both his Clergy and People (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. in Trull can 19. Bev. Tom. 1. p. 177. where one of the Scholiasts observes this Canon was obeyed by the Patriarchs of Constantinople to the time of the Emperor Alexius Comnenus An. 1110 (k) Vid. Annot. ibid. T. 11. pag. 131. In the Roman Church the Bishops had neglected this part of their Office most shamefully long before the Reformation But since that in our Church the pious Prelates have been very frequent Preachers and innumerable of their excellent Sermons in Print demonstrate they were as eminent for as frequent in their Preaching I have seen a Register which Arch-bishop Mathews who is commended by Mr. Camden for his eloquent and constant Preaching kept wherein he noted almost every Sunday what Church he preached in and what Text he preached on and sometimes with what hopes of success It must be confessed to the honour of this Church that there are now in so many places Priests that are learned and able Preachers far beyond what the last Century afforded that Bishops preaching is not now so necessary as it was then yet doubtless they are highly to be commended who do often Preach both in their Cathedrals and also in the adjacent Country Cures where small allowances will neither support nor qualifie a Preaching Minister there their Labours will certainly be very acceptable and highly beneficial and where-ever they Preach 't is certain they will have numerous and attentive Auditories and may reprove rebuke and exhort with more Authority and probably with better success than a private Minister can do Wherefore we ought to pray that our Bishops may frequently and freely preach the Gospel though they have no peculiar Church under their special charge nor Superior to enjoyn them it is more pious and more honourable for them to Preach because 't is a free-will-offering and their whole Diocess is in some sence their Cure §. 2. Secondly We pray they may have Grace to minister the Discipline of the Church wisely and profitably expressing it in the words of St. Paul by using their Authority not to destruction but to salvation (l) 2 Cor. xiii 10. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not to hurt but to help Which intimates the difference between Secular and Ecclesiastical Power The Temporal Magistrate is also the Minister of God but he bears a Sword not only to be a terror to evil Doers but to make them suffer evil who have done it and to cut off and execute notorious Offenders But God's Spiritual Minister is only armed with a Pastoral Staff and a Rod (m) Psal xxiii 4. 2 Corinth iv 21. neither of which are designed to kill but to reform such as go astray his Authority is that of a Father who may correct a disobedient Child but not destroy him yea the very end of his Correction must be to save the Offender A Bishop hath a Power given him by God to warn the Unruly and if that take no place to suspend and excommunicate them yea to oblige them to give some publick Testimonies of their Repentance before he do restore such but this still aims at saving the Man and destroying nothing but the Vice For so soon as God touches the obstinate Sinners heart with a sense of his Sin and Guilt which this dreadful Anathema binds upon him our Spiritual Fathers are ready to absolve receive and embrace these their Prodigal Sons after the example of their Great Master yea either by Personal application or where that cannot be by the Parochial Priest our Bishops are to take care that Sinners remaining under this heavy Sentence which will certainly prejudice them at God's Tribunal may not die in their obstinacy and impenitence so that they try all methods to help and profit them by this godly Discipline But if all prove finally ineffectual as to the single Offender the keeping out one so infected from the Community of Christians is not only for the honour but also for the security of the whole Flock and that is one main end of Church censures not for revenge but to support the honour of Christ's Laws to admonish others to amend and warn all not to despise this salutary Authority as Lactantius notes (n) Surgimus ad vindictam non quia laesi sumus sed ut disciplina servetur mores corrigantur licentia comprimatur Lactant. de ira Dei p. 809. And this merciful Petition clears our Church from that which we do so justly condemn in the Roman where as was noted They make their Bishops swear to persecute Hereticks whom they ought rather gently to convert and set up Ecclesiastical Tribunals of Inquisition to cause men to be cruelly put to death for Opinions differing from theirs by which a good Author tells us that even within the narrow limits of the Low Countries in the compass of Fifty Years they executed above 100000 poor Christians meerly on the account of Religion (o) Camerar Op. Hor. Subseciv Tom. 3. c. 2. p. 8. Besides innumerable Cruelties of the same kind that are registred in bloody Characters in all the Countries of Europe where they have power This is using their Authority to hurt and to destruction with a witness but oh how contrary is it to the Spirit of the Gospel the Example of the Apostles and the Opinion and Practice of the Primitive Church When Athanasius was falsly accused but of killing one man the Catholicks detest the slander and say Our Church uses no slaughter nor bonds our Bishops never sent an Executioner or a Gaoler to any man (p) Caedes vincula aliena sunt à nostra Ecclesia c. Vid. Synod Epist ap Bin. T. 1. p. 402. And for their poor excuse that the Clergy only turn them over to the Secular Power That was the very crime of Ithacius and his Party of Bishops who instead of converting the Priscillian hereticks by Evil Counsel applied to the Secular Judges that by their Sentence and their Executions these Hereticks might be driven away from the Cities and when he got them condemned to die it was looked upon but as a piece of Craft to retire from the Judicature because he knew the wicked design was sure to take effect (q) Parum sanis Consiliis seculares Judices adeunt ut eorum decretis executionibus Haeritici urbibus pellerentur Ithacius subtrahit se cognitioni frustra callido jam scelere perfecto Sulp. Sever. Sacr. Hist l. 2. p. 422 430. And 't is certain that not only St. Martin was highly offended at these bloody proceedings (r) Idem Dialog §. 15. p. 565. but a whole Synod of Orthodox Bishops in Council assembled condemned the Fact and excommunicated all these Sanguinary Bishops (s) Concil Trevir An. 386. Bin. T. 1. p. 563. But Rome is now so different from the Ancient Church that they call that Zeal and make it Meritorious which the Saints they adore and
Countries As I could particularly prove but that it is so well known to all that converse in modern History or know the present state of Europe and of this their Native Country For the inferior Orders they freely submit to the diminution of some of their ancient Honours and Immunities which they desire no further than may tend to the success of their Ministry the advantage of Religion and the good of the State and perhaps there never were more learned pious and worthy Men of these Orders than in this Age and these still are very much respected and esteemed by all wise and good Men (f) Ea enim est jucunda laus quae ab iis proficiscitur qui ipsi in laude vixerunt Cicero who generally honour the Function for Jesus sake who instituted it for the good of Mankind in general and the benefit of every man's soul Nor are such despised by any but such as are debauched in their Manners or Atheistical or Factious in their Principles whose commendation would be a disgrace and their scorn is really a great honour shewing the party contemned to be very unlike the infamous contemner as Synesius noted of Andronicus and Padre Paolo of the abuses of the Pope (g) Vid. Epist Synes Ep. 94. p. 236. item Vit. Pad Paul who usually cover their own Crimes by falsly accusing others (h) Ut crimina in silentium mittant sua vitam infamare conati sunt alienam De Donat. Opt. Milev l. 4. p. 78. But as to those of the Clergy who as the Scripture expresses it make themselves vile and the offering of the Lord contemptible (i) 1 Sam. iii. 13. ii 17. I do not plead for them to enjoy the honours of an Office which they execute so ill only 't is unjust the whole Profession should suffer for the sake of a few as Arrianus observes of the Philosophers (k) Arrian in Epictet l. 4. c. 8. p. 407. who have not that right which all other ranks of men enjoy for if a Carpenter build or a Musician play badly they say these are no good Masters in these Arts so that they censure only the Man but condemn not the Profession but if a Philosopher then did or a Priest now do evil men censure all of that rank and fall foul on the Character it self Whereas though in a great Body some will do despicable things yet in general the Clergy are as studious and painful as exemplary and useful in their places as charitable to the Poor and as serviceable to the Publick as any rank of men and merit at least as great honour and esteem as their Predecessors did in any age since the Primitive But if after all they meet not with the like regards I hope they will go on to do worthy and honourable Actions and account themselves more happy to want the Honour they deserve than if they enjoyed it without any personal desert (l) Ea studiose sequutus sum ex quibus vera gloria nasci possit ipsam quidem gloriam per se nunquam putavi expetendam Cic. Cat. Epist 5. and however it fare with their Persons their Order ever was and always will be had in reverent esteem as long as God is owned and Religion professed among us for we must renounce and despise Heaven and these Ministers thereof both together §. 4. That no Man might presume to execute any of them except he were first called cryed and examined and known to have such Qualities as are requisite for the same Since the Dignity is so great and the Offices so honourable 't is fit the entrance should be well guarded least they should be profaned by Arbitrary or Promiscuous intrusions St. Paul hath told us That no Man takes this Honour to himself except he be called of God as was Aaron (m) Hebr. v. 4. He being the great Master of his House the Church must appoint his own Officers for none goes into a well governed Family and says I will be Steward here (n) Vide Arrian in Epictet l. 3. c. 22. p. 308. it was the Sin of Jeroboam and the ruin of his House to admit every one that would to be one of his Priests (o) 1 Kings xiii 33 34. Qui volebant offerebant munus suum Chal. Par. And the false Prophets are called in the Hebrew The self-made Prophets (p) Ezek. xiii 2. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seipso factus propheta A name very well agreeing to the Teachers of our modern Sectaries who without any proof of a Divine Call or any previous Trial and Examination presume to execute some of these Offices to the danger of their own and their hearers Souls But in our and all regular Churches there is and ought to be a solemn scrutiny into the qualifications of the Candidates before their Admission Such an enquiry was made before the admitting a Jewish Priest and not only Corporal Blemishes (q) Levit. xxi 17. but divers other defects were impediments to his Consecration (r) Outram de Sacrif cap. 6. p. 63 c. so that while the Priesthood was tied to one Family some were kept out as unqualified Yea the Heathens were very nice in receiving Men into their ridiculous Orders None could be consecrated a Priest to Mithra who had not given proof of his Virtue by going through divers degrees of Punishments (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nonnus saith The Trials were 80 each more difficult than another (t) Nonni Hist Coll. c. 5. And though Pythagoras was recommended by Polycrates Prince of Athens and Amasis King of Egypt he could not be admitted into the Society of the Aegyptian Priests until he had bore many hardships even to admiration (u) Porphyr in vita Pythag p. 82. Tertullian adds that the Trials of Mithra were a kind of Martyrdom and those being past they offered their Crowns to the God and never used such Ornaments any more (w) Tertul. de coron mil. cap. 15. p. 111. The Priests of Venus were first kept close and instructed in the Eleusinian rites and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then after a year or more they were made Supervisors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rulers of the holy rites So that they had three Orders (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Eleusinia haeresis diutius consignant quam initiant cum epoptas ante quinquennium non instituunt Tertull. adv Valent. We learn also from Porphyry that the Samothaeans an elective Order of Indian Priests were chosen with great care and admitted by the chief Magistrate (y) Porphyr de abstin l. 4. §. 17. p. 168. 'T is remarkable also that Julian directs the Pagan High-Priest to choose for Priests those who were the best the most Religious and most Charitable in every City whether they were Poor or Rich (z) 〈◊〉 〈◊〉 〈◊〉
ad Cler. Synod ejus An. 1547. which scandalous ignorance remains still among many of this sort of Clergy-men in France as one of their own Communion complains (n) Baluzii not ad capitul T. 2. p. 1132. And another who lately was at Rome gives the same Character of very many Priests in that so much gloried of City (o) Mabillon in itin Italico p. 113. So that it is needful yet to put the old Question in the French Capitulars to many of them whether the Priests understand their Missal (p) Capitular Tom. 1. lib. 1. c. 6. p. 713. And now what false Doctrines and corrupt Practices may not be first imposed upon such a set of blind Guides and by them received and taught as Gospel Truths and Apostolical or Primitive Rites And what reason have we to bless God that our Clergy are generally skilled in the Tongues and some great Masters of them and other polite literature equalling at least if not exceeding their Predecessors in this and most other Churches and more would be thus qualified if their great charge and scanty Livings did not deprive them of good Books and force them to strugle with Poverty and so hinder their improvement Which I hope is a juster account of this Matter and a true character of our English Clergy than is given by a late writer in this Church who makes a comparison between the modern Popish Clergy and ours preferring the former and lamenting the gross Ignorance of such as are either in holy Orders or would be put into them the contrary to which is manifest to all unprejudiced persons and the reflection needs not to be confuted But there is another sort of knowledge which is a sufficient understanding of holy Scripture And since this is the perfect Rule both of Faith and Manners (q) In ijs quae apertè in S. Scripturis positae sunt inveniuntur illa omnia quae continent fidem moresque vivendi Aug. de Doctr. Christ l. 2. cap. 9. None can be fit to instruct others who is not very well instructed herein himself It was Timothy's recommendation to St. Paul and the chief motive to him to ordain him that from a Child he had known the holy Scripture (r) 2 Tim. iii. 15. this qualified Apollos for a Preacher and enabled him to make many Converts because he was mighty in the Scriptures (s) Acts xviii 24. 28. and Titus is ordered to admit none to be Pastors but such as had been taught in the Faithful word so as to be able thereby both to exhort the Orthodox and to convince the gainsayers (t) Titus i. 9. 'T is Recorded of St. Basil and his Friend Gregory Nazianzen that they spent 13 years together in a Monastery before they entred on any publick Ecclesiastical Function Reading no other Books but only the holy Scripture (u) Ruffin Hist Eccles lib. 11. cap. 9. which may justly be esteemed the principal ground of their extraordinary Proficiency afterwards And hence the ancient practice of Pious Bishops was to examine the Candidates strictly if they had diligently Read the holy Scripture and it is Recorded of Caesarius Bishop of Arles that he would ordain none of what Age soever who had not first Read over in order the whole Bible four times (w) Ut nec in qualibet majori aetate ordinaretur nisi quatuor vicibus in ordine libros Vet. Test legerit ante toties Novum Cypr. vit Caesarij lib. 1. n. 32. St. Hierom began to complain in his time that this was but too much neglected so that among the Teachers one could hardly find Men that could understand the Law of God (x) Hieron adv Pelag. lib. 1. cap. 9. But this was endeavoured to be amended by the Canons In the East the Bishop before he ordained any Man was strictly to enquire into his Life and Manners and especially concerning his Knowledge of the holy Scriptures (y) Nomocan l. 16. ap Coteler Monum Eccl. Graec. Tom. 1. p. 71. and Charles the great tells his Clergy that they must not only learn the Scripture themselves but be able also to teach them to others (z) Capit. Car. M. an 811. Tom. 1. p. 479. In the second Council of Nice the Metropolitan was to examine a Bishop elect whether he could readily and with understanding Read the Canons and the holy Scripture (a) Concil Nicaen secundum An. 787. Can. 2. Bin. Tom. 3. p. 1. p. 701. the latter of which if those Fathers had been well versed in they would not have decreed for Image-worship But after that and the like unscriptural Doctrines and Practices were crept into the Western Church we find by degrees the Study of the Scripture was generally laid aside and fabulous legends devised by the Priests and read to the People instead of them so that about the time of the Reformation the principal Divines of the Roman Church were utterly ignorant in Scripture it being remarked that Albert Prince Elector and Bishop of Mentz at the Diet of Ausburg took up a Bible that lay on the Table and asked what Book that was which spoke so much against the Church (b) Acta Comitiis Augustan An. 1530. And another Bishop about that time reproved a Priest for expounding the Scriptures to his People and said he thanked God he never knew what the Old and New Testament were not understanding nor wishing to understand more than his Portitory and Missal (c) See Foxe Acts and Monuments p. 1153. But our reforming Princes soon cured this evil here by injunctions that every Clergyman should have the new Testament both in English and Latin with Erasmus 's Paraphrase on it and should diligently study the same and the Bishops were to enquire how they had profited therein (d) Injunctions of King Ed. 6. An. 1547. Sparrows Collect. p. 6. Injunct of Q. Eliz. An. 1559. §. 16. ibid. p. 72. So that in a little time our Protestant Clergy became very expert in Scripture and thereby were able both to instruct their own Flock and to confute their Adversaries For which and many other Reasons our Bishops are still obliged to be very careful to admit none but such as are very well read in holy Scripture §. 10. May at the time appointed in the Canon or else upon urgent occasion on some other Sunday or Holy day in the face of the Church admit him a Deacon in such manner and form as hereafter followeth The Person being thus qualified may be admitted by the Bishop but regularly the Ordination should be First At one of the times appointed by the Thirty first Canon that is on the Sundays after the four Ember weeks which were the ancient Seasons for this Office as I have shewed before (e) See the Compan to the Temple Par. 2. Edit Fol. p. 353. But however it ought to be on some Sunday or Holyday as was used even from the Primitive times 〈◊〉
observe so that we pray they may freely and willingly keep this promise in all the particulars such as being Loyal to the King Obedient to the lawful commands of their Ordinary constant in reading Prayers and Homilies or making profitable Sermons keeping the Fasts and Festivals of the Church strictly forbearing those gaities in their Habit and Freedoms in Conversation as also those Games and Sports which the Canons forbid to Clergy-men while they tolerate so much as is innocent in these matters to the Laity for it is expected they should be much more Spiritual and Nice in their Actions than others and abstain even from all appearance of Evil and if they obey not the Rules of the Church they teach others not only to disobey their part of the Canons but to despise themselves and trample on all Ecclesiastical Authority Yea I fear the common neglect of this Spiritual Discipline hath encreased Schism and exposed too many of our Order not only to censure but sometimes to scandal and such offences as grow upon the stock of taking too much liberty That they having always the testimony of a good Conscience and continuing ever stable and strong in thy Son Christ If they be thus inwardly disposed and live so canonically as is above expressed then they cannot want the testimony of a good Conscience and great boldness in the Faith which they have in our Lord Jesus Christ (l) 1 Tim. iii. 13. these two are necessary consequents of the former and so are linked to them and asked as it were together When they offered themselves to be ordained a Testimonial from others was sufficient to satisfie their Ordainer but after they are admitted the Bishop prays they may have that which was St Paul's comfort viz. the Testimony of their own Consciences (m) 2 Cor. i. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That their Conscience may bear witness they have conversed with all Men especially with their own Flock in all sorts of Duties with Simplicity and godly Sincerity Conscience is that Faculty by which the Soul sees it self and compares its Actions with the Laws of God silently accusing us if we break them and excusing yea commending us if we have kept them (n) Rom. ii 15. So that no Man can have the Testimony of a good Conscience but he who is in all things willing to live honestly (o) Hebr. xiii 18. An Hypocrite may by fair shews deceive others into a good Opinion of him (p) Alius fortasse alium ipse se nemo deceperit modo introspiciat vitam seque quid mereatur interroget Plin. paneg p. 65. but no Man who hath examined his Heart and Ways can ever deceive himself (o) Hebr. xiii 18. We pray therefore that our Deacon upon tryal of his demeanor in his Office may not be conscious to himself of any willful Sin of Omission or Commission Which if he find he will have inexpressible comfort in this Testimony of a good Conscience and 't is a happy thing when after proving his own work he hath his joy in himself and not in another (q) Galat. vi 4. Meminimus quanto majori animo honestatis fructus in conscientiâ quam in famâ reponatur Plin. l. 1. ep 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrit ap Plat. de prosect p. 81. They who only desire the reputation of being good but are not so are in perpetual fear of discovery and their character changes as peoples minds alter but he who is assured by his own Conscience of his sincere endeavours to do his whole Duty well hath his delights from himself and can rejoyce even when the World by mistake doth censure him 'T is one of St. Paul's qualifications for a Deacon that he have a pure Conscience (r) 1 Tim. iii. 9. And to that this petition alludes which begs of God that his dispositions may be so turned to Piety and Vertue and his Life so constantly agreeable to Spiritual Discipline that his own Heart may not condemn him for any thing but give him a good Testimony And this in the next place will make him continue steady in his hope and strong in his Faith of a glorious reward from his Master our Lord Jesus Christ let such as have neglected Christ's Service or done it deceitfully doubt and fear there is no reason for them when their Conscience doth not clear them to hope that their Lord who is greater than it and knoweth all things will acquit them 'T is only they whose heart condemns them not who can have confidence toward God (s) 1 Joh. iii. 20 21. Magna est vis Conscientiae in utramque partem ut neque timeant qui nihil commiserint poenam semper ante Oculos versari putent qui peccaverint Cicer. orat pro Mil. and St. Paul hath observed None can draw near to him in full assurance of Faith but they whose hearts are sprinkled from an evil Conscience (t) Heb. x. 22. To conclude Others may set out with plausible pretences and great expectations but none will ever continue stedfast and strong in Christ but they that have the testimony of a good Conscience 't is that will encourage them to persevere in well doing and secure them of an eternal reward as well as support them till they do obtain it May so well behave themselves in this inferiour Office that they may be found worthy to be called unto the higher Ministries in thy Church through the same c. He that is thus Qualified inwardly and outwardly being supported by the testimony of a good Conscience and encouraged to persevere by a stedfast hope in Christ will certainly behave himself very well in this inferiour Office and act becomingly and agreeably in every part of his Duty he will be diligent in his Study devout in his Prayers he will Read and Preach to Edification and live so as to be an Example to his People he will instruct with plainness reprove with meekness comfort with tenderness and succour the Poor with his own and others Charity whatsoever things are true and honest just and pure lovely and of good report vertuous and praise-worthy (u) Philip. iv 8. All this may be expected from such a Deacon who will be a credit to this inferiour Order while he remains in it and deserve according to God's own Method a greater number of Talents for using the first so well (w) Matth. xxv 29. Qui dum priora accipit posteriora mereatur Plin. lib. 2. ep 24. To this degree he was advanced in hopes of his good behaviour in it but when he hath used this Office well his merit will promote him to the higher Ministrations of the Church It is the Policy of all prudent Generals to observe in their Camps who do their Duty best in the place of Common Soldiers and these they promote to be first their inferior Officers as Vegetius hath observed and then by degrees these are