no words can be fitter than those spoken on the same occasion by our Saviour who had been sent by his Father after the Holy Ghost descended on him to Preach the Gospel which he had hitherto done by himself but being now to leave the Earth hereby he delegates this Work to his Apostles and sends them with the like Qualifications and Authority as he was sent by his Father Now as Elisha being to succeed Elijah in his Office was to have a share of his Spirit (z) 2 Kings ii 9. even so Christ gave to the Apostles his Successors the Holy Ghost that is the ordinary assistance thereof so far as was necessary in order to reconcile Sinners to God by preaching the Gospel For we must distinguish this first Mission for the ordinary Office of Pastors which was always to continue in the Church from that extraordinary Mission and Miraculous giving of the Holy Ghost on the day of Pentecost after his Ascension That made them Apostles and gave them an extraordinary Authority necessary for the first planting of the Gospel which Office was to cease But these Gifts of the Spirit which our Lord gave them when he breathed on them were such as were necessary for them and all their Successors to the end of the World for so long in this manner our Lord hath promised to be with such as are called to be Ministers So that these Words Receive the Holy Ghost c. are properly used by us on the ordinary Mission of Pastors and so it is declared to be only so far as is necessary for the Office and Work of a Priest not to work Miracles or speak with other Tongues but in order to execute the several parts of the Pastoral Office viz. 1st For the remitting and retaining Sins 2ly For the dispensing of the Word and Sacraments As to the first we must observe that the Fathers generally explain this communication of the Spirit to be a granting to the Pastor the power of absolving such as are penitent and of denying absolution to the impenitent (a) Qui Spiritum Sanctum accepit solvendi peccata potestatem ligandi accepit D. Ambros de Poenit. l. 1. c. 2. Spirit Sancti gratiam acceperunt qua peccata dimitterent c. Hieron Hebid ep 150. T. 3. p. 233. Dicit Accipite subjicit Si cui c. hoc est Spiritus dimittit non vos Aug. Hom. 23. p. 103. and so our Lord himself expounds it for he adds to his giving them the Holy Ghost Whose Sins ye remit they are remitted c. Now this power of Absolution is one of the ordinary parts of the Sacerdotal Office as I have shewed before (b) See Compan to the Temple Part 1. §. 4. p. 43 c. And therefore when Christ made his Disciples Pastors he gave them the Holy Ghost to this purpose and a power to communicate it for the fame end to such as they did ordain to succeed them (c) Acts ix 17. 1 Tim. iv 14. 2 Tim. i. 6. because without this Power they could not rightly perform their Ministry We see that repentance and remission of Sins were always the main subjects of our Saviours and his Apostles Preaching (d) Mat. iv 17. Luk. xxiv 46. Act. ii 38. x. 43. xxvi 18. Now when hereby some were brought to unfeigned Repentance and others remained obstinate it was absolutely necessary the Pastors should have Authority to declare that the Penitents should be absolved by God to pray to him to pardon them yea and to comfort them further by pronouncing their Remission in God's Name and on the contrary to declare the Obdurate bound by the guilt of their Sins and liable to God's wrath yea to pronounce them Excommunicate out of the Church wherein Remission of Sins alone is to be had These Keys St. Ambrose saith Every Priest as well as Peter doth receive (e) Claves illas Regni Caelorum quas in B. Petro cuncti suscepimus Sacerdotes Ambr. de dig Sacerd. c. 1. and upon this Principle the whole Conduct of keeping Men under censures for longer or shorter time according to the degree of their penitence was committed to Priests by advice of their Bishops (f) Con. Ancyran Can. 2. 5. Bev. T. 1. p. 376 379. Item Theodor. poenit c. 43. p. 35. ibid. observ p. 113. by all the Primitive Canons and under the same Regulation they enjoy this Power at this day Now if any think it too bold for a Bishop to use the words of Christ I reply he pronounces them as God's Embassador as the Form it self declares In the Name of the Father Son c. he acts only Ministerially God gives the Spirit by the imposition of his hands with the Presbytery (g) Deus dat Spiritum Sanctum non enim humanum hoc opus Sed qui invocatur à Sacerdote à Deo traditur in quo Dei munus ministerium Sacerdotis Ambr. de Sp. S. l. 1. c. 7. p. 223. it is God's Gift conveyed by his Deligate which is the way that he chooses to bestow it for he could have given St. Paul the Spirit immediately when he called him to be a Minister but thought fit to send Ananias to him as the Text expresses it that he might he filled with the Holy Ghost (h) Acts ix 17. We have already shewed that the various Offices in the Church are distributed by this Blessed Spirit and why should we not believe with St. Leo that he who imposes the duty will assist us in the Administration of it (i) Qui mihi est oneris Author ipse fiet Administrationis adjutor dabit virtutem qui contulit dignitatem Dict. P. Leonis mag We cannot execute this Office to which the Spirit of God hath called us unless we do receive the Holy Ghost so that we ought not to doubt but God will by this Rite and these Words give his Holy Spirit when so many joyn to ask it upon so great and necessary an occasion (k) St. Luke xi 13. especially if the Parties put no bar to it by their unworthiness or unpreparedness to receive it Finally Some will have this Form to be no more than Optative and say that Receive the Holy Ghost implies only Mayest thou Receive c. But I think there is no need to strain the words because the plain import of them is very proper for God's Representative in this case as hath been already proved But whether we interpret them Positively or as a Wish let the Pastor firmly believe that so much of the Holy Ghost and his Gifts are now imparted to him as are necessary for the discharge of that Office to which the Spirit hath called him so much as will qualifie him to judge so rightly concerning remitting and retaining Sins that God may ratifie his Sentence in Heaven forgiving those he declares Penitent and condemning such as he pronounces Impenitent and this will make
any Man be fit to teach others who hath not first been well instructed (q) Multo tempore disce quod doceas Hieron ad Rustic ep 4. p. 47. first in Secular Learning and secondly in Holy Scripture The Apostles wanting time and opportunity to get Learning in an ordinary way were miraculously inspired both with the knowledge of all Tongues and all Divine Truths to shew that Christ himself judged these were necessary Qualifications for his Ministers But as the Manna ceased when God's People came to a Land where Corn would grow by industry so Heaven hath now withdrawn this immediate Inspiration and left us to acquire Knowledge by study and other proper means Now therefore it is required that a Deacon though of the lowest Order shall at least be skilled in the Latin Tongue that he may be capable of reading the best Authors which are writ in or translated into that Language Our Apostle we see distinguishes the Minister from him that sits in the room of the unlearned (r) 1 Cor. xiv 16. ubi Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which plainly supposes him that officiates to be Learned Under the Law the Leprosie in the Head made a man unclean all over (s) Levit. xiii 44. the moral of which is that ignorance leads to all sin and is not as the Romanists say the Mother of Devotion but of all Error (t) Ignorantia mater est cunctorum errorum Concil Tolet. 4. Can. 25. Bin. T. 2. Par. 2. p. 351. having as St. Bernard saith two Daughters Mistakes and Doubtfulness which are both evil but the first is more pernicious the latter more troublesome (u) Pessimae matris ignorantiae pessimae item filiae duae sunt falsitas dubietas perniciosior illa ista molestior Bern. in Cant. Ser 17. p. 607. and a Teacher of others must be free from both God expected that the Levitical Priests should preserve knowledge because the people were to enquire the Law at their mouth (w) Mal. ii 17. yea he rejected those then from being Priests to him who rejected knowledge themselves and destroyed others for lack of it (x) Hos iv 6. and a blind Watchman is a contradiction in terminis and worse than a sleepy one (y) Isai lvi 10. for he may awake and do his duty sometimes but he that is blind is originally and always uncapable to be a Watchman Now if these were rejected by God under the Priesthood of Aaron there is much more reason to exclude such ignorant Wretches from the Ministry of the Gospel for which all sorts of knowledge are absolutely necessary So that it is an inexcusable presumption and profane boldness for such as are very ignorant to offer themselves to be Ordained (z) Non temeritate quorundam docere quod nescias sed ante discere quod docturus sis Hieron Ep. 26. cap. 4. and in such cases Bishops ought to be inflexible and by no means to allow or admit any such who will be a lasting disgrace to their Ordainers a sport to the Profane and a reproach to the Sacred Order which hath been so well considered that in conformity to this Rule of our Church all the ancient Canons and Laws decree that no Bishop shall ordain such as are illiterate and punish severely such as do (a) Concil Roman sub Hilario An. 467. Can. 3. Bin. T. 2. par 1. p. 432. Gelasii Ep. 9. ib. 479. Concil 2. Aurel. Can. 16. An. 536. ibid. p. 773. Authent Collat. 1. Tit. 6. cap. 1. pag. 12. Capitular reg Franc. lib. 6. cap. 126. T. 1 pag. 944. Concil Tribur Can. 33. An. 895. Bin. T. 3. par 2. pag. 127. I cannot cite the particulars they are so many but shall refer to some of the principal Orders in this kind and note that our Canon requires that he that is to be Ordained shall be a Graduate in one of the Universities or be able at least to render an account of his Faith in Latine and confirm it with testimonies out of Holy Scripture (b) Can. 34. Eccles Angl. which is sufficient to exclude all the unlearned And let it be considered that it was the gross ignorance of the Clergy in former ages which set up and promoted all those notorious Errors that are now professed in the Roman Church It is recorded that in Germany a Priest was so ignorant as to mistake the very form of Baptism and turn it into false and ridiculous Latine (c) Baptizo te nomine Patria Filia Spiritu Sancta An. 750. Ep. 6. Bonifac. Bin. T. 3. par 1. §. 1 pag. 367. a little after the famous Rabanus Maurus being learned above his Brethren of that Age was turned out of the Abby of Fulda for no crime but reading too many Books (d) Aventin annal l. 4. p. 309. An. 842. Baluz not in Reginon p. 525. about the same time it was among the Articles of Enquiry in the Visitation of Rathbodus Arch-Bishop of Triers Whether the Priests understand the Prayers Prefaces and Canon of the Mass and if they could read well the Epistle and Gospel or at least give the literal sense of it (e) Reginon Collect. de Eccles Disciplin inqu Artic. 82 83. p. 28 29. yea we find mention of a Priest who meerly by negligence after he was Ordained forgot to read his Office (f) Flodoardi Hist l. 3. c. 28. Nor were our Saxon Clergy of that age much better generally for it is ordered in an Old Council that Bishops shall enquire if the Priests can construe the Lords Prayer the Creed and the Sentences of the Mass (g) Concil Clovesho Can. 10. An. 747. ap Spelm. T. 1. pag. 248. and there was good reason for that enquiry since King Alfred saith very few on this side Humber and none on the South of Thames when he began to reign understood the Common Prayer in Saxon or could translate a piece of Latin (h) Alfredi praefat ad versionem Boetii Aelfric Grammat ap Spelm. ibid. p. 618. Nor was it much mended at the Conquest when the Clergy were so illiterate that the rest were amazed at him who had learned his Grammar (i) Ordinati ita literatura carebant ut caeteris esset stupori qui grammaticam dedicisset Math. Paris An 1067. pag. 5. which stupid want of good literature was owing no doubt to the Monks whose Patrons were ignorant Enthusiasts and that Dunce they call St. Francis advises his Monks who could not read not to learn but to wait for the Spirit of the Lord (k) Regula S. Francisci cap. 8. p. 28. and he reckons it an ill sign if a Friar be given to read and get many Books (l) Ibid. pag. 91. Yea Isidore Clarius about 150 years ago declares that in his Episcopal Visitation he found few Secular Priests who could construe what they did read and divers of them could not read well (m) Isidor Clar. Orat. 26.
the Enquiries and reply deliberately where they are to promise their Conscience bearing them Witness that they assert the very Truth and do engage only what they intend to perform Otherwise it will bring a Curse upon them instead of a Blessing §. 11. The Analysis of the Questions These seven Questions are an Enquiry concerning three things 1st Their right way of entring into Holy Orders 1st As to their internal Call Qu. I. Do you trust that you are inwardly moved c. 2ly As to their external Call Qu. II. Do you think that you are truly called according to the will of c. 2ly Their right Faith especially in all Holy Scripture Qu. III. Do you unfeignedly believe all the Canonical c. 3ly Their resolution to do all the duties of this office in relation to 1st The people 1 Reading God's Word Qu. IV. Will you diligently Read the same unto the People c. 2 Assisting in Divine Offices and care of the poor Qu. V. It appertaineth unto the Office of a Deacon will you do this c. 2ly Themselves and their families Qu. VI. Will you apply all your diligence to frame c. 3ly To their Ecclesiastical superiors Qu. VII Will you reverently obey your Ordinary and other chief Ministers c. A Discourse upon the Questions §. 12. Quest I. Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office c. That God's Providence which disposeth all things according to his Pleasure orders what particular Profession every Man shall take on him was a Truth believed by the Heathen (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. And therefore cannot be doubted of by Christians especially since Scripture teaches us that God calls Men to several States of Life to which for that Reason the name of calling is always given in the Holy Books (e) 1 Cor. vii 17. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc But there is much more Reason to affirm this concerning such as are to be made Ministers in the Church which is God's House and of which he is the Lord and Master Arrianus affirms none must take on him to be a Philosopher unless God move him to it (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arr. in Epict. l. 3. c. 22. p. 308. for otherwise he will be as absurd as he that should come into a well ordered House and say he will be Steward there Surely then none may presume to thrust themselves into Gods immediate Service without his special invitation and assent and this is what we name the internal Call and is the Subject of this Enquiry Now St. Paul hath declared That no Man taketh that is of right this honour to himself but he that is called of God as was Aaron (g) Hebr. v. 4. He was made a Priest by immediate Revelation So was St. Paul called to be an Apostle Miraculously and others in the first planting of the Church (h) Rom. i. 1. and 1 Corin. i. 1. Acts xiii 2. But this was an extraordinary way and so was not to endure long Yet still we may expect that the same Spirit which only can give them success in their Ministration should move them to desire this Office and bless all the endeavours they use to qualifie themselves for it 'T is true this is an inward motion and so only known to every Man 's own Conscience (i) 1 Cor. ii 11. and to God that searcheth the Heart (k) Jerem. xi 20. and xvii 10. therefore in his Presence we demand of them if they do sincerely believe their first Inclinations to this Holy Calling were from the Spirit of God Now to answer falsly to such a Question is lying not to Men but to God (l) Acts v. 4. So that the Candidates ought to examin their own Hearts very strictly concerning this Matter For it is an easie thing to deceive our Ordainers in this case who are fallible Men and cannot look into our Breasts and unless we take great care we may also deceive our selves For we are generally favourable Judges in our own Cause Our Heart is deceitful and we cannot easily know it as God hath told us (m) Jerem. xvii 9. Our mind saith St. Gregory often belyes it self to it self feigning to love the good Works it hateth and not to value the glory of the World which it doth love (n) Gregor M. Pastor par 1. cap. 9. fol. 3. E. you will say then how shall we be directed in this matter so as not to be imposed on our selves nor impose upon others in so nice an Enquiry I reply you must observe the Question and examin if you take this Calling upon you with no other design than to serve God by promoting his Glory and Edifying his People And this is Calvins definition of the Inward Call in his Book of Institutes which being published about Ten year before the Ordinal of Ed. the sixth might probably be a guide to our Reformers in framing this Question That it is the good Testimony of our own Heart that we have taken this Office neither for Ambition Covetousness or any evil design but only out of a true fear of God and a desire to edifie the Church (o) Areana vocatio est bonum cordis nostri testimonium quod neque ambitione neque avaritiâ neque ullâ aliâ cupiditate sed sincero Dei timore aedificandae Ecclesiae studio oblatum munus recipiamus Calv. Instit l. 4. c. 3. p 353. edit primo An. 1535. Now this we may know by duly considering whether it were the external Honours and Revenues that are annexed to this Profession or any other Worldly end that first or chiefly did incline us to the Ministry if so we were moved by carnal objects and led on by our own corrupt will and affections But if our principal motives were Spiritual that is a zeal for God's Glory and a desire to promote the Salvation of Souls then we were moved by the Spirit and inwardly called by God I grant we cannot but know there are honours and rewards piously and justly annexed to this Holy Function and as Men we cannot but hope for a competency of them yea this may be a subordinate motive but I may say of the Priesthood as Christ of the Kingdom of Heaven it must be sought in the first place for it self and the other only as additional consequences thereof (p) Matth. vi 33. Sint verba legis fundamentum via terrae adjunctum Dict. R. Jehud ap Rab. Nath. de patr We must love the Duties of this Calling Reading Study Praying Preaching c. more than the rewards (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Anton. l. 4. §. 31. yea if Persecution should ever strip the Church of these Provisions as it hath often done we must not cast off our Holy Ministrations (r) 1 Cor. ix 16. For he cannot be a good Servant who hates his Work and loves nothing
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
of Men while the Angels of Heaven as their Name also imports are his Messengers only in extraordinary yea some think that Angel in Judges (w) Judg. ii 1. Heb. Venit Angelus C. P. Jon. Et ascendit Propheta in legatione à coram Domino was a Prophet and those Angels in the Christian Assemblies before whom the Women were to be veiled (x) 1 Cor. xi 10. Sacerdotes Ministros altaris intellige Primas in loc ita Ambros Eucher were the Clergy who may properly enough wear the name of Angels having an Office so near unto and like that of those blessed Spirits Secondly They have the Title of Watchmen which is an Office of very great trust and the Prophets are so called in a spiritual sence (y) Ezek. iii. 17. Chap. xxxiii 2 3 c. for as the King trusts the care of his Soldiers or Citizens lives to the Watchman's care that if any danger approach or Enemy draw nigh while they are asleep the Watchman may give the alarm and put them all upon their guard So our Lord Jesus hath set his Ministers to watch over his Peoples Souls (z) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and will expect an account from them if any Perish by their wilful neglect For they are to warn the wicked of the danger of God's wrath if they do not amend to discover to the righteous where Sathan hath laid Snares for them to keep them from falling into his temptations yea the Watchman is called by Isaiah God's Remembrancer (a) Isai lxii 2. Hebr. Posui Vigiles Qui estis Domino à memoriis Ita legit Gatak that is One who is by his Prayers to call in the aid of Heaven and by minding God of his gracious promises to help his People in their distress to procure them such succours as they need So that without a Watchman the People are never safe (b) Semnosque non defendit excubitor meos Sen. Thyest No Officer is so absolutely necessary to the safety of a City as he (c) Psal cxxvii 1. who under God is the principal security thereof And doubtless the Spiritual Watchman is as necessary and useful in the Church and if he do his duty well his care foresight and early warnings are the great security of his Peoples Souls who ought as St. Paul hath noted to obey his Summons and submit to his Directions whom God hath so graciously appointed both to rule and watch over their Souls Thirdly They are called Stewards of God and of his Mysteries (d) Titus i. 7. 1 Cor. iv 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was anciently the highest domestick Office and he who had this place was a Superior over all the rest of the Servants and Governor of the whole Houshold (e) Steward ab Anglo-Sax Steda locus ward custos Locum tenens vice Magistri In Imper. Oriental dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gallis Major Domo Yea the Masters Vicegerent Our Saviour describes both the Dignity and Duty of such an one viz. He whom his Lord makes to be the Ruler over his Houshold to give them their portion of meat in due season (f) Luk. xii 42. Vid. Isai xxxvi 22. Such was Eleazar in Abraham's Family who is called the Governor over his House and the Feeder of his Houshold (g) Gen. xv 2. Gubernator Domus meae Chalil Vers Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila ibid. yea the Ruler over all that he had (h) Gen. xxiv 2. To this high Dignity to this great Trust are these Candidates now to be admitted by Christ in his Family for which in his proper Cure he is to provide Spiritual Food for the nourishment of their Souls he is to Feed them with the Word and Sacraments to direct all his Fellow-servants in their several Duties to see they do their business well to comfort and encourage the Diligent and Laborious and to reprove the Dissolute and the Slothful Finally As in the preceeding Gospel and elsewhere (i) Ezek. xxxiv 2. they are compared to Shepherds the Bishop tells them it is their duty not only to look to the orderly part of Christ's Flock that are within the Fold but if any who by their outward profession did once belong to it are now strayed out of it by Heresie or Schism or are led away by the evil examples of this naughty World as some even of God's Children may be for a time (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum S. Matthiae apud Clem. Al. Strom. 7. these they must seek out and labour to reduce to Christ's Church by convincing them of their Errors and converting them from their Sins that they also may through Christ be eternally saved Now this is indeed a very honourable station but withal a very difficult one to instruct and warn preside over and feed all regular Christians to search after and bring home all the irregular this as St. Chrysostom expresses it is a burden too great for an Angels shoulders and they who undertake it may cry out in St. Paul's words Who is sufficient for these things 2 Cor. iii. 16. And the weight of this Charge will still be more apparent if it be further considered of how great importance the affairs and of how infinite value the things committed to their care are 'T is not the affairs of one earthly Kingdom the safety of a fenced City or the money and goods of one great Man but the concern of the King of Kings the security of Christs Church and the Souls the Immortal Souls of Men that are intrusted to their care Thousands of Gold and Silver cannot buy one Soul (l) Psal xlix 8. 1 Pet. i. 18. the precious Blood of Christ was the only thing in the World that could purchase them And of these Souls his Church is composed which is his Body and his Spouse (m) Ephes v. 25 26 c. so dear to him that he loves it as himself yea better than his own life for he gave himself up to die for it yet this Church and these Souls that are a sort of Divine Beings lodg'd in Humane Bodies (n) Quid aliud voces animam quam Deum in humano corpore hospitantem Sen. ep 31. and all that relates to their Salvation the Blessed Jesus is now about to commit to the care of those who are about to be Ordained And if this be always printed in their remembrance doubtless they will be faithful and very diligent to answer this mighty trust reposed in them by the Lord of Glory For his and their peoples sakes they should manage it with their utmost skill and industry for his Favour and their Peoples eternal Welfare or Misery intirely depends upon it But if this will not sufficiently work upon them the Bishop charges them to be good Stewards for their own sakes because as Humane Masters do strictly call their Principal
appearance of it and every thing which may occasion his people to offend (b) 1 Thessal v. 22. Rom. xiv 21. and 1. Ep. Corinth viii 13. So that there are several innocent Words and Actions which yet may be apt to be misconstrued that a Clergy-man must abstain from least others taking the same liberty and wanting the like discretion may stumble at the Stone which the other stept over without hurt So that his duty is nice and requires much Prudence as well as Virtue for he must be Virtuous for his own sake and unsuspected of Vice for the sake of others (c) Conversatio casta cauta sit ne forte cum mala vita non sit per lasciviam mala sit fam◠per negligentiam Julian de bon vit c. 22. Quod non sit ne videarecave Ovid. Tr. l. 5. El. 11. Some company he may not keep some places he must shun some exercises he ought to forbear least he give offence to weak but well-meaning people or offer occasion to the wicked to speak evil of his sacred Profession Now to take all the pains before spoken of with others and keep so strict a guard constantly over a Mans self is so difficult an undertaking that none can naturally or of themselves have a mind or inclination to it Nature delights in ease and freedom and would discourage Men from so laborious and strict a course of life wherefore since it appears these Candidates are willing to engage themselves to it we conclude this will is given them by God alone and he only can make them able to perform what his grace hath moved them to undertake §. 3. Upon which consideration that God who directed their choice can only furnish them with abilities to discharge so great a Trust the Bishop in the next place shews them the means to fit them for this high Employment The first of which is constant and earnest Prayer to God for his Holy Spirit of which they need a double Portion both to direct their own lives and to qualifie them to be guides to many others without this they can do no part of their duty they are to pray with the Spirit and with it also to praise God (d) 1 Cor. xiv 15. the Spirit must help them to intercede for others effectually (e) Rom. viii 26 27. Sacerdos abs te avertere iram Dei nititur pro te Domini misericordiam deprecatur Cypr. de laps For they are to be common intercessors for all mankind especially for their own people The Spirit must open the meaning of those Divine Writings which himself indited to him that would teach others and finally the same Spirit must prosper his Preaching and make it effectual so as to produce in his Hearers all sorts of Virtue which are therefore called the Fruits of the Spirit (d) Gal. v. 22. in a word a Minister ought to be a Spiritual Man (e) Chap. vi 1. as St. Paul calls those of this Profession that is to have a large measure of the Gifts and Graces of the Spirit wherefore he ought daily and fervently to pray for its assistance which upon so many accounts he continually needs A second means to fit a Minister for this weighty charge is to be very studious in reading the Holy Scriptures and very inquisitive to learn the meaning of them which is properly added to the former advice of praying for the Spirit least the Candidates should think with those who called themselves gifted Men in those times of Hypocrisie when we had neither King nor Bishop their having the Spirit would make Learning Study and Reading unnecessary whereas we find even when Prophets were inspired yet they were kept to Study in Colleges (f) 1 Sam. xix 20. 2 Kings xiv 38. and though Timothy certainly had extraordinary gifts of the Holy Ghost far above those pretenders yet St. Paul charges him to give attendance to reading (g) 1 Tim. iv 13 14. which he calls kindling or stirring up the Gifts that were in him (h) 2 Tim. i. 6. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from the Priests in the Temple who laid on Wood and blew up even that sacred Fire of the Temple which at first came down from Heaven But now this is more necessary since those miraculous gifts are ceased and no Man hath any thing beyond the ordinary assistance of the Holy Ghost to bless his Studies and Labours Now there is no way to understand the Scriptures but by skill in the original Tongues consulting Fathers and Commentators and comparing one part of the Bible with another Yet unless we do understand them we cannot do our Office well for all our Doctrines and Exhortations must be taken out from thence we must instruct the Ignorant confirm the Faithful convince Gainsayers comfort the Sad strengthen the Weak exhort the Negligent and reprove Sinners with Divine sentences duly applied and carefully gathered from God's word which gives Authority to all our Discourses This therefore must be constantly studied and well understood by every Minister And thirdy It is necessary he should lead his life agreeable to the same and form the manners of his Family by that most perfect Rule because when he practises all the Duties and avoids all the Sins himself (i) Ipsa obmutescit facundia si aegra est conscientia Ambr. in Psal 118.43 which he recommends or forbids to his people his Example will give life and energy to all his exhortations and reproofs and neither his neighbours nor yet his own Conscience can object any thing to them whereas if he be known often to neglect that which is good or do that which is evil his own Heart will condemn him and his people despise both his Counsel and his Rebukes But of this before Chap. 3. Qu. iv The fourth and last means to fit them for this sacred Office is to forsake and lay aside as much as is possible all worldly cares and secular business both because they have work enough in their Spiritual Employment to take up all their time thoughts and care and because their work is so far distant from and so wholly unlike to the common affairs of the World that they cannot serve two such contrary Masters as God and Mammon (k) Matth. vi 24. Hence Synesius a Primitive Bishop (l) Synes Epist 57. p. 198 199. often declares against being made a Judge and says he could not manage both secular and sacred matters yea if he were at any time intangled in worldly business he found himself unfit for Divine Administrations a long time after The Roman Laws did not allow a Soldier to follow Suits at Law or sollicit any affairs at the Court or exercise any sort of Merchandice as St. Ambrose hath observed (m) Is qui imperatori militat à susceptionibus litium actu negotiorum forensium venditione mercium prohibetur humanis legibus Ambr. de Off. l. 1.
ungrateful for what he hath already bestowed on them There is no reason why God gives the first Grace that is purely gratuitous but to infinite goodness it is reason enough to give the second grace to secure his first bounty for the good inclination and holy resolution must dissolve into air without his further grace to enable us to pursue and perform them So that all those who freely make this Promise need not be discouraged at the variety and difficulty of their undertaking but chearfully arise and be doing being well assured the Lord will be with them Secondly There is a space allowed for the People secretly to pray for these Candidates who are by the Bishop now recommended to be remembred in the private Devotions of every one in the Congregation for it is so much their duty to desire the Church may in general be supplied with good Pastors and their interest to be under the care of such that all of them who are present are obliged to pray for these now to be sent into God's Harvest and if any of them be a Relation or Friend to some of those who are to be ordained or be likely to live in any of their Cures then they will desire an opportunity to make some special requests to God for them particularly A Custom as ancient as 't is pious in the East 't is only used at the Ordination of a Bishop (a) Archidiaconus dicit ad Populum Tollite in altum mentes intellectum vestrum postulate misericordiam à Deo clemente pro N. Morin de Ordin Syror. p. 469. but in the West it is enjoyned when a Priest is Ordained and the old Gallican Form was (b) Vid. Mabill Liturg. Gallic l. 3. p. 307. The Bishop said to the People Brethren let us all joyn in one Prayer that he who is chosen for the help and furtherance of your Salvation may by God's merciful gift obtain the blessing of the Priesthood so that he may never be found unfit for his station but that by the privilege of his Office he may receive the gifts and virtues of the Holy Spirit through Jesus Christ our Lord Amen Which Form I do here transcribe because if any want fit words for this Secret Prayer he may be assisted by this ancient composure CHAP. VI. Of the Hymn called Veni Creator c. §. 1. THe Holy Ghost is that Person of the Blessed Trinity to which the distributing of the several Offices in the Church and qualifying the Persons for them is generally ascribed in Scripture (c) Acts xiii 2 4. Chap. xx 28. 1 Cor. xii 11. and upon that ground 't is fit a particular address be made to the Spirit before the Ordination which we do by the Hymn which begins Come Holy Ghost c. Concerning which I shall observe That it is said to have been composed by St. Ambrose and is placed among his Works as an Hymn for Pentecost (d) D. Ambros Hymn 32. Tom. 5. p. 353. Veni Creator c. and on that day it is annually used in the Roman Church (e) Breviar Clem. 8. p. 625. and was so of old for I have by me a very old Exposition of Hymns according to the Use of Sarum wherein this Hymn is explained by the Title of an Hymn for the day of Pentecost (f) Exposit Hymnor see usum Sarum fol. 30. Which Author tells us The matter of it is an invocation of the Holy Spirit the intention of the Composer was to beg of God to purge our Breasts with his heavenly Splendor and enlighten us with the graces of his Holy Spirit The benefit to us will be the securing us against visible and invisible Foes and uniting us to him for ever and ever Which short Paraphrase shews how proper it is on this occasion and therefore it was first inserted into the Office for Consecrating a Bishop (g) Finita Litania incipit Hymnus Veni Creator Form vet circ An. 1100. ap Morin p. 333. and with a later hand put into the Ordination of a Priest about 500 year ago (h) Vid. id ibid. p. 338. An. 1200. in the Roman Church and so it stands there to this day (i) Pontif. Roman p. 48. And the Protestants have so well approved of it that the Lutheran Churches begin their Office with the same Hymn (k) Veni Creator Spiritus reple c. Form Luther Lips 1624. And our Reformers translated it into Meeter in the larger way in King Edward the 6th's first Ordinal (l) See Spar. Collections p. 151. Since which time it hath been abbreviated and put into fewer words but to the same Sence as it stands foremost here And I shall explain it by a Paraphrase according to that Form to shew how proper it is for this very place A Paraphrase on the Veni Creator §. 2. Ver. 1. To thee O Blessed Spirit who dispensest thy Gifts to such as are to be admitted to Sacred Offices we address our selves and beseech thee to Come unto us O Holy Ghost to assist us in this great Work of making these thy Servants Pastors of thy Flock Do thou their and our Souls inspire with pious Resolutions and Grace to perform them And lighten their Minds and ours with all saving Knowledge which like Celestial Fire comes down from above shines on our Paths with pure Rays and directs us the right way to those blessed Regions from whence this Divine Illumination comes Ver. 2. As those who were to strive in the Grecian Games had a Master an Aleiptes to anoint their Bodies and especially their Joynts with Oyl to make them nimble vigorous and fit for Action (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucinian ap Petr. Fabr. Agon l. 2. c. 2. p. 116. c. 5. p. 127. So to us Thou the anointing Spirit art the great Disposer of us all to our Spiritual Race who dost make our Souls fit for all duties by thy seven-fold Gifts (n) Isai xi 2. Vulg. Lat. addit pietatis inde Scholastici faciunt septem Dona S. Sancti that is by the Spirit of Wisdom and Understanding the Spirit of Council and Might the Spirit of Knowledge of the fear of the Lord and true Piety which thou dost impart freely and give in large measures to such as strive by serving thee for a never-fading Crown of Immortality Ver. 3. Let us and these thy Servants now receive Thy Blessed Vnction even those inlightning and healing Gifts compared to Oyl (o) Oleum bene S. Sancto comparatur quia ardens illuminat medicans sanat aquis infusum perspicuas eas reddit Rab. Maur. de institut Cler. l. 1. c. 30. but far exceeding it both in their Original which is from above and in their manifold use for to be anointed with this Heavenly Oyl (p) 1 John ii 27. is comfort to the dejected life to such as languish and fire to warm and inflame those who are remiss
him careful in his managing of Sinners and bring a great and deserved veneration upon all his Solemn Acts of Ecclesiastical Discipline as well as incredible benefit to his Peoples Souls §. 3. 2ly The other part of these Solemn Words are a strict charge to him that is Ordained to be a Faithful Dispenser of God's Holy Word and Sacraments I have shewed before they are Stewards of these Mysteries (l) See §. 3. supr that is in the French idiom Dispensers And hence St. Paul calls his Preaching and other Ministerial Acts a Dispensation committed to him (m) 1 Cor. ix 17. Ephes iii. 2. Coloss i. 25. ubi Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as to the Word of God the faithful dispensing of it is to give every Soul its proper Portion so our Pastor must offer easie Truths plain Similitudes and Examples to inform the Ignorant to prepare higher Notions and stricter Rules for the Stronger and more knowing he must have ready Promises to comfort mourning Penitents Threatnings to warn bold Sinners Counsel to settle the doubtful Minds Exhortation to quicken negligent Loyterers and Reproofs to check forward Offenders All these are in God's Word and every one of these kinds are proper Food at some times for the Souls that are under his Charge his Prudence must allot every one their Portion according to their temper and necessity and he must act faithfully as well as wisely he must be impartial and fear no Man for his greatness nor despise any for his proverty he must not spare a Friend for Favour no nor expose an Enemy out of Evil Will because their Souls are at stake and there is a Curse upon those who do this work of the Lord deceitfully (n) Jer. xlviii 10. But this relates chiefly to the Pastors private applications besides which it is their duty to Preach once at least in Publick on Sundays and Holy-days by the ancient and modern Canons also (o) See xlv Can. Eccl. Angl. Ut omnibus Festis diebus Dominicis unusquisque Sacerdos Evangelium Christi praedicet Populo Egb. Can. 3. Spelm. T. 1. p. 259. id Can. 52. Edgar p. 454. Can. 23. Aelfric ibid. p. 578. Capit. Carol. M. l. 1. c. 166. and this Office they must be Faithful in as far as a Publick Place will allow They must conceal no necessary nor publish any unnecessary Truths they must reprove in general the most prevailing Vices of their People and exhort them especially to such Duties as they are most negligent in and if they know as he ought the state of their Peoples Souls they may so contrive this general Discourse that like a well-drawn Picture it shall seem to look directly at every one in the company so that every one may easily know and apply his own portion to himself The same fidelity must be shewed also in dispensing both Sacraments by taking care that Infants do not by their neglect die unbaptized nor forget their Vow after they have been baptized by preparing their people for receiving the Communion worthily frequently dispensing it publickly to those in Health and privately to the Sick encouraging such as are fit for it to come often and warning all notorious Sinners especially those in malice to repent before they presume to come to this Holy Table And they that thus behave themselves in God's House (o) Matth. xxv 21. Euge bone serve c. shall from their great Master hear that joyful Eulogy well done ye good and faithful Servants enter ye into the Joy of your Lord. Having spoken of the delivery of the Gospel to a Deacon before (p) Dis on Ord. of a Deacon chap. 4. §. 4. I am only to add that the difference is the Priest hath the whole Bible delivered to him with words containing a Solemn Grant of full Power and Authority to Preach out of it and Administer the Sacraments according to it in the Congregation whereto he shall be appointed And whereas of old both in the African and Western Churches as well as the Eastern this rite was only used at the Consecration of a Bishop in later times it was used to a Priest who as Isidore observes has also the Dispensation of the Divine Mysteries committed to him and he is collegue to the Bishop in presiding over the Church in consecrating the Sacrament and Preaching to the people (q) Presbyteris sicut Episcopis dispensatio mysteriorum Dei committitur praesunt enim Ecclesiis Christi in confectione divina corporis Sanguinis Consortes sunt cum Episcopis in officio praedicandi Isid Hispal de offic c. 7. but with this difference the Priest acts subordinately and is confined ordinarily to one Parish but a Bishop is the Supreme in Ecclesiastical matters through his whole Diocess There are more Ceremonies and solemn words in some other Churches especially the Roman where of late they deliver a Patin with Wafers and a Chalice with Wine and Water (r) Accipe potestatem offerre sacrificium Deo missamque celebrare tam pro vivis quam pro defunctis Morin de Lat. ord p. 319. giving them power to offer a Sacrifice to God and celebrate Mass for the Quick and Dead But we may observe Morinus could not find this Form in any Ritual above 700 years old So likewise the blessing the several vestments and forms of delivering them the anointing the Priests hands in the Latin Church (s) Vid. Pontif. Roma◠p. 47 49. The kiss given to the newly ordained Presbyter by the Bishop and all the Priests present in the Greek Church (t) Euchol p. 294. notis p. 298. are justly laid aside by our Reformers as being either innovations or too trifling for so grave an Office as this CHAP. IX The last Collect. §. 1. THere is nothing remaining of a material difference between the former Office and this but one proper concluding Collect which seems peculiar to our Church and how suteable it is for the occasion the ensuing Analysis and Discourse will shew The Analysis of the last Collect. This Collect containeth two kinds of Petitions 1. For the Ministers 1st In general for God's Blessing Most merciful Father we beseech thee to send c. 2ly In particular that they may be 1st Holy in their lives That they may be cloathed with Righteousness c 2ly Successful in all their Labours And that thy word spoken by their Mouths may have such success c. 2ly For the People 1. That they may Reverently hear the Word of God Grant also that we may have Grace to hear c. 2ly That in all other Acts they may aim at 1. God's Honour That in all our words and Deeds we may seek c. 2. The inlarging of his Kingdom And the increase of thy kingdom through c. Amen A Discourse upon this Collect. §. 2. Most merciful Father we beseech thee to send upon these thy Servants thy Heavenly Blessing c. The ancient Forms
there described Ver. 17. 2ly The Subject Matter of it being 1st An appeal to their own experieence 1. In general as to his whole carriage among them Ver. 18. 2ly In particular as to His piety and patience Ver. 19. His faithful preaching Ver. 20 21. 2ly The account he gives them of his 1. Constant intentions of doing well Ver. 22. 2. Future expecting to suffer evil Ver. 23. 3. Steady Resolution to go on Ver. 24. 4. Prospect of his approaching Death Ver. 25. 5. Integrity during his past life Ver. 26 27. 3ly His address to them both 1. By way of in junction 1 His strict charge Ver. 28. 2ly The reasons of it 1 External Ver. 29. 2 Internal Ver. 30. 2. And by way of caution Ver. 31. 4ly His Prayer for them and the Reason of it Ver. 32. 5ly His Example proposed to them 1. Negatively against coveting Ver. 33 34. 2. Positively for Charity Ver 35. A Paraphrase on Acts xx 17-35 §. 4. Acts chap. xx ver 17. From Miletus A Port of Ionia on the Aegean Sea where we touched in our way to Jerusalem Paul sent a Messenger to Ephesus the Metropolis of that part of lesser Asia beyond which we had Sailed and called the Elders that is the Bishops and Pastors of the Church who resided in that and the neighbouring Cities (i) Convocatis Episcopis Presbyteris qui erant ab Epheso à reliquis proximis Civitatibus Iren. lib. 3. cap. 14. and had most of them been both converted and ordained by him that he might take his final leave of them and give them his last charge Ver. 18. Who speedily obeyed his Summons though Ephesus was 30 Miles from Miletus and some lesser Cities were much further And when they were come to him from every Quarter he said unto them Brethren since I cannot any longer personally attend this part of my charge after Samuel's Example (k) 1 Sam. xii 1 2 c Ita Pericles moriturus ap Plut. in vit least Religion suffer by any blemish cast upon me I will clear my Character by appealing to you all because ye know and being of my earliest Converts can remember from the first day that I came into this part of Asia after what manner I lived and preached ever since I have been with you ye have heard my Doctrine and seen my Conversation at all Seasons Ver. 19. So that whatever the false Teachers shall say of me you can evidence my devotion and my ferving the Lord with Prayers and Praises daily offered up with all humility of mind remembring the glorious Majesty to whom I addressed You are witnesses of my Penitence for my own Sins and my Charity for the Souls of others begging Mercy for both with much Importunity and with many Tears you know the trials and temtations I have had the troubles which befel me by the open rage and danger I was in by the lying in wait and secret Plots of the Iews who sought my life and I hope my Patience and Courage under all these Evils will be your Example if ever the like Dangers and Troubles threaten or fall on you in the course of your Ministry Ver. 20. As to my Preaching you can testifie how faithfully and painfully I discharged that part of my Office in making known the whole Gospel to you and how I kept back nothing which Christ had revealed to me that was either necessary to be known by you or profitable unto you for regulating your lives (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de vero amico libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Philo de Sejano Caij amico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De legat ad Caj pag. 1001. Nicer speculations I did not trouble you with but have shewed you all those Heavenly Doctrines that are necessary to be believed in order to Salvation and have taught you all the Rules fit to direct your Lives both as to the Virtues you ought to practise and the Sins you must avoid and this not only publickly on the Lords day in your Assemblies but privately and from House to House at other times I have instructed exhorted and reproved particular Persons as need required Ver. 21. Thus have I laboured to save all sorts of Men continually testifying both to the Iews my own Countrymen living in Asia and also to the Greeks who were Gentiles and Natives of the Country that none could be saved but by Repentance toward God for their manifold Sins against his Holy Laws and by such a lively Faith as would produce a sincere obedience toward our Lord Iesus Christ his Son and our Redeemer because both Jews and Gentiles had sinned and could not be pardoned and justified and consequently not saved any other way Ver. 22. This I thought requisite to declare as to what is past And now as to that which is to come behold I am as undaunted as ever for at this time I go bound by a stedfast resolution of my own (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. v. 3. Act. xx 22. Adrian Isagog adde Act. xix 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a revelation communicated to me in the Spirit (n) Spiritus S. afflatu mandato Bez. in loc upon a desperate adventure even to take a Journey unto Ierusalem where I have great and most malicious Enemies and consequently I might be discouraged by justly suspecting mischiefs in general from them tho' not knowing particularly what are the things that are now contrived against me by them or that hereafter shall befal me there Ver. 23. I confess the particular sufferings are not revealed to me I know no more save only that the Holy Ghost hath intimated to me and each Prophet that I meet with witnesseth in every City that I pass through saying unto me I must expect Persecution in all places (o) Acts xxi 11. and foretelling me that bonds and afflictions of all sorts are already prepared by my cruel Foes and only abide or stay for me (p) Si te digna manet divini gloria ruris Virg. Georg. 1. ubi Servius manet i. e. expectat till I come within their reach who hate me so mortally for my zealous Preaching down their ceremonial Law which I know Christ hath abolished Ver. 24. All this I believe and apprehend before I go thither but none of these things Prisons Stripes or Tortures which would make some desert so hazardous a Journey do move me blessed be God in the least (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. from my purpose or put me upon taking care to prevent them neither count I my life which they will take away if they can and which others would do or suffer any thing to preserve (r) Job ii ver 4. Multi cruciatus suscipiantur certi ut peuci dies adjiriantur incerti August Ep. 45. so dear to my self but that I would freely give it up and suffer the most tormenting kind of
had been crucified and now was risen again as he had promised Ver. 21. When therefore their Faith was thus confirmed and their Minds composed Then said Iesus to them I salute you again most heartily wishing Peace and all Happiness may now and ever be unto you For I now come to enlarge your Character by making you my Deputies and Vicegerents in the Ruling and Feeding my Church And that your Authority and Power may be equal to your Trust Behold As my Father hath sent me with his Spirit and in this Name to be the supreme Pastor of this Flock even so send I you with my Spirit and in may name (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sig. mittere cum potestate mittenti 1 Peter ii 14. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et missi Dominici pro judicibus Capitular Franc. passim to gather together instruct and preside over the Church in my absence as my Delegates and Representatives till I come again at the end of the World and I expect that all who believe in me shall receive and obey you as such for my sake who send you Ver. 22. And when he had said this to instate them into this Office he also made use of a visible significant sign And to shew the ability to execute it aright came originally from the Holy Spirit which he as the eternal Son of God had power to communicate he breathed on them for breath is an emblem of the Spirit called in Hebrew by the same name and was used by God when at the first Creation he put the Soul and Spirit into Man therefore when Spiritual power and Energy was to be put into these newly created Officers Jesus used the same Symbol and said unto them to explain the meaning of the sign Receive every one of ye the Holy Ghost and all his gifts that are ordinarily necessary for the discharge of this your Pastoral Office unto which I now admit you Ver. 23. And leaving you my Embassadors resident upon Earth I do commit to you and your Successors the Ministry of reconciling Sinners unto me upon the Conditions of the Covenant of Grace which I have established in the Gospel and no otherwise So that you shall not only have Authority by these Rules to declare what things are lawful and what unlawful but to judge of Persons and their Actions and if any have Sinned who truly Repent of it you may not only pray to God for them and according to the Gospel promises give them hopes of a Pardon But if you think their Repentance sincere you may Pronounce it and I will confirm it For whose soever Sins you remit in my Name and on my Conditions they are remitted and I will forgive them according to the tenor of my Gospel And on the otherside whose soever Sins ye judge are not sufficiently repented of and so you retain your power of Absolution and declare their guilt remains upon them such Men are liable to my final sentence for as to the Sins of these impenitent Wretches they are retained and I will not forgive them till they give better Testimonies of their unfeigned Repentance (g) Non praejudicamus Domino judicaturo quo minus si Poenitentiam plenam invenerit tunc ratum facit quod à nobis fuerat hic statutum Cypr. ad Anton. Ep. 52. You know I am appointed the great Judge of all and I who alone have the original power to Forgive or Condemn invest you with this Prerogative of loosing the Penitent and binding the Ostinate both to enable you the better to deal with all sorts of Offenders and to bring all Christian People highly to Reverence (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc your Office and greatly to regard your Censures and Absolutions A Paraphrase on the third Gospel §. 4. Matth. xxviii 18. After our Lord had often manifested himself to be risen again at Jerusalem the eleven Disciples by his direction went into Galilee to a Mountain probably Tabor where being assembled Iesus came as he had promised to take his final leave and spake unto them to this effect Having now gone through all the Stages of my Humiliation and perfected the work of your Redemption Now by vertue of the eternal Covenant between me and my Father All power and Authority is (i) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. potestas given to me to Order Rule and Govern all things both in Heaven the Triumphant and also in Earth the Militant part of my Church Saints and Angels there and all Mankind here being subjected to me as their sole supreme Head Ver. 19. As to the upper and glorious part of my Kingdom whither I am now returning to be your Mediator there I will manage that in Person But you shall be my Delegates here on Earth Go ye therefore as my Apostles in my name and Teach the first Principles of my Religion unto all Nations in the World So as to convert both Jews and Gentiles to be my Disciples And when they believe my Doctrine and will promise to live by my Rules you shall solemnly admit them by Baptizing them with Water for remission of all their Sins using this Form I Baptize thee in the Name of the Father and of the Son and of the Holy Ghost declaring thou art a Believer of the Doctrine of the Holy Trinity and by that distinguishing Article receiving thee into Christ's Holy Church of which thou art now made a Member Ver. 20. As for those whom you have thus baptized you must take care that they understand and keep their Baptismal Vow by frequently Preaching to them and Teaching them conscientiously and strictly to observe all things whatsoever I have revealed to be a Duty and all that I have commanded you already while I was with you upon Earth or shall hereafter by my Spirit further enjoyn to you and them for keeping these my Commandments is the only way to eternal Life I foresee you will meet with many difficulties and much opposition in doing this and perhaps you may be troubled that I must leave you but go on courageously for lo though I am to remain in Heaven as to my Bodily presence yet as God I am Omnipresent and by my constant assistance and support you shall find that I am with you as long as you live and will be with your Successors always even unto the end of the World then I will come again in Glory to reward you and them for all your Labours in my Vineyard and all your Sufferings upon the account of me and mine Amen CHAP. V. Of the Arch-Bishop and the Oath of Canonical Obedience to him §. 1. RUbr And then shall be also ministred unto them the Oath of due Obedience to the Arch-Bishop as followeth It hath been fully proved by divers learned Writers That as soon as the Christian Religion began to spread over the Provinces of the Roman Empire the Bishops of lesser Cities were subordinate to those of