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
c. 14. p. 335. Skinners Dictionary voce Signior alibi and so was Presbyter originally intended for the Verb from which it comes signifies to Rule (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesch p. 784. and it is used for a Superior Of which the word Priest which we commonly use is only a barbarous contraction but can by no means be supposed as some profanely apply it in their discourse to be any name of diminution or contempt There remains only the Title of Deacon now restrained to the lowest of these three Orders but it must be reckoned honourable in it self because it is applied to the chief Civil Magistrate in respect to his being subordinate to God (c) Rom. xiii 4. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Bishops to the Apostles and to Christ himself (d) Rom. xv 8. 2 Cor. vi 4. Colos iv and though I would not infer from that use of the Name as a late Author doth that this Order was not in the Apostles time (e) Preface to the History of the Regalia p. 14. yet I may justly note that no dishonour can be cast upon our Deacons or Ministers from this appellation that will not reflect upon Magistrates and our Lord also To which I may add Mr. Mede's observation that 't is not said they are Ministers of the people but of God and of Christ (f) See Medes Diatrib on 1 Cor. iv 1. Wherefore all the names of these Sacred Orders in Scripture are honourable and so are also the Offices signified by them and this may suffice for the inspired Books As to the Opinion and Practice of the Christians afterwards they could not but value the Priesthood at an high rate since they reckoned it so necessary to Religion that there could be no Church where there were no Priests (g) Ecclesia non est quòd non habet Sacerdotes Hier. adv Lucif c. 8. ita Theod. Valent. l. 20. in append ad Cod. Theodos And the famous Justinian hath recorded it in his Laws That the Kingdom and the Priesthood are the greatest gifts that the Divine Goodness hath given unto men (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin praef ad Auth. coll 1. Tit. 6. p. 11. but to go back to the earliest times Epiphanius cites ancient Authors affirming That St. James Bishop of Jerusalem after the manner of the Jewish High-Priest (i) Exod. xxviii 36. wore a golden Plate as a Diadem on his Head in token of his Royal Priestood (k) Epiphan Panar l. 1. T. 1. haer 29. l. 3. T. 2. haer 78. The like Ornament as Polycrates Bishop of Ephesus reports was used by St. John (l) Euseb Hist l. 5. c. 23. p. 141. And Baronius gives instances of the same thing used by Primitive Bishops who could not be supposed to do it out of Pride but to express the dignity of their Order (m) Baron Annal. An. 34. p. 240. which in times of persecution when it had no outward lustre nor secular support was honoured by the faithful and those holy Bishops were revered as the representatives of God and Christ Jesus Yea St. Ignatius an humble Bishop and an eminent Martyr requires Christians to obey their Bishop as Christ did his Father to observe and reverence the Presbyters as the Apostles of Christ and to respect the Deacons as the Ordinance of God (n) Vid. loc citat à D.H. Ham. dissert 2. c. 25. which is no more than our Saviour and St. Paul had intimated before (o) Luk. x. 16. 1 Thes iv 8. And so it was no new Doctrine of his It were endless to give instances of the strict observance of these Precepts by the devout Converts of that Age so that one or two may suffice The blessed Martyr St. Polycarp was so highly honoured by the people of Smyrna where he was Bishop that until the day of his Martyrdom he had never pulled off his own shooes every one striving who should do that office for him (p) Euseb Hist l. 4. c. 15. p. 97. and those of Antioch kissed the Hands and embraced the Feet of Meletius their Bishop (q) Chrysost de S. Melet Antioch T. 5. p. 539. The old and famous St Anthony the Hermit who lived in the times of Persecution though he wrought Miracles yet being not in Orders he used to bow his Head and humbly receive the Benediction of Bishops and Priests nor would he pray if but a Deacon were present but made him go before him in the Office (r) Athanas in Vit. D. Ant. Tom. 5. p. 508. And this Custom of bowing to beg the blessing of the Clergy and other very holy Men was so usual among Christians that the very Gentiles did it to St. Anthonys's Scholar St. Hilarion as St. Hierom in his life reports (s) Vit. S. Hilarion apud Hieron Tom. 1. p. 329. and the usage continued for many Ages both in the Eastern and Western Church to kiss the Clergies hands and kneeling to receive their blessing (t) Vid. Haberti observ in Pontifical Graec. Obs 7. p. 139. But I proceed and shall add that when Constantine became a Christian he was exemplary for honouring the Clergy for comming to the Council of Nice and seeing the Bishops rise to receive him he would not sit down in that venerable Assembly till the Fathers desired him (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb in Vit. l. 3. cap. 10. p. 363. and when the Council was ended He feasted them all in his Palace making divers of them sit at his own Table (w) Id. ibid. c. 14. p. 364. In after times St. Martin was placed next to the Emperor Maximus and his Presbyter sat between the Emperors Uncle and Brother at a Feast where many Nobles were present (x) Sulpic. Sever. vit D. Martini §. 23. p. 466. And it was believed a Judgment of God fell upon Valentinian the elder for not rising to that Bishop when he came to him (y) Idem in Dialogo §. 6. p. 537. I might also note that if Bishops sollicited Princes for the pardon of Criminals or on other occasions of Charity they used not to deny them And St. Martin is said rather to command it than intreat in such cases (z) Et si pro aliquibus supplicandum regi fuit imperavit potius quam rogavit Sulpic. Sever. vit §. 23. p. 465. But I shall rather observe that before there were Christian Magistrates the Apostles put the power of judging all causes among beleivers into the Governors of the Church (a) 1 Cor. vi 1. and 1 Tim. v. 19 20. who exercised this Power during the times of Persecution (b) Nam judicatur magno cum pondere c. Tertul. Apol. cap. 39. But when the Emperors became Christian the Bishops were by Law made Judges of all Spiritual Matters and of all Causes among their own Clergy (c) Sozom. Histor Eccles l. 1. cap. 9. p. 206.
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 〈◊〉
against their Civil Superiors So that when there was an irreconcilable difference between Rome and our King and he had by Law cast out the Pope's usurped Power he was obliged for his own safety to restore the ancient custom and make a Law that all the Clergy should swear Allegiance to him as being under Christ Supream Head on Earth or as we now without a Metaphor call it Supream Governor (g) Vide Stat. An. 23. Hev 8. And this Oath was brought into the Ordination Office in the first Book of King Edward the 6th (h) Sparrow's Collect. pag. 145. and in the beginning of Queen Elizabeth's Reign the taking it was enjoyned under the severest Penalties (i) Stat. 1 Eliz. 1. 5. 1. And no doubt there was good reason and great cause for this for the Pope by his Interest in the Clergy had long oppressed this Nation and taken away much of the King 's just Prerogative as our Nobles and Parliaments in Popish times had often complained (k) Vid. Gravamina Eccles Anglicanae ap Fascic rerum expetend T. 2. p. 416. Vid. item Histor Tho. Wals An. 1312. p. 74. and they made divers good Laws to retrench these encroachments (l) Stat. Provis 25. Ed. 3. Stat. Ric. 2. cap. 5. but all in vain for the Pope proceeded in the exercise of his Tyranny and the Clergy receiving divers yea contrary commands from different Masters the King and the Roman Bishop could not possibly serve them both as our Saviour notes and they generally stuck to their Spiritual and despised their Temporal Lord (m) Matth. vi 24. Nemo potest quamvis uno Domino obtemperare repugnantia jubenti Aug. de verb. Dom. Ser. 2. p. 2. So that it was absolutely necessary utterly to expel the Pope's Authority from hence because as one of our Kings soon after the Conquest publickly declared No Man could keep his Allegiance to him and pay Obedience to the Apostolick See against his Will (n) Nequaquam fidem quam sibi debebat simul Apostolicae sedis obedientiam contra suam voluntatem posse servare Gul. 2. Anselmo ap Eadmer l. 1. p. 26. And this seemed so necessary at first to many who in other things were zealous in the Romish Faith that they took it and Gardiner writ an excellent Book in defence of this Oath and the Supremacy therein asserted as well as the Allegiance there promised o (p) Gardin de vera obed in Fascicul rer exp T. 2. p. 800. and the Pope's prohibiting it only produced stricter Injunctions to oblige the taking it and greater penalties on the refusers especially because our Governors observed (p) Vid. praefat Laur. Humph. ad Hist Jesuitismi that the Opinion of the Pope's Supremacy put him upon Excommunicating and Deposing our Kings and excited his Creatures in these Realms to lay many execrable Plots to destroy the Queen and change the Religion and Government also And 't is the restless endeavours of the bigotted Papist to restore the Papal Power that has since brought in another stricter Oath and doth make it necessary to continue these Precautions even in our times I shall not enter into this Dispute which has been already handled by so many learned Pens but refer the Reader to some of them who elaborately and unanswerably confute the Pope's and assert the King's Supremacy (q) Regis Jacobi Apolog. pro juram Relig. Christian subjection par 2. Lond. 1586. Mason de minister Anglic. l. 3. c. 4 5. and particularly shall recommend a posthumous work of Dr. Is Barrow upon this Subject (r) Dr. Barrow of the Pope's Supremacy Lon. 1680. which unfinished though it be is abundantly sufficient to satisfie any impartial Enquirer and had it received the advantage of the Author 's own last hand it would have been the most perfect Tract on any point of Controversy now extant so that I wish some Pen that were suitable to his would fill up the vacant references and enlarge upon the pertinent hints of that Book which would make it next to a Demonstration of the Question he undertook to prove §. 10. Of the Questions in general That all possible care may be taken to make or find those who enter into Holy Orders Worthy Our Church hath here rightly placed these Questions not deferring and confining them to the consecration of a Bishop as the Roman Ordinal doth (s) Pontific Roman p. 61. because the greatest security to Religion is the careful guarding the first entrance into its Ministrations (t) Cujusque rei potissima pars principium est Digest l. 1. Tit. 2. praef and therefore we put these interrogatories to Deacons and Priests for he that would breed good Officers must choose good Soldiers and he that is faithful in a lesser will be so in a greater trust (u) Luke xvi 10. 'T is a calling that Men can never forsake and so ought not to be rashly undertaken (w) Luke ix 62. Et Conc. Chalced. can 7. Item Annot. Bev. T. 2. p. 114. So that though these Questions be now first proposed to the Candidates yet it is absolutely necessary they should have Read them over seriously before in Private and duly weighed them all before they presume to answer them in the Presence of God and of his Holy Angels (x) Tenetur vox tua in libro viventium praesentibus Angelis locutus es Ambros de initiand c. 2. p. 343. as well as of the Bishop his representative if they answer falsly or rashly before so great an Assembly and just before they are to receive the Holy Sacrament it is an inexcusable as well as a presumptuous Sin and Solomon hath told us we cannot come off by saying it was an Error (y) Eccles v. 2 3 4 5 c. neither God nor the Angels who attend these Holy Ministries will so excuse us The wise Heathens advise us not to answer any Questions suddenly (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschin ap Plutar. de audit p. 39. The Scripture makes it the character of a Fool to answer a matter before he heareth that is understands and considers it (a) Prov. xviii 13. and it is an evidence of a most notorious Hypocrite to promise easily for gaining his ends b (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Matth. 20. But if either of these be the case in a matter of so high importance it is unpardonable For what says a late Author is more unworthy What is worthy of greater Punishment than to profess they know that which they are Ignorant of to say they will do that which they do not intend and can do that which they cannot any ways perform (c) Soccolovij Epithalamion Episcopi cum suâ sponsâ Eccles p. 39. Wherefore I must beseech all that are to take Orders to set apart some days before their Ordination by Fasting and Prayer to examin themselves concerning every Question that they may answer truly to
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
〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Minister stat recitat de Lege Lib. Massech Suc. So that the place was honourable though inferiour to that of the Ruler of the Synagogue In like manner the Deacons proper Office was to read the Holy Scripture in the Christian Assemblies as divers of the Ancients have particularly noted (d) Evangelium Christi quasi Diaconus lectitabor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. constit l. 2. c. 57. and Sozomen recites it as a Custom peculiar to Alexandria that only the Arch-Deacon read the Gospel there whereas the ordinary Deacons read it elsewhere (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom Hist l. 7. cap. 19. At Carthage where they had a peculiar order of Lectors the Bible was delivered not to the Deacons but to the Reader with these words Take this Book and be thou a Reader of God's word and if thou art faithful and useful in this Office thou shalt have a part with them who have ministred the word of God (f) Concil 4. Carthag can 8. Bin. Tom. 1. pag. 588. But we having laid aside this Office properly deliver it to the Deacon wherein we are conformable to the ancient Churches In the Syrian Formularies it is peculiar that the Bishop delivers to every one of the Deacons a Book of the Epistles and to the Priests a Book of the Gospels g (h) Ordinat Syror. ap Morin p. 451. p. 458. The words spoken at the delivery of the Holy Book have been varied in the Western Church For in one of their ancient Ordinals supposed to be 800 years old and taken out of a Saxon or English Book The Bishop said unto the Deacon Take this volume of the Gospel read and understand it and do thou both deliver it to others and fulfil it in thy Works (h) Accipe istud volumen Evangelij lege intellige aliis trade tu opere ad imple Form ver ap Morin de Ord. Lat. p. 286. But in the modern Roman Church the Bishop absurdly says Take thou power to read the Gospel in the Church of God as well for the living as for the dead in the name of God Amen (i) Accipe potestatem legendi Evangelium in Ecclesia Dei tam pro vivis quam pro defunctis in nomine Domini Amen Pontif Rom. p. 17. But that we may be assured this Botch was added in the blind Ages Morinus (k) Post haec verba Ecclesia Dei in inferiori margine Scriptura recenti atramento planè alio Tam pro vivis quam pro defunctiis c. Morin de ord Latin p. 337. hath discovered these words as well for the living as the dead were put into the Margin of an Ordinal of near 600 years old in a modern hand and later Ink So that this corruption hath been designed since their false Doctrine of Purgatory was set up however 't is impossible to reconcile the words either to Truth or good Sence The Gospel may profit the living who can hear it but the dead cannot exercise that Sense and so can have no benefit by anothers reading thereof The Spirit therefore calls upon living Men and saith We must hear God's Voice to day (l) Hebr. iii. 17. And the Orthodox Fathers teach us there is no more hopes of finding any comfort in the next World for them who are not cleansed from their Sins in this (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. Hom. 5. T. 1. p. 26. Vid. Aug. de temp Ser. 66. fol. 159. If Men die without Faith and Repentance neither Prayers nor Reading can work these Graces in them Unless they fansie as some Charmers of old did That there is a Magical power in the words of Holy Scripture that can operate upon disembodied Spirits which is a wickedness severely condemned especially in Clergy-men by an ancient Council (n) Concil Laod. can 36. Balsam Zon ibid. Bev. Tom. 1. p. 469. Not. T. 2. p. 196. and is one sort of conjuration which by abusing God's word borders upon Blasphemy (o) Vid. Camerar Oper. subseciv Tom. 3. cap. 30. pag. 104. So that this Addition makes the Roman Form more like the creation of a Necromancer than a Christian Deacon and therefore our Reformers justly cast out this late corruption and restored the Form to its ancient Purity Giving our Deacon a Power and Right to Read the Scripture which being the Word and Will of God and the Means of our Salvation should be Read plainly and deliberately with affectionate Devotion and fervent Charity to the living because this is their only day of Grace and unless it work upon them now while it is called to day they shall never see or hear these Holy Books more till they be opened to their Condemnation at the last Judgment As to the Deacons duty in Reading and Preaching also by License from the Bishop I have spoken before and shall only add this caution That it is not safe for young Preachers to meddle with nice Points and high Speculations in their Sermons plain truths and practical matters being easier and safer for them to Preach and far more profitable for their People to hear or in the words of Seneca (p) Senec. de benef l. 7. cap. 1. There are no things hard to be found out but only such as afford no other advantage to the finder but that he hath found them whatever will make us better and happier lies open and is near at hand CHAP. V. Of the Consequence after Ordination §. 1. OF the Gospel In our usual Service the Epistle and Gospel stand together but in this Office they are separated and the Ordination it self intervenes and did so of old for in an Ordinal writ above 800 years ago we have this Rubrick That the greater Orders shall be conferred before the Gospel the lesser after the Communion (q) Majores gradus ante Evangelium minores vero post Communionem dantur Vid. Morin de ordin Latin par 2. p. 270. Now the Deacon is the first of the greater Orders and the Reason of setting the Gospel immediately after his Ordination was that the new ordained Person might immediately exercise his Authority and give proof of his fitness for this part of his Office in solemnly reading the Gospel for by our Church as well as the Roman it is ordered That one of them appointed by the Bishop shall read the Gospel (r) See our Rubrick here Aliquis de noviter ordinatis dalmaticâ indutus Evangelium dicit Pontif. Rom. p. 39. The Portions chosen for this occasion have been divers One of the ancient Gallican Forms had Luk. ix from ver 57 to ver 62 (s) Liturg. Gallican ap Mabillon l. 2. p. 170. which is not so proper by much as this Gospel out of St. Luke xii from to ver 35. to ver 38. appointed by our Reformers under King Edw. the sixth (t) Vid. Sparrow's Coll. p.
Scripture Qu. iii. p. 176. Of publick Reading thereof Qu. iv p. 179. Of a Deacons peculiar Duties Qu. v. p. 184. Of their own and their Families good Lives and of the Marriage of the Clergy Qu. vi p. 200. Of their Canonical Obedience Qu. vii p. 213. Of the Ordination it self Chap. IV. Of the Imposition of Hands § 1. p. 218. Of the Posture at Ordination § 2. p. 222. Of the Solemn Words § 3. p. 224. Of delivering the New Testament § 4. p. 227. Of the Consequents after Ordination Chap. V. Of the Gospel in General § 1. p. 231. Of St. Luke xii 35 c. § 2. p. 233. Of their receiving the Communion § 3. p. 238. Of the concluding Collect § 4. p. 241. Of the time for continuing in the Order of a Deacon § 5. p. 255. The Office for Priests Part II. A Preface concerning the Dignity of this Order § 1. p. 259. Of the Epistle in General Chap. I. § 1. p. 267. Of the proper Epistle Eph. iv 7. § 2. p. 269. Of the first Gospel Matth. ix 36. Chap. II. § 1. p. 274. Of the second John x. 1. § 2. p. 277. Of the Exhortation in General Chap. III. § 1. p. 288. A Discourse upon it and therein of the weight of their charge § 2. p. 290. Of the means to fit them for it viz. Prayer Reading Holiness and avoiding secular cares § 3. p. 301. Of the Questions peculiar to a Priest and of the sufficiency of Scripture Chap. IV. § 1. p. 310. Of their Administrations Qu. III. § 2. p. 314. Of their opposing Heresie and reproving Sinners Qu. IV. § 3. p. 316. Of Prayer and diligent Study Qu. V. § 4. p. 327. Of promoting Peace and Charity Qu. VI. § 5. p. 332. Of their Canonical Obedience Qu. VII § 6. p. 335. Of the Bishops and the Peoples Prayers Chap. V. § 1. p. 337. Of the Hymn Veni Creator Chap. VI. 1. p. The Paraphrase thereof § 2. p. 342. Of the large Collect before the Ordination in General Chap. VII § 1. p. 346. Of the Preface or Laudatory part § 2. p. 348. Of the Precatory part § 3. p. 354. Of the Solemn Words in General Chap. VIII § 1. p. 358. Of their receiving the Holy Ghost § 2. p. 359. Of dispensing the Word and Sacraments § 3. p. 364. Of the last Collect Chap. IX § 1. p. 368. A Discourse upon it § 2. p. 370. The Consecration of a Bishop Part III. A Preface concerning the Election of Bishops § 1 2. p. 375. Of the Office of a Bishop in General Chap. I. p. 389. And of the ancient Formularies § 1. p. 399. Of the first Collect in our Form Chap. II. p. 403. Of the Epistles in General Chap. III. § 1. p. 412. The first 1 Tim. iii. 1. c. § 2. p. 414. The other Epistle Acts iii. 17 c. § 3. p. 421. The Para phrase thereof § 4. p. 424. Of the Gospels in General Chap. IV. § 1. p. 436. Of the first John xxi 15. § 2. p. 438. Of the second John xx 19. § 3. p. 442. Of the third Matth. xxviii 19. § 4. p. 445. Of the Arch-Bishop and the Oath of Canonical Obedience to him Chap. V. § 1. p. 447. Of the Exhortation to pray Chap. VI. § 1. p. 453. Of the Questions to a Bishop Chap. VII § 1. p. 456. Of Declaring his Faith Qu. II. § 2. p. 458. Of his conferring with Recusants Qu. IV § 3. p. 461. Of his Visitations and their use Qu. VI. § 4. p. 465. Of his care in Ordaining others Qu. VII § 5. p. 470. Of his Charity and Hospitality Qu. VIII § 6. p. 473. Of the Collect before Consecration Chap. VIII § 1. p. 479. Of his frequent Preaching ibid. Of his Ministring Discipline § 2. p. 482. Of the Solemn Words to a Bishop Chap. IX § 1. p. 487. Of Delivering the Bible to him Chap. X. § 1. p. 491. A Paraphrase on the Exhortation § 2. p. 493. Of the concluding Collect in General Chap. XI § 1. p. 498. A Discourse upon it § 2. p. 500. The End of the Table An Advertisement of some Books Printed for Robert Clavel in St. Pauls Church-Yard A Daily Office for the Sick compil'd out of the Holy Scripture and the Liturgy of our Church with occasional Prayers Meditations and Directions And an Office of Thanksgiving the Second Edition Review'd The Christians daily Sacrifice duly offer'd or a practical Discourse teaching the right performance of Prayer by Lancelot Addison D. D. Dean of Litchfield A Letter in Answer to a Book Entituled Christianity not Mysterious as also to all those who set up for Reason and Evidence in opposition to Revelation and Mysteries By Peter Brown B. D. Sen. Fellow of Trin. College Dublin The Acts and Negotiations together with the particular Articles at large of the General Peace concluded at Riswick by the most Illustrious Confederates with the French King to which is premised the Negotiations and Articles of the Peace concluded at Turin between the same Prince and Duke of Savoy in 8o. Johannis Clerici ars Critica c. in 8o. The genuine use and necessity of the two Sacraments namely Baptism and the Lords Supper with our obligation frequently to receive the latter in small 120 by Lancelot Addison D D. Dean of Litchfield The Church History cleared from the Roman Forgeries and Corruptions found in the Councils and Baronius in 4 parts by Tho. Comber D.D. Dean of Durham 4o. An Historical Vindication of the right of Tithes from Scripture Reason and the Opinion and Practice of Jews Gentiles and Christians in all Ages with a Discourse of Excommunication by Tho Comber D.D. Dean of Durham in 4o. A Sermon preached in the Cathedral Church of Durham on the 2d of December 1697 being the day of Thanksgiving for the Peace By Tho. Comber D.D. Dean of Durham A Sermon preach'd at the opening of the Lecture at Maldon in Essex lately established by the Lord Bishop of London By William Brampston late Fellow of Queen's College in Cambridge Mr. Stalker's Book of the Art of Japanning A Volume of Sermons on the following Texts Jo. 13.13 Matthew 11.30 Hebrew 12.28 29. Acts 16.30 Acts 16.30 Acts 16 3◠Mark 10.17 Three Sermons on Luke 18.8 Matthew 14.9 Jeremiah 45.5 By Tho. Peirce D. D. late Dean of Sarum Mr. Scrivener's Body of Divinity in fol. The History of the Execrable Irish Rebellion in 1641. By Dr. Burlase in fol. The History of the Turks in 2 Vol. in fol. A Treatise of Spousals and Matrimonial Contracts by the late Famous and Learned Mr. Henry Swinburne Bishop Pearson's Opera Posthuma Chronologica in 4o. Bede's Tracts in Latin 40. The Dean of Durham's short Discourss on the Common Prayer in 8º and on the Offices for the 5th of November 30th of January and 29th of May. Ogleby's Aesop in 2 Vol. with 160 Cus sold cheap The Frauds of the Romish Priests the Journey to Naples and the History of the Monastical Order by Mr. Demilion The Art of Gauging By Tho. Everard Esquire The 3d Edition A Defence of Pluralities c. Martindal's Survey Book or Land meeters Vade mecum A Treatise of Preternatural Tumors in 8o. with Cuts An Enquiry into the Right use and abuses of the Hot Cold and Temperate Baths in England By Sir John Floyer Kt. M. D. FINIS