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
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
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 〈◊〉
Hincmar ep 35. and to Reverence them (e) Debitum Metropolitano honorem reddere Hieron ad Pammach ep 61. The like Oath Deans and Archdeacons take to the Bishops and the inferior Priests and Deacons are required to promise to their Ordination Obedience not only to their Bishop but to other chief Ministers who are set over them and have the care of them that is Deans in Cathedrals and Arch-deacons as to the rural Clergy which is necessary to preserve Peace and prevent Disorder The Superior must give Orders and Inferiors obey them otherwise all things would soon run into Confusion and we may gather that God is the Original of this Subjection in all Churches of the Saints because he is not the Author of Confusion but of Peace (f) 1 Cor. xiv 33. It may be noted also that the Candidates promise gladly to obey That is readily and willingly without Murmuring or too nice Disputing unless the thing enjoyned be notoriously Evil for to be very scrupulous proceeds from the Pride of Inferiors and tends to overthrow the Superiors Authority (g) Si ubi jubeatur quaerere singulis liceat pereunte obsequio etiam Imperium intercidit Tacit. Hist l. 1. p. 178. And the Law decrees in favour of the inferior if he were commanded and obeyed in a dubious Case (h) In re dubiâ servum nil deliquisse qui Domino jubenti obtemperavit Ulp. ex Cels L. 1. de nox act because in things only doubtful 't is safer to obey than dispute Yet this doth not give Superiors any unlimited power to command any thing that is evil for they only promise to obey their Godly admonitions (i) Subdito magistratibus principibus potestatibus sed intra limites disciplinae Tertul. Apol. So that such as Govern in the Church must take heed they do not enjoyn any thing but that which is either good in it self or apparently tends to promote Piety and Vertue and is not evil For the Oath of Canonical Obedience also hath this limitation that they shall be obeyed in omnibus licitis honestis In all yet only in Lawful and Honest things 'T is many Ages since some had put divers uncertain and ensnaring Additions to this ancient and plain Oath whereupon a Council almost 900 years ago took that way of Swearing quite away their words are It is said that some of our Brethren the Bishops compel those they are about to Ordain to swear they are Worthy and will do nothing against the Canons and that they will be obedient to the Bishop who Ordains them and to the Church wherein they are Ordained which Oath because it is dangerous we do all agree shall be utterly forbid (k) Concil Cabilon An. 813. can 13. Bin. T. 3. par 1. §. 2. p. 193. But how long this good Canon prevailed is uncertain for I find many worse Forms of Oaths used in the Gallican Church in after Ages (l) Vid. Theodor. poenit Tom. 2. p. 471. 473. item p. 483. 486 c. from all the dubious and unlawful parts of which the Reformation hath delivered us and blessed be God our Oaths of Canonical Obedience are short and simple and our Superiors expect no other Obedience from us than the Canons require which are all Lawful and Honest things So that this Duty we may safely and in all reason ought to pay to them especially having promised it in the presence of God And if we fall into any irregularities for which these our Governors according to their Duty to God reprove us this promise obliges us humbly to submit to such their Godly Admonitions (m) 2 Tim. iv 2. Titus ii 15. and to amend for the future what they blame us for To which we have this encouragement that by being trained up to give due obedience to those over us we shall learn to Govern others (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon apud Stobaeum if it shall please God to advance us afterwards to places of Dignity in the Church so Joshua was made fit for Ruling the people of Israel by having first been Moses his Servant Now though this belong to Priests also yet it particularly respects the Deacons who are not only to obey the Bishops but also to remember their order is below that of Presbyters (o) Maneant Diaconi in proprio ordine scientes quod Episcoporum ministri sunt Presbyteris autem inferiores existunt Concil Carthag 6. e. Concil Nicaen can 18. Vid. Bev. T. 1. p. 80. and therefore they must also reverence the Priests take their advice (p) Ut Diaconus ita se Presbyteri ut Episcopi ministrum noverit Concil 4 Carthag can 37. Diaconi noverint Presbyteris omni humilitate deferendum Concil Andeg. can 3. Vid. Arelat 1. can 18. Tolet. 4. can 38. Concil in Trul. can 7. and obey their directions because they have more Age and are of more Experience in Ecclesiastical Matters than they It seems of old many Deacons had through self-conceit been apt to behave themselves with arrogance and disrespect toward the Presbyters for remedy whereof the Ancient Church took great care to determine and enjoyn also their subordination and subjection to Presbyters and would not allow them to sit down in presence of a Priest till he desired them so to do (q) Quod non oportet Diaconum coram Presbytero sedere nisi jussu ejus Concil 4. Carth. can 39. Laod. can 20. Agath can 6. è Nicaen can 18. and when any of them were presumptuous against this Superior Order the Fathers have severely reprimanded them (r) Hieron ad Euagr. Ep. 85. Auth. Quaest Ver. Nov. Testam Cyril de ador in Spir. lib. 13. To conclude both Priests and Deacons are hereby bound conscientiously to observe those excellent Rules of discipline called the Canons of the Church of England grounded on Scripture and the decrees of ancient Councils and tending to secure our Faith direct our Worship and regulate our Manners being the best Rules for discipline that are any where to be found So that our Candidates should diligently read them over labour to understand them and resolve to practise them as far as they are concerned Which would be an excellent means to restore our Church to its Pristine beauty and repair those breaches that Schism and Libertinism have made in our Constitutions by the grievous neglect of our Holy Discipline And since the Church hath so many Enemies without let it be the care of all who are promoted in it to behave themselves dutifully to their Superiors to keep Unity and Peace among themselves and zealously to perform all their known duty so shall God bless this Church and the Gates of Hell will never be able to prevail against it CHAP. IV. Of the Ordination it self §. 1. OF the Imposition of Hands Having passed all these Preliminaries with care and caution the Bishop proceeds to confer the Order it self for which he hath prepared his
Vid. L. Milites 15. C. de re militari believing this would hinder his Military duty and when St. Paul alludes to this and says No Man that warreth intangleth himself with the affairs of this life that he may please him that hath chosen him to be a Souldier 2 Tim. ii 4. He evidently applies it to the Clergy and intimates they cannot please their Master Jesus Christ whose spiritual Souldiers they are ver 3. unless they renounce secular affairs Upon which Text our Canon is grounded which forbids the Clergy to use any base or sordid labour (n) Anglic. Eccles can 75. And to this agree innumerable Canons of the antient Church The Apostolical Canons order those Clergy-men of what rank-soever to be deposed who take up secular concerns (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apost Can. 6. Bev. T. 1. p. 4. A Council of Bishops before St. Cyprian's time forbid them to be Tutors or Executors (p) Cypr. Ep. 66. p. 195. And the like was prohibited to all sorts of Clergymen by the Fourth General Council (q) Concil Chalced. can 3. Bev. T. 1. p. 113. and two more of the Apostolical Canons exclude them from being obliged to serve in any Offices Military or Civil (r) Apostol Can. 81. 83. Bev. ib. p. 53. 54. and by the ancient Ecclesiastical Laws of our old Saxon Church a Clergy-man is not allowed to be a Merchant a Soldier nor a Lawyer (s) Aelfric Can. 30. ap Spelm. Concil T. 1. p. 579. Finally there is scarce any thing so often forbid both by the Canons of the Church (t) Concil Elib can 19. Bin. T. 1. p. 194. Concil Carthag 1. can 6. 9. Concil ibid. 3. can 15. Arel 2. can 14. and also by the Civil Law (u) Capitul Reg. Fanc lib. 1. c. 22. lib. 2. c. 37. lib. 5. c. 107. item Justin Novel 123. c. 6. as the Clergies taking up secular Offices and Professions or being too deeply engaged in worldly business Which seems to be one main Reason why God at first ordered and the Church afterward continued Tithes for their maintenance that others might Plow Sow and Reap yea and breed Cattle for them to give them time and leisure for Study and performing Divine Administrations Now where by the alienation of this proper Provision or other evil means the Clergies poverty forces them to labour or mind secular affairs for Bread they are to be pitied and excused and the fault is in the State which doth not provide better for them But those who are well provided for and can live without intangling themselves in worldly cares yet will follow secular business so as to hinder them from Reading Praying for and watching over their Flock these are really blame-worthy The spiritual duty of a Clergy-man if it be well done is enough to take up one Mans whole time and thoughts nor will any thing but necessity excuse his spending his hours and care in temporal affairs This Exhortation though it have been long yet is of so great importance and so necessary to be always fixed in their minds who are now called to the sacerdotal Dignity that the Bishop makes a brief recapitulation of the whole discourse charitably hoping they have throughly weighed these things in private long before they came to be ordained And resolved according to St. Paul's advice to Timothy To give themselves wholly to perform this Office well (w) 1 Tim. iv 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that forsaking all other unnecessary cares they will turn all their Thoughts and Studies to a right discharge of this Holy Function He hopes further that because Prayer and Reading are the proper means to fit them for their Ministry and make them improve and still grow better able to undergo it they will continually pray to God through Jesus Christ for the assistance of his Holy Spirit and daily read the Holy Scriptures both in publick and private and thus they will increase in Grace and in all Divine Knowledge and as St. Paul speaks become throughly furnished for every good work (x) 2 Tim. iii. 17. this is the way to fit them in all Points and make them accomplished and able Ministers of the Gospel especially if they take care to practise as well as to understand the Rules of God's word and make themselves and their families Examples and Patterns of Godliness and Vertue All this is the Priests Duty and as the Bishop's charity moves him to hope concerning every one of them that he will do all this So his Office binds him to require them as St. Paul did Timothy at his Ordination to make this good Profession before many Witnesses (y) 1 Tim. vi 12. That is he now proceeds to oblige them by a solemn Promise to engage they will most faithfully perform every particular Branch of these Duties and since the Bishop stands in God's stead and every one of the Congregation is witness to what is said this Declaration is as sacred as an Oath such a Promise binds as strongly as any Vow if they do not now intend what they engage they lie not to Men but to God and if they be negligent to keep their words afterward it 's equal to Perjury Both God and as many as are Spectators at this Ordination may condemn them out of their own Mouths Their words will be Witnesses against them if they do not make them good in this World to their Shame and in the next World to their Condemnation Therefore it is highly necessary for every Candidate to consider these things very well before he promise them and to endeavour to perform them all the days of his life CHAP. IV. Of the Questions peculiar to this Office §. 1. Quest II. WHat has been said on the Questions at the Ordination of a Deacon will suffice to be observed as to most of these only where the Questions are altered and appropriated to the Order of Priests we will explain them here The Second Question doth materially differ for a Deacons principal Duty being only to read the Scriptures it was enough for him to declare before God and the Congregation that he believed all the Canonical Books were divinely inspired But a Priest must further First Declare his Faith That the Holy Scripture contains all Doctrines that are necessary to be believed and is sufficient through Faith for our eternal Salvation Secondly He must publish his resolution to take all his Doctrines from thence and promise never to teach any thing as of necessity to Salvation that cannot be proved thereby For his Office is to preach all saving Truths and teach his People all those Duties that are requisite to bring them to Eternal Life Nor is there any need for the Candidate to hesitate at or doubt of the Declaration or the Promise For 1st The thing declared is certainly true the Infallible Word of God doth assure him that Holy Scripture is able without the help of
Clergy as they could have or have none to Officiate in the Protestant way To which I reply That where this necessity was real and while it was so as perhaps it might be in some places at first it will go far to excuse them (m) Inculpabile judicandum quicquid necessitas intulit Leo. Pap. ap Joh. P. 8. ep 199. But du Plessis saith They in France might have had the assistance of some Bishops who favoured the Reformation and they would not (n) Mornaeus de Eccles cap. 11. and some of them grew so enamoured of their new way as to re-ordain those who were Episcopally ordained (o) Danaei Isag part 2. lib. 2. c. 22. which shews it was choice in some so that this Plea cannot be urged by them and why might not they have got some Bishops privately ordained by the English or Lutherans to keep up a legal Ministry We see this was done in the Primitive times where Frumentius having converted the Indians went back to Alexandria and was ordained their Bishop (p) Ruffin Eccles Hist l. 10. cap. 9 10. And the newly converted Iberians sent to Constantinople for a Bishop (q) Theodoret. lib. 1. c. 23 24. So that the necessity was not unavoidable wherefore if any of them despise Episcopal Ordination or eject them who are so ordained as is done in Scotland they have no excuse and I judge their Orders to be utterly null and void (r) Voluntas habet poenam necessitas veniam optat Milev lib. 7. p. 101. But for those of the Foreign reformed Churches who highly value the Episcopal Order wish for Bishops but are by Persecution and Violence kept from that Happiness (s) See Monsieur le Moyn 's Letter in Durell's Vien p. 126. See also Bishop Andrew's Opusc Posthum p. 195. we pity them and pray for them and hope God will excuse this defect till they can remedy it but we are thankful to that Providence which allows us to keep up the Primitive Orders in a due Subordination and to have a right and truly Canonical Ministry in this well constituted Church the exact Transcript of the Primitive and the Glory of the whole Reformation §. 6. And therefore to the intent that these Orders may be continued and reverently used and esteemed in the Church of England No Man shall be accounted or taken to be a lawful Bishop Priest c. In this Section our Church censures not the new way nor condemns those that are Foreign but secures the old way and takes care to oblige her own Members declaring that none shall be accounted a lawful Bishop Priest or Deacon in this Church of England nor exercise any of these Functions here unless according to the Primitive discipline he be first called tried and examined and then ordained according to this Form Except he hath elsewhere had Episcopal that is lawful Ordination which last Clause seems designed to allow of Romish converted Priests who were ordained by Bishops before whom we receive without Re-ordination if they renounce their Errors because that Church preserves the Order of Bishops and the Substance of the Primitive Forms in her Ordinations though corrupted with many modern superstitious Rites as we shall shew more particularly afterwards and in this also we follow the Primitive Sense for Re-ordinations are forbid when the Orders had been once rightly conferr'd (t) Can. Apostol 68. Concil Carthag Can. 52. Nemo sacros ordines semel datos iterum renovat Cypr. de abl pedum p. 350. ita etiam Gregor ap Grat. Dist 68. cap. 1. and how those of Rome who allow the Greek Ordinations can justifie rejecting our Orders when they can make no Objection to our Form nor prove us Heretical in any Article of Faith I cannot conceive 'T is Pride and Uncharitableness not Arguments or Examples in Antiquity that guides them in this most unjust proceeding As to these Forms of Ordination prescribed to be alone used here they are exactly conformable to the directions given in holy Scripture and more agreeable to the practice of the Primitive Church than any Offices of this kind in the World being neither so naked as the way of Geneva nor so luxuriant in Ceremonies as that of the Roman Church for we have added to the general Rules of Scripture all and only the Primitive Rites agreeing with the reformed in that which we have taken from Scripture and with the Roman Forms in all that Accords with genuine Antiquity So that our Offices must be more perfect than either of the other which will appear in every part of the following Discourse as to the particulars But here I will observe in general That 't is probable the Primitive Offices at first were very short consisting only of some few Prayers with Imposition of Hands yet before the Fourth Council of Carthage there was used a scrutiny into the Faith and Manners of the Candidates and divers Questions were put to them and several Ceremonies for the various Orders were brought in which that Council reports and confirms (u) Concil 4. Carthag Can. 1 2 c. ap Bin. Tom. 1. p. 588. The Offices of the Greek Church seem very ancient in all the substantial Parts and therefore they are very short (w) Eucholog p 249 c. p. 392 c. p. 302 c. yet even in them divers Modern Additions are discernable The oldest formularies of the Western Church are very brief as appears by the Forms for Ordaining Bishops Priests and Deacons used in the ancient Church of Englan (x) Extant apud Theodor poenitent p 283 284 c. The old Roman Ordinal in the Sacramentary of St. Gregory (y) Sacram. Greg. ap Tom. Pamel Liturg. T. 2. p. 370. by a later called also a Roman Ordinal published by the learned Baluzius (z) Appendix Actor veterum in Bulz not ad Capitul Tom. 2. p. 1372. and to name no more by the ancient Gallican Forms which contain only an exhortation to the people three short Prayers and two larger concluding with four brief Collects relating chiefly to the Communion Which are published by Monsieur Mabillon (a) Mabill Liturg. Gallican lib. 3. p. 307 c. Now all these are short and void of Ceremonies and though these were the old methods of Ordaining in the Churches then in Communion with Rome and there also yet whoever will compare the ancient Roman Ordinals will find the elder to be always the shorter and more pure and the later to have been enlarged with many frivolous and superstitious Rites * Vid. Morin de Ordin Latinorum par 2. which as they were added without Reason so upon just Reasons our Church pared them off at the Reformation and reduced these Offices nearer to their Primitive Patterns (b) Ut vobis novas caeremonias excogitare ita nobis easdem justis de causis resecare licuit Mason de Min. Angl. l. 2. c. 16. §. 11. for justification
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
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
(y) Idem ibid. lib. 1. p. 124. a. 'T is true that haughty Prelate encouraged by the Pope laboured to wrest this Privilege from King Henry the first but his procurator at Rome protested to the Popes face That his Master would part with his Kingdom as soon as with his Right to Elections (z) Matth. Par. Ann. 1103. pag. 59. And though he forbore a while to use his Prerogative herein upon his being reconciled to Anselm yet upon his Death he chose Rodulph to succede him (a) Idem ibid. An. 1113. pag. 65. in that See And afterwards he nominated or recommended all other Bishops that were preferred in his Reign it being recorded by an ancient Historian that this King made four Bishops in one years time (b) Henr. Huntingd. An. 1123. lib. 7. Histor pag. 219. And the same Authority was exercised by the following Kings who besides this first Title of usage had Secondly another founded upon Law and Common Right as being Patrons and Founders of all English Bishopricks which they had endowed with Lands and large Possessions And the Civil Law ordains That if a Man build a Church and provide for the Clergy that are to officiate there he and his Heirs shall name a fit Person to be ordained to it (c) Justin Authent collat 9. Tit. 6. Novel 123. cap. 18. p. 172. So that the Kings of England have as just a right to the Patronage of Bishopricks as private Patrons Founders and Endowers of lesser Benefices have to present to them And this Title is urged in that excellent Letter to Pope Clement the sixth writ by King Edward the third together with the former claim of immemorial usage where he thus speaks From the very beginning of the Church in this our Kingdom of England the Memorable Piety of our Progenitors Nobles and faithful Subjects have built Churches endowed them with large Possessions and given great immunities to them For which Reason they placed fit Ministers in them As to Cathedrals our Progenitors aforesaid have for a long time upon any vacancy by their Royal Prerogative freely bestowed them on fit Persons c. The whole Letter is extant in Tho. of Walsingham (d) Tho. Walsing Hist in Edward 3. An. 1343. p. 150. and deserves to be Read because it shews the ill consequences of the Pope's interposing in these Elections From medling wherein he was soon after excluded by the Statutes of this Realm An. 25. Ed. 3. and An. 13. Rich. 2. The former of which Statutes mentions a Grant from former Kings to Deans and Chapter that they might freely elect their Bishop Provided and upon these Conditions First That they desired the Kings leave to elect And Secondly That after they had chosen they did obtain the Royal Assent Which method is still observed among us only the King recommends a Person to the Clergy when he grants them license to elect yet so as there have been instances where just ground of objection appeared against the Person so nominated by the King where the Clergy have humbly remonstrated to the Kings Majesty in order to obtain a second Nomination There is one Reason more why our Kings should nominate their own Bishops and that is because they are Peers of their Realm and divers of them are or may be employed in Offices of the highest trust under the King and therefore it is fit he should chose the Person who is to make so considerable a Figure in the Government and may have so great a share in the Administration thereof Yet still not only the Chapter of the vacant Church but the Bishops who consecrate him have sufficient Security as to his ability for so sacred an Office and his care to perform all the Duties of it by the very Form of Consecration which now we shall go on to explain The end of the Preface A DISCOURSE UPON THE OFFICE For Consecrating a BISHOP Where it differs from the former CHAP. I. Of this Office in general §. 1. ST Cyprian to shew the great use and necessity of a Bishop compares him to the Shepherd of a Flock the Pilot of a Ship and the Ruler among the People (e) Ut pascendo gregi pastor ut gubernando navi gubernator ut plebi regendo rector redderetur Cypr. Ep. 58. and implies that as a Flock cannot be fed without a Shepherd a Ship steered without a Pilot nor a Multitude kept in order without a Governor so neither can a Church be managed or preserved without a Bishop which being the highest Order in the Church and those who are advanced to it being constituted Supream Ecclesiastical Rulers not only over the People but also over the inferior Orders of the Clergy therefore the Holy Scripture gives very strict Rules for the choice of Bishops and their Admission to this Dignity hath been very solemn in all Ages At first by Fasting Prayer and Imposition of Hands and afterwards with more ceremony The first General Council requires three Bishops at least shall perform the Consecration (f) Concil Nicaen I. Can. 4. Bev. T. 1. p. 63. which was grounded on those Apostolical Canons made in the Ages of Persecution (g) Can. Apostol I. ibid. p. 1. not Bevereg T. 2. p. 10. and that shews this practice which we still retain is very Primitive And so is their declaring of their Faith and the strict scrutiny into their Manners with the laying the Holy Bible on their Head though no express Constitution do appear to enjoyn these things till the 4th Council of Carthage (i) Acts xiii 3. (h) Concil Carthag 4. Can. 1 2. ap Bin. Tom. 1. p. 588. There is no doubt but there were Forms of Prayer and particular Supplications for the Holy Spirit used even from the Apostles Times and by their Examples (i) Acts xiii 3. and therefore Mystical Prayers are the very definition of this Ordination (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 1. Can. Apostol But those now extant though some of them be very ancient yet are of later date However there have been such Forms in all Churches in the Eastern or Greek Church as also among the Syrian and Ethiopick Christians and in all Eminent Churches of the West The oldest of which are elaborately collected by Morinus in his Learned Commentary of Ecclesiastical Ordinations which I shall have often occasion to cite in the following Pages by comparing those Offices with our modern English Form to which also I shall sometimes compare not only the present Roman Ordinal but also those Ancient Formularies of the Gallican Church and of this Nation (l) Extant ap Baluz append ad Capitul Tom. 3. p. 1372. ap Mabillon Liturg. Gallican l. 3. p. 307. in Theodor. Poenitent p. 283. while they were in Communion with Rome From all which it is easie to observe that the Roman Church hath exceedingly varied from it self the oldest Offices whereof were very short containing few Ceremonies
will call them to so strict an account And it should also make the People reverence and love them exceedingly for their Works sake Wherefore we now proceed to pray for both Pastors and People First For the Bishops to whose Dignity a weighty Burden is annexed as was noted before (b) Nomen sonat plus oneris quam honoris non ut praesit sed ut prosit eligitur Durand rational verb. Episc that is First diligently to Preach God's Word Secondly Duly to administer the godly discipline thereof agreeable to the Metaphor of a Shepherd who is first to Feed and then to Govern his Flock to both which David alludes (c) Psal xxiii 2 4. As to the Former Duty of a Bishop's Preaching though he have no Superior to require it of him he should voluntarily Preach on all occasions Thus we find St. Cyprian preached in the times of persecution (d) Cypr. ep 52. §. 2. p. 114. and daily treated upon the Gospel (e) Quotidianis Evangeliorum tractatibus Id. de bon pudic initio St. Ambrose declares that his custom was continually to admonish his People that is in his Sermons (f) Vulgus jugiter monere consuevi Ambr. de dig Sacerd. c. 1. and from the Works of St. Chrysostom St. Augustin and St. Cyril it is manifest that those Primitive Bishops preached almost every day as St. Hierom also remarks of Proculus a French Bishop (g) Pontifex qui quotidianis tractatibus iter tuum dirigit Hieron ad Rustic ep 4. p 49. But of this I shall treat hereafter (h) See Chap. viii §. 1. and shew that even in our days many pious Bishops do preach very often both in their Cathedrals and in Cures where there is but mean provision for this Office whereby they both set a good Example to the inferior Clergy and since their Dignity gives great weight to their Exhortations and Reproofs it is likely they may hereby promote the Salvation of many People this Petition therefore that Bishops may diligently preach God's Word is still very fit to be made 'T is true Secondly There is another part of their Office wherein the Priests are not joyned in Commission with them so that the main Burden thereof lies on their Shoulders and the male administration of it must wholly lie at their Doors which is the due Exercise of Church Discipline which may justly be stiled godly both from the Original of it being taken out of God's Word and the End of it which is to promote Virtue and Godliness And this is a more necessary part of the Bishop's Office than Preaching which he should principally intend There are some Causes too difficult and some Offenders too great or too obstinate for the inferior Clergy and there the Bishop must interpose by first Admonishing and then Censuring such as notoriously offend in Faith or Manners a good Pastor must not only Feed the Sound but Heal the Sick and Wounded Sheep Seek them that are Lost Bring home such as are gone Astray Separate those that may Infect others and finally Cast out them that are Incurable Now to do this Duly that is as oft as there is occasion and by a right manner of proceeding requires much skill and pains and will take up much time and need continual application but the benefit and comfort arising from the faithful discharge of this difficult Province will abundantly requite the labour of it here yet it shall be rewarded eternally hereafter when the great Shepherd shall appear In the next place we also pray for the People that the Bishop's diligence and care may have a due effect upon them even that they may obediently follow their Exhortations and Advice from the Pulpit and patiently submit to their Monitions and Censures while they exercise the Acts of Jurisdiction 'T is Solomon's Observation that a wise Reprover should have an obedient Ear and then only he is successful (i) Prov. xxv 12. And we have many pious Bishops blessed be God who are diligent in Preaching and as far as their present circumstances will permit are ready to exercise the Godly Discipline of the Church yet alas they have not the desired success through the Pride and Negligence of the People wherefore we beg of God to dispose them to Obey and Submit which are both their indispensable Duties required expresly by God himself who charges them To Obey those Spiritual Pastors who have the Rule over them and submit themselves (k) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil eorum mandatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenis juste impositis B. Sanderson in loc and there is a cogent reason taken from their own benefit because saith he they watch for your Souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you (l) Non dixit non expedit illis sed vobis ipsa tristitia prodest illis sed non expedit vobis nihil autem nobis volumus expedire quod non expedit vobis Aug Ver. Dom. Ser. 16. A good Bishop is set by Christ as a Watchman over his Peoples Souls and if when his Master calls him to an account as he will do he chearfully reports they were willing humble and obedient that will procure God's mercy to them On the contrary if he be forced to complain of their stubbornness with grief he shall be rewarded for his pains and they alas must be condemned for their hindring the success of his Labours which is their loss and not his 'T is great pity a good Bishop should not meet with an ingenuous and tractable People for then both he and they as this Collect notes shall receive the Crown of Everlasting Life He shall be Crowned for his Diligence and they for Observing his Preaching and Submitting to his Discipline Which therefore we beg for Christ Jesus sake Amen CHAP. III. Of the Epistles §. 1. OUT of Holy Scripture the Rule for our Spiritual Guides to walk by there are several Portions taken proper for the several Orders of the Clergy The first for the Consecration of a Bishop is out of the first Epistle to Timothy Chap. iii. ver 1 c. an Epistle so adapted to this Occasion that in all the Old Lectionaries and Ordinals of the Western Church (p) Vid. Pamel de Liturg. Tom. 2. p. 61. Lectionar ap Baluz append ad Capitular Tom. 2. p. 1350. 1373. Item ap Morin de Ord. Lat. Par. 2. p. 321. where Epistles and Gospels are only in use this Portion is always the first and where there are seven or eight for variety this is never omitted because it contains those Divine Directions which the Holy Spirit by St. Paul gave to Timothy concerning the Qualifications of a Bishop and describes all the Virtues they of that Sacred Order ought to be endued with as well as the Vices they must be clear from and the Method will
Canone Carthag c. secundum Apostoli dictum Morin de Lat. Ordin p. 275. And then all the Questions like ours tended only to try his Faith and his Life But after the Papal Monarchy was set up about the year 900. two Questions more were added about receiving and keeping the Traditions of the Fathers and the Decrees of the Apostolical See and about Fidelity to St. Peter and his Vicar (s) Vis traditiones Patrum ac Decretales S. Ap. sedis c. Vis B. Petro ejusque Vicario c. Morin ibid. p. 320. And the Modern Roman Pontifical hath made this Second Question still larger putting in the Pope's Name and binding them to pay Fidelity Subjection and Obedience in all things to him and his Successors (t) Vis B. Petro ejusque Vicario Dom. nostro Dom. N. Papae suisque Successoribus Romanis Pontif Fidem Subjectionem Obedientiam per omnia exhibere Pontif. Roman p. 62. which shews that of late they are more concern'd for Bishops subjection to the Pope than for their being Orthodox in their Faith or Religious in their Lives But all this being meer Innovation was justly expunged by our Reformers and we have reduced this Preface to what it was in the Primitive Ages yea to what it was in the Church of Rome while it was pure and uncorrupted And in this as well as in many other things we have left them only in those things wherein they had first left their own Orthodox and Pious Predecessors and so departed from themselves and from the right way §. 2. Of the Second Question Are you persuaded that the Holy Scriptures contain c. This Question is the same with that which is put to a Priest and had not been necessary to be considered here but only to give an account that this is instead of that large Declaration of Faith which every Bishop was obliged to make before his Consecration in the Ancient Church of which we will now observe that St. Paul makes it a necessary Qualification for a Bishop to hold fast the faithful word as he hath been taught and to preach sound Doctrine (u) Titus i. 9. And doubtless care should be taken that he be very Orthodox who is not only to instruct a whole Diocese but to teach and inspect the inferior Teachers which part of the Episcopal Office was of great importance in the Primitive times while such swarms of Hereticks infested the Church of God and hence there was a very strict enquiry then made as appears by the Canons of Carthage cited before whether the Candidates for this Superior Order understood and believed the true Churches Sence of all the Articles of the Creed especially about the Trinity and the Incarnation Passion and Resurrection of Christ then most disputed about To which were added divers Queries concerning their renouncing the Heresies then infesting the African Church especially those of the Manichees the Novatians the Donatists and Pelagians as may be seen at large in the aforesaid Council (w) Concil 4. Carth. Can. 1. Bin. ut supr And the old Roman Formularies taken out of the Vatican keep almost the same words as we noted out of Morinus before only requiring the Bishop elect to give his assent explicitely to every Article and except the additions contrived to support the Papal Supremacy the Modern Pontifical varies but little from the old Form As for the Greek Church 't is certain it hath been very anciently used there for a Bishop to make a full confession of his Faith to the Metropolitan who Ordained him from that passage in Synesius who hearing he was nominated to be a Bishop in order to excuse himself pretended he held divers Heterodox Opinions which he could not dissemble when he came to be ordained but resolved he would then declare them before God and Man and desires his Friend to tell the Arch-Bishop who was to consecrate him all this before hand (x) Synes Epist 105. p. 249. And to this day the Greek Bishops besides repeating the Nicene Creed make a large Confession of their Faith concerning the Incarnation of our Saviour the Unity of his Natures in one Person the Trinity c. and they do also specially name and condemn the Heresies of Arius Macedonius Nestorius and others who had disturbed the Eastern Church (y) Euchol Graec. Ord. Episcopi p. 306 c. Which large Forms we now omit both because most of the ancient Heresies are now vanished and also because we have other securities that our Bishops are Orthodox but especially by the several Subscriptions they have made in the lower Orders whereby they declare their assent to the three Creeds and to all the Articles of the Church of England Which method of Subscribing I could prove to be as old as the time of the Nicene Council And St. Hierom saith such as refused it were put out of the Church in his days (z) Aut scribendum eis fuerit aut exeundum de Ecclesia Hieron ad Pammach Epist 65. T. 2. p. 283. And this same Method is yet continued in the Reformed Churches of Helvetia where no man can be admitted to serve a Cure unless he do first subscribe their Confession of Faith and promise to obey all the Rules made in their Synods (a) Vide Bullengeri ap Melch. Adam p. 493. And it is to be considered that Subscriptions remain on Record as a perpetual Evidence against the Party if he shall prove an Apostate afterward whereas a Verbal Profession may be forgot or mis-told by such as hear it but once And therefore it was required in the Primitive Ages that all inferior Bishops should send a Confession of Faith in Writing to their Metropolitans and they to their Patriarchs immediately after their Consecration And the Popes themselves as I have shewed elsewhere for divers Centuries writ to the Emperors after they were advanced to the See of Rome to prove themselves Orthodox But finally this question of their believing all things contained in Scripture and promising to Preach nothing contrary to it is sufficient to secure the Church that they are no ways Heretical but sound and Orthodox in all Points §. 3. Quest IV. Are you ready with all faithful diligence to banish and drive away all erroneous and strange Doctrine c. We have heard how strictly St. Paul charged the Bishops of Asia to watch against those grievous Wolves the Hereticks that were likely to break into their Folds (b) Acts xx 29. and 31. And requires Titus the Bishop of Crete after two admonitions if they prevailed not to Excommunicate an Heretical Teacher (c) Titus iii. 10. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Expulsus sit è numero gregis Bez making it a necessary qualification of a Bishop to be able by sound Doctrine to convince the Gainsayers (d) Titus i. 9. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as speak against the Truths revealed in Scripture and