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 〈◊〉
Matth. vii 23. Drus Nor are they ungrateful for my Affection and Care for I first take notice of and love my Flock (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. And then I am known respected and beloved of mine own Sheep who renounce and despise all other Shepherds in comparison of me Ver. 15. This People of Israel are my Fathers peculiar Flock (l) Psal c. 3. and therefore As the Father knoweth me and my great affection for them he hath set me over them even so full well know I the Father and his tender regard for them (m) Cognoscere pro diligere i. e. ea charitate qua pro ovibus morior quantum Patrem diligo ostendo Greg. hom 14. It is to please him that I now take such pains with them such care of them And I am ready upon the same account to lay down my Life for the salvation of the Jews who are the Sheep of my Heavenly Father's Pasture Ver. 16. But the merit of that Death of mine shall reach further than the Jewish Nation my Father calls them his Flock And other Sheep I have resolved thereby to redeem which are not as yet gathered in and become Members of this Fold (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. even the poor Gentiles who are at present under Sathan's power them also I must bring out of that lost and deplorable condition wherein they lie I will call them by Preaching and they shall hear my Voice so as to be converted and live After which I will take away that odious distinction between Jews and Gentiles (o) Coloss iii. 11. and there shall be but only one Fold even the Christian Church and one Shepherd that is my self who will be the Supream Head and Governor thereof CHAP. III. Of the Exhortation §. 1. THe next observable difference is the peculiar admonition which the Bishop gives to all that enter into Priests Orders that before they take this weighty Charge upon them they may be made duly sensible both of the Dignity and the Duties of their Office which are so necessary to be considered just now that other Churches have such a discourse (p) Vid. Pontif. Roman p. 41. in Ord. Presb. though in some it be less properly deferred till after Ordination (q) Alia formul p. 55. Et Copthar Ordin ap Morin p. 507. item Lutheran formul Lips 1624. But this is the fittest place for these Considerations and ours the best the fullest and most accurate Form now extant as will appear by the following Analysis and Discourse The Analysis of this Exhortation The Exhortation contains Three Principal Parts 1st An Introduction referring to what they have heard You have heard Brethren as well in c. 2ly The particular Advice now given them viz. 1. To consider very seriously before hand 1. The Dignity of their Office We exhort you in the name of c. 2. The weight of their charge on the account of 1. The variety of their duty to teach and to premonish c. 2. The greatness of their trust Have always therefore printed c. 3. The danger of their neglect And if it shall happen the same Church c. 2. To act afterward with great 1. Diligence to promote the good of their People And see that you never cease your labour c. 2. Gratitude to God who hath called them to this Office as well that ye may shew your selves c. 3. Caution toward Men least they give any Offence as also to beware that neither you your selves c. 3. To use the most proper means for enabling them to do their Duty 1. Prayer for the aid of the Spirit of God Therefore ye ought and have need to pray c. 2. Studying the Books of Holy Scripture And seeing that you cannot by any other c. 3. Leading a good Life and in framing the manners c. 4. Avoiding secular Cares And for this self same cause c. 3ly A Conclusion of the whole 1. Expressing the Bishop's hope that they have 1. well considered of their undertaking We have good hope that you have well c. 2. Firmly resolved both 1. To do those Duties and that you have clearly determined c. 2. To use these means and that you will continually pray c. 2. Requiring from them a solemn Promise as to all the particulars And now that this present Congregation 〈◊〉 A Discourse upon the Exhortation §. 2. This necessary pious and comprehensive admonition is very properly introduced by putting the Candidates in mind as well of that which was said to them when they were privately examined for it supposes that the Arch-deacons gave them a Charge then as of that which hath been just now read to them out of the Gospel and Epistle concerning the Dignity and Importance of this Office whereunto they are called Yet lest they should forget the private instructions formerly given them or not readily infer these things from the portions of Scripture now read The Bishop doth once more exhort them in the name of Jesus Christ his and their Great Master to remember how High their Station and how Weighty their Charge is And first he declares the Dignity of their Office by those various Titles given to those invested with it in Holy Scripture and then shews the various Duties which every one of these Names imports The Titles are Messengers Watchmen and Stewards of the Lord The Duties as Messengers to teach as Watchmen to forewarn or premonish and as Stewards to feed and provide for the Lord's Family First The Prophets in the Old Testament and the Priests are stiled the Messengers of the Lord of Hosts (r) Isai xliv 26. Hag. i. 13. Mal. ii 7. See Mark i. 2. And to shew they are no ordinary Messengers they are in the New Testament called The Apostles of the Churches i. e. sent by Christ to the Churches with his Authority to teach and instruct them (s) Philip. ii 25. 2 Cor. viii 23. Ita Chrys explic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in loc Philip. and therefore they are also called the glory of Christ that is such as represent his Person and shew the glory of their Mighty Lord even as Embassadors do wear the Character and set out the Splendor of the Princes who send them and they are expresly named Embassadors for Christ (t) 2 Cor. v. 20. To whom all Nations did ever pay the greatest respect even as to their Masters (u) Oratorem audire oportere jus gentium est Donat. ad Prolog Hecyr. Sancti habentur legati Pompon L. Si quis D. de legat Sanctum populis per saecula nomen Papin Stat. So that they have the highest of all Offices in God's House the most honourable of all Employments being sent to represent Christ Jesus and to declare his Will as his immediate Embassadors and his constant Envoys resident among us here upon Earth to transact his Affairs among the Sons
〈◊〉 〈◊〉 Julian frag p. 556. The Druids who were Priests to our Heathen Ancestors trained up their Disciples twenty years together in their Discipline and then admitted them with a solemn Oath the Form of which is yet extant (a) Vettius Val. Antiochi ap Seld. Praef. de Diis Syris And when their chief Priest died a Successor was chosen by Merit only and the Common suffrage (b) Caesar de Bell. Gall. lib. 6. p. And Suetonius notes That the Emperor Claudius would admit none into the Colleges of Priests till they had first taken a solemn Oath (c) In cooptandis per Collegia sacerdotibus neminem nisi juratus nominavit Sueton. vit Claud. c. 22. which shews that all Mankind agreed to use great caution in the choosing and initiation of the Ministers about holy things But our previous care relies on a better Foundation than this for we have the command of God in Scripture and the Laws and Practice of the Primitive Church for it Our Lord no doubt chose his Apostles and lxx Disciples out of the very best of the Jews or else he made them so and because he knew their Hearts there was no need of Testimonials or Examination Yea the Apostles and their immediate Successors had the Gift of discerning Spirits (d) 1 Cor. xii 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac in loc that is of knowing by Inspiration who were fit for the Ministry So that they could foretel what proof they would make and such were the Prophecies that went before concerning Timothy (e) 1 Tim. iii. 18. Vide Chrys c. in loc apud Annot. Grotij ibid. This also was the meaning of St. Clement's saying The Apostles made Priests and Deacons of such as they had proved by the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corinth p. 96. and the same were such as St. John ordained in the lesser Asia Men that were marked out by the Spirit (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 3. c. 17. p. 67. But the Apostles foresaw that this temporary miraculous Gift would cease after the Church was setled whereupon having fixed Timothy Bishop at Ephesus and Titus in Creet who were to have a subordinate Clergy he gives them Rules to direct them in examining and approving the Candidates for holy Orders (h) 1 Tim. iii. 1. c. Titus i. 6. 11.2 and charges them to Ordain none hastily that is not till they had throughly tried them (i) 1 Tim. v. 22. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Theophil in loc And it is very observable that no such Rules are given in any of St. Paul's Epistles written to whole Churches only in these two that are directed to two Superior Bishops Which is a demonstration that this Apostle intended not only the Ordination but the Scrutiny and Approbation of all Ecclesiasticks should be solely in the Bishops power Now these are Injunctions laid on these Governors of the Church by Divine Authority which they are bound in Conscience to obey and how exactly every one of them was observed by the Primitive Bishops shall be shewed more particularly afterwards It is sufficient here only in general to observe that the ancient Council of Sardis Decrees The Candidates shall be examined with all exactness and care and each of them must stay no little time in the inferior before they are admitted to the superior Orders since neither Prudence nor Piety allows that Men shall enter into these Orders rashly or suddenly and the Blessed Apostle the Doctor of the Gentiles forbids the making hasty Ordinations (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Sard. Can. 10. Bever T. 1. p. 496. And before this the first General Council of Nice declares that a time and a trial is necessary to all before they can be made Clergy-men (l) Concil Nicaen 1. Can. ◠Bev. T. 1. p. 60. Can. 9. ibid. p. 70. As to our Church we not only enquire after their inward Calling but try and examine their Qualifications before that which may be counterfeited as being secret is allowed and if the same care were taken to enquire into the fitness of all that are put into secular Offices of Trust and Power as there is into the Candidates for sacred Orders the Publick would be much better served for the Ecclesiasticks must bring Testimonials and pass one if not two Scrutinies before they can be accepted of which more hereafter §. 5. And also by Publick Prayer with imposition of Hands were approved and admitted thereto by lawful Authority It would make intolerable confusion in all Professions if every Man who judged himself qualified for an Eminent Station might thrust himself into it till he were solemnly admitted by lawful Authority For every Man thinks well of himself and at this rate every conceited Soldier would be a Captain and every Opinionative Lawyer a Judge wherefore there are two things here required 1st That the Clergy shall be solemnly admitted by Prayer and Imposition of Hands 2ly That they shall be admitted by lawful Authority which will give me occasion to discourse in general First Of their solemn Admission Secondly Of Episcopal Ordination for Bishops only with us have the sole lawful Authority to admit First No Clergy-man can enter into Orders but by a solemn Admission which is appointed in Conformity to the Divine directions under the Law concerning the Garments the Sacrifice the Anointing and the Washing in the Tabernacle Exod. chap. xxix before Aaron or his Sons might Officiate I might enlarge upon the solemn Forms of admitting the various sorts of Priests among the Gentiles but for brevity sake I will only refer to one or two Authors concerning the Creation of Flamins and Vestals (m) Rosin Antiqu. l. 3. cap. 15. p. 215. item Brisson de Formul lib. 1. p. 118. Nor shall I enlarge upon all the Christian Rites of Ordination in this place because the particulars will occur afterwards Only note in general that Fasting Prayer and Imposition of Hands were always used on these occasions Our Lord directed his Disciples to Pray immediately before he created them Apostles (n) Matt. ix 38. chap. x. 1. and both Deacons and others were ordained by Fasting Prayer and Imposition of Hands (o) Acts. vi 6. chap. xii 2 3. 1 Tim. iv 14. Which holy Custom was kept up in all Ages of the Church with great Reason since it was begun by our Saviour and his Apostles and because these Orders are of so great importance to the Church 'T is plainly the Sense of all Mankind that no Office of Trust or Power should be conveyed to any sort of Men Civil or Military without some solemn Creation Admission or Investiture to the same wherefore this is much more necessary with respect to such as are Officers under the King of Heaven and entrusted with the care of Souls This then being agreed on all hands we pass to the second thing
the Example of his great Master and that he may overcome evil with good (a) Rom. xii 21. So also for the same Reasons if any provoke him by evil words he must not render Railing for Railing (b) 1 Peter ii 23. like a Brawler for that is below his Dignity a practice of rude and vile people and an imitating that evil which he is angry at in another a committing the Sin he condemns (c) Ridiculum est odio nocentis perdere innocentiam Senec. And since he is the Steward of the Churches Treasures and common Father of the Poor he must be very liberal not covetous of much Wealth for that will not only take off his thoughts from Spiritual things but incline him to defraud and oppress the needy for whom it is his duty to provide Ver. 4. Moreover his former Conversation must be enquired after for that will give a prospect of his future Carriage And first it should be observed what order he kept in his own Family before he became a Candidate for this venerable Office if he be one that ruleth well all those that belong to his own House so that none of them remain in error or infidelity (d) Ut Episcopi non ordinentur priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint Concil Carthag 3. Can. 18. Bin. T. 1. p. 575. but that all his Domesticks be well instructed in the true Religion accustomed to daily Prayers and regular in their Manners (e) Ut quod populo praecepturus est prius à domesticis exigat Hier. ut supr Ep. 83. It must be enquired if he have done the duty of a Husband and a Master well and especially if by having his Children in subjection so as they obey his Commands Reverence his Person and submit to his Correction he hath given good proof that he is fit to be made a Father of the Church his ruling his Children with all gravity being the best Evidence that he is like to govern his People wisely Ver. 5. For 't is plain that a Family is the original of Societies (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Oecon l. 1. c. 1. T. 3. pag. 669. the foundation of higher and larger Governments and particularly the emblem of a Church which is to be ruled Paternally (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc And therefore if a Man knows not how or takes no care to rule his own House well which is the lesser and easier Province (h) Prov. xxv 21. how shall he be thought fit or capable to take care of the Church of God or of all the Christian in a whose Diocess which is a far more difficult work Ver. 6. And as he should have given some experiments of his Prudence so he should also of his Faith before he be a Bishop and therefore he should have been a long time a believer not a novice (i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prohibetur item Can. Apost 80. Bev. T. 1. pag 38. Can. Nicam 2. ibid. pag. 45. because when inspiration ceases he cannot of a sudden be so throughly instructed in the Mysteries of the Christian Religion as to be able to teach others (k) Eruditorum sibi assumunt supercilium prius imperitorum magistri quam doctorum discipuli Hieron Ep. 8. T. 1. p. 76. So that such hasty Promotions should be avoided least his People despise him for want of knowledge and experience And least he himself being lifted up with pride and self-conceit of his own Wisdom the common effect of a sudden advancement should do some extravagant and irregular things and so he will fall into the Condemnation of the Devil whose Sin was Pride and his Judgment to be excluded Heaven (l) Judicium autem ruina Diaboli nulli dubium quin arrogantia sit Hieron Ep. 83. p. 502. Or as the word (m) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers in libro Edvard 6. Least he fall into the Judgment of the evil speaker Sparrow's Collect. ut supra may signifie so will he be obnoxious to the Calumnies of the Evil-speaker who delights to accuse a Prelate and takes all occasions to aggravate and expose his weaknesses Ver. 7. Nor must a Bishop only be such an one as cannot be accused justly by the Orthodox Christians But moreover he must have so carried himself especially if he were a Convert as to have gained a good report so far as concerns his Life of them that are without the Church that is Infidels Hereticks and Schismaticks who tho' they will not speak well of his Doctrine must not be able to prove any old Crimes upon him n (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in loc Talis ergo sit Pontifex Christi ut qui Religioni detrahant ejus vitae detrahere non audent Hieron ut supr Ep. 83. Least he fall into reproach by their Stories of him and so become a scandal to the Gospel (o) Into rebuke and the Snare of the evil speaker Vers Ed. 6. ut supra though he be never so innocent at present or which is worse least he relapse into his old Sins and so be drawn into the snare of the Devil and consequently into everlasting Condemnation And this may suffice for thy Direction O Timothy in chusing those of the highest Order Of the other Portion for the Epistle viz. Acts xx ver 17. to ver 35. §. 3. The Lutheran Office for Ordination often cited before hath part of this Portion read on that occasion viz. from ver 28 to ver 31. But I have not observed the use of this whole elegant Oration of St. Paul any where but in our Church which had it not in the first Ordinal of King Edw. 6. 'T is added since with great Reason and so exact Propriety that at first hearing all Men must discern nothing can be more sutable at the Consecration of a Bishop than this Pious and Pathetical address of our Eloquent and Divinely inspired Apostle when he took his last leave of the Bishops of lesser Asia wherein there is so lively and lovely a character of a faithful Pastor as no Pencil but his and none but so guided could draw So that the Candidates for this Order ought when they hear it to suppose St. Paul himself is speaking to them directing them by his Rules and his Example both how to live to suffer and to preach And exhorting yea charging them by the most cogent Arguments and most moving intreaties to do their duty exactly in so great a trust So that if they lay it to Heart and duly consider it this Portion of Scripture cannot fail to inspire them with holy resolutions to follow such incomparable advice and so great a precedent The Analysis of the Second Portion of Scripture This place being S. Paul's Oration at Miletus hath two parts 1st The Persons to whom is was spoken
put in these words the Royalties of St. Peter (f) Regulas S. Patrum adjutor ero ad defendendum in Decret ut sapr Hodic Regalia S. Petri. and the modern Form for a Metropolitan keeps both containing many other extravagant additions (g) Vid. Pontifical Rom. p. 88. and being so worded that every Popish King when he nominates an Arch-Bishop loses a Subject because he must swear fealty to another Prince (h) Vid. Spalatens de Repub. Eccl. l. 4. c. 2. §. 52. p. 425. Which was understood in England so well even while Popery was professed here that William Rufus declared Anselm could not keep his Allegiance to him together with this Obedience to the Apostolical Seat promised against his will (i) Protestatus est illum nequaquam fidem quam sibi debebat simul Apostolicae sedis obedientiam contra suam voluntatem posse servare Eadmer Hist Nov. p. 26. So that this Oath never was liked in the English Nation and at last it was declared treasonable and forbid by Law And not only so but a short and plain Oath is all that is now required of our Bishops that they will pay due reverence and Obedience to the Arch-Bishop the Metropolitical Church and their Successors Now this only relates to Ecclesiastical Matters contained in the Canons and is no more than is necessary for the good Order and Government of the Church it no way interferes with the Temporal Allegiance due to the King and is much the same with that Question and Promise used 800 year ago and cited before out of Morinus So that there can lie no Objection against it Wherefore it may lawfully be taken and ought strictly to be kept to maintain regular Subordination and good Order in the Church CHAP. VI. Of the Exhortation before the Litany §. 1. BRethren it is written Luk. vi 12 c. Acts xiii 2 3 c. The ground of this short Preface to the Litany and other Prayers for the Bishop elect is laid on a sure Foundation viz. The practice first of Christ and then of his holy Apostles whose custom of Praying before they Commissionated any to be Pastors and the Churches constant following their Example is equal even to an Express Command for us to pray before all sorts of Ordinations And First St. Luke Chap. vi ver 12. tells us Our Saviour went into a Mountain to pray and continued all night in Prayer to God Adding ver 13. And when it was day he called his Disciples and of them he chose Twelve c. From whence it is clear that the Lord Jesus who knew the hearts of all men and whose single request was enough with his Father who heard him always spent one whole Night in Prayer before he chose and sent out his Apostles and 't is as plain he did this chiefly for our Example to shew us how to proceed on this weighty occasion For he retires to a Mountain a-part where it seems there was a House of Prayer a Proseucha built (k) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers Syriac Quoniam illic videbatur Domus Orationis Dulplexarticulus ostendit quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de loco dicitur ut Act. xvi 2. Ham. Annot. ibid. to which in the day-time many resorted but at night it was empty and free and there our Lord chose to spend his whole time in deep Meditation and fervent Prayer before he entred on the same Work that we are going about and if we remember what was observed before upon Matth. ix ult and Chap. x. 1. (l) See Disc on the Office of Priests in the First Gospel that he charged his Disciples to pray also before he gave them their Mission it will effectually shew with how great Devotion not only the Ordainer but those to be Consecrated or Ordained also should prepare themselves on this solemn Occasion Watching Fasting and Prayer being far more necessary in our Circumstances than it was either in his or theirs 2ly To this Example of our Lord is added the imitation thereof by the Bishops and Apostolical Men at Antioch who even when God immediately chose the Persons and allotted their peculiar Work did not lay their Hands on Saul and Barnabas till they had Fasted and Prayed (m) Act. xiii 2 3. Our Saviour also was Fasting when he Ordained his Apostles for it was early in the Morning after a night spent in Prayer that he called and sent them (n) Luk. vi 13. And this was one of those Ecclesiastical Matters upon which the Primitive Bishops appointed the Christians to Fast and Pray (o) Episcopi universae plebi mandare jejunia solent alicujus sollicitudinis Ecclesiasticae causa Tert. adv Psych c. 13. The inference from all which Premises naturally is Let us therefore following the Example of our Saviour Christ and his Apostles first fall to Prayer before we admit this Person c. Though we do believe he is inwardly called to this Great Work by the Holy Ghost yet we must by Litanies Supplications and devout Prayers earnestly beg of Almighty God to enable him to perform it to his Glory and the Salvation of his own and many others Souls CHAP. VII Of the Questions to a Bishop §. 1. The Preface BRother for as much as the Holy Scripture and the Ancient Canons command that we should not be hasty in laying on Hands and Admitting c. This Introduction is to shew that these necessary interrogatories before the admission of a Bishop are grounded first upon Holy Scripture even St. Paul's charge to Timothy concerning his not ordaining any without a previous examination (p) 1 Tim. v. 22. Citatur à D. Bern. inde sic Eugenium alloquitur Curae tibi sit maxime introducere tales quos postmodum introduxisse non poeniteat Bern. de Consid l. 4. c. 4. p. 887. Which St. Bernard expounds of not ordaining any but such as they will not repent afterward that they did admit Secondly This method of asking Questions of the Candidate for a Bishoprick is grounded on divers ancient Canons especially on that of the Fourth Council of Carthage where it is expresly required and where all the particulars to be enquired of as to his Manners his Learning and especially as to his Faith are set down at large (q) Qui Episcopus ordinandus est antea examinetur c. Concil Carthag 4. Can. l. Bin. T. 1. p 588. and unless he could give an Account in all the particulars the Metropolitan was not to consecrate him From this Canon which also cites the place of St. Paul our Church hath taken this Preface being very like also to the most ancient Forms used in the Western Church as may be seen in Morinus which thus begins The ancient Rules of the Fathers especially the Canon of Carthage ordains according to that of the Apostle Lay Hands suddenly on no man c. (r) Antiqua S. Patrum instituta at legimus in
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
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
ever he become sensible of his Sin and his danger he must then perceive your charity and love And then he will hate his Flatterers (o) Prov. xxviii 23. Fides in praesentiâ eos quibus restitit offendit deinde ab illis ipsis suspicitur laudaturque Plin. lib. 3. ep 9. and truly love you p 'T is recorded of Amasis who from a Captain of Robbers was advanced to be King of Egypt that he enriched only those Oracles which had discovered his thefts while he was a private Man and so helpt to reform him (q) Pontanus Bellar. Attica However Thirdly Though you suffer the wrath of a foolish Man by reproving him you gain the favour of Almighty God and on the contrary when Christ enjoyns you to speak you displease him by a silent conniving and only offend a mortal Man by your speaking (r) Inter haec quid agant quibus loquendi à Christo Officia mandata sunt Deo displicent si tacent hominibus si loquuntur Salv. ad Eccl. l. 4. In which case our Lord hath told you which of these you ought most to fear (s) Matth. x. 28. if he were a Prince that could kill your Body that ought not to terrifie you so much as the wrath of God who can cast Body and Soul into Hell But here I must observe that 't is not commonly the negligence of the Priests but the pride and obstinacy of the people that hinders the discharge of the salutary Office they foresee 't is to cast their Pearls before such wretched creatures as will either rudely trample them under their Feet or barbarously turn again and rent them with injuries and reproaches (t) Matth. vii 6. in which case Reason as well as Conscience doth excuse them if they be silent (u) Prov. i. 25 26. Frustra niti neque aliud fatigando nisi odium quaerere extremae dementiae est Theod. à Niem de Schismate l. 1. cap. 5. for God hath given up such to a reprobate mind They think it a piece of gallantry to despise the Profession as well as the Monitions of a poor Priest but they forget he is God's Messenger sent on purpose to save them from Eternal ruin so that this Contempt ends in an affront to the Divine Majesty on whose Errand they come and whose Commission they have (u) Luke x. 16. Piissimus Dominus Communem sibi cum servis suis honorem contumeliam facit Salv. lib. 8. and in the certain loss of their immortal Souls (w) Prov. xxix 1. and if this be a privilege of great Men they claim a right not to be disturbed when they are about to destroy themselves When St. Ambrose reproved a noble Emperor for his faults he thus expostulates Who will you hear in Gods cause if you will not hear his Priest Do you Sin at any ones peril so much as his who is to answer for your Soul Who will dare to tell you the truth if the Priest dare not do it (x) In causâ vero Dei quem audies si Sacerdotem non audies Cujus majore peccatur periculo Quis tibi verum audebit dicere si Sacerdos non audeat Ambr. Ep. 17. T. 5. p. 212. And 't is observed by St. Cyril that David though a King was not angry at Nathan though he sharply reproved him for odious Crimes because he consider'd the Sender rather than him that was sent (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. illum 2. Alas those who despise the Physician of their Souls do the greatest hurt to themselves for they provoke God and his Messengers both to desert them and then their disease is incurable and their destruction unavoidable So that I heartily wish Men would in honour to God and love to their own Souls pay more respect to the Calling and give a greater regard to the prudent and seasonable admonitions of their Ministers and rather encourage them to so beneficial on Office than by their scorn and rage force them to neglect it and leave them to Sin without restraint and consequently to perish without remedy §. 4. Quest V. Will you be diligent in Prayers and in Reading of the Holy Scriptures and in such Studies c. As the Priest moves in a higher Sphere so he hath a greater compass of Duty than a Deacon First he is to be more diligent both in private Prayer for the help of God's Spirit and a blessing on his Studies and in the daily repeating twice the publick and common Prayer in the Church to which our Rubrick binds both Priests and Deacons if they be in health and not hindred by any urgent cause (z) See the second Rubrick just before the Discourse of Ceremonies and just after the Preface which constant Reading of Morning and Evening Prayer in publick is also strictly enjoyned by the ancient Canons (a) Concil S. Patric can 7. Spelm. T. 1. p. 52. Concil Tolet. 1. can 5. An. 400. Bin. Tom. 1. p. 597. and is most unaccountably neglected by too many among us who have assented and consented to this among other injunctions yet rarely do it to the great decay of Piety in both Ministers and People a fault that the Bishops ought to see amended But to proceed 2ly the Priest must have a larger share of knowledge both as to Scripture and all that leads to the understanding thereof than a Deacon wherefore he is here enjoyned more diligently to read the Bible of which before and more closely to follow his Study in all those parts of Learning which are the Hand-maids of Theology the Queen of all Sciences And 3ly That he may be at leisure for this he is to promise he will lay aside the Study of the World and the Flesh which we have proved are impediments to and really inconsistent with a contemplative life So that the principal thing here to be remarked is the necessity and the method of a Clergy-mans studying 'T is certain he cannot Preach profitably confute Errors defend the Truth and solve cases of Conscience without a compleat knowledge of God's word to which he cannot arrive now inspiration is ceased unless he know most of the learned Languages as well those in which the Holy Scriptures were originally Writ as those into which they were anciently Translated and by which the Fathers explained them Moreover he ought to be well Read in all parts of Natural Rational and Moral Philosophy and so must be skilful in Logic Metaphysics Physics and the Ethics of the better sort of Heathen Writers To which should be added the knowledge of all parts of Philology That is He should read the best of the Classical Authors especially the Orators and Poets wherein excellent morality is to be found and the choicest Criticks who treat of Phrases Coins Weights and Measures with all those Rites and Customs which tend to illustrate the Holy Text Nor ought he to be unacquainted with History of all
received by the Church for which end they promise upon the third Question to exercise themselves in Study and Prayer to gain a complete understanding of the Holy Scripture And if a Bishop be throughly inlightned with this Divine knowledge the bright beams thereof will banish all Erroneous Opinions and make them disperse as the Mists before the Rays of the resplendent Sun The inferior Clergy may confute false Doctrines but Bishops being supposed to have more Skill and Experience as well as more Age and Authority they must drive them away They are set in the Watch-towers to discover Heresies and like wise and valiant Generals one of which is worth a whole Army (e) 2 Sam. xviii 3. Solent plus reponere in duce quam exercitu Tacit. de Morib Germ. p. 663. must not only Fight against them themselves but must advise manage and encourage all the Under-officers and Soldiers Hence the ancient Canons lay great stress upon the Bishops care in this matter And order That if any Bishop let the Hereticks alone in any part of his Diocess and another Bishop shall convert them that Town shall be given to the latter Bishop (f) Concil Carthag can 122. ap Ber. T. 1. p. 655. And the former Bishop is to be admonished of this neglect so as if he persist in this negligence six Months after such Admonition he shall be Excommunicated (g) Ibid. Can. 124. apud eund pag. 658. Wherefore when Riparius complained to St. Hierom that Vigilantius spread his Heresie in that Diocess where he was a Priest the Holy Father wonders that the Bishop should not restrain such fury (h) Miror sanctum Episcopum in cujus Parochia esse Presbyter dicitur acquiescere furori ejus c. Hieron ad Ripar Ep 53. T. 2. p. 152. And besides this promise our Bishops are obliged frequently to confer with Recusants and to do their utmost to reclaim them As our Canons enjoyn (i) Canon 66. of the Church of England And here I could give many instances of divers of our learned and zealous Bishops who have not only secured their own People from Heresie and Schism but converted divers Recusants of all sorts And if all our right reverend Fathers remembring this solemn promise would apply themselves to this necessary Duty with a Zeal suitable to the occasion their Dignity and Station would give great weight to their Arguments and their Example would also quicken the inferior Clergy to do their parts in the places that are under their several charges And multitudes of poor Souls bought with the most precious Blood of Christ now wandring in the dangerous and destructive Paths of Popery and Fanaticism would every were be happily reclaimed and brought over to the Church To which pious and charitable design I shall humbly and briefly offer two or three motives First That the present Toleration as to Protestant Dissenters having suspended the Bishops exercise of their Authority in this Matter there is no way left to reduce this sort of Recusants but by Arguments and Persuasion and as to Papists those always were and are the fairest ways of convincing them nor if we had power ought we to imitate that unchristian Rigour which we condemn them for using to foreign Protestants (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dict. Marciani Aug in Concil Chaled Bin. T. 2. p. 361. so contrary to the practice of the Primitive Church (l) Socrat. Hist l. 7. c. 3. pag. 733. as well as to the Spirit of the Gospel (m) Luke ix 55. Secondly Let the goodness of our Cause be considered Our Doctrines are so plainly contained in Holy Scripture our Offices and Rites so proper Pious and Primitive and have been so clearly justified against all opposers by many eminent Writers of this Church That if we can but win its deluded Adversaries to hear us Reason or Read our Books there is little doubt of success and their Priests and Teachers know this which makes them hinder them as much as in them lies from hearing or reading what we say or write Lastly Let the vigilance and strangely busie zeal of Seducers be duly considered who like their ancestors the Pharisees compass Sea and Land to make one Proselyte and ply those they find doubting wavering or discontented night and day by Discourses Books and fair Promises and shall not we take as much pains to save Mens Souls as they do to destroy them to propagate Gods Holy and Eternal Truth as they to disseminate their pernicious Errors I shall add no more because I hope a word is sufficient to our worthy Bishops who generally use their utmost endeavours in this kind And merit praise rather than need Exhortation §. 4. Qu. VI. Will you maintain and set forward as much as shall lie in you quietness love and peace among all Men c. There is no more expected from a Priest but only to promote Peace and Charity and that is also the Duty of a Bishop as the former part of this Question shews but since the Canons of our own and the ancient Church as well as the Laws of this Land have put the Ecclesiastical Discipline into none but the Bishops hands who also have by God's word a just right to Administer the same Therefore it is required that they shall further promise To correct and punish the unquiet disobedient and criminous according to that Authority which they have both by God's Word and the Ordinance of this Realm I need not repeat that which I have proved in a peculiar tract viz. The Bishops having this Authority vested in them both by Scripture and the Laws Ecclesiastical and Civil (n) See my Discourse of Excommunication printed at London 1685. But I shall rather briefly shew here the manifold benefits that will arise from their due Execution of this power as to regulating the manners of those within the Church who only can be a scandal or an honour to it There are many faults among these for the purest Principles and Holyest Rules will not always secure the innocence of such as profess to believe and follow them But if the Rulers of the Church upon the discovery of them zealously and prudently labour to punish the offence and reform the Offender they not only save the honour of the Church but probably the Soul of the Criminal also which should be the great end of Church censures being a Power that is given for Edification and not for Destruction as the Apostle declares (o) See ch 8. §. 2. 2 Corinth xiii 10. Now since Bishops cannot amend the Evils they do not know Therefore the ancient Canons require That they shall personally visit their whole Diocess once every year (p) Unusquisque Episcopus Parochiam suam omni anno semel circumeat Concil Calcuth Can. 3. An. 857. Spelm. T. 1. p. 193. and the present usage is for them to do this annually by their Arch-Deacons and once in three years by themselves
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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