Therefore though some may think the duty hard to take such pains to watch so long and work so diligently yet when I consider how largely it shall be requited I must say again Blessed is that Servant Which if these newly ordained Persons believe it will make them stedfast unmoveable always abounding in the Work of the Lord forasmuch as they know their labour is not in vain in the Lord. §. 3. Of their receiving the Communion It hath been observed in all Churches to celebrate this Sacrament whenever Holy Orders are given The Old Canons obliging the Bishop who ordains to consecrate and the Ordained all to receive (g) Vide Poenitentiale Theod. Can. 3. p. 90. In the Greek Church Bishops and Priests are forbid to be ordained on Fasting-days because on those days they have no Communion there (h) Vide Morin not ad Ordin Graec. Par. 2. p. 217. With them also the Deacons and Priests newly ordained first receive because they assist in distributing the Sacred Elements (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucholog p. 251 p. 294. notis p. 301. and the same Custom they have in the Syrian Churches (k) Morin de Ord. Syror p. 486. But the Greeks go farther and enjoyn their Priests to continue for seven days together after they are Ordained to give and receive the Communion (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucholog in not p. 301. Yea and in the Ancient Gallican Church as also at Rome the Priests received of their Ordainer a whole Consecrated Loaf for Wafers are an Innovation which after they had communicated out of at Church they took home and there privately communicated for forty days together (m) Fulbert Carnot Ep. 2. ad Finard Rubric vet Ordinal Roman So necessary have all Churches thought the receiving of the Holy Communion to be for such as enter into Holy Orders and it is upon several accounts very proper on that Occasion First As it gives them an opportunity to examine themselves and to repent of their Sins for this will purifie their Souls before they enter upon a Sacred Office 2ly The worthy receiving this Holy Sacrament will stir up in them a fervent Love to their Dear Redeemer and an hearty Charity for those he hath bought with his most Precious Blood which two Principles will inspire them with a great zeal for the glory of Christ and the good of his peoples Souls 3ly This Sacrament was instituted to convey to such as are duly prepared for it large measures of his Grace and they need a more than ordinary share of it to fit them for so Spiritual an Office 4ly The Lords Supper is a Federal Feast wherein as our Lord ratifies his Covenant of Mercy and Grace to us so do we seal our Vows and Promises of Duty and Obedience to him and those newly Ordained have those Engagements yet warm upon their Lips which they have just now made to Jesus by his Embassador all which solemn promises of Services to be done in the Office they have undertaken in Christ's Family they ratifie and confirm by receiving this Sacrament Which of old was so usually joyned to Oaths and Contracts that the word Sacramentum signifies both an Oath and this Holy Mystery Thus Princes were wont to confirm their Leagues with each other and receiving the Communion at their Coronation was as a Seal of their Oath then made to their People and for this reason such as are new Married are required to come to the Sacrament soon after their Matrimony to bind themselves more strictly to keep their Conjugal Vows as I have observed in a former Discourse (n) Compan to Temple Par. iv Fol. pag. 68. Wherefore all that are Ordained are enjoyned as soon as they have bound themselves to all the Duties of their Places in the presence of Men to go to God's Altar and ratifie the same before him so that if they were fraudulent in their Promises or shall be negligent afterwards we may say with St. Peter They have not lyed to Men but to God (o) Acts v. 4. Therefore besides the Preparation necessary for ordinary Christians The Clergy on this great Occasion must particularly prepare themselves some days before by seriously reading over their intended Promises which are to be bound upon their Souls by so Sacred a Tye yet if they find themselves willing to Engage and resolved to Perform them they need not be discouraged for the Bishop in the last Collect prays to God to enable them to keep them all The Concluding Collect. §. 4. I observe in all the Ancient Western Offices there is a Prayer in the Post-communion which is called The Benediction (p) Vid. Mabillon Lit. Gallican pag. 305. Et Morin de Ordinat Lat. p. 263. and in the Eastern Form the Bishop is to bless every one of them after he hath ordained them (q) Morin de Ordinat Syror. p. 452. To which this Collect of ours and the like in other Reformed Churches do exactly agree (r) Liturg. Eccles Reform Belg. p. 263. Scotch Psalter Form of Ordination p. 25. for they are all in precatory style Since God alone can properly and originally Bless and therefore Bishops Ministers and Parents Bless by praying to God for those they would have to be blessed and how very fit this Collect is upon that Occasion will appear by the following Analysis and Discourse The Analysis of the Concluding Collect. In this Collect are four Parts 1st A Preface declaring the grounds of these requests 1. God's being the fountain of all goodness Almighty God giver of all good things 2. His special favour to these Who of thy great goodness hast vouchsafed to accept c. 2ly The Petitions themselves which are 1. For inward Graces Make them to be modest humble c. 2. For obedience to the Rules of the Church To have a ready will to observe all Spiritual Discipline 3. For internal satisfaction of their own Conscience That they having always the testimony c. 4. For constancy and perseverance And continuing ever stable and strong c. 3ly The design of asking them that they may 1. Deserve well May so well behave themselves in this c. 2. Be promoted higher That they may be found worthy to be called unto the higher c. 4ly The manner of presenting them 1. By praying in Christ's Name Through the same thy Son our Saviour 2. by giving glory to him To whom be glory and honour world c. Amen A Discourse upon this Collect. ALmighty God giver of all good things who of thy great goodness hast vouchsafed to accept and take these thy Servants c. The Bishop cannot but wish well to those who are ordained by laying on of his hands and knowing that though he can admit them to this Office he cannot qualifie them for it he wisely applies himself to God and heartily recommends them to him introducing his requests with two very proper considerations First
A DISCOURSE UPON THE FORM and MANNER OF Making Ordaining and Consecrating BISHOPS PRIESTS and DEACONS According to the ORDER OF THE Church of ENGLAND By THOMAS COMBER D. D. Dean of Durham and Chaplain in Ordinary to His MAJESTY LONDON Printed by Samuel Roycroft for Robert Clavell at the Peacock in St. Paul's Church-Yard 1699. TO THE Most Reverend Father in GOD THOMAS Lord Arch-Bishop of CANTERBURY Primate of all ENGLAND And Metropolitan c. May it please your Grace BY the divine Mercy and assistance I have now finished my illustration of our Publick Offices which end with these Forms of Ordination By shewing how agreeable these as well as the rest are to Scripture to pure Antiquity and to the design of this important Duty I have also compared this with the Ordinals of other Churches Ancient and Modern and hope all impartial Judges will own that ours receives great advantage by the comparison But my principal care hath been to help the Candidates for Holy Orders not only to understand but consider the whole compass of their Duty and to persuade them to perform it strictly and exactly Being well assured that nothing will more effectually conduce to the Glory of God the Honour and Establishment of this Church to the growth of saving Knowledge and Piety and the suppression of Heresie Schism and Vice than a learned and devout an exemplary and industrious Clergy And certainly 't is great pity we should not have the best of Men to officiate since we are blest with the most excellent Forms for all Divine Administrations 'T is not possible more care should be taken of this than is here as far as Rules and Offices can go But 't is your Grace and the College of Bishops must give life to the Churches Orders and to my Endeavours Your Grace hath a Right to these Papers because you are the chief Governor in Ordinations under whose Hands most of the Right Reverend the Bishops receive their Character with power to admit others to the inferior Orders Wherefore from your Graces known zeal and exemplary care we cannot but expect such measures shall every where be taken in this Affair that none shall be received into this Holy Function but such as are like to be a lasting Honour to it Our Adversaries on both Hands seem now to despair of their baffled objections against our Forms but fail not to enlarge on the popular Theme of personal reflections upon some defaulters so that if those that are already Ordained and yet offend were reformed and the unqualified kept out for the future our Enemies ill will would want matter to work on and our Sion would be the Joy of the whole Christian World If both Clergy and People could be brought up to an adequate conformity to our incomparable Rules it would immediately be apparent what all these Discourses are intended to prove that there is nothing material to be reformed in our Constitution (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Polit. Cavendum ne si graviora inferremus vulnera dum minoribus mederi desideramus Ambr. de offic l. 2. c. 2. And therefore the one thing necessary in our Church whatever some would suggest to the contrary is to live up to our Engagements and to let care be had that our Lives be answerable to our most Holy Profession and our Practices agreeable to our Vows Which I am confident will be sincerely endeavoured by your Grace and that Heaven may prosper you and all our Governors in so just so pious and so laudable a design shall ever be the subject of his Prayers who desires on this and all occasions to approve himself My Lord Your Graces most humble and faithful Servant THO. COMBER Durham Octob. 8th 1699. ERRATA PAg. 19. Marg. at l. 31. r. R.R. expon de p. 22. l. 12. r. Druidten p. 65 l. 22. dele as p. 73. l. 10. r. a truer p. 90. l. 23. r. The person p. 93. l. 17. r. their hair p. 100. r. reverend l. 13. and p. p. Marg. r. praesident p. 104. l. 1. r. desiring them p. 117. l. 8. r. other Synods p. 133. Marg. at l. 21. r. Doctrinae p. 174. l. 11. r. Mission p. 181. l. 7. r. usage that is p. 227. Marg at l. 28. add after lectitabor Hieron p. 231. Title r. consequents p. 229. Marg. at l. 11. r. manu recenti p. 259. after the Title l. 3. r. it is a. p. 280. l. 19. r. he calleth p. 282. l. 11. r. out and coming p. 325. l. 25. r. this salutary p. 330. l. 33. r. Discipline p. 365. l. 32. r. as they ought p. 443. l. 1. r. in his name l 4. r. in my name Marg. l. 5. r. mittentis A DISCOURSE ON THE OFFICES OF ORDINATION CHAP. I. Of the Preface §. 1. IT hath been the constant use of this Church to take care pursuant to St. Paul's Rule (a) 1 Cor. XIV 26. that all her Offices may be done to Edification Which evidently appears here in premising this seasonable and instructing Preface concerning the Kinds and dignity of Holy Orders the solemn manner of being admitted to them and the Qualification of such as are to enter into any of them especially the first being the Gate to all the rest which is so proper an Introduction that we shall after our usual method first set out its several parts and then explain the whole The Analysis of the Preface This Preface shews concerning Holy Orders and Ordination these two Particulars 1st The Opinion and practice of all other regular Churches concerning 1. The distinction of the three Orders It is evident to all men diligently reading Holy Scripture and ancient Authors c. 2. The honour and respect paid to them all Which Offices were evermore had in such reverent estimation 3. The solemn manner of being admitted to them That no man might presume to execute any of the same except he were first called c. 2ly What is required by this Church in that case and therein 1. A general reason is premised And therefore that these orders may be continued and reverently c. 2ly Particular Rules laid down as to 1. All three Orders in respect of the 1. Examination No man shall be accounted or taken to be a lawful c. 2. Solemn Admission And admitted thereunto according to the Form c. 3. Ages of the Persons And none shall be admitted a Deacon except he be c. 2. That of a Deacon concerning 1. His Qualifications And the Bishop knowing either by himself or c. 2. His Admission May at the time appointed in the Canon c. §. 2. It is evident to all men diligently reading Holy Scripture and ancient Authors that from the Apostles time c. Being about to prescribe the several Forms for ordaining Deacons Priests and Bishops we studiously avoid the odious charge of Innovation and therefore appeal to Scripture and Antiquity as our Evidence that these three Orders have been in the Church
yearly to visit and thereby they must become acquainted with most of the Clergy and so can best judge of their Testimonials yea it is their Duty and interest to take care that none but worthy persons be admitted because when they come afterwards to be fixed in Country Cures they may probably fall under their Government and if they be Learned and Pious they will have the reward of this care in examining them by the comfort and credit that will accrew from such admissions Having thus given the reasons of the Arch-Deacons presenting I shall say something of their Original and Office in great Churches where the Bishop had many Deacons the eldest had the Title of Arch-Deacon and was a sort of Governor over all the rest (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Hist l. 1. c. 26. and thus Athanasius is called Arch-Deacon to Alexander Bishop of Alexandria The Deacons in some places chose those not for Age alone but other good qualities (a) Diaconi eligunt de se si quem industrium noverint Archidiaconum vocent Hier. ad Evagr. ep 85. afterwards the Bishops chose them and if the Senior was not fit he might nominate another as an old Council decrees (b) Concil Agath Can. 23. An. 506. Bin. Tom. 2. par 1. p. 555. and this with their being ever in the Bishops eye gave them so much Power at Rome that the Arch-Deacon though no Priest must approve of all that were to be advanced from Deacons to Presbyters there (c) Hieron ad Evagr. ep 85. ubi supra which custom of Rome was soon after imitated by all other Churches and among their various Duties described by Isidore (d) Isidor Hispal ep ad Leudef Episc Cordub this was ever one to examine and approve of Candidates for Holy Orders yea the Bishops employed them in so many affairs that they were called his Eyes (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Peleus lib. 4. ep 188. ad Lucium Archid. but still they were but of the Order of Deacons so that when an Arch-Deacon was to be consecrated a Bishop he must first be ordained a Priest (f) Sidon Apollinar l. 4. ep ult After this though they kept the old Title of Arch-Deacons they were often Presbyters so that the Canons of Hincmarus are directed to Guntharius and Odelhardus Arch-Deacons and Priests (g) Capitul Hincmari An. 874. Tom. 3. Concil Gallican and then their Power was very much enlarged for they were appointed by the Bishops to visit their Diocesses for them (h) Onuphr Panvin in libel de vocab Eccl. in the Roman Ordinal they are called the Bishops Vicars and in some Churches had a certain Form of Prayers and some Ceremonies used at their Promotion (i) Vid. Morin de Ordin Cophtit p. 508. Which though it be not Customary here yet the great trust reposed in them and the mighty benefits that may accrew to the Church by their prudence fidelity and diligence ought to make our Bishops always choose those that are most Eminent for their Learning Industry Gravity and good Life to this considerable Office and these will very much assist them in the good government and ordering of their Diocesses especially after Age or Infirmities have indisposed them for personal Oversight as to the remoter parts under their jurisdiction 2ly The Persons to whom they are presented for Ordination is the Bishop who as we have shewed hath the sole right to ordain and because he represents in this Act the person of Christ from whom the power of giving holy Orders by his Apostles hath been rightly transferred to them therefore he Sits in a Chair near to the holy Table which Seat is called in the Greek a little Throne (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 292. alij addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. p. 297. and of old that too much State might not be used in the most holy place and the presence of the King of Kings it was only covered with a Linen Cloth as we learn from the Passion of St. Cyprian (l) Vid. Pont. in vit D. Cyprian p. penult who was offered at a Seat in the Praetorium accidentally covered with Linen so that even then he sat as Bishops use to do In the Roman Church it is called by an old Saxon name which implies it was a folding Stool or Chair placed as it is with us within the Rails (m) Episcopus accedit ad Faldistorium ante altare Pontif. Rom. p. 30. For Ordinations in all Churches being accompanied with the Communion have constantly been celebrated near the Altar before which in the Eastern parts the Candidates stood for some time while some Prayers were made in a very humble bowing Posture expecting and waiting for the Gifts and Grace of God as divers Offices do express it (n) Qui cum tremore stat coram Patre nostro Episcopo Ordin Syror. apud Morin par 2. p. 397. Which ours who are to be ordained should so far imitate as to approach with reverence and great humility this Sacred place and him who acts in the name of our Lord Jesus Christ and is in this Office his immediate delegate 3ly As to the Persons presented this Rubrick takes care of their external Decency as the following Question and Answer doth of their inward fitness First it is ordered that every one of them shall be Decently habited because a good Figure and decent Apparel naturally gain reverence and respect but affected gaiety and sordid dirtiness equally cause contempt Almighty God himself prescribed the Garments for the High-Priest the Priests and Levites under the Law and they were such as might procure Honour and Glory even to the lowest Order (o) Exod. xxviii 2. Ibid. ver 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers lxx And in all Nations in the World their Priests wore Garments differing from other Men. Our own Canons enjoyn that Ministers shall at all times wear grave distinct and decent Habits (p) Can. lxxiv. Eccles Anglican wherein our Law agrees with the Orders of other ancient Churches which forbid the Clergy to imitate the Lay-mens Fashions in any sort of Clothes and to use any but a very grave Habit even when they do not officiate (q) Nec vestibus nec calceamentis decorem quaerant Concil Carth. 4. Can. 45. Bin. Tom. i. par 1. p. 549. In the Eastern Church it was punished with a Weeks suspension for a Priest to be seen either at Home or in a Journey in any other Garb than in that appropriate to his Order (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil 6. in Trul. can 27. Bever T. 1. p. 187. St. Hieron declaims extremely against those of his Order who drest themselves rather like Bridegrooms than Clergy-men (s) Sponsos magis existimato quam clericos Hier ad Eust ep 22. p. 184. So that he thought it their duty to go always in grave and plain attire even when they
Impediment be objected the Bishop shall surcease from ordering that Person until such time as the Party accused shall be found clear of that Crime That the people had of old a liberty to object in order to discover to the Bishops such as were unworthy hath been shewed already and if it be prudently managed 't is an excellent method to prevent his mistake who hath the sole power to approve But we find by St. Chrysostom that in his time these Accusations were too many and proceeded from prejudice rather than honest zeal Go saith he and behold the publick Festivals where according to Law they usually elect Ecclesiastical Governors and you shall see a Priest loaded with as many faults as there are numbers of people to be governed so that they who have Power to give the honour are also divided into many parties and the Assembly of the Clergy scarce can agree with one another or the Candidate (q) Chrysost de sacerd lib. 3. Tom. 6. Edit Sav. p. 23. To correct this one of the ancient Apostolical Canons decrees that nothing but proving the Accusation can stop a Man from being ordained (r) Can. Apostol 61. Bev. T. 1. p. 40. Zonaras in loc for as Julian the Emperor said well if to accuse be sufficient who can be innocent (s) Si accusasse sufficiat quis erit innocens Martin in vita coram oper And further least any out of evil will or ill principles should be prompted to invent false stories of the Clergy especially the higher Order A general Council and other Synod did forbid Hereticks and those under censure or excommunicate Persons to be admitted to accuse and the like was ordered as to Schismaticks (t) Concil Gen. 2. ap Const can 6. Bev. T. 1. p. 93. Concil Chalc. can 21. Apost can 75. Cypr. ep 42. 55. because it might justly be presumed that such as were Enemies to the Church were moved by malice or revenge to bring in false accusations But if the accuser be a credible Person then the Candidate must clear himself before he can be admitted to holy Orders Which is so great a disgrace loss and injury to the Party accused that he who charges a Man in these circumstances had need be very sure he can prove the Crime so that of old it was determined the accuser should be bound in an Obligation to pay or suffer an equivalent to the damages of the accused if he did not make good his charge (u) Nam inscriptio primo semper fiat ut talionem calumniator recipiat Damas Ep. 4. ad Steph. cap. 7. ita Concil Constant can 6 ut supra which is so very rational that it is decreed both in the Civil and Canon Law in all other cases (w) Leg. Honor. Theod. LL. 10. c. de calumn Gratian decret par 2. caus 2. qu. 3. cap. 3. and there is as good grounds for it in this case as in any other because it takes away both a Mans Lively-hood and also his good Name But if no such Obligation be required by our Church yet Men should do as they would be done by none would have their little faults aggravated nor suspected crimes published and solemnly averred and since more or less all are faulty the consideration of our own frailty should make us not very forward to accuse others to which end some ancient Ordinals when they invite the people to declare pray them to be mindful of their own Condition (x) Cum fiduciâ exeat dicat veruntamen memor sit conditionis suae Codex Corbei apud Morin p. 272. ita Pontif. Rom. p. 31. 40. since they also may fall or as some Books have it mindful of their own Communion (y) Communionis suae Morin ibid. p. 267. 284. viz. that he is a Brother who is thus charged by them whose faults if they be not mischievous and notorious Charity obliges those of the same Communion to excuse and cover Yet after all if the people know any great crimes of which these Candidates are guilty it is much better to declare them now when by such a discovery they may keep ill Men out than to accuse them and divulge their faults afterwards when the accusation tends only to the dishonour of Religion and the hindring the success of their Ministery and it will be supposed to proceed rather from malice than a zeal for Gods glory or love to the Church unless the complaint be made in private to their Superiors who have power to reform these Offenders Finally if any of these Candidates know any great Enormities they have committed though no Man accuse them yet God and their own Consciences know they are unworthy of so high and holy a Calling and will be a blemish to it whenever they are discovered So that without a long Repentance and such a change of Heart and Manners as may secure them from relapsing I must advise these Persons not to presume to offer themselves for if the Bishop do not God in whose place he stands will punish this presumption And I know some Conscientious Persons yet alive who were otherways extraordinarily qualified for holy Orders that meerly by reflecting on some of their too common juvenile extravagancies durst not take the Ministry upon them but applied themselves to Callings less grateful to them §. 7. Rubr. iv Then the Bishop commending such as shall be found meet to be ordered to the Prayers of the Congregation shall with the Clergy and People present sing or say the Litany c. If there be no Objection the Office proceeds and first the Bishop commends those who are found fit to the Prayers of the People and if any Priests are ordained that being the more weighty Office a space is allowed for the Congregations private Devotions for some of them may be Friends or Relations to the Candidate or be such as are to be under their charge and then they will desire time to put up particular requests for them for which this vacant time gives them an opportunity but even they who have no such special ties are obliged as Christians and Members of that Church wherein these Men are to officiate to pray heartily that its Clergy may be rightly chosen and replenished with grace since that is a common blessing to all good Christians in every part of the Nation The ancient Western Offices referring to the peoples crying Worthy Worthy do immediately order them all to joyn in their Prayers to God as they have done in their testimony of these Men saying let your common prayer follow your common consent (z) Commune votum Communis prosequatur Oratio c. Ver. Ordin ap Morin p. 263. Liturg. Gallic ap Mabillon lib. 3. p. 305. Pontif Rom. p. 32. and as now the whole Congregation hath at least by their silence consented to their admission So they are concern'd for the general good earnestly to pray for them 'T is a
Collegue they prayed first (z) Acts i. 24. and tho' the holy Ghost had named Barnabas and Saul yet the Church of Antioch fasted and prayed before their Designation (a) Acts xiii 2 3. And Reason teaches us that application ought to be made to God in this case as well because these Persons are to be appointed his immediate Servants as because he only can fit them for this great work Wherefore all regular Churches have set Forms on this occasion only in the Scotch method the Minister who ordains is to direct his Prayer as God shall move his heart (b) Scotch Psalter by Mr. Knox p. 11. But doubtless a judicious Form like this of ours is abundantly better upon so solemn an occasion and how very fit ours is I shall now shew by the following Analysis and Discourse The Analysis of the first Collect. This Collect contains 1st A Preface of the Divine Institution 1. Of divers other Orders in general Almighty God who by thy divine Provedence hast appointed c. 2ly Of Deacons in particular And didst inspire thine Apostles to choose into the order of Deacons the first Martyr c. 2ly The Petitions for the Candidates 1. More generally for Mercy Mercifully behold these thy Servants now called to the like Office c. 2ly Particularly for 1. True knowledge Replenish them so with the truth of thy Doctrine 2ly Holiness of Life And adorn them with innocency of Life 3ly The Motives to excite 1. Us to ask viz. 1. Their right discharging of their Office That both by word and good example they may faithfully serve thee 2. The churches benefit by it To the glory of thy Name and the edification of thy Church 2. God grant these requests Through the merits of our Saviour Iesus Christ who liveth c. Amen A Discourse on this Collect. §. 3. Almighty God who by thy divine Providence hast appointed divers Orders of Ministers in thy Church and didst inspire thine Apostles to choose into the Order of Deacons c. 'T is a just encouragement to our Prayers when we know that we desire Gods blessing upon his own institution and not our invention Wherefore our business being to beg his favour upon us in this Ordination in general and these Deacons in particular the Preface properly sets out 1st That the variety of Orders among Ministers in his Church And 2ly This Order of Deacons had their original by divine appointment God in his Providence foresaw in every Age what his Church would need While Jesus himself was on Earth only two Orders were necessary the Apostles and LXX Disciples and those he ordained to these the Deacons were added by the direction of the holy Spirit And while the Church was in planting divers extraordinary degrees of Ministers were requisite for that difficult work wherefore when our Lord ascended up on high he received of his Father and bestowed on Men several other special Gifts to qualifie some as Prophets to interpret the Scriptures of the old Testament by the same Spirit they were writ others as Evangelists to write the Acts and Sermons of our Saviour and Preach them and his Doctrine to such Nations as had not heard of him (c) Ephes iv 8. 11. But when these extraordinary occasions ceased then these Orders which were only temporary expired also But still the Ordinary Ministers of the Church were to continue to the end of the World viz. The Bishops for the perfecting of the Saints by Confirmation the Deacons for the works of Ministration at the Altar and in disposing Charity the Presbyters for the edifying the Body of Christ by Preaching and Admonition (d) Ephes iv 12. Jesus foresaw these would be things always to be done and therefore these Orders were ever to endure which Original of all the various degrees and the suiting them to the Ages and Occasions of the Church is well expressed in the Old Western Collect where God's presence is desired on this ground because he is the distributer of Orders and prepares things fit for each Season (d) Adesto quaesumus Domine honorum dator ordinum distributor officiorumque dispositor qui sempiterna providentia praeparas aptanda dispensas c. Vid. Morin Par. 2. p. 263. Mabillon Lit. Gall. l. 3. p. 304. Rom. Pont. p. 25. and then dispenses what is so prepared e But 2ly Our business being now to ordain Deacons it is further observed that this particular Order is also of Divine Appointment for as the Apostles were inspired in other Acts so no doubt they were guided by inspiration in the choice of a new Order and the old Offices say expresly in another Prayer for a Deacon that the Holy Ghost moved them to choose this Order (f) Eorum gradu quos Apostoli tui sancto Spiritu autore elegerunt dignus existat Morin p. 286. Mabil ut supr p. 305. Pontif. Rom. p. 39. And herein also we imitate the Eastern and Western Offices both that we make especial mention of the first Martyr St. Stephen (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 250 251. ita Clem. Constit l. 8. c. 25. p. 142. Syr. ap Morin p. 447. Copt ibid. p. 506. item Occident ap Morin Mabill p. 286 305. the Captain and Leader of the seven Deacons as well as of the noble Army of Martyrs the lasting Glory of this Order and the most accomplished Pattern that can be proposed to all that enter upon this Office for their imitation whose gifts were so great that he was able to convince or confound all gainsayers yet his humility was so signal that he submitted to the meanest Office of taking care of the poor and needy being equally to be admired for the holiness of his Life and his patience under a cruel Death for his mighty Charity to his Bloody Foes and his vigorous Faith in his glorified Redeemer Now all this was the effect of God's Grace which is sufficient also to make you that are now to succeed him in the same Order to be like him at least in some measure in these heavenly Qualities wherefore you ought to look at the lovely Copy here set you and resolve firmly you will imitate him as far as you are able praying heartily you may do so in the next words §. 4. Mercifully behold these thy Servants now called to the like Office and Administration Replenish them so with the truth of thy Doctrine and adorn them with innocency of Life 'T is natural for men to look kindly on the works of their own hands but God's are always very good wherefore he always delights in them where his Providence appoints an Office his Favour follows it of Course That which he directed his Apostles to do in ordaining Deacons we are now about and as he was gracious to those first elected we hope he will be so to those who are called to an Administration like theirs viz. to officiate under the Governors of the
Church in Sacred Mysteries and dispensing of Charity so that we pray according to ancient forms that God would mercifully look upon these his Servants (h) Super hunc famulum tuum quaesumus Domine placatus intende Morin p. 263. Mabil p. 304. Pont. Rom. 35. 'T is true they are now approved by Man yet we know and their own Conscience tells them they have many infirmities and defects so that they need the mercy of that God who sees them all to excuse and so accept them none are worthy by their own merit 't is Grace alone that makes them fit and if God did not look on the best with favour they could not be sufficient for these things (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. ii 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Co◠iii. 5. The Bishop can do the outward part but the grace that makes them worthy flows from the visitation of the riches of his mercy (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euch. p. 251. as the Greek Office expresses this And now having prayed in general for God's mercy and favour we further beg that when his mercy hath preceded his grace may follow and that in those great effects of it so necessary for the Tribe of Levi Illumination in true Doctrine and Innocency or Perfection in Manners the former to replenish their Understandings with the knowledge of all Truth the latter to adorn their Conversation with all sorts of Virtue these two are Moses's Prayer for the Sacred Tribe and the meaning of Urim and Thummim (l) Deut. xxxiii 8. Perfectiones tuae Doctrinae tuae Vers Samar and will make our Man of God perfect and throughly furnished to every good work (m) 2 Tim. iii. 7. And indeed both are absolutely necessary for a Clergy-man he must as the first Deacons were be replenish'd with wisdom (n) Act. vi 3. Vid. item Luke ii 40. The Fountain which is to water many had need to be very full yea to overflow and then he may serve God by his words And he must also be adorned with Innocency of Life that he may serve God by his good Example and thus both by Word and Deed he may glorifie his Name and edifie the Church Hence the ancient Offices mention both these (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement Constit ap Morin p. 24. Ut coelesti munere ditati tuae majestatis gratiam possint acquirere bene vivendi aliis exemplum praebere Pont. Rom. p. 39. and pray they may labour both by their Words and Deeds to edifie God's people And that being filled with Heavenly Gifts they may both please Almighty God and profit others by their good Example Nor may these two be separated for if a Minister be Innocent but Ignorant his Innocence only profits himself but he is not qualified to instruct others And if he be Learned but Vitious his Evil Example hinders the effect of his Exhortations and makes his Knowledge become unprofitable Wherefore St. Hilary notes a good Clergy-man must have both and we pray for both together (p) Non statim boni Sacerdotis est tantum innocenter agere aut scienter praedicare innocens sibi tantum proficit doctus sine doctrina sit authoritate nisi sit innocens Hill Pict d◠Trin. l. 8. that his Head may be full stored with the knowledge of all Orthodox Principles and his Life adorned with all sorts of Virtuous Practices Holiness is often compared to an Ornament and to such Robes as Men put on when they would appear gay and graceful (q) Isai lxi 10. 1 Pet. iii. 3 4. Rev. vi 11. Virtue is admired and lovely in all Men especially in Ministers they who are wicked themselves cannot but commend it in those of this Order (r) Quinetiam placet sua natura adeoque gratiosa est virtus ut insitum etiam sit malis probare meliora Sen. de Ben. l. 4. Who can never be generally acceptable reverenced and respected whatever Parts or other Qualifications they may have unless their Lives be holy and without blemish So that this which we pray for must be our Candidates principal care to live religiously and to abstain from all appearance as well as avoid all occasions of evil Neither Wit nor Learning Eloquence or Education will adorn him unless he lead a pious and holy Life §. 5. That both by Word and good Example they may faithfully serve Thee in this Office to the Glory of thy Name and the Edification of thy Church through the Merits c. 'T is fit so great and necessary a request should be earnestly desired by us and graciously granted by God to which end we conclude with two proper Motives the former to excite our Devotion in Asking the latter to incline our Heavenly Father to hear us Let us therefore consider that if we can prevail with him for a Learned and Holy Clergy they will be enabled to serve God faithfully and the effects of that service shall bring abundance of glory to God and much profit to his People both by their Preaching and Living Fidelity is the most necessary quality in and the proper Character of a good servant (s) Titus ii 10. Matth. xxv 21. especially if he be in a place of considerable trust (t) 1 Cor. iv 2. And more particularly it is required where the things committed to their trust are the Souls of Men that are more valuable than Silver or Gold (u) 1 Pet. i. 18. and the Master an All-seeing God who cannot be deceived who hears their Words and sees all their Actions and has declared he will require of them all that are lost by their neglect (w) Ezek. xxxiii 6. To serve such a Lord carelesly or deceitfully will certainly bring a curse on them (x) Jerem. xlviii 10. But to discharge this Trust faithfully cannot fail of a large reward (y) Dan. xii 3. Matth. x. 41. Luk. xii 37. Wherefore 't is not only their duty to be his faithful Servants but their interest also for our Lord hath promised that such as both do his Will themselves and teach others to obey it shall be the greatest in the Kingdom of Heaven (z) Matth. v. 19. therefore if we desire their eternal happiness hereafter who are chosen to minister for our Salvation here we must earnestly pray they may faithfully serve God in this Office But let it be observed by the way unless they serve God in this Calling both by Word and Deed it is not full and compleat and therefore not faithful service good Preaching is but half their duty Good Living is as necessary for Example as the other for Instruction and both do equally conduce to promote those two great ends of this holy Calling the glory of God and the edifying of his People A learned diligent and religious Pastor 't is to be hoped will daily glorifie God himself and not only persuade others so to do but by
them Then saith he to his Disciples who were not yet ordained to assist him in preaching the Gospel You see how desirous these People are of Knowledge how ripe for Instruction (k) Sat temporis ad messem naturalem Spiritualis autem jam alba parata Aug. ex eo Lyra in Johan iv 35. yet none take care of them The Harvest and success of good Preachers unto willing minds truly is like to be very plenteous many are prepared to hear and be converted But the Labourers who should gather them into the true Church as into the Granary of God are few None but John Baptist and my self having yet taken any pains this way Ver. 38. But 't is evident there wants more assistance Now you know the Master always appoints his own Workmen Pray ye therefore most earnestly before I ordain you to God who is the Lord of the Harvest whose own this People are who sowed these good desires in their hearts and who only can send such as may help them to grow to maturity beg I say of him that he will commissionate and send forth many more diligent faithful and able Labourers into his Harvest to fit his People by grace for his Kingdom of Glory 'T is God must qualifie Ministers for this Great Work and therefore I direct you thus to pray before your Ordination See Chap. x. 1. Of the Second Gospel St. John x. ver 1 16. §. 2. For variety here is another Portion of St. John's Gospel being our Saviour's own accurate description of the Duty of a good Shepherd and the Faults of a bad one I find it was anciently appointed to be read at the Consecration of a Bishop (l) Vid. Lectionar in Pamel Liturg. Tom. 2. p. 61. Et Mabil Litur Gallic l. 2. p. 165. But 't is also equally proper for the Ordination of a Presbyter and therefore our Reformers placed it here (m) See Spar. Coll. p. 165. And because it is useful as a constant Monitor to all that are in Holy Orders therefore the Gallican Offices direct it to be read in natale Episcopi on the day of a Bishop's Consecration every year And the principal of the two ancient Synods yearly kept up still in the North is fixed upon that Week when this Gospel is read I am the good Shepherd The Analysis of St. John x. ver 1 16. This Gospel consists of Three Parts 1st A Parable concerning 1. The Entrance and Design of a Bad Shepherd Ver. 1. 2. A Good Shepherd 1. His right way of Entring Ver. 2. 2. His being accepted by the Flock Ver. 3. 3. His care of them and their love to him Ver. 4. 4 Their aversation to Strangers Ver. 5. 2ly The occasion of explaining it viz. their not understanding it Ver. 6. 3ly The explication it self wherein 1. Jesus is asserted to be the right Shepherd Ver. 7. 2. And proved to be so by 1. Comparing him with others Ver. 8. 2. The Happiness of those under his care Ver. 9. 3. The blessed Design of his coming Ver. 10. 4. The Danger he keeps his Flock from Ver. 11. 5. The Mischiefs others expose them to Ver. 12 13. 6. His Love to the Flock already gathered Ver. 14 15. 7. His Resolution to call in others that as yet were wandring Ver. 16. The Paraphrase of this Gospel ST John x. ver 1. I have been telling you that the Scribes and Pharisees pretended to know much (n) John ix 39 40 41. and to be the only illuminated Teachers of this People who are Gods Flock But verily verily with great truth and earnestness I must deny it for I say unto you if you saw a Man creeping by some secret way into a Sheepfold you would not take him for the true Shepherd for He that entreth not by the Door that is by God's Commission into the Sheepfold with a lawful call to undertake this charge But climbeth up some other way and out of Ambition or Avarice takes up this Employment the same is either a Thief who comes secretly (o) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fur qui occultè Latro qui manifestè spoliat innocentes Voss Etymolog to seduce some of the Sheep as false Teachers and Hereticks use to do Or a violent Man and a Robber who comes like these Scribes and Pharisees by Force and Persecution to drive the whole Flock together out from that Fold into which God hath begun to gather them Ver. 2. These therefore are not the true Pastors But he that entereth in by the Door that is comes to this Office by no indirect means nor on any evil design but by a Commission from God he is the true Shepherd of the Sheep and you ought to own them as such who can prove their Mission both by Scripture and by Miracles Ver. 3. To such an one agree all the marks of a good Shepherd for to him the Porter that is in ordinary times the Bishop or Ruler of a setled Church gives admittance but in extraordinary times as these are the Spirit (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil gives allowance to and openeth to him the meaning of the Scriptures by Inspiration and the Sheep find his explaining of them so clear and so convincing that they hear his voice that is believe and obey his Doctrines And in requital of this the good Shepherd takes such peculiar notice of every one of them that he knows them particularly and he called his own Sheep each by name (q) Nomina plurimis sine nomenclatore reddidit de Adrian Spartian in Vit. p. 90. ita alij de Julio Caesare as an Evidence that the Lord knoweth which are his (r) 2 Tim. ii 19. And according to the Custom of the Eastern World where the Shepherds went before and led their Flock and did not follow and drive them as among us So this good Shepherd goeth before his Sheep by his Example (s) Psal lxxvii 20. Quid faciunt oves quocunque pastor eos ducit sequuntur eum Midras in loc §. 23. caleth them after him by his word and leadeth them out into the green and wholesome Pastures of Truth and Holiness not into the barren precipices of Error and Impiety Ver. 4. 'T is easie to discover the true Shepherd for when he putteth forth his own Sheep to feed in the green Pastures of Gods word besides the Waters of comfort (t) Psal xxiii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas dial 2. contr Maced Cibus aeternus non est alius nisi verbum Dei Caes Arel Hom. 20. he goeth before them and practiseth that which he preacheth which makes the Sheep follow him by imitating his Example and obeying his Precepts for they know his Voice and find it very agreeable to the will of God and so think they are bound in gratitude to him for sending them such a Pastor to follow him Ver. 5. But as for those Pastors who maintain Errors in Opinion and allow Practices contrary
Matth. vii 23. Drus Nor are they ungrateful for my Affection and Care for I first take notice of and love my Flock (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. And then I am known respected and beloved of mine own Sheep who renounce and despise all other Shepherds in comparison of me Ver. 15. This People of Israel are my Fathers peculiar Flock (l) Psal c. 3. and therefore As the Father knoweth me and my great affection for them he hath set me over them even so full well know I the Father and his tender regard for them (m) Cognoscere pro diligere i. e. ea charitate qua pro ovibus morior quantum Patrem diligo ostendo Greg. hom 14. It is to please him that I now take such pains with them such care of them And I am ready upon the same account to lay down my Life for the salvation of the Jews who are the Sheep of my Heavenly Father's Pasture Ver. 16. But the merit of that Death of mine shall reach further than the Jewish Nation my Father calls them his Flock And other Sheep I have resolved thereby to redeem which are not as yet gathered in and become Members of this Fold (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. even the poor Gentiles who are at present under Sathan's power them also I must bring out of that lost and deplorable condition wherein they lie I will call them by Preaching and they shall hear my Voice so as to be converted and live After which I will take away that odious distinction between Jews and Gentiles (o) Coloss iii. 11. and there shall be but only one Fold even the Christian Church and one Shepherd that is my self who will be the Supream Head and Governor thereof CHAP. III. Of the Exhortation §. 1. THe next observable difference is the peculiar admonition which the Bishop gives to all that enter into Priests Orders that before they take this weighty Charge upon them they may be made duly sensible both of the Dignity and the Duties of their Office which are so necessary to be considered just now that other Churches have such a discourse (p) Vid. Pontif. Roman p. 41. in Ord. Presb. though in some it be less properly deferred till after Ordination (q) Alia formul p. 55. Et Copthar Ordin ap Morin p. 507. item Lutheran formul Lips 1624. But this is the fittest place for these Considerations and ours the best the fullest and most accurate Form now extant as will appear by the following Analysis and Discourse The Analysis of this Exhortation The Exhortation contains Three Principal Parts 1st An Introduction referring to what they have heard You have heard Brethren as well in c. 2ly The particular Advice now given them viz. 1. To consider very seriously before hand 1. The Dignity of their Office We exhort you in the name of c. 2. The weight of their charge on the account of 1. The variety of their duty to teach and to premonish c. 2. The greatness of their trust Have always therefore printed c. 3. The danger of their neglect And if it shall happen the same Church c. 2. To act afterward with great 1. Diligence to promote the good of their People And see that you never cease your labour c. 2. Gratitude to God who hath called them to this Office as well that ye may shew your selves c. 3. Caution toward Men least they give any Offence as also to beware that neither you your selves c. 3. To use the most proper means for enabling them to do their Duty 1. Prayer for the aid of the Spirit of God Therefore ye ought and have need to pray c. 2. Studying the Books of Holy Scripture And seeing that you cannot by any other c. 3. Leading a good Life and in framing the manners c. 4. Avoiding secular Cares And for this self same cause c. 3ly A Conclusion of the whole 1. Expressing the Bishop's hope that they have 1. well considered of their undertaking We have good hope that you have well c. 2. Firmly resolved both 1. To do those Duties and that you have clearly determined c. 2. To use these means and that you will continually pray c. 2. Requiring from them a solemn Promise as to all the particulars And now that this present Congregation 〈◊〉 A Discourse upon the Exhortation §. 2. This necessary pious and comprehensive admonition is very properly introduced by putting the Candidates in mind as well of that which was said to them when they were privately examined for it supposes that the Arch-deacons gave them a Charge then as of that which hath been just now read to them out of the Gospel and Epistle concerning the Dignity and Importance of this Office whereunto they are called Yet lest they should forget the private instructions formerly given them or not readily infer these things from the portions of Scripture now read The Bishop doth once more exhort them in the name of Jesus Christ his and their Great Master to remember how High their Station and how Weighty their Charge is And first he declares the Dignity of their Office by those various Titles given to those invested with it in Holy Scripture and then shews the various Duties which every one of these Names imports The Titles are Messengers Watchmen and Stewards of the Lord The Duties as Messengers to teach as Watchmen to forewarn or premonish and as Stewards to feed and provide for the Lord's Family First The Prophets in the Old Testament and the Priests are stiled the Messengers of the Lord of Hosts (r) Isai xliv 26. Hag. i. 13. Mal. ii 7. See Mark i. 2. And to shew they are no ordinary Messengers they are in the New Testament called The Apostles of the Churches i. e. sent by Christ to the Churches with his Authority to teach and instruct them (s) Philip. ii 25. 2 Cor. viii 23. Ita Chrys explic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in loc Philip. and therefore they are also called the glory of Christ that is such as represent his Person and shew the glory of their Mighty Lord even as Embassadors do wear the Character and set out the Splendor of the Princes who send them and they are expresly named Embassadors for Christ (t) 2 Cor. v. 20. To whom all Nations did ever pay the greatest respect even as to their Masters (u) Oratorem audire oportere jus gentium est Donat. ad Prolog Hecyr. Sancti habentur legati Pompon L. Si quis D. de legat Sanctum populis per saecula nomen Papin Stat. So that they have the highest of all Offices in God's House the most honourable of all Employments being sent to represent Christ Jesus and to declare his Will as his immediate Embassadors and his constant Envoys resident among us here upon Earth to transact his Affairs among the Sons
put in these words the Royalties of St. Peter (f) Regulas S. Patrum adjutor ero ad defendendum in Decret ut sapr Hodic Regalia S. Petri. and the modern Form for a Metropolitan keeps both containing many other extravagant additions (g) Vid. Pontifical Rom. p. 88. and being so worded that every Popish King when he nominates an Arch-Bishop loses a Subject because he must swear fealty to another Prince (h) Vid. Spalatens de Repub. Eccl. l. 4. c. 2. §. 52. p. 425. Which was understood in England so well even while Popery was professed here that William Rufus declared Anselm could not keep his Allegiance to him together with this Obedience to the Apostolical Seat promised against his will (i) Protestatus est illum nequaquam fidem quam sibi debebat simul Apostolicae sedis obedientiam contra suam voluntatem posse servare Eadmer Hist Nov. p. 26. So that this Oath never was liked in the English Nation and at last it was declared treasonable and forbid by Law And not only so but a short and plain Oath is all that is now required of our Bishops that they will pay due reverence and Obedience to the Arch-Bishop the Metropolitical Church and their Successors Now this only relates to Ecclesiastical Matters contained in the Canons and is no more than is necessary for the good Order and Government of the Church it no way interferes with the Temporal Allegiance due to the King and is much the same with that Question and Promise used 800 year ago and cited before out of Morinus So that there can lie no Objection against it Wherefore it may lawfully be taken and ought strictly to be kept to maintain regular Subordination and good Order in the Church CHAP. VI. Of the Exhortation before the Litany §. 1. BRethren it is written Luk. vi 12 c. Acts xiii 2 3 c. The ground of this short Preface to the Litany and other Prayers for the Bishop elect is laid on a sure Foundation viz. The practice first of Christ and then of his holy Apostles whose custom of Praying before they Commissionated any to be Pastors and the Churches constant following their Example is equal even to an Express Command for us to pray before all sorts of Ordinations And First St. Luke Chap. vi ver 12. tells us Our Saviour went into a Mountain to pray and continued all night in Prayer to God Adding ver 13. And when it was day he called his Disciples and of them he chose Twelve c. From whence it is clear that the Lord Jesus who knew the hearts of all men and whose single request was enough with his Father who heard him always spent one whole Night in Prayer before he chose and sent out his Apostles and 't is as plain he did this chiefly for our Example to shew us how to proceed on this weighty occasion For he retires to a Mountain a-part where it seems there was a House of Prayer a Proseucha built (k) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers Syriac Quoniam illic videbatur Domus Orationis Dulplexarticulus ostendit quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de loco dicitur ut Act. xvi 2. Ham. Annot. ibid. to which in the day-time many resorted but at night it was empty and free and there our Lord chose to spend his whole time in deep Meditation and fervent Prayer before he entred on the same Work that we are going about and if we remember what was observed before upon Matth. ix ult and Chap. x. 1. (l) See Disc on the Office of Priests in the First Gospel that he charged his Disciples to pray also before he gave them their Mission it will effectually shew with how great Devotion not only the Ordainer but those to be Consecrated or Ordained also should prepare themselves on this solemn Occasion Watching Fasting and Prayer being far more necessary in our Circumstances than it was either in his or theirs 2ly To this Example of our Lord is added the imitation thereof by the Bishops and Apostolical Men at Antioch who even when God immediately chose the Persons and allotted their peculiar Work did not lay their Hands on Saul and Barnabas till they had Fasted and Prayed (m) Act. xiii 2 3. Our Saviour also was Fasting when he Ordained his Apostles for it was early in the Morning after a night spent in Prayer that he called and sent them (n) Luk. vi 13. And this was one of those Ecclesiastical Matters upon which the Primitive Bishops appointed the Christians to Fast and Pray (o) Episcopi universae plebi mandare jejunia solent alicujus sollicitudinis Ecclesiasticae causa Tert. adv Psych c. 13. The inference from all which Premises naturally is Let us therefore following the Example of our Saviour Christ and his Apostles first fall to Prayer before we admit this Person c. Though we do believe he is inwardly called to this Great Work by the Holy Ghost yet we must by Litanies Supplications and devout Prayers earnestly beg of Almighty God to enable him to perform it to his Glory and the Salvation of his own and many others Souls CHAP. VII Of the Questions to a Bishop §. 1. The Preface BRother for as much as the Holy Scripture and the Ancient Canons command that we should not be hasty in laying on Hands and Admitting c. This Introduction is to shew that these necessary interrogatories before the admission of a Bishop are grounded first upon Holy Scripture even St. Paul's charge to Timothy concerning his not ordaining any without a previous examination (p) 1 Tim. v. 22. Citatur à D. Bern. inde sic Eugenium alloquitur Curae tibi sit maxime introducere tales quos postmodum introduxisse non poeniteat Bern. de Consid l. 4. c. 4. p. 887. Which St. Bernard expounds of not ordaining any but such as they will not repent afterward that they did admit Secondly This method of asking Questions of the Candidate for a Bishoprick is grounded on divers ancient Canons especially on that of the Fourth Council of Carthage where it is expresly required and where all the particulars to be enquired of as to his Manners his Learning and especially as to his Faith are set down at large (q) Qui Episcopus ordinandus est antea examinetur c. Concil Carthag 4. Can. l. Bin. T. 1. p 588. and unless he could give an Account in all the particulars the Metropolitan was not to consecrate him From this Canon which also cites the place of St. Paul our Church hath taken this Preface being very like also to the most ancient Forms used in the Western Church as may be seen in Morinus which thus begins The ancient Rules of the Fathers especially the Canon of Carthage ordains according to that of the Apostle Lay Hands suddenly on no man c. (r) Antiqua S. Patrum instituta at legimus in
and therefore we beg a large proportion of Gifts and Graces because this is an extraordinary occasion From these general Petitions we pass to survey the several parts of his Duty as they are laid down in the Epistle to Timothy who being made Bishop of Ephesus was first as to his Preaching charged to be instant or earnest that is diligent and zealous (q) 2 Timoth. iv 2. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. inst To Preach coldly makes no impression and makes the People think the Preacher is not affected with those important Truths he delivers to them (r) Si vis me flere dolendum est primum ipse tibi And this earnestness he must shew in all parts of his Sermon whether he reprove Sin or beseech them to practice Virtue he must warmly describe the odious nature and dreadful consequences of all sorts of wickedness so as to make the guilty tremble as St. Paul did that impious Roman Governor Foelix when he discoursed of Judgment to come So also he must most affectionately recommend all Holy Duties and Religious Actions describing the Wisdom of undertaking them the easiness of performing them by God's help the peace and comfort which flow from having done them here and the infinitely glorious and eternal rewards prepared for them hereafter and all this with such moving Oratory and pressing intreaties that he may win his people to love God and delight in that which is good And when there is occasion in private to admonish and rebuke an Offender we pray he may do it without fury and passion like a true Spiritual Father (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in 2 Tim. 4.2 with long suffering and all patience pitying the infirmities of Human Nature and considering the policy of the tempter and taking time by Doctrine to instruct them concerning the heinousness of their Fault and also the necessity and advantage of a speedy and sincere Repentance Secondly As to the Bishop's life we turn St. Paul's charge to Timothy into a Prayer viz. That he may be to such as believe a wholesome example for his people to imitate in all points (t) 1 Tim. iv 12. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 924. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc that he may serve them as a complete Copy to write after First in Words by discoursing always wisely gravely and profitably to them Secondly in his Deeds that his Conversation may be Courteous Innocent and Useful to all his Neighbours So as to procure him Honour and esteem from all both Clergy and Laity Thirdly as to his internal disposition that he may abound in Love and Charity giving liberally forgiving freely wishing and endeavouring most sincerely to do good to all Men (u) Graec. hîc habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae ordinem turbant absunt haec verba à Vers Aeth M.S.S.A. item à Syr. Latin Polygl p. 826. Nec apud veteres plerosque Patres leguntur Beza Fourthly As to his Principles We pray he may be exactly sound in his Judgment and Orthodox in the Faith So that his Doctrine may be a Standard to try the Opinions of others and a true guide to all that shall consult him Lastly as to his Body that he may be exemplary for keeping it in all Chastity and Purity abstaining not only from all Actions which defile but from all wantonness in either Looks or Behaviour which are not allowable in any but are most intolerably scandalous in one of so high and holy a Character who is also under peculiar Obligations to censure and punish others for Offences of this kind and must be always fit to serve God with a clean Heart Lastly We consider the happy issue of St. Paul's perseverance in this faithful discharge of his Office and the comfortable prospect he had of a glorious reward prepared for him for his constancy and so conclude our Petitions by praying that this present Bishop may after the Example of that great Apostle faithfully fulfill and finish his course in this manner and then we are assured that at the great day of Judgment commonly called the latter or last day that Crown of Glory (w) 2 Tim. iv 7 8. shall be bestowed on this Pious Bishop which is far above the merit of the greatest Righteousness yet it is promised to and laid up for all Christs faithful Servants especially for his Embassadors who have represented him on Earth and shall share with him in the Joys of his Heavenly Kingdom He that is our Venerable Bishops Master is to be the Judge of him and all Men and 't is certain he will reward his immediate and deserving Servants not only so far as they Righteously deserve for their Labour but as far as they can hope for from his infinite goodness And least it should be doubted whether Christ's Power be equal to his unquestionable kindness we conclude this Collect with commemorating that he Liveth and Reigneth with the Father and the Holy Ghost one God and shall do so for ever and ever World without End Amen A TABLE OF THE PARTICULARS Contained in these Discourses THE Preface Chap. I. § 1. Page 1. Of the Three Orders § 2. p. 3. Of the Honour of the Clergy § 3. p. 16. Of the Examination § 4. p. 42. Of the Solemn Admission and the Bishops Right § 5. p. 45. Of the Excellency of our Form § 6. p. 55. Of the Canonical Age § 7. p. 60. Of the Testimonials § 8. p. 64. Of the Learning of those that are to be Ordained and their Knowledge in Scripture § 9. p. 67. Of the times and place for Ordination § 10. p. 76. The Office for Deacons Part I. OF the Form in general Chap. I. § 1. p. 81. The Analysis thereof § 2. p. 84. Of the remote preparatives Chap. II. Of the Sermon § 1. p. 85. Of the Arch-Deacon presenting the Bishops receiving and the Habit and Posture of those presented § 2. p. 87. Of the Words at Presenting § 3. p. 96. Of the Appeal to the People § 4. p. 99. Of Popular Elections § 5. p. 103. Of Impediments alledged § 6. p. 116. Of the Congregations Praying for those that are to be Ordained § 7. p. 119. Of the more direct Preparatives Chap. III. Of the place of this Office § 1. p. 124. Of the proper Collect in General § 2. p. 125. A Discourse upon it § 3 4 5. p. 128. Of the Epistles in General § 6. p. 138. Of the first Portion 1 Tim. iii. 8. § 7. p. 141. Of the second Portion Acts vi 2. § 8. p. 147. Of the Oath of Supremacy § 9. p. 153. Of the Questions to a Deacon in General § 10. p. 164. Of the Analysis of them § 11. p. 167. A Discourse on the several Questions to a Deacon § 12. p. 168. And therein of the inward Call Qu. 1. ib. Of the outward Call Qu. ii p. 173. Of the belief of