sorts and especially the History of those Ages which are coincident with the times and of those Countries which are spoken of in or adjacent to the places mentioned in Holy Scripture to which Chronology and Geography will exceedingly conduce In short there are few parts of human Learning that are not some way or other necessary to accomplish a Divine But what directly concerns him is That which is properly called Theology and so he must be well versed in all Writers Systematical Textual Historical Polemical and Practical The Systematical are the Catechists Ancient and Modern and the Authors of whole Bodies of Divinity The Textual are the learned and laborious Commentaries of the Holy Fathers and later Orthodox Divines The Historical are such as have writ the sacred story of the Jewish and Christian Church in general or the Lives of the Fathers and most eminent Bishops and Doctors together with the Collectors of the Councils and Ecclesiastical Laws of Christian Princes The Polemical are the ancient Apologists and those Orthodox Fathers who defended the Christian Religion against Paganism and old Heresies as also such as have maintained the Doctrine and Rites of the Reformed Church of England against Papists and Dissenters Finally The Practical Authors are the Editors and Explainers of Liturgies the compilers of Offices for private Devotion and such as write about Piety and a Holy life in general or concerning any particular Virtue or Vice And that he may not lose time either by an ill method of Study or an ill choice of Books in all faculties there are some very usefull Writers who will direct him in these matters some few of which I shall only name and refer my Reader to them (b) Hug. Grotij alior Disserationes de studiis instituend Amstel 1645. Apparatus ad Theolog. per Steph. Penton Lond. 1688. Bishop Barlow ' s direction for Study and D. Bray ' s Parochial Library concluding with this advice to keep Common places and Methodical repositories of all the choice things they would remember for which there are very good Rules in Drexelius (c) Hierem. Drexelij Aurifodina in ejus Oper. in Fol. Tom. 4. pag. 739. And to this end a young Divine should be provided of a Bible a Concordance a Common-Prayer-Book and the Articles and Canons all interleaved with a large common place Book that may lie ready the first to note down all choice Explications of any Text the second for the signification of Words and Phrases the third for what is agreeable to our Offices especially in the Primitive Writers the fourth for such things in antiquity chiefly as vindicate our Doctrine and Disciple And the last for a general Repository of all Philological and Moral Notions By the daily use of which a studious Man will not only surely retain whatever he Reads even to his old Age but will always be furnished by consulting these Collections of his own with variety of proper Matter for Sermons Disputations or Discourses upon any subject in a few hours time the advantage of which is so great especially when our Memories begin to fail that such as have taken pains this way in their youth can never be surprized nor unprovided This short account may suffice to shew how necessary it is that a Clergy-man should have a liberal Maintenance to furnish him with some of the best Books in all Sciences secular (d) Rudes secularium literarum cum loqui nesciunt tacere non possunt prius imperitorum magistri quam doctorum discipuli Hieron ep 8. p. 76. and sacred For what the Italian Proverb saith of a well furnished House that it makes a notable Dame (e) Camera adorna fà Donna savia Prov. Ital. G. Torrian p. 16. We may say of a well filled Study it makes an eminent Divine and doubtless we must ascribe the ignorance of some and the looseness of others in Holy Orders principally to this fatal want because it cannot be supposed that Men of ingenuous education should either be so dull as not to improve with all those helps or so wretched as to seek mean or loose company when they have at home the benefit of conversing with the most learned and best Men of all Ages And considering how large a field he that desires to be an accomplished Scholar hath to expatiate in and what noble objects he hath to pursue if he be never so young and strong he hath employment enough for his whole life and for all the hours he can spare from his Offices and the necessary business of his Family He will have no time to squander away upon the World and the Flesh who has a generous ambition to improve himself in all these kinds of knowledge yet will find a satisfaction in this laborious course of Study abundantly sufficient to recompence him for all his pains §. 5. Quest VII Will you maintain and set forwards as much as lieth in you quietness peace and love c. When we consider that Christ was stiled the Prince of peace before his Incarnation (f) Isai ix 6. that he was welcomed at his Birth with the Angels singing Peace on Earth (g) Luke ii 14. that his Gospel is the Gospel of peace (h) Ephes vi 15. and that he gives a peculiar blessing to the makers of peace (i) Matth. v. 9. we cannot wonder it should be one of the Duties of his Ministers to promote Peace and Charity among all Christians and especially among the people committed to their special care I have shewed before in the Preface how far the chief Priests among the Heathens and Bishops of the Christian Church were privileged in taking up all publick and private quarrels and shall only note here that our Saviour intended all the Clergy should be concerned in this Office of peace-making for they wait at the Altar and are to oblige the injurious person to leave his gift there and to be reconciled to his Brother before the Priest may accept and offer it (k) Matth. v. 23 24. which no doubt gave occasion to those ancient Canons that enjoyn the Clergy not to receive the oblations of such as were at enmity (l) Concil 4. Carth. can 93. ap Bin. T. 1. p. 589. and order them to rebuke such as they perceived lived in malice and if they proved obstinate to suspend them from the Sacrament till they were made Friends (m) Concil Agath An. 506. can 31. Bin. T. 2. par 1. p. 556. by which we may see that our Rubrick which laies the same injunction upon every Priest (n) See the third Rubrick before the Communion is grounded on Holy Scripture and the Canons as well as the Practice of the Primitive Church And if it were duly performed as it is solemnly promised by all the Clergy it would be of inestimable benefit to the Laity by preventing all quarrels and dissension hindring chargeable and expensive Law Suits and extirpating the mischievous effects
accepit quam dedit ut Syr. Arab. Apostolus hic Vid. Pocock miscel c. 2. p. 24. unto men of all ranks but especially to those whom he had chosen to serve in the various Offices of his Church So that David long since foretold that which now you see accomplished Ver. 9. No doubt the Psamist foresaw this and all our Saviours acts He knew him to be very God and that he came originally from Heaven Now when 't is said that he ascended to Heaven again what is it but a plain indication that he also had descended first both into the Virgins Womb at his Incarnation for man is said to be formed in the lower parts of the Earth (d) Psal cxxxix 15. And as the Fathers expound it (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Infernum sub terra esse nemo jam ambigit Hieron in loc ita Pseud-Ambr ibid. in his descent into Hell which is generally described as being far under the Earth whither he went down as a Conqueror into Sathans Empire of Darkness and having spoiled Principalities and Powers openly triumphed over them and then ascended with the Keys (f) Coloss ii 15. Rev. i. 18. of Death and Hell both Which mysteries no doubt the Spirit had revealed to holy David Ver. 10. But to return to my Argument all this was done by Christ alone He that descended first to Earth and then into Hell is the same Lord Jesus who also ascended up after he had compleated our Redemption to his Kingdom of Glory which is far above all those visible Heavens wherein the Sun Moon and Stars are placed And then he reassumed his original Dignity and was replenished with all those gifts and graces that his Church needed not for his own sake but that he out of his overflowing fulness might fill all things that were defective (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form Ord. Euchol p. 292. in his Church and especially that he might supply the various Orders of Ministers therein with gifts suitable to their several stations Ver. 11. From hence it was that soon after his Ascension there was such a plentiful effusion of the Spirit which manifested it self in so great a variety of Gifts that one man was fitted for the higher another for the lower Ministries of the Church For he gave some proper gifts to be Apostles and his Chief Representatives in planting and governing his Church He also gave some the gifts of expounding the Prophecies of the Old Testament and of foretelling future events whence they were called Prophets whose principal work was to convince the Jews Then for the conversion of the Gentiles he gave some the gifts of writing the Gospel by inspiration and Preaching it to Infidels that never heard of it before which were stiled Evangelists Now these were Ministers in extraordinary at the first planting of Christianity but for ordinary Ministrations that were to continue always in the Church He gave some proper gifts to rule and preside over the Believers of a larger Territory who were Bishops or Pastors and to others under them he gave such gifts as fitted them to instruct the People in all holy Religion who were called Doctors or Teachers and afterwards Priests But Christ as the great Master of his Houshold the Church hath appointed these several Offices and he alone gives them Qualifications suitable to their proper business Ver. 12. So that none ought to envy at any of these Persons whose gifts are not derived from themselves nor designed for their private honour or advantage but are given to them especially to those of the ordinary and durable Orders For the perfecting of the Saints in knowledge and practice of the higher Mysteries and Duties of Christianity which is the proper Office of Bishops For the work of the Ministry in Praying Preaching and taking Care of the Poor which is the business of Priests and Deacons in particular but then in general all of them have their Gifts and Offices given and appointed For the edifying of the whole Church which is the Body of Christ and ought to be continually improved in vertue and knowledge Ver. 13. And because there will always be imperfect Christians therefore there must always continue in the Church divers Orders of Minister till we all come by their Doctrine Discipline and Example to a perfect agreement in the unity of the Faith and have such large measures of the knowledge of the Son of God that every one may arrive unto the state of a perfect man and being fully illuminated and sanctified may reach unto the measure and proportion of the stature which each Christian is to grow up to out of the fulness of that grace that ever flows from Christ Iesus and when his Church is thus universally filled with his grace then he will transplant it into his glory CHAP. II. Of the Gospels § 1. THere are two Gospels chosen for this Occasion the first is taken out of St. Matth. ix ver 36 37 38. of which I shall only note that in the Ordinal of Edward the 6th the Gospel was Matth. xxviii 18 c. (h) See Sparrow 's Collect. p. 150. but that being properly the Mission of the Twelve as Apostles it was thought more proper to remove that to the Office for Bishops and to read the Apparatus to their first solemn Mission as Preachers related Chap. x. 1 c. to which this Gospel is the Preface and should not be separated from it as it was by the division of Chapters in our Bibles and the suitableness of it to this Occasion shall now be made evident The Analysis of St. Matth. ix 36 38. This Portion of the Gospel declares 1st The misery of a People without a Pastor Ver. 36. 2ly The reason why many were needful then Ver. 37. 3ly The method to be taken for a fit supply Ver. 38. The Paraphrase of this Gospel St. Matth. ix 36. OUr Lord came into this World to intstruct first the Jews in the ways of God and had preached already to many of them But when he saw the multitudes that thronged after him and longed to hear his Heavenly Doctrine being more than he alone could teach He was moved with pity and had compassion on them as a poor desolate People neglected by the Scribes and Pharisees because they fainted (i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Chrys legâ—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron item spoliati for want of Sound Doctrine and by reason of the heavy burden of Superstitions which they laid upon them were scattered abroad by ravenous Wolves even false Teachers who drew them into little Sects and Parties and so made them as miserable and helpless as Sheep having no Shepherd to guard unite or feed them which are destitute of all good and exposed to all manner of evil Even such a dispersed straying and miserable Flock were the Jewish People at that time Ver. 37. And when he had resolved in his mind how to help
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
own fancy it would breed infinite Confusion and endless Scandals wherefore after the example of our pious Ancestors we oblige all the Clergy to Minister the Word and Sacraments yea and Discipline also in one Uniform Manner (n) Cuncti Presbyteri omne Sacerdotale suum Ministerium uno eodemque modo ratione studeant agere Concil Cloves Can. xi An. 747. Spelm. T. 1. p. 248. Which our Priests may safely promise to do because this Church hath taken such exact care to come as near as possible to Holy Scripture in all these particulars So that for any Minister to come short of or go beyond this perfect Constitution argues intolerable Pride and Folly and discovers such a presumption as admits of no excuse especially after he hath so solemnly promised before God and many Witnesses that he will administer all these according to the Rules of this Church Moreover since he is now to take charge of a Flock he must not only rightly dispense Doctrine Discipline and the Sacraments himself but must use all possible endeavours to bring his people to do their part of these Offices strictly and conscientiously that is the younger are to come to Catechizing they and the elder both to attend on Prayers and Sermons Parents are to bring their Children to Baptism and all of riper years must prepare themselves for the Holy Communion He must also teach them humbly to submit to private reproofs and also to the publick censures of the Church when their offences deserve them All which the Priests promise they will do by Gods help and if they would often think of this promise and diligently as well as faithfully endeavour to perform it Piety and Devotion would once again flourish among us and make this our Sion the glory of all Lands and the praise of the whole Earth §. 3. Qu. IV. Will you be ready with all faithful diligence to banish c. The Shepherd is not only to feed and fold his Sheep but also to watch over them that no ravenous Creature from without seize and devour any of them So our Spiritual Pastor is to be vigilant to discover and couragious to drive away all those that spread erroneous and strange Doctrines among his people The Atheists and false Christians Hereticks and Schismaticks are often compared to Wolves (o) Matth. vii 15. Joh. x. 12. Act. xx 29. and Foxes (p) Cant. ii 15. Ezek. xiii 4. for their craft and cruelty their mortal hatred to the Sheep and their lying in wait to destroy them The Prophet likens them to evening Wolves (q) Habac. i. 8. Quia nocte praedantur Unde Aelian not de lupo Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crepusculum lucis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus obs l. 13. c. 1. who come secretly in the Dark and are very hungry zealous and passionately desirous to pervert harmless and unwary Souls like the Pharisees of old (r) Matth. xxiii 15. And lest their malice should be perceived these ravenous Wolves disguise themselves in Sheeps-clothing (s) Matth. vii 15. That is they pretend to great innocence and simplicity and seem to pity the mistakes and desire the Salvation of such as they would insinuate into under which veil they are taken for Friends though still they remain the worst of Foes (t) Erras si istorum vultibus credis hominum effigies habent animos ferarum Sen. Ep. 10. p. 406. for their words will eat as doth a Canker (u) 2 Tim. ii 17. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Original intimates prey upon them like a gangrene which spreads its Poison insensibly till it becomes incurable and mortal Doubtless 't is very dangerous for the common people to converse with these Deceivers because they have not the skill to discover their Errors nor Learning enough to confute them wherefore the Pastors are enjoyned to watch (w) Acts xx 31. 2 Tim. iv 5. that they may find them out and expose their abominable Errors and pernicious Heresies and set their mistakes as well as their malice in a true light which is not easie to do considering First That many of these Seducers are plausible smooth and eloquent speakers as Gennadius notes of the Heretick Nestorius and of one Paulinus (x) Insignis in docendo extempore declamator haberetur p. p. eloquentiâ abstinentiâ commendante Catalog illustr Hier. T. 1. p. 468. vid. p. 386. Now such do easily with good words and fair speeches deceive the hearts of the Simple as St. Paul hath noted Rom. xvi 18. And it requires much Art and Skill to prepare Antidotes against these gilded but poysonous Pills Secondly others of these Deceivers pretend to more than ordinary Sanctity and sometimes are Men of good lives So was Pelagius the great Heretick as St. Augustin confesses (y) Aug. de peccat merit remis l. 3. and Foelix a Nestorian as Agobardus notes drew Men into approving his Errors (z) Qui incaute admirantes ejus vitam probanda putant cuncta quae dixit Agobard adv Foelic Urgel pag. 3. by their admiring his life (y) Aug. de peccat merit remis l. 3. 'T is true We should not measure Mens Faith as he saith by their Lives but their Lives by their Faith because though some true believers perish by living wickedly yet no Man who doth not believe aright can be saved by living virtuously (a) Idem ibid. p. 4. But after all the Ignorant People who see good Actions but cannot discern Error are apt to believe there must be truth wherever there is goodness and thus also this disguise proves a dangerous snare especially if the Orthodox Pastor be not also a Pious and Holy Man wherefore where such deluders creep in he must strive to live better than they and diligently teach his People that even Heathens have been good moral Men and that they have good Examples enough in the true Church for their imitation nor need they part with their Principles if they desire to reform their Lives since no Religion gives stricter and holier Rules than ours Thirdly All that propagate false Opinions in Religion are very zealous to make Proselytes so were the Donatists in Africa when they had fallen into Apostacy they delighted to pull others down and accused the Orthodox who stayed in the true Church as dull People (b) Perditi transitus suos consolari cupientes caeteros ut similiter labantur invitant residentes in sinu matris Ecclesiae ut tardos accusant Optat. Milev l. 6. pag. 99. they are first mistaken themselves in the true way to Bliss and so spare no pains to draw in others because they imagin they are guiding Men to Heaven while they are going with them to perdition and hope to secure their own Salvation by being Instruments of the Damnation of others (c) 2 Tim. iii. 13. Now in this case our Pastor must shew a greater as well as a
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
death So that I might be assured by that Martyrdom I should finish my course with joy and the peace of a good Conscience I am willing to die in my Master's service and like a faithful Soldier to fall upon the Spot (s) Adversis vulneribus omnes loca quae tuenda a Ducibus acceperunt morientes corporibus texerunt De milit Athen. Justin l. 9. when I have accomplished my Office and the ministery which I have received immediately from the mouth of the Lord Iesus who commanded me to testifie (t) Act. xxvi 16. both to Jews and Gentiles the truth of the Gospel which reveals that he is the Saviour sent unto them by the pure mercy and out of the free grace of God to bring them all to everlasting life Ver. 25. And this protestation of my willingness to be a Martyr is not in vain for now behold I tell you plainly that by a general Revelation of the Spirit as well as by Rational Conjectures I know my Preaching will e're long cost me my Life and that ye all who are here present among whom I have gone from City to City and House to House Preaching the true Doctrine of the Kingdom of God must take your last leave of me because it is certain after this that you shall see my Face no more in these Churches and this part of the World Ver. 26. But though I foresee this I am not so much concerned for my own danger as for yours and the Churches (u) Dilexi virum qui cum jam corpore solveretur magis de statu Ecclesiarum quam de suis periculis angebatur Amb. de obit Theodos Tom. 1. p. 122. My principal fear is that the Gospel I have preached may suffer by the Calumnies of False Teachers or the Apostacy of some of you after I am gone away Wherefore I take you for my Witnesses desiring you not only to remember but to record this day that which I solemnly affirm in the presence of God and you know to be true I have so sincerely laboured to ground you in all fundamental Truths and bring you to the practice of all Holiness that I am pure and can clear my self to God from being guilty of the blood of all men that have been under my care and from being the occasion of any of your miscarrying eternally Ver. 27. For I have not shunned any one opportunity to rectifie and direct your Manners nor have I forborn to declare unto you as plainly and openly as I could all the counsel of God concerning those admirable Methods which his Infinite Wisdom hath contrived for your salvation by Jesus Christ so far as it was revealed to me or needful for you to know Ver. 28. Now the dangers and difficulties which I met with may occur to you to whom I must leave the Care of the Churches which I have planted Take heed therefore I charge you first unto your selves (w) Quis non videat quod tunc Sacerdotes sibi attendunt quando sancte vivendo faciunt voluntatem Domini fiducialiter praedicando Ecclesiae Dei prospiciunt Prosp de vit contempl l. 2. c. 3. that your lives be very holy and exemplary for your own sakes and in the next place to all the Flock belonging to your several charges over the which you should reckon not so much the hands of your Ordainers as the Holy Ghost the Dispenser of all Gifts and Offices in the Church (x) Luk. xxiv 47. and Ephes iv ver 18 and 11. hath made you Bishops that is Overseers to Rule by your Authority and to Feed with your Doctrine the Church of God being that body of Christians committed to you which he who is both God and Man hath purchased and redeemed from eternal death to which they were liable (y) Mos erat apud Gentes substituere aliquem qui morte voluntaria eriperet alium a morte Vit. Hadr. ap X. Script Var. p. 64 65. with his precious blood shed on the Cross And since he loves them so infinitely and bought them so dearly you cannot but think he will call you to account for every one of them that shall perish by your default Ver. 29. Perhaps you think this severe Charge needless and fansie you shall not either be negligent or unfaithful (z) 2 King viii 12 13. nor meet with so great difficulties as I have done But I give it upon very good grounds For I know this by revelation and now tell you that after my departing when you will want both my presence and assistance then shall grievous Wolves that is Hereticks (a) Matth. vii 15. in Sheeps cloathing especially the Nicolaitans (b) Revel ii 6. enter in among you pretending to be your Guides (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bato Dux ap Xiphil in August p. 215. But alas they will mislead their followers into damnable Errors and teach them to indulge themselves in vicious practices to the final ruin of these straying Sheep yea they will if possible devour those within the Fold not sparing to set upon that part of the Flock which is yet untainted whose Souls they will also seek to destroy Ver. 30. Some of these may come from Antioch or foreign Churches but since the worst of Enemies are those within (d) Plus nocet hostis domesticus Bern. med c. 14. I foresee that though now you seem all to be Orthodox yet some Also of your own selves whom I have made Pastors in this pure Church that I have planted (e) Non se lupis opponunt sed lupos agunt Cypr. de dupl Martyr shall men arise that will turn Wolves and False Apostles (f) See Rev. ii 2. putting on the highest Character and making fair pretences to Truth and yet speaking perverse things (g) Prov. viii 8. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. perversum and broaching abominable Errors contrary to the streight Rule of Faith (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theognis not so much out of a desire to direct others as to draw away Disciples and be counted the Heads of a deluded Party that may run after them to destruction Ver. 31. This alas will certainly be the case in my absence Therefore watch over this People now left to your care that none of them be seduced consider my example if that will quicken you and remember I have taken such care to keep them from listning to Heresies and admiring False Teachers that by the space of three years at the several times of my being among you (i) Act. xviii 19. and Chap. xix 10. cum Chap. xvii 18. I ceased not with great diligence and zeal to warn all of you in general by my publick preaching and every one in particular and in private both night and day (k) Noctes atque Dies i. e. omni Tempore Serv. in Virgil of the danger of doting upon these Deceivers and this with so great affection
Canone Carthag c. secundum Apostoli dictum Morin de Lat. Ordin p. 275. And then all the Questions like ours tended only to try his Faith and his Life But after the Papal Monarchy was set up about the year 900. two Questions more were added about receiving and keeping the Traditions of the Fathers and the Decrees of the Apostolical See and about Fidelity to St. Peter and his Vicar (s) Vis traditiones Patrum ac Decretales S. Ap. sedis c. Vis B. Petro ejusque Vicario c. Morin ibid. p. 320. And the Modern Roman Pontifical hath made this Second Question still larger putting in the Pope's Name and binding them to pay Fidelity Subjection and Obedience in all things to him and his Successors (t) Vis B. Petro ejusque Vicario Dom. nostro Dom. N. Papae suisque Successoribus Romanis Pontif Fidem Subjectionem Obedientiam per omnia exhibere Pontif. Roman p. 62. which shews that of late they are more concern'd for Bishops subjection to the Pope than for their being Orthodox in their Faith or Religious in their Lives But all this being meer Innovation was justly expunged by our Reformers and we have reduced this Preface to what it was in the Primitive Ages yea to what it was in the Church of Rome while it was pure and uncorrupted And in this as well as in many other things we have left them only in those things wherein they had first left their own Orthodox and Pious Predecessors and so departed from themselves and from the right way §. 2. Of the Second Question Are you persuaded that the Holy Scriptures contain c. This Question is the same with that which is put to a Priest and had not been necessary to be considered here but only to give an account that this is instead of that large Declaration of Faith which every Bishop was obliged to make before his Consecration in the Ancient Church of which we will now observe that St. Paul makes it a necessary Qualification for a Bishop to hold fast the faithful word as he hath been taught and to preach sound Doctrine (u) Titus i. 9. And doubtless care should be taken that he be very Orthodox who is not only to instruct a whole Diocese but to teach and inspect the inferior Teachers which part of the Episcopal Office was of great importance in the Primitive times while such swarms of Hereticks infested the Church of God and hence there was a very strict enquiry then made as appears by the Canons of Carthage cited before whether the Candidates for this Superior Order understood and believed the true Churches Sence of all the Articles of the Creed especially about the Trinity and the Incarnation Passion and Resurrection of Christ then most disputed about To which were added divers Queries concerning their renouncing the Heresies then infesting the African Church especially those of the Manichees the Novatians the Donatists and Pelagians as may be seen at large in the aforesaid Council (w) Concil 4. Carth. Can. 1. Bin. ut supr And the old Roman Formularies taken out of the Vatican keep almost the same words as we noted out of Morinus before only requiring the Bishop elect to give his assent explicitely to every Article and except the additions contrived to support the Papal Supremacy the Modern Pontifical varies but little from the old Form As for the Greek Church 't is certain it hath been very anciently used there for a Bishop to make a full confession of his Faith to the Metropolitan who Ordained him from that passage in Synesius who hearing he was nominated to be a Bishop in order to excuse himself pretended he held divers Heterodox Opinions which he could not dissemble when he came to be ordained but resolved he would then declare them before God and Man and desires his Friend to tell the Arch-Bishop who was to consecrate him all this before hand (x) Synes Epist 105. p. 249. And to this day the Greek Bishops besides repeating the Nicene Creed make a large Confession of their Faith concerning the Incarnation of our Saviour the Unity of his Natures in one Person the Trinity c. and they do also specially name and condemn the Heresies of Arius Macedonius Nestorius and others who had disturbed the Eastern Church (y) Euchol Graec. Ord. Episcopi p. 306 c. Which large Forms we now omit both because most of the ancient Heresies are now vanished and also because we have other securities that our Bishops are Orthodox but especially by the several Subscriptions they have made in the lower Orders whereby they declare their assent to the three Creeds and to all the Articles of the Church of England Which method of Subscribing I could prove to be as old as the time of the Nicene Council And St. Hierom saith such as refused it were put out of the Church in his days (z) Aut scribendum eis fuerit aut exeundum de Ecclesia Hieron ad Pammach Epist 65. T. 2. p. 283. And this same Method is yet continued in the Reformed Churches of Helvetia where no man can be admitted to serve a Cure unless he do first subscribe their Confession of Faith and promise to obey all the Rules made in their Synods (a) Vide Bullengeri ap Melch. Adam p. 493. And it is to be considered that Subscriptions remain on Record as a perpetual Evidence against the Party if he shall prove an Apostate afterward whereas a Verbal Profession may be forgot or mis-told by such as hear it but once And therefore it was required in the Primitive Ages that all inferior Bishops should send a Confession of Faith in Writing to their Metropolitans and they to their Patriarchs immediately after their Consecration And the Popes themselves as I have shewed elsewhere for divers Centuries writ to the Emperors after they were advanced to the See of Rome to prove themselves Orthodox But finally this question of their believing all things contained in Scripture and promising to Preach nothing contrary to it is sufficient to secure the Church that they are no ways Heretical but sound and Orthodox in all Points §. 3. Quest IV. Are you ready with all faithful diligence to banish and drive away all erroneous and strange Doctrine c. We have heard how strictly St. Paul charged the Bishops of Asia to watch against those grievous Wolves the Hereticks that were likely to break into their Folds (b) Acts xx 29. and 31. And requires Titus the Bishop of Crete after two admonitions if they prevailed not to Excommunicate an Heretical Teacher (c) Titus iii. 10. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Expulsus sit è numero gregis Bez making it a necessary qualification of a Bishop to be able by sound Doctrine to convince the Gainsayers (d) Titus i. 9. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as speak against the Truths revealed in Scripture and
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