in Fasting Prayer and Reading attentively these useful and incomparable Forms §. 7. And none shall be admitted a Deacon except he be Twenty three years of Age unless he have a Faculty A Priest shall be full Four and twenty years old A Bishop shall be full Thirty years of Age. Because the Scripture hath not determined the exact time when Men shall enter into these several Orders every Church hath fixed the Ages by the Rules of Prudence as they saw most fit St. Paul 't is true forbids a Novice to be made a Bishop but that is to be understood not of a person young in years but newly converted (i) 1 Tim. iii. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è D. Chrysost Theophil But all Churches have agreed not to admit Men very young into these weighty Offices for God himself fixed the Ages of Thirty and Twenty-five for the Levites entring on their Ministration (k) Numb viii 24. iv 3.23 ubi lxx ubique habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Saviour was Thirty years old when he began to Preach (l) Luk. iii. 23. Which is the reason given by the Council of Neocaesarea Why none though otherwise worthy shall be admitted Priest till he be Thirty years of Age (m) Concil Neocaes An. 315. Can. 11. Bev. T. 1. p. 411. The Council of Agde decreed the same Age for a Priest and appointed a Deacon should be Twenty five year Old (n) Concil Agathen An. 506. Can. 16 17. Bin. T. 2. par 1. pag. 555. and these were the common ages in those eldest times For St. Hierom vindicates his Brother's Ordination because he was then Thirty years Old and he supposes Timothy was no older when he was made a Bishop (o) Hierom. Epist 62. ad Theoph. Tom. 2. p. 273. I know some have carried this higher for Caesarius Bishop of Arles would not ordain a Deacon till he were Thirty years of Age (p) Cypr. vita Caesarij ap Mabillon Lit. Gal. p. 170. And Justinian made a Law that none should be a Presbyter untill he were Thirty five year Old (q) Authent Coll. 9. Tit. 6. Novel 123. c. 13. But the Sixth General Council of Constantinople reduced it to the old period and appointed Thirty for a Priest and Twenty five for a Deacon (r) Concil 6. Constant in Trul. An. 681. Can. 14. Bev. T. 1. p. 173. Which Ages to name no more were fixed in the Saxon Church above a Thousand years ago as appears by Egbert's Collection of the Canons then in force here (s) Excerpt Egbert Can. 91 95. An. 750. Spelm. Tom. 1. p. 267. Yet as our Preface notes in case of great and early merit or an extraordinary occasion this may be dispensed with For Pope Zachary allows Boniface Bishop of Mentz to ordain Priests as well as Deacons at Twenty five years of Age because he wanted assistants among the newly converted Germans (t) Si autem tales non reperiuntur necessitas exposcit à 25 An. supra Levitae Sacerdotes Ordinentur Zach. ep 12. Bin. T. 3. par 1. p. 374. and it was upon the extraordinary merit of Epiphanius afterwards Bishop of Pavy that he was ordained Deacon at Twenty years of Age (u) Ennodius in vit Epiphan Ticinens and that it is likely was the cause why St. Remigius was made an Arch-Bishop when he was but Twenty two (w) Vide Hincmar in vit Remigij yea in the Greek Church one Eleutherius was not above Twenty year old when he was consecrated a Bishop in Illyricum (x) Niceph. Callist Hist Eccl. l. 3. c. 29. No doubt there are some persons of early parts and extraordinary Learning and Wisdom though they be very young (y) Antevenit sortem meritis virtutibus Annos and in such cases they are to be regarded rather according to their Discretion and Knowledge than their Ages (z) Levit. xix 32. Hebr. Sen. Chal. Par. ejus qui Doctus est in lege unde RR. dicunt Senex est qui Sapiens est I could instance in divers of those who entred very young into the Ministry and have proved very Eminent but I need name no more than the most famously learned Bishop Usher ordained before he was Twenty one (a) See his Life p. 561. and the pious and eloquent Bishop Jer. Taylor who entred into Orders younger than he (b) See his fun Sermon wherefore 't is fit there should be a
ad Cler. Synod ejus An. 1547. which scandalous ignorance remains still among many of this sort of Clergy-men in France as one of their own Communion complains (n) Baluzii not ad capitul T. 2. p. 1132. And another who lately was at Rome gives the same Character of very many Priests in that so much gloried of City (o) Mabillon in itin Italico p. 113. So that it is needful yet to put the old Question in the French Capitulars to many of them whether the Priests understand their Missal (p) Capitular Tom. 1. lib. 1. c. 6. p. 713. And now what false Doctrines and corrupt Practices may not be first imposed upon such a set of blind Guides and by them received and taught as Gospel Truths and Apostolical or Primitive Rites And what reason have we to bless God that our Clergy are generally skilled in the Tongues and some great Masters of them and other polite literature equalling at least if not exceeding their Predecessors in this and most other Churches and more would be thus qualified if their great charge and scanty Livings did not deprive them of good Books and force them to strugle with Poverty and so hinder their improvement Which I hope is a juster account of this Matter and a true character of our English Clergy than is given by a late writer in this Church who makes a comparison between the modern Popish Clergy and ours preferring the former and lamenting the gross Ignorance of such as are either in holy Orders or would be put into them the contrary to which is manifest to all unprejudiced persons and the reflection needs not to be confuted But there is another sort of knowledge which is a sufficient understanding of holy Scripture And since this is the perfect Rule both of Faith and Manners (q) In ijs quae apertè in S. Scripturis positae sunt inveniuntur illa omnia quae continent fidem moresque vivendi Aug. de Doctr. Christ l. 2. cap. 9. None can be fit to instruct others who is not very well instructed herein himself It was Timothy's recommendation to St. Paul and the chief motive to him to ordain him that from a Child he had known the holy Scripture (r) 2 Tim. iii. 15. this qualified Apollos for a Preacher and enabled him to make many Converts because he was mighty in the Scriptures (s) Acts xviii 24. 28. and Titus is ordered to admit none to be Pastors but such as had been taught in the Faithful word so as to be able thereby both to exhort the Orthodox and to convince the gainsayers (t) Titus i. 9. 'T is Recorded of St. Basil and his Friend Gregory Nazianzen that they spent 13 years together in a Monastery before they entred on any publick Ecclesiastical Function Reading no other Books but only the holy Scripture (u) Ruffin Hist Eccles lib. 11. cap. 9. which may justly be esteemed the principal ground of their extraordinary Proficiency afterwards And hence the ancient practice of Pious Bishops was to examine the Candidates strictly if they had diligently Read the holy Scripture and it is Recorded of Caesarius Bishop of Arles that he would ordain none of what Age soever who had not first Read over in order the whole Bible four times (w) Ut nec in qualibet majori aetate ordinaretur nisi quatuor vicibus in ordine libros Vet. Test legerit ante toties Novum Cypr. vit Caesarij lib. 1. n. 32. St. Hierom began to complain in his time that this was but too much neglected so that among the Teachers one could hardly find Men that could understand the Law of God (x) Hieron adv Pelag. lib. 1. cap. 9. But this was endeavoured to be amended by the Canons In the East the Bishop before he ordained any Man was strictly to enquire into his Life and Manners and especially concerning his Knowledge of the holy Scriptures (y) Nomocan l. 16. ap Coteler Monum Eccl. Graec. Tom. 1. p. 71. and Charles the great tells his Clergy that they must not only learn the Scripture themselves but be able also to teach them to others (z) Capit. Car. M. an 811. Tom. 1. p. 479. In the second Council of Nice the Metropolitan was to examine a Bishop elect whether he could readily and with understanding Read the Canons and the holy Scripture (a) Concil Nicaen secundum An. 787. Can. 2. Bin. Tom. 3. p. 1. p. 701. the latter of which if those Fathers had been well versed in they would not have decreed for Image-worship But after that and the like unscriptural Doctrines and Practices were crept into the Western Church we find by degrees the Study of the Scripture was generally laid aside and fabulous legends devised by the Priests and read to the People instead of them so that about the time of the Reformation the principal Divines of the Roman Church were utterly ignorant in Scripture it being remarked that Albert Prince Elector and Bishop of Mentz at the Diet of Ausburg took up a Bible that lay on the Table and asked what Book that was which spoke so much against the Church (b) Acta Comitiis Augustan An. 1530. And another Bishop about that time reproved a Priest for expounding the Scriptures to his People and said he thanked God he never knew what the Old and New Testament were not understanding nor wishing to understand more than his Portitory and Missal (c) See Foxe Acts and Monuments p. 1153. But our reforming Princes soon cured this evil here by injunctions that every Clergyman should have the new Testament both in English and Latin with Erasmus 's Paraphrase on it and should diligently study the same and the Bishops were to enquire how they had profited therein (d) Injunctions of King Ed. 6. An. 1547. Sparrows Collect. p. 6. Injunct of Q. Eliz. An. 1559. §. 16. ibid. p. 72. So that in a little time our Protestant Clergy became very expert in Scripture and thereby were able both to instruct their own Flock and to confute their Adversaries For which and many other Reasons our Bishops are still obliged to be very careful to admit none but such as are very well read in holy Scripture §. 10. May at the time appointed in the Canon or else upon urgent occasion on some other Sunday or Holy day in the face of the Church admit him a Deacon in such manner and form as hereafter followeth The Person being thus qualified may be admitted by the Bishop but regularly the Ordination should be First At one of the times appointed by the Thirty first Canon that is on the Sundays after the four Ember weeks which were the ancient Seasons for this Office as I have shewed before (e) See the Compan to the Temple Par. 2. Edit Fol. p. 353. But however it ought to be on some Sunday or Holyday as was used even from the Primitive times 〈◊〉
Paul being no more but only to declare them blameless as witnesses of their Conversation and certainly so long as the Apostles lived who had so extraordinary an inspiration and so had most of their immediate Successors it had been the highest presumption for the People to meddle any further in Elections than to applaud their choice So that there is no ground in Scripture for the Peoples Right to choose their Pastor Wherefore if they had not this power from Christ nor his Apostles let us next enquire whether the Primitive Church gave them any such Right St. Clement who lived with the Apostles saith they chose Bishops and Deacons out of those they had proved by the Spirit and that the whole Church was pleased with their choice (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corin. p. 100. Universa Ecclesia sibi gratum esse testante ita vertit P. de Marca lib. 8. c. 2. that is they did not give their consent before but by an after-act testified their satisfaction as that word elsewhere signifies (g) Rom. i. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. xi 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the People then could not be said to elect nor yet in any of those Cases where God by immediate direction of his Spirit or by some miraculous indication singled out the Person which was to be Ordained of which for some Ages there are divers instances (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 3. c. 17. p. 67. idem l. 6. c. 9. p. 156. idem ibid. c. 22. p. 169. and till the time of compiling the Apostolical Canons there were Bishops promoted by divine Grace that is by indications from the Spirit (i) Apostol Can. 80. Bever Tom. 1. p. 52. So also the People had no right to elect nor hand in the choice of Bishops in those Churches where the eldest Presbyters succeeded of course being fit or if not the Presbyters of that Church chose one out of themselves as it continued to be done at Alexandria from St. Mark down to the time of Dionysius for near 250 years (k) Hieron ad Evagr. ep 85. Tom. 2. p. 511. but Ecchellensis saith the usage remained there to much later times (l) Ambros com in cap. 4. ad Ephes T. 3. p. 504. item Ecchellens ap B. Stilling unreas of Separat p. 320. And I could give many examples though they were irregular where Bishops nominated their Successors and the People did submit to their Choice and here also they could not be said to elect The main arguments for this pretended Right are some passages of St. Cyprian and a few seeming reasons But first as to St. Cyprian though he used to consult with the Priests Deacons and People in ordaining to the lower Degrees the reason was that he might weigh every ones merits and manners by their common advice (m) Solemus vos ante consulere c. Cypr. ep 33. p. 76. But to shew this gave them no right to elect he there speaks of one that he ordained privately because he knew the Person was worthy (n) Id ibid. p. 77. and his next Epistle presents us with a like case (o) Id. ep 34. p. 80. Vid. item ep 35. p. 84. Now it is not likely this strict Father and holy Martyr would have chosen men into his Clergy without the People if they had a right to elect Besides where he runs highest to prove the Peoples presence necessary it is only that unworthy Persons may be excluded (p) Ne quis ad altaris Ministerium vel ad Sacerdotalem locum indignus obreperet Cypr. ep 68. p. 201. The election is made by the Bishops but before the People who know perfectly every ones life and have seen their Conversations (q) Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit Id. ibid. p. 202. So that here they are only witnesses and they have the testifying part but the Bishops the power of judging and approving 'T is true the People in those difficult persecuting times were forced sometimes to sieze on and compel Men to become Clerks or Bishops which was then a prologue to Martyrdom and the Governors of the Church connived at and confirmed these uncanonical Elections otherwise they might have wanted Clergy but this must not be pressed for a Precedent to our peaceable times any more than Phedimus of Amasia his choosing and dedicating Gregory Thaumaturgus Bishop of Neo-caesaria when he was distant three days journey can justifie ordaining men at a distance or one of the Crouds naming Alexander a Collier for Bishop of Comana ought to be brought to justifie the right of popular nominations these were extraordinary cases and proved well in those instances but must by no means be drawn into example The reasons also given to prove popular Elections necessary in this period before Christianity was setled are not cogent 'T is said 1st The Clergy were then chosen out of the Body of the People 2ly It was necessary they and their Pastors should be dear to each other 3ly Their maintenance was only the Peoples free-will offerings To which 't is replied that every one of the particulars are true of the Apostles times in which 't is certain the People did not elect Besides 1st The Pastors being chosen out of the People only proves that they were proper witnesses of their Conversation but not judges of their Learning which yet Electors ought to be 2ly Nothing was more likely to set variance between the Pastor and the Party which was over-voted in the choice than such popular elections as was found by sad experience afterwards (r) Vide Augustin ep 225. D. Hieron ep 60 61 62. and had that hapned in times of persecution those factions had ruined Christianity in the Cradle 3ly The defeated Party would have been provoked to withdraw their Contributions from a Pastor forced on them and so great want must have ensued in many places but I must remark though the Quantity was voluntary yet they were better Christians in those Ages than to think themselves at liberty to give less than a Tenth Part since Christ had ordained agreably to his Fathers provision under the Law that they who preached the Gospel should live of the Gospel (s) 1 Cor. ix 13 14. and whoever chose them when they were chosen this at least was their just due I shall not now mention those weak Inferences from publishing their Names to the People as if that made them Electors For that very Historian who says the Emperor Severus proclaimed the Names of his intended Governors for Provinces also notes that he gave and he chose the Men for those places So that as yet there appears no ground for any right of the People in choosing Pastors no nor in the Canons of these Ages Those called the Apostolical Forbid Bishops to be translated though the multitude force them unless the Bishops judge it
these Seven who were all qualified as the Apostles required First Steven (s) Qui vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Menol. Anthol Graec. the chief and most eminent among them a Man full of Faith and zeal and inspired with extraordinary gifts of the Holy Ghost above the rest who all had such degrees of these gifts and graces as fitted them for this Office and therefore they elected Philip (t) Vide Act. viii 5 26 cap. xxi 8. and Procorus and Nicanor and Timon and Parmenas and Nicholas (u) Vid. Apoc. ii 7. Ab eo orti sunt Nicolaitae Epiphan haer 25. Hieron ep 48. At ipsum inculpaâ—um asserunt Clem. Alex. Strom. 3. Euseb l. 3. c. 23. Theod. haeret Fab. l. 3. who was of Gentile Extraction a Proselyte converted first to the Jewish Religion and formerly of Antioch all which had deserved a good testimony and were then well known in the Apostolical College and divers of them afterward proved eminent in the Church Ver. vi These Seven are the Men whom they of the Synod elected and set before the Apostles who as Supream Rulers of the Church had the sole power of delegating a right to any that were to officiate therein And since the Office of Deacons was sacred necessary and to continue in the Church they solemnly admitted them in such manner as all others afterwards were to be admitted therefore when they had prayed earnestly to God for them they laid their hands upon them as the Jews were wont to do in their solemn Designations of any to Offices of Dignity and trust (w) Numb xxvii 18. and from this Precedent set by the Apostles here and afterwards all Ordinations in the Christian Church were made by Prayer and Imposition of Hands (x) Ordinatio Clericorum non solum ad imprecationem vocis sed ad impositionem impletur manus Hieron in Isai 58. Tom. 4. p. 421. And these two have been ever since accounted so necessary that no regular Ordination could be without them Ver. vii And God who directed the setting up this New Order gave it a good effect the Apostles having more leisure to make Converts and being sometimes assisted by the Deacons in these higher Ministries divers became Christians And the word of God was preached so frequently that the knowledge thereof encreased and the number of the Disciples by the accession of new Converts multiplied in that Church of Ierusalem greatly notwithstanding the malice and menaces of the Jewish Rulers So that abundance of the common people and a great company of the Priests (y) Male Beza dubitat de hoc loco cum omnes MSS. Graec. ita legunt themselves not only professed but were obedient to the Faith of Christ believing the Principles and practising the Duties of Christianity §. 9. Of the Oath of Supremacy Though the Form of this Oath in our Nation be no older than the dawning of our Reformation under King Henry 8. (z) Sub Henrico 8. primo introductum est juramentum primatûs Reg. Jacobi Apol. log p. 53. yet the thing is as old as Scripture History for the right of Kings which this Oath declares is set forth in God's Word where David and Solomon Hezekiah and Jehosaphat (a) 1 Chron. xxviii 21. 1 King ii 27. 2 Chron. viii 14 15. chap. xx 21. as Supream in the Ecclesiastical as well as in Civil Affairs made Laws in matters of Religion and the Priests as well as the People were subject unto them As to the putting it into the Ordination Office we will shew 1st The reasonableness thereof in general 2ly The particular reasons for giving it to the Clergy 3ly The occasion of introducing it here 1st That it is reasonable in general will appear from the consent of all mankind the modern Papists excepted that Kings are Supream in all sorts of Causes the Jews thought so as was shewed before and so did the Gentiles as the great Philosopher sufficiently declares in saying the King is Lord of all things that relate to the Gods (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. l. 3. of which opinion also was a good old Pope who did not foresee the unjust claim of his Successors but owned that God had given the Emperor dominion over all Priests as well as Soldiers (c) Deus qui ei omnia tribuit dominari eum non solum Militibus sed etiam Sacerdotibus concessit Greg. l. 2. ep 64. a Doctrine taught long before by St. Chrysostom who says the Emperor was the Supream and Head of all things upon Earth (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. de Stat. 2. p. 463. To which agree all those Titles that the Clergy gave Christian Princes or they claimed as their due Pope Eleutherius calls Lucius King of Britain The Vicar of God in his Kingdom (e) Epist Eleuther ad Luc. Spelm. Tom. 1. p. 34. King Edgar is called The Vicar of Christ in the Laws promulgated in his time (f) Leg. Hydens ibid. p. 438. and he stiles himself Pastor of the Pastors (g) Charta ejus apud Seld. notis in Eadmer p. 146. and in much later times before the Pope pretended to give the Kings of England this Title for defending the Roman Errors our Princes claimed it as a right inherent in their Crown to be the Defenders of the Faith (h) Fidei defensores sumus esse volumus Brev. Ric. 2. Reg. Eliens fol. 1384. and 't is very remarkable that the General Councils of Constantinople and Chalcedon used that very same stile as of right belonging to the Emperors Theodosius and Marcian (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Constant Bin. Tom. 2. Par. 1. p. 89. ita Concil Chalced. Act. 6. Bin. ibid. p. 269. and Leo Magnus Bishop of Rome calls the latter of these the Defender or Preserver of the Faith (k) Custos Fidei Leo M. ep 71. ad Anastas p. 415. Agreeably to which Pope Anastasius calls the Emperor of the same Name God's Vicar appointed in his stead to preside in the Earth (l) Epist Anastas Pap. ad Imperator Anastas Bin. ut supr p. 507. The like Titles were given by the Bishops in Councils to the Western Emperors for Charlemaign is stiled Ruler of the true Religion and Governor of God's holy Church (m) Concil Mogunt An. 813. in Praef. Bin. T. 3. Par. 1. §. 2. p. 196. his Son Lewis is also called The strenuous Ruler of the true Religion (n) Vid. ibid. An. 847. p. 372. But if any should object these are only Complements and do not prove that Princes were really Supream in all Causes I shall observe that they really exercised this Supream Authority for the Codes and Novels of Justinian Theodosius and other Emperors in the East the Capitulars of Charles the Great and his Successors in the West the Laws of our Saxon Danish and first Norman Kings abound with Statutes and Edicts concerning
the Enquiries and reply deliberately where they are to promise their Conscience bearing them Witness that they assert the very Truth and do engage only what they intend to perform Otherwise it will bring a Curse upon them instead of a Blessing §. 11. The Analysis of the Questions These seven Questions are an Enquiry concerning three things 1st Their right way of entring into Holy Orders 1st As to their internal Call Qu. I. Do you trust that you are inwardly moved c. 2ly As to their external Call Qu. II. Do you think that you are truly called according to the will of c. 2ly Their right Faith especially in all Holy Scripture Qu. III. Do you unfeignedly believe all the Canonical c. 3ly Their resolution to do all the duties of this office in relation to 1st The people 1 Reading God's Word Qu. IV. Will you diligently Read the same unto the People c. 2 Assisting in Divine Offices and care of the poor Qu. V. It appertaineth unto the Office of a Deacon will you do this c. 2ly Themselves and their families Qu. VI. Will you apply all your diligence to frame c. 3ly To their Ecclesiastical superiors Qu. VII Will you reverently obey your Ordinary and other chief Ministers c. A Discourse upon the Questions §. 12. Quest I. Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office c. That God's Providence which disposeth all things according to his Pleasure orders what particular Profession every Man shall take on him was a Truth believed by the Heathen (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. And therefore cannot be doubted of by Christians especially since Scripture teaches us that God calls Men to several States of Life to which for that Reason the name of calling is always given in the Holy Books (e) 1 Cor. vii 17. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc But there is much more Reason to affirm this concerning such as are to be made Ministers in the Church which is God's House and of which he is the Lord and Master Arrianus affirms none must take on him to be a Philosopher unless God move him to it (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arr. in Epict. l. 3. c. 22. p. 308. for otherwise he will be as absurd as he that should come into a well ordered House and say he will be Steward there Surely then none may presume to thrust themselves into Gods immediate Service without his special invitation and assent and this is what we name the internal Call and is the Subject of this Enquiry Now St. Paul hath declared That no Man taketh that is of right this honour to himself but he that is called of God as was Aaron (g) Hebr. v. 4. He was made a Priest by immediate Revelation So was St. Paul called to be an Apostle Miraculously and others in the first planting of the Church (h) Rom. i. 1. and 1 Corin. i. 1. Acts xiii 2. But this was an extraordinary way and so was not to endure long Yet still we may expect that the same Spirit which only can give them success in their Ministration should move them to desire this Office and bless all the endeavours they use to qualifie themselves for it 'T is true this is an inward motion and so only known to every Man 's own Conscience (i) 1 Cor. ii 11. and to God that searcheth the Heart (k) Jerem. xi 20. and xvii 10. therefore in his Presence we demand of them if they do sincerely believe their first Inclinations to this Holy Calling were from the Spirit of God Now to answer falsly to such a Question is lying not to Men but to God (l) Acts v. 4. So that the Candidates ought to examin their own Hearts very strictly concerning this Matter For it is an easie thing to deceive our Ordainers in this case who are fallible Men and cannot look into our Breasts and unless we take great care we may also deceive our selves For we are generally favourable Judges in our own Cause Our Heart is deceitful and we cannot easily know it as God hath told us (m) Jerem. xvii 9. Our mind saith St. Gregory often belyes it self to it self feigning to love the good Works it hateth and not to value the glory of the World which it doth love (n) Gregor M. Pastor par 1. cap. 9. fol. 3. E. you will say then how shall we be directed in this matter so as not to be imposed on our selves nor impose upon others in so nice an Enquiry I reply you must observe the Question and examin if you take this Calling upon you with no other design than to serve God by promoting his Glory and Edifying his People And this is Calvins definition of the Inward Call in his Book of Institutes which being published about Ten year before the Ordinal of Ed. the sixth might probably be a guide to our Reformers in framing this Question That it is the good Testimony of our own Heart that we have taken this Office neither for Ambition Covetousness or any evil design but only out of a true fear of God and a desire to edifie the Church (o) Areana vocatio est bonum cordis nostri testimonium quod neque ambitione neque avaritiâ neque ullâ aliâ cupiditate sed sincero Dei timore aedificandae Ecclesiae studio oblatum munus recipiamus Calv. Instit l. 4. c. 3. p 353. edit primo An. 1535. Now this we may know by duly considering whether it were the external Honours and Revenues that are annexed to this Profession or any other Worldly end that first or chiefly did incline us to the Ministry if so we were moved by carnal objects and led on by our own corrupt will and affections But if our principal motives were Spiritual that is a zeal for God's Glory and a desire to promote the Salvation of Souls then we were moved by the Spirit and inwardly called by God I grant we cannot but know there are honours and rewards piously and justly annexed to this Holy Function and as Men we cannot but hope for a competency of them yea this may be a subordinate motive but I may say of the Priesthood as Christ of the Kingdom of Heaven it must be sought in the first place for it self and the other only as additional consequences thereof (p) Matth. vi 33. Sint verba legis fundamentum via terrae adjunctum Dict. R. Jehud ap Rab. Nath. de patr We must love the Duties of this Calling Reading Study Praying Preaching c. more than the rewards (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Anton. l. 4. §. 31. yea if Persecution should ever strip the Church of these Provisions as it hath often done we must not cast off our Holy Ministrations (r) 1 Cor. ix 16. For he cannot be a good Servant who hates his Work and loves nothing
well-informed Conscience that such as are called by the Constitution of those Churches are called according to the Will of Christ Happy therefore are those who receive Orders here who can have no just scruples (e) Rom. xiv 5 23. Bene praecipiant qui vetant quicquam agere quod dubitas aequum sit an iniquum Cicer. de Offic. l. 1. and may without any hesitation reply that they are truly called according to the Will of Christ since the Order of this Realm is so in all particulars as hath been and shall be demonstrated to every ones satisfaction Quest III. Do you unfeignedly believe all the Canonical Scriptures of the Old and New Testament The reading of God's Word in publick was the Office of an inferior Clerk called a Reader in the middle Ages to whom at his Admission the Bishop delivered a Bible and said Take heed you believe in your Heart that which you pronounce with your Lips (f) quod autem Ore legitis Corde credatis Pontif Rom. p. 17. But now since this Duty of Reading is especially incumbent on the Deacons 't is very proper to ask them if they believe all the Canonical Books to be the Word of God For an ordinary Christian the Creed which is taken out of the Scripture is a sufficient confession of Faith but a Minister ought to declare himself more comprehensively and publickly own That all Scripture is given by inspiration of God (g) 2 Tim. iii. 16. and whereas the Roman and Lutheran Churches only ask them if they believe the Creed (h) Pontif. Rom. p. 53. Formula Ordinat Lips 1624. we and some other of the Reformed Churches more justly enquire if they believe all that God hath revealed in the Divinely Inspired Books (i) Litur Eccl. Belg. qu. p. 262. Scotch Psalter qu. 3. p. 19. Now in order to answer this Question with judgment and sincerity the Candidate must know which are and which are not Canonical Books There are some Books of Scripture of which no doubt ever was and the Ancient Church made a Rule or Canon that these and no other should be received for Divinely Inspired Books and thence they have the Name of Canonical (k) Artic. vi Eccles Angl. Nos iis Libris fidem accommodare debemus quos Ecclesia ab initio traditos conservatos agnoscit approbat Aug. in Faust l. 28. Now these are declared by Our Church exactly as they were of old (l) Concil Laodicen Can. 68. Bev. T. 1. p. 481. as hath been unanswerably proved by the learned Bishop Cosens in his accurate History of the Canon of Scripture which is worth the Readers diligent perusal As to other Books we do with the Ancients call them Apocryphal because their being writ by Inspiration doth not appear wherefore though we read them sometimes for instruction in Morality we do not prove our Faith by them nor take them into the Canon (m) Hos Libros legit quidem Ecclesia sed eos inter Canonicas Scripturas non recipit ad aedificationem plebis non ad autoritatem ecclesiasticorum dogmatum confirmandam Hieron praef ad Libr. Judith Tom. 3. p. 39. yea we censure it as a bold innovation in the late Council of Trent contrary to all Antiquity to declare these Apocryphal Books to be of equal Authority with the Canonical Books which were always received in the Church 'T is these therefore and only these our Candidate is to believe because the Writers were inspired by the Holy Ghost and all therein contained was revealed by the God of Truth From hence Ministers are to take Arguments to confirm their Faith and convince Gainsayers hence they gather Rules to direct their own and their peoples Manners for this is a compleat Repository for both Faith and Good Life (n) In quibus inveniuntur illa omnia quae continent fidem moresque vivendi Aug. de doct Christ l. 2. c. 17. These are to be believed and received in the first place and then there is no need to prove any thing to be True or Good but only to shew it is asserted or commanded in Holy Scripture Humane Sayings as Salvian notes need Arguments and Witnesses but God's Word is its own witness because it is necessary that whatever is spoken by unerring verity should be accepted as the testimony of uncorrupted Truth (o) Salvian de Gub. l. 3. The first business of a Minister is therefore to believe these Divine Books himself and then to make his People receive them as such for otherwise he can neither teach exhort or reprove with Authority or any hopes of Success Quest IV. Will you diligently read the same unto the People assembled in the Church where you shall be appointed to serve The former Questions are concerning things necessary to be known and so the Answers to them are only assertory These contain divers things necessary to be done the Answers to which are Promissory and bind the Soul of the Party answering to perform that which he so solemnly engages First Diligently to read the Scripture to the People in publick for this was always a Principal Part of Divine Service the Jews of old constantly had the Law and the Prophets read in their Synagogues (p) 2 Kings xxii 8. Nehem. viii 3. Acts xiii 14 15 27. And our Saviour himself did this Office (q) Luke iv 16. Vid. Lightfoot T. 1. p. 614. When the Primitive Christians met especially on Sundays we are assured by the most Ancient Fathers that the reading the Divine Writings of the Old and New Testament was never omitted (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. p. 98. Coimus ad Literarum Divinarum Commemorationem Tert. ap c. 39. and a considerable part of the time spent in their Religious Assemblies was employed in this Exercise It appears also that they collected Tables of Proper Lessons for the whole year out of the most Practical Parts of Scripture which were set down in Lectionaries some of which are still extant being attributed to St. Hierom and to other ancient Authors from whence our Epistles and Gospels are derived (s) Vid. Pamel Liturg. Tom. 2. Praef. ib. item Baluz Append. ad Capitul T. 2. p. 1309. But whereas some had brought in other Books not writ by the Spirit of God to be read in the Church the Council of Laodicea forbad it and charged that nothing should be read in the Church but only the Canonical Books of the Bible (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod. Can. 59. Bev. T. 1. p. 480. and of old the Acts and Passions of the Martyrs were not allowed to be read in the Church at Rome it self (u) Decret Gelasi 1. An. 494. Bin. T. 2. p. 501. But in latter Ages that Church had brought in so many false fabulous and foolish Legends as Lessons for their numerous Saints Day that the Reading of the Holy Scripture was almost totally excluded
Candidate first by a visible Sign viz. Laying his Hands on the Persons Head which is one of the most ancient Rites in the World for conferring any Blessing Dignity or Power For thus it was used before the Law (s) Gen. xlviii 14. and under the Law also (t) Numb xxvii 18 23. Deut. xxxiv 9. And from the constant use of the Jews the Apostles brought it into the Ordinations of the Christian Church and used it so constantly (u) Acts vi 6. xiii 3. 1 Tim. iv 14 ver 22. 2 Tim. i. 6. that the word even in Scripture is put for the Act of Ordination (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xiv 23. and all Ecclesiastical Writers Fathers Historians and Collectors of Councils use the Laying on of Hands for conferring Holy Orders as might be proved if it were necessary by innumerable instances but in a matter so very plain we will content our selves with a few which will suffice to shew this was an Apostolical and Primitive Rite and an Essential Part of Ordination The ancient Author under the name of Dionysius saith the Imposition of Hands gives the Priestly Character and Power (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hier. c. 5. and St. Basil saith by Laying on of Hands they receive the Spiritual Gift (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ad Amphil. Can. 1. Bev. Tom. 2. p. 48. A Priest is made as another hath it by the Power of the Holy Ghost by the Bishops Voice and Laying on of his Right Hand (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jov. Monach. ap Phot. The Ordination of the Clergy as St. Hierom speaks is compleated by two things Laying on of Hands and a Prayer of the Lips (a) Hieron lib. 16. in Jesai The same is also affirmed by all the Schoolmen who generally make this Imposition of Hands necessary to the conferring of Holy Orders (b) Durand Ration fol. 21. D. Tho. 3. p. qu. 84. art 4. Bonavent in 4. sent dist 24. art 2. qu. 1. and the Canon Law decrees if it have been omitted it must be supplied cautiously afterward without repeating the whole Office (c) Greg. de decret l. 1. Tit. 16. de Sacram. non iterand c. 3. p. 310. Remarkable is the Story of Marcianus an holy Bishop who having ordained an evil Man wished his Hands had rather been thrust into an heap of Thorns than laid on the Head of Sabbatius at his Ordination (d) Socrat. Hist lib. 5. cap. 20. and we read of some Orthodox Priests who with indignation thrust away the Hands of Arrian Bishops when they would have laid them on their Heads (e) Theod. Hist l. 4. c. 14. And as to the mystical meaning of this Ceremony I find it variously explained some will have it signifie the taking them into God's special protection (f) Ita Dionys Eccl. Hier. cap. 5. Et Simeon Thessal in Eucholog pag. 257. others the granting them power to act because the Hand is the instrument of action (g) Cyril in Jesai l. 5. Manum Dei potestatem Dei dixit Aug. Com. in Psal lxxii T. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Pachymer Schol. in Dionys others the plentiful imparting to them the Gifts of the Spirit for Gifts are distributed by the hand (h) D. Tho. Aquin. ubi supr But the most natural signification of it seems to be the Bishops delivering them a power to officiate in the Church and to administer holy things but because he doth this in God's Name and by Authority from him the Candidate should lift up his Heart to Heaven and pray for grace to fit him for this weighty Charge There is only to be further observed as to this Rite The difference between the two Orders for at the Ordination of a Deacon the Bishop alone lays his Hands on the Head of the Candidate but when a Priest is ordained the Priests that are present do all lay on their hands with the Bishop which some would derive from Timothy's being ordained with the laying on of the hands of the Presbytery but the Greek Fathers and Ethiopick Version expound that of the Bishops who joyned with St. Paul in making Timothy a Bishop (i) 1 Tim. iv 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 Theoph. in loc Impositione Manuum Episcoporum Vers Aethiop And in the Greek Church none but the Bishop lays on his Hand at the Ordination of a Priest as well as of a Deacon (k) Euchol in Ordin Diac. p. 250. in Ord. Presbyteri p. 293. So that it is an ancient usage only of the Western Church mentioned as early as the 4th Council of Carthage An. 398. where it is said when a Priest is Ordained all the Presbyters that are present shall joyn with the Bishop in laying on Hands But at a Deacons Ordination only the Bishop lays on his Hands (l) Omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput ejus tenent Concil 4. Carthag Can. 3. Solus Episcopus qui eum benedicit manum super caput illius ponat ibid. Can. 4. Bin. T. 1. p. 588. and from that Council it hath been taken into the Rubrick of the Roman Pontifical (m) Pontif. Roman p. 36. postea in Ord. Presbyt vid. Morin de Ord. Latin p. 269. and ours as well as other Reformed Churches (n) Liturg Belgic pag. 261. Formul Lutheran Lips 1624. but I do not think the import of it to be any more than to do some greater Honour to the higher Order of Priests and so to distinguish it from that of a Deacon unless it be in token of the College of Presbyters consenting to the Bishops ordaining one into their Body for of old they were his Council and the Bishop was not to ordain any without their advice (o) Episcopus absque Concilio Presbyterorum Clericos non ordinet Excerp Egbert Can. 44. An. 750. Spelm. T. 1. p. 263. So that the Presbyters laying on of Hands only and always with a Bishop cannot imply their having any direct power in Ordination but only their agreeing to the election testified by their publick joyning in this Act of their Solemn Admission But a Priest being a very Honourable Order in the Church of Christ it is very fit the Bishop should advise with his Clergy of that Degree concerning the Qualifications of those who offer themselves for this Sacred Order and it may be of good use that all the Priests present being fully satisfied as to every particular mans endowments may the more heartily joyn with the Bishop in praying to God to give them grace suitable to this undertaking § 2. Rubr. Humbly kneeling before him This Posture of receiving Holy Orders kneeling was so well known and so constantly practised in the Pure Ages of the Primitive Church that when Gregory Nazianzen's Father being then but a Youth was sent to be publickly Catechized by Leontius Bishop of
〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Minister stat recitat de Lege Lib. Massech Suc. So that the place was honourable though inferiour to that of the Ruler of the Synagogue In like manner the Deacons proper Office was to read the Holy Scripture in the Christian Assemblies as divers of the Ancients have particularly noted (d) Evangelium Christi quasi Diaconus lectitabor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. constit l. 2. c. 57. and Sozomen recites it as a Custom peculiar to Alexandria that only the Arch-Deacon read the Gospel there whereas the ordinary Deacons read it elsewhere (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom Hist l. 7. cap. 19. At Carthage where they had a peculiar order of Lectors the Bible was delivered not to the Deacons but to the Reader with these words Take this Book and be thou a Reader of God's word and if thou art faithful and useful in this Office thou shalt have a part with them who have ministred the word of God (f) Concil 4. Carthag can 8. Bin. Tom. 1. pag. 588. But we having laid aside this Office properly deliver it to the Deacon wherein we are conformable to the ancient Churches In the Syrian Formularies it is peculiar that the Bishop delivers to every one of the Deacons a Book of the Epistles and to the Priests a Book of the Gospels g (h) Ordinat Syror. ap Morin p. 451. p. 458. The words spoken at the delivery of the Holy Book have been varied in the Western Church For in one of their ancient Ordinals supposed to be 800 years old and taken out of a Saxon or English Book The Bishop said unto the Deacon Take this volume of the Gospel read and understand it and do thou both deliver it to others and fulfil it in thy Works (h) Accipe istud volumen Evangelij lege intellige aliis trade tu opere ad imple Form ver ap Morin de Ord. Lat. p. 286. But in the modern Roman Church the Bishop absurdly says Take thou power to read the Gospel in the Church of God as well for the living as for the dead in the name of God Amen (i) Accipe potestatem legendi Evangelium in Ecclesia Dei tam pro vivis quam pro defunctis in nomine Domini Amen Pontif Rom. p. 17. But that we may be assured this Botch was added in the blind Ages Morinus (k) Post haec verba Ecclesia Dei in inferiori margine Scriptura recenti atramento planè alio Tam pro vivis quam pro defunctiis c. Morin de ord Latin p. 337. hath discovered these words as well for the living as the dead were put into the Margin of an Ordinal of near 600 years old in a modern hand and later Ink So that this corruption hath been designed since their false Doctrine of Purgatory was set up however 't is impossible to reconcile the words either to Truth or good Sence The Gospel may profit the living who can hear it but the dead cannot exercise that Sense and so can have no benefit by anothers reading thereof The Spirit therefore calls upon living Men and saith We must hear God's Voice to day (l) Hebr. iii. 17. And the Orthodox Fathers teach us there is no more hopes of finding any comfort in the next World for them who are not cleansed from their Sins in this (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. Hom. 5. T. 1. p. 26. Vid. Aug. de temp Ser. 66. fol. 159. If Men die without Faith and Repentance neither Prayers nor Reading can work these Graces in them Unless they fansie as some Charmers of old did That there is a Magical power in the words of Holy Scripture that can operate upon disembodied Spirits which is a wickedness severely condemned especially in Clergy-men by an ancient Council (n) Concil Laod. can 36. Balsam Zon ibid. Bev. Tom. 1. p. 469. Not. T. 2. p. 196. and is one sort of conjuration which by abusing God's word borders upon Blasphemy (o) Vid. Camerar Oper. subseciv Tom. 3. cap. 30. pag. 104. So that this Addition makes the Roman Form more like the creation of a Necromancer than a Christian Deacon and therefore our Reformers justly cast out this late corruption and restored the Form to its ancient Purity Giving our Deacon a Power and Right to Read the Scripture which being the Word and Will of God and the Means of our Salvation should be Read plainly and deliberately with affectionate Devotion and fervent Charity to the living because this is their only day of Grace and unless it work upon them now while it is called to day they shall never see or hear these Holy Books more till they be opened to their Condemnation at the last Judgment As to the Deacons duty in Reading and Preaching also by License from the Bishop I have spoken before and shall only add this caution That it is not safe for young Preachers to meddle with nice Points and high Speculations in their Sermons plain truths and practical matters being easier and safer for them to Preach and far more profitable for their People to hear or in the words of Seneca (p) Senec. de benef l. 7. cap. 1. There are no things hard to be found out but only such as afford no other advantage to the finder but that he hath found them whatever will make us better and happier lies open and is near at hand CHAP. V. Of the Consequence after Ordination §. 1. OF the Gospel In our usual Service the Epistle and Gospel stand together but in this Office they are separated and the Ordination it self intervenes and did so of old for in an Ordinal writ above 800 years ago we have this Rubrick That the greater Orders shall be conferred before the Gospel the lesser after the Communion (q) Majores gradus ante Evangelium minores vero post Communionem dantur Vid. Morin de ordin Latin par 2. p. 270. Now the Deacon is the first of the greater Orders and the Reason of setting the Gospel immediately after his Ordination was that the new ordained Person might immediately exercise his Authority and give proof of his fitness for this part of his Office in solemnly reading the Gospel for by our Church as well as the Roman it is ordered That one of them appointed by the Bishop shall read the Gospel (r) See our Rubrick here Aliquis de noviter ordinatis dalmaticâ indutus Evangelium dicit Pontif. Rom. p. 39. The Portions chosen for this occasion have been divers One of the ancient Gallican Forms had Luk. ix from ver 57 to ver 62 (s) Liturg. Gallican ap Mabillon l. 2. p. 170. which is not so proper by much as this Gospel out of St. Luke xii from to ver 35. to ver 38. appointed by our Reformers under King Edw. the sixth (t) Vid. Sparrow's Coll. p.
for some that were like to be drawn in and so passionate a desire to save them that my words were often mixed with Tears which I hope you will never forget Ver. 32. And now after this warning my dearly beloved Brethren since I can no longer stay with you or watch over you putting you into a better hand I commend you all most heartily from henceforth to God for your Guard who is All-sufficient and to the Scripture for your Guide being the Word that he caused to be writ of his Grace and infinite Mercy to direct you in the right way to Heaven which is able if you study it cleave to it and follow it to build you up and compleat you in the knowledge of all Divine and Saving Truth by its Doctrines and to give you by its Promises the assurance of your being rewarded for your Diligence and Fidelity in your Pastoral Office with an Inheritance in the Kingdom of Heaven among them that are now glorified there and formerly were sanctified here even the Patriarchs Prophets Saints and Martyrs with whom you also if you follow these Rules shall have your portion of bliss for ever and ever Ver. 33. Of which glorious reward nothing will deprive you sooner than seeking to make Temporal Advantages by your Spiritual Calling which will shew you value not the Riches of Glory and will put you upon pleasing the People that you may increase your own Wealth by their Gifts rather than profiting them and encreasing their Graces by your labours and herein I once more propose my Example You can bear Witness that I have coveted no kind of earthly rewards for my labour though I was poor yet I have desired no mans Silver or Gold to enrich my self by impoverishing others (l) Ita versatus sum in provincia ut nemo posset vere dicere assem aut eo plus in muneribus me accepisse Gracch ap Aul. Gel. l. 15. c. 12. nor so much as taken any mans Meat or Apparel though sometimes I wanted both and many were so kind to me as to offer voluntarily to supply me with all sorts of necessaries of these kinds Ver. 34. I considered many of the Christians were poor and persecuted and no maintenance for Gospel Ministers could yet be established So that I forbore to use that power which Christ had given me (m) St. Luk. x. 7. 1 Cor. ix 14. to â—equire sufficient provisions of those I preached to Yea you your selves know the Church being in these circumstances how that these Hands (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych vid. Acts xviii 3. Ita Abdolonymus ap Q. Curt. Hae manus suffecere desiderio meo by working at the mean Trade of Tent-making have ministred and procured a supply not only unto my necessities but enabled me who lived sparingly out of the surplusage of my labours to relieve the Poor and to give Food and Raiment unto them that were with me even my Fellow-labourers which was enough to convince you all that I sought not your worldly Wealth but your Spiritual Good and Eternal Salvation Ver. 35. I beseech you therefore to mind my Charge and follow my Example for I have now shewed you all things that may qualifie you to succeed me in this Charge and particularly during this unsetled state of the Church I have set you a Pattern how that so labouring as I have done till God send better times ye ought both to maintain your selves and to support the Weak and Sick the Poor and Needy (o) Epiphanius meminit Servorum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panar haer 80. out of what you can spare And to encourage you to so necessary a Duty as this now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artemidor l. 4. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus you are besides my Example to Remember the words of the Lord Iesus not written but spoken to some of his Disciples that related it to me that he said be ye rather helpers of others than accepters of their Gifts for It is more blessed to give than to receive it is more like God more comfortable in this World and shall be abundantly restored in the World to come CHAP. IV. Of the Gospels §. 1. 'T IS certain that in the Western Church of old they read no other Epistle and Gospel but those for the day on which the Consecration happened as appears by the most ancient Formularies that are now extant where there are only directions when the Gospel was to be read without specifying any particular place (q) Vid. Morin de Ordin Latin p. 275. And hence according to the Superstition of those times from the words of a Gospel read at a Bishop's Consecration many conjectures were made how he would behave himself and what fortune he should have But afterwards one proper Portion of the Gospel was fixed to be read (r) Luk. xxii 24 30. Morin ut supr p. 307. To which a little after a second was added for variety (s) Mark vi 6. Id. ibid. p. 323. In the Gallican Church there were also two Gospels but both different from the former as may be seen in the Appendix to the Capitulars (t) Matth. xxiv 45 c. and Chap. xvi 12 19. Ap. Baluz append ad Cap. Tom. 2. p. 1350. But in the Lectionary Printed by Pamelius there are no fewer than six Gospels all differing from each other and most of them not being the same with those two before mentioned But no doubt these were put in only for varieties sake and to leave the choice to the Consecrater I shall put them all into the Margin (u) Joh. xii 24. Matth. xxiv 42. Mark vi 6. Matth. x. 1. Luk. x. 1. Joh. x. 11. Vid. Pamel Liturg. T. 2. p. 60 c. that the Reader who is at leisure may compare them with those three that are selected by our Church viz. John xxi 15. John xx 19. and Matth. xxviii 19. which are peculiar to us as far as I have observed but are more pertinent to a Bishop's Consecration than any of those used abroad The first of our Gospels being the Commission and Charge which Christ gave to St. Peter and in him as the Ancients note (w) Cum ei dicitur ad omnes dicitur pasce Oves meai Aug. de Agon Chr. c. 30. Vid. Barrow 's Supremacy p. 96. to all Bishops The other two are the account of that general Mission which our Saviour gave to all his Apostles whose Successors the Bishops are as they are severally related by St. John and St. Matthew concerning which two last it may be noted the former respects the Authority that Christ gave them over those already converted viz. to remit or retain their Sins as they found men penitent or impenitent The latter relates to the Power he gave them to bring Men into the Church by first Teaching and then Baptizing them Of these I shall only
few and those too of the worst sort of offenders who can resist such addresses The Philosopher thinks there are certain sparks of goodness in all Mens Breasts which being assisted with a gentle Breath would soon shew themselves kindled with a little Admonition (i) Omnium honestarum rerum semina animi gerunt quae admonitione excitantur non aliter quam scintilla levi flatu adjuta ignem suum explicat Sen. Ep. 94. p. 348. But we know all professed Christians have the general assistance of the holy Spirit to incline them to receive truth when it is made manifest to them and approve of Virtue fairly represented So that if our Bishops will stir up their own Gifts their bright Flames will kindle their Neighbours Sparks and bring them who sat in Darkness to see the light of Truth and walk in the lucid paths of Righteousness CHAP. X. Of the Delivery of the Bible §. 1. UNto that which we observed before concerning delivering some of the Books of Scripture to all that enter into any Order Ecclesiastical we are here only to add that of old it was only the Gospels which were laid on the Head and Shoulders and that of Bishops alone (k) Episcopus cum ordinatur duo Episcopi ponant teneant Evangeliorum codicem super caput cervitem ejus Concil 4. Carthag Bin. T. 1. p. 588. and there it was held for some time either by the ordaining Bishops l as in the modern Greek Church (m) Euchol in ordin Episcop p. 310. p. 302. or by the Deacons which assisted at the Consecration (m) Const Apost l. 8. c. 4. as was the ancienter usage and as they still do in the Nestorian and Eutychian Forms (n) Morin de Syror. ordin p. 466. 487. Of which custom St. Chrysostom notes this as the Reason why they lay it on their Heads To teach them that the Gospel is the true Crown of Glory which they have now put on and that though a Bishop be above all others yet he must be under these Laws (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. 62. Tom. 6. p. 645. And the Prayer now said in the Greek Church hints the resting the Book on their Shoulders implies That they are thought worthy to take on them the Yoke of Christ (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol ut supr p. 302. The other Syrian Christians called Maronites put the Book into their Hands as we do also (q) Vid. Morin de Syror. Ordin p. 429. Those of Rome seem to have designed the retaining both Rites for first the Gospel is open and laid on the Candidate's Head and Shoulders (r) Pontifical Rom. pag. 67. and afterwards shut and put into his Hand (s) Ibid. pag. 79. with this form of words Take the Gospel go and Preach it to the People committed to thee for God is able to make his Grace abound in thee who liveth and reigneth now and ever Amen Our Church delivers the whole Bible and that but once and into the Bishops hand only into which he must take it always afterwards as often as he Reads or Expounds it And to mind him that is consecrated how essential a part of his duty this is the Ordainer gives him a strict charge with it almost in the very words of St. Paul to Timothy (t) 1 Tim. iv 13. and 15. which being indited by the Spirit of God for this very occasion must be confessed to be the best for explaining this Primitive Rite and the words are so plain and proper that they need no more than a Paraphrase A Paraphrase on the Exhortation §. 2. 1 Timoth. iv 13 c. 'T is certain St. Paul delivered the Scriptures which were then written to Timothy his new made Bishop and probably he did it at his Ordination for he calls it the Pledge committed to him (u) 2 Tim. i. 14. and 1 Tim. vi 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he most strictly charges him to keep as Men do the Securities for their Inheritance or their Seals and Grants as the word imports (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 729. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem pag. 328. And what the Apostle saith to him of the use of it is very proper now to be said to you who are called to the same Office First in private give heed unto what thou observest in reading the Holy Scripture that thou maist perfectly understand it thy self In the next place furnish thy self out of it with fit passages to be used in publick and serve to exhortation when thy Flock grow remiss or to instruction and Doctrine when thou wouldest teach the Ignorant Herein are all the fundamental Principles of Faith and all the necessary Rules of good Life therefore continually think upon the things contained in this Book of God now delivered to thee above all thy other Studies be sure to be diligent in them For this is a Bishop's main business (x) 1 Tim. iv 15. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. who must be so very ready in the knowledge of sacred writ that the encrease of his skill to manage all parts of his Office daily coming thereby may not only be evident to himself for the satisfaction of his own Conscience but also be manifest unto all Men especially to those under his charge who enjoy the benefit of their Pastors improvement The peoples duty is less than thine they are only to secure their own Souls but thy charge is greater as thy dignity is higher (y) In maximâ fortunâ minima licentia est Sallust in Catilin for thou must not only take heed to thy self that thou believest rightly and livest holily but also watch over thy Flock (z) Nihil aliud est imperium ut sapientes definiunt nisi cura salutis alienae Am. Marcellin l. 39. and have a strict regard to thy Preaching and to that Doctrine by which thou teachest Faith and good Life to others that it be pure and sound And though this double care be difficult it shall be doubly rewarded (a) Secundum molestiam Merces Mos Maimon Pref. ad Pirk. Ab. therefore be careful in teaching Gods Commandments and be diligent in doing them that thy words may profit others and thy own piety profit thee for in so doing thou shalt both save thy self and be eternally rewarded and in all probability them that hear thee shall by thy endeavours be saved also however thou shalt have a double portion in glory As to the rest of thy conduct remember thou art set over those whom our Lord hath purchased with his dearest Blood Therefore I charge thee be to the Flock of Christ what he hath made thee and expects thou shouldest be even a Shepherd to take a tender care of them not a Wolf to which ravenous and devouring Creature heretical Pastors and covetous or cruel Rulers are often likened (b)
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Cambyse Xerxe Max. Tyr. dissert de Scien ita dicitur Romanos Dalmatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scil. pro Praesectis Xiphil vit Aug. p. 215. It is thy duty to feed them Spiritually by the Word and Sacraments and temporally by thy Table and thine Alms. It would be unpardonable in thee to prey upon them that thou should'st provide for therefore for Jesus sake devour them not by insinuating false Doctrines into their Minds by unseasonable Severities or infamous Oppression Far be this from thee who hast promised to be a good Shepherd and knowest the Scripture declares it to be thy Duty (c) See Ezek. xxxiv 4. and 16. to hold up and support the weak Christians and confirm such as are wavering in the Faith to heal the sick who are infected with ill Examples and their Souls smitten with Sin the worst of all Diseases (d) Morbi perniciosiores pluresque sunt animi quam corporis Cicero Tusc qu. l. 3. p. 358. Vid. Isai 1.5 these do thou take care to reform and cure bind up the broken hearted (e) Luke iv 18. who are in great trouble for their Sins or much dejected by their Sufferings these must be comforted If any have strayed but little from the Churches Communion thou must labour to bring again these Wanderers into Christs fold and not despise them as the out-casts that are unworthy of thy care Finally if any be utterly perverted or grown very wicked thou must not despair of their Conversion but enquire after and seek the lost Sheep and try thy utmost endeavours to regain even these poor Souls after our Lord's Example (f) Luke xix 10. You are also made chief Rulers in God's Church to punish the Evil and to amend them as also to encourage and reward the good (g) 1 Pet. ii 14. So that in your Acts of Jurisdiction and Government you must always make a prudent mixture of Mercy and Judgment as the Cases and Circumstances require And if you would quicken the better sort with hope and keep the worse in awe since hope and fear are the principles of Virtue (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de liber educ p. 12. you must be so merciful and ready to pardon lesser and penitent Offenders that you be not too remiss when there is reason to punish either to bring the Sinner to Repentance or keep the Sin from spreading (i) Vitia transmittit ad posteros qui praesentibus culpis ignoscit Theodoric ap Baron An. 494. n. 38. Yet be sure when you are forced to censure an obstinate person you do so minister discipline with all tenderness to his Soul (k) Qui cum triste aliquid statuit fit tristis ipse Cuique fere poenam sumere poena suit Ovid. de Pont. l. 2. as to convince him that you forget not Mercy and are ready to absolve him upon his repentance These are the methods of the Lord Jesus and will please him so highly that when he that is the chief Shepherd of this Flock returns from Heaven and shall appear in Glory to reward his Faithful Servants you may receive from him not a sading Mitre with which you are now to be adorned but that which is infinitely more desirable even the never fading Crown (l) 1 Peter v. 4. His verbis clauditur Offic. Ordin ap Luther Lips 1624. Postquam defecere cuncti flores madefactus aquâ reviviscit hibernas coronas facit quoniam non marcescat Plin. de spicâ Amarantinâ Nat. Hist l. 21. c. 8. of Glory everlasting an abundant recompence for a few years labour Yet this he hath promised and therefore you may expect and we do beg it for you through Iesus Christ our Lord Amen CHAP. XI Of the concluding Collect. §. 1. AFter the Communion is over all the ancient Formularies conclude with a Collect as we do that of the Western Church in this place is very like ours in substance (m) Da ei quaesumus verbo exemplo quibus praeest proficere ut ad vitam cum grege sibi credito perveniat Sempiternam c. Pontif. Rom. p. 84. Leg. credito Only our Form is larger and expressed in the very words of Holy Scripture and especially in the words of St. Paul relating to his beloved and lately consecrated Bishop Timothy which cannot but be very proper on this occasion The particulars take in all the necessities and duties of one that is admitted to this Order the Expressions are so plain and the Method so clear that a brief Analysis and Discourse is all that is requisite because we have already Treated of the same things The Analysis of this Collect. The concluding Collect contains 1st A Preface directed to God the Father Most merciful Father 2ly Divers Petitions 1st In general for 1 Gods Blessing We beseech thee to send down upon this thy c. 2 His Holy Spirit And so endue him with thy Holy Spirit 2ly In particular as to 1 His Preaching That he preaching thy word may not only c. 2 His Example But also may be to such as believe a whole some c. 3ly His reward That faithfully fufilling his course at the latter c. 3ly A Doxology directed to Christ Who liveth and reigneth one God with the Father c. Amen A brief Discourse on this Collect. §. 2. Most Merciful Father we beseech thee to send down c. The providing and qualifying faithful Pastors to be set over his Flock is an illustrious instance of God's Mercy and therefore we call upon him by the title of most merciful Father He knows and pities the wants of all his Servants and those in the highest station having the most difficult Employment need the greatest assistance They may labour but all in vain unless God's Heavenly blessing crown them with success e otherwise they may complain (n) 1 Cor. iii. 6 7. with St. Peter that they have toiled Night and Day and taken nothing (o) S. Luke v. 5. So that our first general request for this Master-workman that is now just going into God's Harvest is the same with that usually said on such occasions The Lord prosper you we wish you good luck in the name of the Lord (p) Psal cxxix 8. But secondly we consider he cannot rightly perform any part of his Duty without an extraordinary assistance of the Holy Spirit which we therefore humbly pray for We do not question but he hath received the Spirit of God by the imposition of Hands as we noted before and therefore this second general Petition hath respect to the measure and degree of the Spirit which must be large in a Bishop who must be endued with so much Grace and so many Gifts of the Spirit as will enable him to Preach successfully to live exemplarily and to persevere even to fulfil his course No ordinary Portion of God's Spirit will fit a Man for all this