Vid. L. Milites 15. C. de re militari believing this would hinder his Military duty and when St. Paul alludes to this and says No Man that warreth intangleth himself with the affairs of this life that he may please him that hath chosen him to be a Souldier 2 Tim. ii 4. He evidently applies it to the Clergy and intimates they cannot please their Master Jesus Christ whose spiritual Souldiers they are ver 3. unless they renounce secular affairs Upon which Text our Canon is grounded which forbids the Clergy to use any base or sordid labour (n) Anglic. Eccles can 75. And to this agree innumerable Canons of the antient Church The Apostolical Canons order those Clergy-men of what rank-soever to be deposed who take up secular concerns (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apost Can. 6. Bev. T. 1. p. 4. A Council of Bishops before St. Cyprian's time forbid them to be Tutors or Executors (p) Cypr. Ep. 66. p. 195. And the like was prohibited to all sorts of Clergymen by the Fourth General Council (q) Concil Chalced. can 3. Bev. T. 1. p. 113. and two more of the Apostolical Canons exclude them from being obliged to serve in any Offices Military or Civil (r) Apostol Can. 81. 83. Bev. ib. p. 53. 54. and by the ancient Ecclesiastical Laws of our old Saxon Church a Clergy-man is not allowed to be a Merchant a Soldier nor a Lawyer (s) Aelfric Can. 30. ap Spelm. Concil T. 1. p. 579. Finally there is scarce any thing so often forbid both by the Canons of the Church (t) Concil Elib can 19. Bin. T. 1. p. 194. Concil Carthag 1. can 6. 9. Concil ibid. 3. can 15. Arel 2. can 14. and also by the Civil Law (u) Capitul Reg. Fanc lib. 1. c. 22. lib. 2. c. 37. lib. 5. c. 107. item Justin Novel 123. c. 6. as the Clergies taking up secular Offices and Professions or being too deeply engaged in worldly business Which seems to be one main Reason why God at first ordered and the Church afterward continued Tithes for their maintenance that others might Plow Sow and Reap yea and breed Cattle for them to give them time and leisure for Study and performing Divine Administrations Now where by the alienation of this proper Provision or other evil means the Clergies poverty forces them to labour or mind secular affairs for Bread they are to be pitied and excused and the fault is in the State which doth not provide better for them But those who are well provided for and can live without intangling themselves in worldly cares yet will follow secular business so as to hinder them from Reading Praying for and watching over their Flock these are really blame-worthy The spiritual duty of a Clergy-man if it be well done is enough to take up one Mans whole time and thoughts nor will any thing but necessity excuse his spending his hours and care in temporal affairs This Exhortation though it have been long yet is of so great importance and so necessary to be always fixed in their minds who are now called to the sacerdotal Dignity that the Bishop makes a brief recapitulation of the whole discourse charitably hoping they have throughly weighed these things in private long before they came to be ordained And resolved according to St. Paul's advice to Timothy To give themselves wholly to perform this Office well (w) 1 Tim. iv 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that forsaking all other unnecessary cares they will turn all their Thoughts and Studies to a right discharge of this Holy Function He hopes further that because Prayer and Reading are the proper means to fit them for their Ministry and make them improve and still grow better able to undergo it they will continually pray to God through Jesus Christ for the assistance of his Holy Spirit and daily read the Holy Scriptures both in publick and private and thus they will increase in Grace and in all Divine Knowledge and as St. Paul speaks become throughly furnished for every good work (x) 2 Tim. iii. 17. this is the way to fit them in all Points and make them accomplished and able Ministers of the Gospel especially if they take care to practise as well as to understand the Rules of God's word and make themselves and their families Examples and Patterns of Godliness and Vertue All this is the Priests Duty and as the Bishop's charity moves him to hope concerning every one of them that he will do all this So his Office binds him to require them as St. Paul did Timothy at his Ordination to make this good Profession before many Witnesses (y) 1 Tim. vi 12. That is he now proceeds to oblige them by a solemn Promise to engage they will most faithfully perform every particular Branch of these Duties and since the Bishop stands in God's stead and every one of the Congregation is witness to what is said this Declaration is as sacred as an Oath such a Promise binds as strongly as any Vow if they do not now intend what they engage they lie not to Men but to God and if they be negligent to keep their words afterward it 's equal to Perjury Both God and as many as are Spectators at this Ordination may condemn them out of their own Mouths Their words will be Witnesses against them if they do not make them good in this World to their Shame and in the next World to their Condemnation Therefore it is highly necessary for every Candidate to consider these things very well before he promise them and to endeavour to perform them all the days of his life CHAP. IV. Of the Questions peculiar to this Office §. 1. Quest II. WHat has been said on the Questions at the Ordination of a Deacon will suffice to be observed as to most of these only where the Questions are altered and appropriated to the Order of Priests we will explain them here The Second Question doth materially differ for a Deacons principal Duty being only to read the Scriptures it was enough for him to declare before God and the Congregation that he believed all the Canonical Books were divinely inspired But a Priest must further First Declare his Faith That the Holy Scripture contains all Doctrines that are necessary to be believed and is sufficient through Faith for our eternal Salvation Secondly He must publish his resolution to take all his Doctrines from thence and promise never to teach any thing as of necessity to Salvation that cannot be proved thereby For his Office is to preach all saving Truths and teach his People all those Duties that are requisite to bring them to Eternal Life Nor is there any need for the Candidate to hesitate at or doubt of the Declaration or the Promise For 1st The thing declared is certainly true the Infallible Word of God doth assure him that Holy Scripture is able without the help of
〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Minister stat recitat de Lege Lib. Massech Suc. So that the place was honourable though inferiour to that of the Ruler of the Synagogue In like manner the Deacons proper Office was to read the Holy Scripture in the Christian Assemblies as divers of the Ancients have particularly noted (d) Evangelium Christi quasi Diaconus lectitabor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. constit l. 2. c. 57. and Sozomen recites it as a Custom peculiar to Alexandria that only the Arch-Deacon read the Gospel there whereas the ordinary Deacons read it elsewhere (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom Hist l. 7. cap. 19. At Carthage where they had a peculiar order of Lectors the Bible was delivered not to the Deacons but to the Reader with these words Take this Book and be thou a Reader of God's word and if thou art faithful and useful in this Office thou shalt have a part with them who have ministred the word of God (f) Concil 4. Carthag can 8. Bin. Tom. 1. pag. 588. But we having laid aside this Office properly deliver it to the Deacon wherein we are conformable to the ancient Churches In the Syrian Formularies it is peculiar that the Bishop delivers to every one of the Deacons a Book of the Epistles and to the Priests a Book of the Gospels g (h) Ordinat Syror. ap Morin p. 451. p. 458. The words spoken at the delivery of the Holy Book have been varied in the Western Church For in one of their ancient Ordinals supposed to be 800 years old and taken out of a Saxon or English Book The Bishop said unto the Deacon Take this volume of the Gospel read and understand it and do thou both deliver it to others and fulfil it in thy Works (h) Accipe istud volumen Evangelij lege intellige aliis trade tu opere ad imple Form ver ap Morin de Ord. Lat. p. 286. But in the modern Roman Church the Bishop absurdly says Take thou power to read the Gospel in the Church of God as well for the living as for the dead in the name of God Amen (i) Accipe potestatem legendi Evangelium in Ecclesia Dei tam pro vivis quam pro defunctis in nomine Domini Amen Pontif Rom. p. 17. But that we may be assured this Botch was added in the blind Ages Morinus (k) Post haec verba Ecclesia Dei in inferiori margine Scriptura recenti atramento planè alio Tam pro vivis quam pro defunctiis c. Morin de ord Latin p. 337. hath discovered these words as well for the living as the dead were put into the Margin of an Ordinal of near 600 years old in a modern hand and later Ink So that this corruption hath been designed since their false Doctrine of Purgatory was set up however 't is impossible to reconcile the words either to Truth or good Sence The Gospel may profit the living who can hear it but the dead cannot exercise that Sense and so can have no benefit by anothers reading thereof The Spirit therefore calls upon living Men and saith We must hear God's Voice to day (l) Hebr. iii. 17. And the Orthodox Fathers teach us there is no more hopes of finding any comfort in the next World for them who are not cleansed from their Sins in this (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. Hom. 5. T. 1. p. 26. Vid. Aug. de temp Ser. 66. fol. 159. If Men die without Faith and Repentance neither Prayers nor Reading can work these Graces in them Unless they fansie as some Charmers of old did That there is a Magical power in the words of Holy Scripture that can operate upon disembodied Spirits which is a wickedness severely condemned especially in Clergy-men by an ancient Council (n) Concil Laod. can 36. Balsam Zon ibid. Bev. Tom. 1. p. 469. Not. T. 2. p. 196. and is one sort of conjuration which by abusing God's word borders upon Blasphemy (o) Vid. Camerar Oper. subseciv Tom. 3. cap. 30. pag. 104. So that this Addition makes the Roman Form more like the creation of a Necromancer than a Christian Deacon and therefore our Reformers justly cast out this late corruption and restored the Form to its ancient Purity Giving our Deacon a Power and Right to Read the Scripture which being the Word and Will of God and the Means of our Salvation should be Read plainly and deliberately with affectionate Devotion and fervent Charity to the living because this is their only day of Grace and unless it work upon them now while it is called to day they shall never see or hear these Holy Books more till they be opened to their Condemnation at the last Judgment As to the Deacons duty in Reading and Preaching also by License from the Bishop I have spoken before and shall only add this caution That it is not safe for young Preachers to meddle with nice Points and high Speculations in their Sermons plain truths and practical matters being easier and safer for them to Preach and far more profitable for their People to hear or in the words of Seneca (p) Senec. de benef l. 7. cap. 1. There are no things hard to be found out but only such as afford no other advantage to the finder but that he hath found them whatever will make us better and happier lies open and is near at hand CHAP. V. Of the Consequence after Ordination §. 1. OF the Gospel In our usual Service the Epistle and Gospel stand together but in this Office they are separated and the Ordination it self intervenes and did so of old for in an Ordinal writ above 800 years ago we have this Rubrick That the greater Orders shall be conferred before the Gospel the lesser after the Communion (q) Majores gradus ante Evangelium minores vero post Communionem dantur Vid. Morin de ordin Latin par 2. p. 270. Now the Deacon is the first of the greater Orders and the Reason of setting the Gospel immediately after his Ordination was that the new ordained Person might immediately exercise his Authority and give proof of his fitness for this part of his Office in solemnly reading the Gospel for by our Church as well as the Roman it is ordered That one of them appointed by the Bishop shall read the Gospel (r) See our Rubrick here Aliquis de noviter ordinatis dalmaticâ indutus Evangelium dicit Pontif. Rom. p. 39. The Portions chosen for this occasion have been divers One of the ancient Gallican Forms had Luk. ix from ver 57 to ver 62 (s) Liturg. Gallican ap Mabillon l. 2. p. 170. which is not so proper by much as this Gospel out of St. Luke xii from to ver 35. to ver 38. appointed by our Reformers under King Edw. the sixth (t) Vid. Sparrow's Coll. p.
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.
ever he become sensible of his Sin and his danger he must then perceive your charity and love And then he will hate his Flatterers (o) Prov. xxviii 23. Fides in praesentiâ eos quibus restitit offendit deinde ab illis ipsis suspicitur laudaturque Plin. lib. 3. ep 9. and truly love you p 'T is recorded of Amasis who from a Captain of Robbers was advanced to be King of Egypt that he enriched only those Oracles which had discovered his thefts while he was a private Man and so helpt to reform him (q) Pontanus Bellar. Attica However Thirdly Though you suffer the wrath of a foolish Man by reproving him you gain the favour of Almighty God and on the contrary when Christ enjoyns you to speak you displease him by a silent conniving and only offend a mortal Man by your speaking (r) Inter haec quid agant quibus loquendi à Christo Officia mandata sunt Deo displicent si tacent hominibus si loquuntur Salv. ad Eccl. l. 4. In which case our Lord hath told you which of these you ought most to fear (s) Matth. x. 28. if he were a Prince that could kill your Body that ought not to terrifie you so much as the wrath of God who can cast Body and Soul into Hell But here I must observe that 't is not commonly the negligence of the Priests but the pride and obstinacy of the people that hinders the discharge of the salutary Office they foresee 't is to cast their Pearls before such wretched creatures as will either rudely trample them under their Feet or barbarously turn again and rent them with injuries and reproaches (t) Matth. vii 6. in which case Reason as well as Conscience doth excuse them if they be silent (u) Prov. i. 25 26. Frustra niti neque aliud fatigando nisi odium quaerere extremae dementiae est Theod. à Niem de Schismate l. 1. cap. 5. for God hath given up such to a reprobate mind They think it a piece of gallantry to despise the Profession as well as the Monitions of a poor Priest but they forget he is God's Messenger sent on purpose to save them from Eternal ruin so that this Contempt ends in an affront to the Divine Majesty on whose Errand they come and whose Commission they have (u) Luke x. 16. Piissimus Dominus Communem sibi cum servis suis honorem contumeliam facit Salv. lib. 8. and in the certain loss of their immortal Souls (w) Prov. xxix 1. and if this be a privilege of great Men they claim a right not to be disturbed when they are about to destroy themselves When St. Ambrose reproved a noble Emperor for his faults he thus expostulates Who will you hear in Gods cause if you will not hear his Priest Do you Sin at any ones peril so much as his who is to answer for your Soul Who will dare to tell you the truth if the Priest dare not do it (x) In causâ vero Dei quem audies si Sacerdotem non audies Cujus majore peccatur periculo Quis tibi verum audebit dicere si Sacerdos non audeat Ambr. Ep. 17. T. 5. p. 212. And 't is observed by St. Cyril that David though a King was not angry at Nathan though he sharply reproved him for odious Crimes because he consider'd the Sender rather than him that was sent (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. illum 2. Alas those who despise the Physician of their Souls do the greatest hurt to themselves for they provoke God and his Messengers both to desert them and then their disease is incurable and their destruction unavoidable So that I heartily wish Men would in honour to God and love to their own Souls pay more respect to the Calling and give a greater regard to the prudent and seasonable admonitions of their Ministers and rather encourage them to so beneficial on Office than by their scorn and rage force them to neglect it and leave them to Sin without restraint and consequently to perish without remedy §. 4. Quest V. Will you be diligent in Prayers and in Reading of the Holy Scriptures and in such Studies c. As the Priest moves in a higher Sphere so he hath a greater compass of Duty than a Deacon First he is to be more diligent both in private Prayer for the help of God's Spirit and a blessing on his Studies and in the daily repeating twice the publick and common Prayer in the Church to which our Rubrick binds both Priests and Deacons if they be in health and not hindred by any urgent cause (z) See the second Rubrick just before the Discourse of Ceremonies and just after the Preface which constant Reading of Morning and Evening Prayer in publick is also strictly enjoyned by the ancient Canons (a) Concil S. Patric can 7. Spelm. T. 1. p. 52. Concil Tolet. 1. can 5. An. 400. Bin. Tom. 1. p. 597. and is most unaccountably neglected by too many among us who have assented and consented to this among other injunctions yet rarely do it to the great decay of Piety in both Ministers and People a fault that the Bishops ought to see amended But to proceed 2ly the Priest must have a larger share of knowledge both as to Scripture and all that leads to the understanding thereof than a Deacon wherefore he is here enjoyned more diligently to read the Bible of which before and more closely to follow his Study in all those parts of Learning which are the Hand-maids of Theology the Queen of all Sciences And 3ly That he may be at leisure for this he is to promise he will lay aside the Study of the World and the Flesh which we have proved are impediments to and really inconsistent with a contemplative life So that the principal thing here to be remarked is the necessity and the method of a Clergy-mans studying 'T is certain he cannot Preach profitably confute Errors defend the Truth and solve cases of Conscience without a compleat knowledge of God's word to which he cannot arrive now inspiration is ceased unless he know most of the learned Languages as well those in which the Holy Scriptures were originally Writ as those into which they were anciently Translated and by which the Fathers explained them Moreover he ought to be well Read in all parts of Natural Rational and Moral Philosophy and so must be skilful in Logic Metaphysics Physics and the Ethics of the better sort of Heathen Writers To which should be added the knowledge of all parts of Philology That is He should read the best of the Classical Authors especially the Orators and Poets wherein excellent morality is to be found and the choicest Criticks who treat of Phrases Coins Weights and Measures with all those Rites and Customs which tend to illustrate the Holy Text Nor ought he to be unacquainted with History of all
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
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
Caesarea in Cappadocia he kneeled all the time which the whole Congregation interpreted as an Omen he would become a Priest afterwards because that was the Posture of a Candidate for Orders not of a Catechumen (p) Greg. Naz. Orat. 19. de Patre suo Vide item Baron Anno 325. n. 30. p. 284. Now a Rite so well known then could be of little less than Apostolical original The Author of the Ecclesiastical Hierarchy mentions it and notes that a Deacon kneeled but upon one Knee a Priest on both before the Altar while the Bishop laid his Hand on his Head (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Eccl. Hier. c. 5. which is also enjoyned in the Greek Rubrick (r) Eucholog Graec. pag. 256. pag. 297. But we according to the Custom of the Western Church require Deacons as well as Priests to kneel humbly upon both knees (s) Pontifical Roman p. 32. and the Lutheran Form requires them to kneel before the Altar as soon as the Questions are proposed to them (t) Ad ordinandos procumbentes coram Altari Creditisne Fidem c. Form Luth. Lips 1624. The reasons for which ancient usage are principally two First In respect to the Bishop who in this Sacred Action represents our Lord Jesus himself and executes a Power delegated to him from his and our Great Master and this Posture of Adoration is principally due to him only it is paid to the Embassador for the King of Heavens sake Secondly We must observe that though the Bishop pronounces the Words yet Christ gives the Grace and confers the Gifts which therefore the Candidate must receive with the profoundest humility and no Posture so fit as that of Prayer for he must all the time humbly and earnestly beg of Jesus to confirm the Words of his Servant the Bishop and that he would give all those good Qualities to him which are requisite for a just and conscientious discharge of this Office We put up our Petitions to Mortal Princes upon our Knees and whoever is advanced to Secular Dignity receives his Investiture from the Royal Hands kneeling how much more reasonable is it we should kneel to the King of Heaven when He is about to endue us with his Grace and invest us with an Office in his Courts §. 3. The Solemn Words Take thou Authority to execute the Office of a Deacon in the Church of God committed to thee in the Name c. There are generally certain Forms used in the admissions to all Offices Civil and Military and so it ought to be in these that are Ecclesiastical But because there are no Forms prescribed in Scripture every Church hath taken the liberty to compose its own Formularies It would suffice saith Pope Innocent if the Ordainer only said be thou a Priest or a Deacon but now Forms are made by the Church they must be used (u) Innocent de Sacram. non iterandis That of the Roman Church indeed is a very odd Form (w) Accipe Spiritum Sanctum ad robur ad resistendum Diabolo c. Pont. Rom. p. 36. and belongs no more to a Deacon than to any other Christian for they pretend to give him the Holy Spirit to enable him to resist the Devil and his Temptations The Form of the Greek Church is much better where because of that ancient error of those who did attribute the efficacy of Sacramentals to the vertue of him that Ministers them as the Ancients note (x) 1 Cor. iii. 4. Vide D. Chrys Hom 50. in Matth. Aug. Tract 6. in Jonah The Bishop humbly ascribes the whole Act to God and says The Divine Grace which always heals that which is weak and fills up that which is defective promotes N. to be a Deacon (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chol p. 250. And to the same effect they speak in the Ordaining of a Priest As to our Form it is owing to our Reformation and is as it ought to be a clear explication of the Ceremony of Laying on of Hands which signifies as was noted collation of Power and delegating Authority and therefore the Bishop says Take thou Authority c. It seems by St. Ambrose there were in his time some mystical words used at Imposition of Hands which were believed to convey authority (z) Manus vero impositiones verba sunt mystica quibus confirmatur ad hoc opus electus accipiens Authoritatem Ambr. in 1 Tim. 4. And here the Bishop in whom the Supream Power is lodged grants Authority to the Candidate to execute the Office of a Deacon which is his Commission and lawful Call giving him a right to perform all the Duties annexed to that Order Yet according to the example of the Eastern Church the Bishop declares he doth not this purely of himself but by a Power granted him from God and therefore he adds In the Name of the Father of the Son c. to intimate that the Holy and ever Blessed Trinity doth confer this Order on him We are commanded by St. Paul to do all in the Name of the Lord Jesus (a) Coloss iii. 17. Quicquid agis in nomine Dei agas R. D. Kimch in Psal 1. ver 2. from whence the Christians generally begin all their Solemn Instruments with this Form In Nomine Domini and sometimes the whole Trinity is expressed especially in Religious Ministrations such as Absolution Marriage and Holy Orders where each Person of the Trinity concurs the Father by his Providence guides the Choice the Son by his Supream Authority over the Church grants the Power the Holy Ghost by his Gifts and Graces qualifies and fits the Person now chosen One of the Greek Ritualists makes this a calling the whole Trinity to witness this Present Act (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. Thessai de Sacr. but I take the former to be the true sence because to do a thing in the Name of God c. is to do it as his Representative and by his Authority and so the Person is promoted to be a Deacon Ministerially by the Bishop but Originally and Principally by God himself from whom he receives this Honour humbly kneeling on his Knees and he should remember that to him he must one day give an account how he hath performed his Duty which cannot but strike his Mind with reverence and holy fear while these Solemn Words are repeated §. 4. Rubr. Delivering the New Testament Take thou Authority to read the Gospel in the Church of God and to Preach c. This is the second significant Rite used in our Ordination concerning which we shall observe That the Deacons in the Christian Church are made after the pattern of those Ministers among the Jews whose Office was to keep the Book of the Law and upon occasion to read it publickly in their Synagogues in whose stead our Saviour himself did once Minister (c) Luke vi 20. 〈◊〉 〈◊〉 〈◊〉
in general That God is Almighty and the giver of all good things His Power is infinite so that he can do all things and his bounty is immense so that he is as willing as he is able The Scripture describes him as the giver both of all temporal (s) Psal ciii 5. cxlv 16. Luk. i. 53. and which these persons chiefly need of all spiritual good things (t) Matth. vii 2. Jam. i. 17. Wherefore when we want Water to whom should we go but to this ever flowing fountain Secondly And we have a special ground to hope for his peculiar favour towards these Persons because now it appears that God hath taken and accepted them by the Ministry of the Bishop his Vice-gerent to bear the Office of Deacons in his Church Our Lord Jesus promised to be with his Apostles and their Successors especially in these Sacred Ministrations unto the end of the World (u) Matth. xxviii ult They were elected and examined by his Rules and admitted in his name The Bishop is Christs Embassador so that this solemn Act is to be lookt upon as the act of his great Master Of old there were often miraculous indications of God's approving such as were chosen into Holy Orders but now since miracles are ceased we have no other way to judge of God's accepting Men into these Offices but by his Providence moving them to desire the Ministry and his guiding the Bishops after Examination to approve and ordain them which is the Reason why the ancient Forms speak of all that are thus called as of Persons chosen of God (w) Quem ad officium Diaconatus vocare dignatur Mabil lit Gallic p. 304. Quem ad Presbyteri munus elegit ibid. pag. 306. and the Greek Ordinals call them such as are determined to be made Ministers by God's unsearchable Power (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 250. and those whom he hath vouchsafed to bring into the Office of a Deacon (y) Orat. 2. in Ordin Diac. ibid. p. 251. So that the Argument is very cogent God is the only Master who can qualifie the Servants that he chuses and since he hath vouchsafed to accept these into his Service we ought both to pray and to hope that he will give unto them those Gifts and Graces which will fit them for their places and enable them rightly to execute their Holy Calling Make them we beseech thee O Lord to be modest humble and constant in their ministration to have a ready will to observe all spiritual c. As the Preface contains proper motives so the Petitions take in all the necessary Qualifications for this Office The Roman Church only prays here in general that God would give them his Holy Spirit and replenish them with all vertue (z) Pontif. Rom. p. 39. The Greek Offices name the particular Graces of Faith Charity and Spiritual strength (a) Eucholog in Ord. Diac p. 250. But our Form is larger and begs for them First The inward Qualities of Modesty Humility and Constancy The two first always go together for an humble Person is as certainly modest as a proud Man is arrogant Now those graces are necessary for all Christians much more for Clergy-men and especially for these that are but newly entred into the lowest Order they must beware of being lifted up with Pride least as St. Paul speaks they fall into the same Condemnation and for the same Sin too as the Devil did (b) 1 Timoth. iii. 6. whatever other Gifts Graces or Parts they may have Humility is that Robe or upper Garment which must cover and secure them all (c) 1 Peter v. 5. Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amiculum candidum exterius superinjectum ornamenti causa nodo alligatum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatat Cinnus l. 1. c. 9. and it makes all other virtues lovely And since they are yet but young and need to learn of their Superiors Humility and Modesty disposes them to receive and invites others to give them instruction (d) Psal xxv 8. and are the first steps toward improvement yea these are the first Graces which God gives to make way for all the rest for he giveth Grace only to the Humble (e) James iv 6. So that these excellent Qualities of Modesty and Humility will recommend us to the favour of both God and Men Yet in the next place because Humble and Modest Persons may be apt to be discouraged by too mean an Opinion of themselves and so become averse to great undertakings as we see in Moses his excusing himself so far as to his being the deliverer of Gods people that his unseasonable Modesty gave offence (e) James iv 6. (f) Exod. v. 13 14. Bona ingenia debilitat verecundia perversa confirmat audacia Plin. lib. 4. ep 7. Therefore 3dly Constancy in their Ministration is added for these Qualities may meet in the same mind it being the character of M. Antoninus that though he was Modest yet he was Constant Humble yet not unactive (g) Quamvis esset constans erat etiam verecundus Capitolin p. 160. verecundus sine ignaviâ id pag. 179. Which pattern our Deacon must imitate he must be humble but not dejected lowly minded yet vigorous and steddy in his Duty bold in reproving Sinners constant in praying for and instructing his people zealous for God's glory active in his care of the poor and needy But after all ascribing the whole praise to God for what he is and can do doing much good but never boasting of any being like the Silk-worm which one ingeniously makes the emblem of a truly good Man always working yet covering it self while it works (h) De verme Serico Operitur dum operatur Novarin elect Sacr. l. 1. pag. 137. He knows he serves a good Master who will one day publish and openly reward all the services done him in secret (i) Matth. vi 2 and therefore he seeks not human praise even while he doth deserve it (k) O virtus vicina Deo nil ducere laudi cum laudanda geras de S. Martino Paulin. in vit Bib. patr p. 583. He is diligent in all parts of his Office strictly conscientious in the performance of his Duty but still as humble and modest as if he were an unprofitable Servant thus we pray our Deacon may be internally qualified Secondly We desire God to give them a ready will to observe all Godly Discipline As the former respects their inward Disposition so this their outward Conversation which is fully directed in those excellent Canons of our Church that contain Rules of Holy Discipline and divers of them relate to the Clergy especially touching their Obedience to their Superiors their uniform regular and devout performance of all Divine Offices and also concerning their sobriety and decency both in Manners and Apparel (k) Can. 74 75. Eccles Anglic. all which they have lately promised to
indecently nor to suspend him without the approbation of his Chapter (b) Vel inhonestè tractare aut sine judicio capituli suspendere Alex. 3. in Decret l. 5. Tit. 31. c. 1. And some Parish Priests then had power to suspend or interdict their inferior Clerks and Lay-Parishioners which Sentence if it were just the Bishop was to confirm and could not relax it but by the consent of the Priest that laid it on s (b) Dâ—cretal L. 1. T. 31. de offic jud ordin 1. 3. I know in later times many of the Privileges belonging to the second Order have been laid aside whether to repress the ambition of the Presbyters who unjustly aimed at an equality or out of an affectation of singularity in some of the superior Degrees I will not determine It is sufficient to my purpose to shew the honour of Priesthood which in the best Ages was thought worthy to act joyntly with Bishops in most Ecclesiastical concerns and to have the next degree of Reverence and Authority to them yet still so as to be inferior and subordinate to their Bishop And I look upon it to be equally pernicious to the Church for Presbyters to aspire to a parity with Bishops or for these to despise the others as unworthy to advise or assist them For the former destroys and the latter very much impairs the good Government of the Church The Bishops cannot exercise that Authority which Christ and his Apostles left them if Presbyters be their equals this will make as St. Hierom speaks as many Schisms as Priests And they cannot have that useful assistance toward the execution of their Episcopal Function which was designed them when they exclude so many learned and able Men as this next Order affords from their Counsels and and Administrations wherefore the Orders must be distinct to avoid confusion but provided the Subordination be kept up due respect should be shewn to exclude Arbitrary Dominion And this temper is prescribed by that often quoted Council of Carthage which decrees That the Bishop shall sit higher in the Assembly of Presbyters in the Church But within the House he shall consider them as his Colleagues (c) Ut Episcopus in Ecclesiâ in confessu Presbyterorum sublimior sedeat intravero domum collegam Presbyterorum se esse cognoscat Conc. Carth. 4. can 35. Bin. T. 1. p. 589. So that antiquity required of Presbyters to express all imaginable Reverence in publick to their Bishop and remember his Superiority and of Bishops to shew them in private all possible respect and treat them with great Civility And I could instance in some of our greatest Bishops of this and the last Age who by calling some of the most learned grave and experienced of their Clergy to consult with in private about their weightiest Affairs have done themselves great Service and gained a great Reputation from all as well as a greater respect from their whole Clergy thereby To conclude Humility is the Duty the Ornament and Security of both Orders and that Grace alone will set all right on both sides and bring Glory to God and benefit to the Church CHAP. I. Of the Epistle §. 1. THere is nothing to be remarked on this Office but where it differs from that for making Deacons and the first material difference lies in the proper Portions of Scripture appointed for the Epistle and Gospel at the Ordination of a Priest which have been various in divers Churches The ancient Gallican Offices appoint for the Epistle Titus I. ver 1. to ver 7. (u) Mabil Litur Gal. l. 2. p. 171. Or as an old Lectionary hath it to ver 10. (w) Lectionar in Append ad Capitul Franc. per Baluz Tom. 2. p. 1350. But since that more properly belongs to the Order of Bishops our Reformers chose Ephes iv ver 7 to ver 13. which is also read in the Ordination of a Priest by the Syrian Maronites (x) Morin in Ordinat Syror. p. 408. and it is very proper for the occasion because the Apostle here treats of the diversity of Gifts and Offices in the Church and particularly of their Author variety and use which we proceed in our usual method to illustrate The Analysis of the Epistle Ephes iv 7 13. This Epistle concerns the variety of Ecclesiastical Gifts shewing 1st The universality and measure of them Ver. 7. 2ly The Author of them and the time of giving Ver. 8 9 10. 3ly The various kinds of them different Offices receiving them 1. Apostles Ver. 11. 2. Prophets Ver. 11. 3. Evangelists Ver. 11. 4. Pastors Teachers Ver. 11. 4ly The end of giving them and their duration 1. The Churches good in general Ver. 12. 2. The perfecting every Christian in particular Ver. 13. The Paraphrase of this Epistle §. 2. Ephes 4. ver 7. Having exhorted you to unity as Members of the same Body I fear lest the different kinds and measures of Gifts which you behold in the several degrees of Ministers may break this Union and move some to Pride others to envy and so make dissention among you Wherefore I will give you a clear account of this diversity which doth not make you divers Bodies but distinguishes one Body into several Members (y) Non multa sunt corpora per varietatem gratiarum sed membra diversa Hieron in loc All Christians have some gifts but the sort and degree depends on the free-will of the giver (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thophil in loc For unto every one of us especially such as are in the ministries of the Church is given some kind of Grace some share of these Gifts but the proportion is according to the measure of the gift of Christ who being the Donor and there being no merit in the Receivers ought to be at liberty to give more or less as seems fit to him with respect to the Persons station or capacity (a) Non quod mensura Christi diversa sit sed tantum gratiae ejus infunditur quantum valemus haurire Hieron in Jovin l. 2. T. 2. p. 110. So that if you contend about this you must quarrel with the Bestower not the Receivers of these Gifts Ver. 8. Now that Christ is the Distributer of these Gifts may be proved by a Prophecy of David (b) Psal lxviii 18. for he foresaw our Saviours Resurrection and Ascension long before they came to pass wherefore he saith by the Spirit as Princes on the day of their Triumph are wont to scatter large Donatives among their People so Christ when he ascended up on high and returned back to Heaven like a Victorious General he led in Chains Sathan and Death which had brought mankind into captivity these being now by him taken Captive He received as a Reward from his Father a power to distribute variety of the Holy Spirits operations and gave these different Gifts which he had so received (c) Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signif Tam
of malice and mutual provocation introducing Unity Peace and Concord with all the blessed consequences of Love Charity and Beneficence This would make Towns and Cities Families and Neighborhoods easie and happy and every Man would share in this blessed Tranquility There are in all places instruments of Sathan to sow and enflame discord and either out of ill nature or for gain (o) Qui lites creant qui si nihil est litium lites serunt Plaut in Penul 3. 2. p. 874. to disturb the repose of Mankind and who so fit as the Servants of the God of Peace to countermine those Agents of the Prince of Darkness They can best set forth the gracious promises made to Peace and Unity the dreadful threatnings against variance and strife hatred and malice they are most proper to shew their people the Sin and mischief of living in Enmity which makes them and their prayers odious to God and will hinder his remitting their offences against him banish the holy Spirit of love from their Souls and qualifie them for no other Society but that of Hell And they who have such a Pastor ought to receive his advice and admonitions with all humility and gratitude and chearfully to leave their quarrels to his mediation and arbitrement But if they shall on either side be found implacable the party who is willing to be reconciled may be admitted to the Holy Sacrament (p) Quid faciemus in quorum potestate voluntas tantum pacis est non effectus Heir Ep. 62. because the innocent must not suffer for the guilty while the other as our Rubrick directs is to be suspended from it and his obstinacy notified to the Bishop that by his Authority he may either be brought to a reconciliation or prosecuted for his malice 'T is evident the Laity in the Primitive times voluntarily desired Bishops and Priests to decide their differences and it is remarked by the writer of St. Augustine's life That at the request of his people he spent the forenoon often and sometimes the whole day fasting while he was hearing their causes but would not leave off till he had decided them (q) Interpellatus ergo causas audiebat diligentèr pie usque ad horam refectionis aliquando autem totâ die jejunus semper tamen dirimebat Possidon in vit Aug. I doubt not but the Clergy are now as willing to undertake this charitable office especially in such controversies where there is no Title or nice point of Law to be determined as those of ancient times and certainly it would be our peoples great advantage to accept of yea to encourage their Mediation §. 6. Quest VIII Will you reverently obey your Ordinary c. This being the same in our Offices both of Deacon and Priest had not been repeated here but only to observe that the Roman Church only requires this promise of Canonical obedience from Priests (r) Vid. Pontif. Rom. in Ord. Presb. p. 54. and that is all the engagements they enter into but only to say a few Masses and pray for the Bishop and these two last particulars are late Additions (s) Vid. Pontif. Innoc. 8. edit An. 1485. For they were not in the Pontifical of Pope Innocent the 8th Printed about 100 years ago Now the engaging their Priests only to obey their Superiors and not to perform the Duties of their Office enjoyned by Christ as we do Looks as if they were more concerned for the Polity of their Church than for the Salvation of Souls and considering the tendency of our distinct Questions to make our Priests careful of their whole Duty I doubt not but every impartial Man will judge our Office excels theirs in this as well as in most other things CHAP. V. Of the Bishops and Peoples Prayers THe Priests having solemnly promised to perform all these necessary and weighty parts of their Pastoral Office by God's help First the Bishop openly prays for them in these words §. 1. Almighty God who hath given you this Will to do all these things Grant also unto you strength c. The Lutheran Forms after the Questions and Answers cited before have a Prayer very like this in substance (t) Dominus igitur noster Jesus Christus summus Pastor Episcopus animarum nostrarum vos in hac fide in Christiano proposito clementer confirmet conservet Form Lips An. 1624. And this being pronounced by the Bishop who is Christ's immediate Officer must be looked on as a Benediction and not barely Petitionary Though we see the Ordainer gives all the glory to God ascribing to him that good will which they have declared in freely undertaking these Duties without whom we are not sufficient so much as to think one good thought (u) 2 Cor. 3.5 much less to make so many holy Resolutions Now upon this ground that the pious inclination and religious purpose came from God the Bishop proceeds rightly to beg of the Divine Author of their good will to grant them strength and power to perform all that they have promised which is no more but the accomplishing of that Work which he hath begun They did own in the first answer that God's Spirit they believed moved them to take on them this Sacred Calling and he disposed them freely to engage that they will do all the Duties thereof Now though resolving to do well be the beginning yet putting these Resolves in execution is the finishing of every good Work and Performance is the only perfection of a Promise The Bishop finds therefore God hath begun and he hopes he will accomplish this Work yea he may say with St. Paul to his Philippians He makes this request with joy being confident of this very thing that he who hath begun will certainly go on to perfect this good Work (w) Philip. i. 6. Which place as we find in the life of St. Bernard (x) Vit. D. Bernardi p. 1967. being read in the Church the same day that the holy Father and his Companions had vowed to live a very strict life they were much encouraged and went away rejoycing Our Lord hath declared it is his method to give to him that hath already (y) St. Matth. xiii 12. and Chap. xxv 9. He that thankfully receives and carefully improves a good thought into a holy purpose shall be enabled to do what he hath resolved Wherefore the Persons now to be Ordained having found the grace of God Making them willing to promise may say with St. Augustine (z) Ab illo in me perfici fideliter spero à quo inchoatum esse humiliter gaudeo nec in eo quod non donavit incredulus nec in eo quod jam donavit ingratus Aug. ad Maced ep 52. T. 2. fol. 48. They hope firmly that the same God will perfect in them that which they rejoyce humbly to find he hath begun And they cannot doubt of that which he hath not yet given them without being
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
in duties of Piety and Charity making them full of Love both to God and to their Neighbours Be pleased therefore thus to anoint us who need all these Blessed Qualifications Ver. 4. Material Oyl being inflamed is soon exhausted and then its light ceases but thy Spiritual Oyl will burn and shine for ever By it therefore enable us to have a right judgment in all things and direct us with perpetual Light in all our ways to cure the dulness of our slow understandings and remove the ill effects of our natural darkness and almost blinded sight which makes us so apt to err in Spiritual things Ver. 5. As the Jews when they Feasted and rejoyced used to anoint their Faces with perfumed Oyl to make their Skin smooth and fair and give their Countenances a chearful air (q) Psal civ 15. Matth. vi 17. Duo sunt liquores corporibus hominum gratissimi intus Vini foris Olei Plin. l. 14. c. 22. be thou pleased in like manner to anoint and chear our Souls which have contracted a soiled Face and mournful Figure in our late days of Fasting and Penitence for our Sins Seal our Pardon and Chear our Spirits with the abundance of thy grace which will extreamly refresh us and make us lovely in our Redeemers Eyes to whom above all things we desire to be acceptable Ver. 6. And that nothing from without may disturb our inward Joy and Comfort make the world peaceable Keep far off from us all our Foes that would invade us from Foreign Countries and also Give Peace to us at home in our own Land that neither this Church or state may be shaken by Faction Schism or Sedition And direct us as well as guard us for where thou art our constant Guide no ill can come either to our Souls or Bodies Ver. 7. Where thou art our Teacher Mysteries become easie to our Faith Therefore do thou Teach us to know the Blessed Trinity in Unity for our everlasting Salvation (r) John xvii 3. even the Father Almighty our Creator the Eternal Son our Redeemer And Thee O Holy Spirit our Sanctifier who proceedest of both to be really Three Persons and yet but one God Ver. 8 and 9. Which right Knowledge will direct us rightly to praise thee So that as it has been in the true Church through the Ages all along from the beginning this may be also our endless Song to be continued down to our latest Posterity Glory and Praise be given to thy Eternal Merit who art ever deserving from us and all mankind fresh and lasting acknowledgments O Blessed Father beloved Son and Holy Spirit may the Trinity in Unity and Unity in Trinity thus be adored and glorified for ever and ever Amen CHAP. VII Of the Large Collect before the Ordination §. 1. THat Prayer was a Principal Part of this Office was shewed before the Forms are various in divers Churches there is something like this of ours in Antiquity (s) Clement Constit l. 8. c. 24. fol. 141. but nothing is so full and so exact as this in any Church being made at the Reformation and continued ever since without any alteration The Analysis of this Collect. This Collect hath two General Parts 1st The Laudatory part wherein there is 1. The Original cause of all God's Mercies Almighty God who of thine infinite love c. 2 Some proper instances viz. 1 His giving us his Son Hath given to us thine only and most dearly c. 2. Sending the Apostles and other Pastors Sent abroad his Apostles Prophets c. 3. Their success and the effect of their preaching By whose labour and ministry he c. 4. Providing this succession of Ministers And for that thou hast vouchsafed to call these c. 3. An Act of Praise for them all We tender unto thee most hearty thanks c. 2ly The Precatory part and there in 1. The petitions for all Christian people 1. That they may be thankful And we humbly beseech thee to grant unto all which c. 2. And also grow in grace And that we may daily increase and go forwards in the knowledge c. 2. Those for Priests and people both 1. That by both Gods name may be glorified So that aswell by these thy Ministers as by them over whom c. 2ly And his Kingdom further extended And thy blessed Kingdom enlarged 3. The pressing conclusion Through the same thy Son Iesus Christ our Lord c. Amen A Discourse upon the larger Collect. §. 2. ALmighty God and Heavenly Father who of thy infinite Love c. Nothing can more fitly dispose us to praise Almighty God who shews himself to be our Heavenly Father by providing a proper Ministry for his Spouse the Church our Mother than serious reflection upon the whole Oeconomy of our Redemption and all the steps he hath made towards this mighty blessing So that 't is proper here to consider that when our first Parents fell from their Innocence they brought two evils upon their Posterity First The Guilt and then the power of Sin Now our Lord and Saviour undertook the removing of both First of our Guilt by his Death and Secondly of our Bondage under its power by his most holy Ordinances and his Word and in order to this he left his Ministers in all Ages to apply these means to this great end And therefore upon the ordaining new Pastors 't is very fit we should acknowledge 1st In general The true original of that Fatherly care he hath expressed by this gracious Provision which was no merit in us but his infinite love and innate goodness we did not deserve nor could we requite such concern for our eternal welfare his own desire of our Salvation and propensity to do good alone excited him this favour was shewed freely (t) Gratia est gratis data non meritis operantis sed miseratione donantis Aug. Ep. 120. Upon this principle he first gave us his only and therefore most dearly beloved Son (u) Gen. xxii 2. Angl. thy only Son ex Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he was and had been the delight of his Bosom from all eternity yet when our Salvation needed him to be the Author and necessary cause of it (w) Hebr. v. 9. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He freely sent him not only to take our Nature but our Guilt upon himself For which by his Death upon the Cross he did so fully satisfie his Fathers justice that he who never boasted said it is finished (x) Johan xix 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc And St. Paul hath declared There is now no more need of any other or further offering for Sin (y) Hebr. ix 25 26 and chap. x. 14. which our most learned Reformers judiciously put into this Collect and say he made perfect our Redemption by his Death with a plain design to confute that false Opinion of the Roman Church
who will have their Priests to be Sacrificers still and pretend they are daily to offer up Christs Body and Blood as a Propitiatory Sacrifice for the Sins of quick and dead Yea they have now put this into the Solemn words by which they make a Priest and say Take thou power to offer a Sacrifice to God and celebrate Masses as well for the Quick as the Dead (z) Pontif. Roman in Ordin Presb. p. 50. and by vertue of this power of offering propitiatory Sacrifices Bellarmine affirms Priests may be called Mediators (a) Bellarm. de miss l. 1. c. 17. p. 1014. So that Chemnitius doth not misrepresent them in saying (b) Chemnit examen Decret Trident. par 2. p. 260. They feign the Priesthood is necessary that the Church may have Advocates to plead her Cause before Christ the supreme Judge and by offering a Sacrifice to appease the Fathers wrath and procure propitiation for the Church Now this Opinion is but late and new as appears by all their own old rituals which have no such Form in the consecration of a Priest (c) Vid. Mabill Lit. Gallic p. 307. Morin de Ordin Lat. p. 264 c. and consequently they are not essential to the being of this Order because then they who of old were ordained without these words would be no Priests But besides the innovation the Doctrine on which this Form is grounded is a blasphemous derogation to the one only and all-sufficient Sacrifice of Christ upon the Cross and an utter perverting of the nature and end of that Holy Sacrament which the Scripture never calls a propitiatory Sacrifice but a commemoration of that Sacrifice and only a Sacrifice of praise in remembrance of that which Christ once offered Wherefore it was necessary our Pious Reformers should put into our Office an antidote against this Poison and teach our Priests that they are not appointed to add any thing to perfect the work of Mans redemption which Jesus alone Finished nor are they now constituted to Sacrifice an Expiatory oblation to God but to teach and convert Sinners among Men Christ by his death hath reconciled God to them so far that he is willing to pardon them upon their Repentance and Ministers are now to bring them to Repentance and so reconcile God to them This was the only design of our Saviour when after his ascension He sent abroad into the World Apostles Prophets Evangelists Doctors and Pastors viz. To go and teach all Nations c. and to gather a great Flock in all parts of the Earth who by their Devotions and Holy lives might set forth the eternal praise of his Holy name And thus we here commemorate the Author and the end of these Ministerial Offices But withal we remember also the success of these first Preachers by whose Labours out of the unbelieving Jews and Gentiles very many millions of Converts were made in a few years yet the Collect notes it was Christ who by these holy instruments did gather this great Flock together for nothing less than a Divine power could work so great a Wonder It had been impossible without the miraculous assistance of Jesus and his Spirit that a few poor despicable Men without human Learning or any force should in so short a space have triumphed over the obstinacy and malice of the Jews who had crucified their Saviour and over the power and inveterate prejudices of the Gentiles who worshipped Stocks and Stones their fellow creatures in Heaven and Earth yea Devils and evil Spirits Yet innumerable multitudes of these were brought over to believe Doctrines far above the reach of human Reason as well as contrary to all their former Notions and persuaded to practise Rules of strict Holiness directly opposite to their old vicious habits and worldly interest So that within an Age or two The Apologist openly tells the Emperor that though Christianity was lately set up it had already filled their Cities Provinces and all eminent places of the Empire even the Palace the Senate and Pleading places leaving only the Temples for the Heathens (d) Hesterni sumus vestra omnia implevimus urbes insulas castella palatium senatum forum sola vobis templa relinquimus Tertul. Apol. cap. 37. p. 30. And the next Century was blessed with the Conversion of the Emperors themselves and the extirpation of Judaism and Idolatry out of these parts of the World 'T is true the Apostles and their glorious Successors planted this Faith by their Doctrine their good Example and their Miracles and watred it with their Blood but God alone gave this wonderful encrease (e) 1 Corinth iii. 6. Now there are two Reasons why we remember this here First More remotely to encourage our new Pastors to hope for the Divine assistance since they are appointed by the same God to succeed in the same Employment Secondly To engage us to render most hearty thanks to the Lord for these great benefits flowing from his eternal goodness that is for sending such useful orders of Men into the World to save so many millions of Souls and for laying so strong a foundation for his Church at first that the saving knowledge of his Holy Gospel hath continued throughout all Ages and spred over all Nations so that we whose Ancestors sat in the shadow of Death we who live in the last of times and a remote Angle of the World have this saving light clearly shining among us And here to heighten our gratitude and tune our praises to the highest key we also fitly remember this present instance of God's goodness in calling these that are now to be ordained to that same Office and Ministry which he first appointed for the Salvation of Mankind This shews he takes the same care of and has as much love for our Souls as for the Souls of our Forefathers He knows our Christian Priests also must be many because they are not suffered to continue by reason of Death (f) Hebr. vii 23. The individuals are mortal and so a succession is necessary (g) Deus qui provides mortalibus successione Orat in Ordin Presb. Clem. constit l. 8. c. 24. it is certain the particular Priests must die but by this constant supplying all the vacancies the Priesthood becomes immortal (h) Principes mortales Rempublicam aeternam esse Tacit. Annal. l. 3. cap. 6. pag. 301. Our dearest Lord promised his Disciples when he gave them their Ministerial Commission that he would be with them always even to the end of the World (i) Matth. xxviii ult He knew they could not live so long and therefore the promise is to all their Successors (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc to the Office rather than the Persons For so long as there are Souls to be saved as there will always be to the worlds end so long our most gracious Lord hath taken care there shall be proper orders of Men to save them for which
if we have any sense of his goodness or any concern for our own Salvation we are on this occasion bound humbly to thank heartily to praise and devoutly to worship him and this may suffice for the Laudatory part §. 3. And we humbly beseech thee by the same thy blessed Son to grant unto all c. Having excited our selves to a vigorous Devotion by these obliging memorials of God's care for our eternal welfare we fitly begin to pray it may not be in vain When the Vine-yard is drest with so much cost and pains it is a shame it should bring forth either no fruit or only wild Grapes (l) Isai v. 2. Pro uvis labruscae Prov. pro spe frustratâ Drus prov cent 1. Class 1. this will highly offend God and end in our own ruin at last (m) Hebr. â—â— 7 8. Such kindness and culture deserves a very plentiful return (n) Debemus imitari agros fertiles qui multo plus afferunt quam acceperunt Cicer. de offic l. 1. Heaven justly expects it and therefore we Pray through the Mediation of Jesus Christ That not only we but all other Christians who in any part of the World believe in and call upon God's holy name by these Mens preaching (o) Rom. x. 14 15. Emissione auditus ex auditu fides à fide oratio may not only bless him at present as is done in the words of this Collect but also continue to shew our selves truly thankful to Almighty God for this his extraordinary care of our Souls as well as for all other his benefits Now true gratitude to God for appointing and sending his Ministers will express it self by our reverencing their Persons attending on their Administrations giving great regard to their advice their exhortations and reproofs looking on them as the Physicians of our Souls and consulting with them when we need Direction or Comfort Encouragement in well doing or Aid in resisting Temptation If we were to pass a difficult and dangerous way and had a guide sent us by a kind friend nothing can prove us grateful for the favour but our frequent enquiring of and duely following this Director and if our People do not treat their Pastor so they are unthankful to God unkind to his Messenger and careless of their Souls health By letting our Pastor know our case he will be enabled to apply proper remedies for our Ignorance or Infidelity and so we should daily encrease in Faith and Knowledge and answer the end of this Heavenly Mission by our growing up to a perfection in Christ Jesus (p) Ephes iv 13. If we see a Husbandman going to Sow we wish him good speed even in common Charity but when our own Souls are the Field and we now behold fresh Labourers sent into God's Harvest shall we not wish them success in the name of the Lord (q) Psal cxxvi 5 6. Ruth ii 4. especially since by their prospering we improve it may please them but the profit is principally ours yet so as we only are the losers if he do his Duty and we reap no advantage for he shall be rewarded according to his pains not after his success (r) 1 Cor. iii. 8. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc So that we are infinitely concerned to do our best that his Ministry may profit us all and then both these Ministers and those over whom they are appointed may joyn in Glorifying God's name the Pastor for God's blessing on his Ministry and the people for the good they have had by his labours And besides the glory thus comming to God from those who are now made Christians his prospering the labours of those his Servants will also enlarge his Kingdom by the convincing of Infidels and converting impenitent Sinners who from slaves of Sathan and Heirs of Hell may become Subjects to the King of Heaven and Heirs of Glory These are the desirable fruits the happy consequences of a good Pastors doing his Duty with success and if we seriously consider their number and mighty importance it will move us earnestly to beg of God to bless these Mens present undertaking and future endeavours through Jesus Christ who Liveth and Reigneth c. Amen CHAP. VIII Of the Solemn Words §. 1. HAving spoken of the Imposition of Hands which Rite is common to all Three Orders in the former Part (s) See Par. I. Chap. 4. §. 1. I am now only to observe that as the Priest and Deacon have distinct Offices so in our Church they are admitted to them by a different Form of words which is more proper than with the Greeks to use the very same Form for a Priest as they do for a Deacon only naming the several Orders (t) Vide Euchol p. 250. Collat. cum p. 292. herein therefore we follow the usage of the Western Church as the best for they have two distinct Forms for these two Orders (u) Pontific Roman p. 53. and use the first part of this Form of ours Receive thou the Holy Ghost c. without any variation I confess Morinus affirms that the ancient Forms of Ordination as well in the Latine as the Greek Church were only Prayers for the Holy Spirit and invocatory not indicative or imperative which usage as he proves began to be added in the Margin of the old Formularies about 500 years ago (w) Vid. Morin de Ord. Latin in Vet. Form circ An. 1180. p. 338. Item Exercit. 2. Par. 3. c. 2. p. 22. And after that it was made by the School-men the Form of the Character and the sole words by which it was conveyed or communicated I shall not dispute that nicety but since I find our Reformers have retained these Words I doubt not but they derived them from an higher Original even from the Holy Gospel out of which I shall now shew both parts of this Form are taken §. 2. Receive the Holy Ghost for the Office and Work of a Priest c. whose Sins thou dost forgive they are forgiven c. And be thou a faithful dispencer c. In the name of the Father c. This Form is taken from our Blessed Saviour's own Words after his Ascension when he solemnly Sent his Disciples to Preach the Gospel for then he said receive ye the Holy Ghost c. z (x) John xx 21 22 23. Hence the Lutheran Form prescribes the reading these very words out of St. John's Gospel (y) Legatur ex Johan Cap. 20. Dominus noster Jesus Christus dixit Accipite Spiritum Sanctum c. Form Lips An. 1624. and then after the Lord's Prayer and a Collect that Office thus explains them We commend to you the Ministry of the Word of God and the power of the Keys in binding and loosing Sins and in the administration distributing and consecrating the Venerable Sacraments according to the institution of our Lord Jesus Christ in the Name of the Father c. And doubtless
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
(y) Idem ibid. lib. 1. p. 124. a. 'T is true that haughty Prelate encouraged by the Pope laboured to wrest this Privilege from King Henry the first but his procurator at Rome protested to the Popes face That his Master would part with his Kingdom as soon as with his Right to Elections (z) Matth. Par. Ann. 1103. pag. 59. And though he forbore a while to use his Prerogative herein upon his being reconciled to Anselm yet upon his Death he chose Rodulph to succede him (a) Idem ibid. An. 1113. pag. 65. in that See And afterwards he nominated or recommended all other Bishops that were preferred in his Reign it being recorded by an ancient Historian that this King made four Bishops in one years time (b) Henr. Huntingd. An. 1123. lib. 7. Histor pag. 219. And the same Authority was exercised by the following Kings who besides this first Title of usage had Secondly another founded upon Law and Common Right as being Patrons and Founders of all English Bishopricks which they had endowed with Lands and large Possessions And the Civil Law ordains That if a Man build a Church and provide for the Clergy that are to officiate there he and his Heirs shall name a fit Person to be ordained to it (c) Justin Authent collat 9. Tit. 6. Novel 123. cap. 18. p. 172. So that the Kings of England have as just a right to the Patronage of Bishopricks as private Patrons Founders and Endowers of lesser Benefices have to present to them And this Title is urged in that excellent Letter to Pope Clement the sixth writ by King Edward the third together with the former claim of immemorial usage where he thus speaks From the very beginning of the Church in this our Kingdom of England the Memorable Piety of our Progenitors Nobles and faithful Subjects have built Churches endowed them with large Possessions and given great immunities to them For which Reason they placed fit Ministers in them As to Cathedrals our Progenitors aforesaid have for a long time upon any vacancy by their Royal Prerogative freely bestowed them on fit Persons c. The whole Letter is extant in Tho. of Walsingham (d) Tho. Walsing Hist in Edward 3. An. 1343. p. 150. and deserves to be Read because it shews the ill consequences of the Pope's interposing in these Elections From medling wherein he was soon after excluded by the Statutes of this Realm An. 25. Ed. 3. and An. 13. Rich. 2. The former of which Statutes mentions a Grant from former Kings to Deans and Chapter that they might freely elect their Bishop Provided and upon these Conditions First That they desired the Kings leave to elect And Secondly That after they had chosen they did obtain the Royal Assent Which method is still observed among us only the King recommends a Person to the Clergy when he grants them license to elect yet so as there have been instances where just ground of objection appeared against the Person so nominated by the King where the Clergy have humbly remonstrated to the Kings Majesty in order to obtain a second Nomination There is one Reason more why our Kings should nominate their own Bishops and that is because they are Peers of their Realm and divers of them are or may be employed in Offices of the highest trust under the King and therefore it is fit he should chose the Person who is to make so considerable a Figure in the Government and may have so great a share in the Administration thereof Yet still not only the Chapter of the vacant Church but the Bishops who consecrate him have sufficient Security as to his ability for so sacred an Office and his care to perform all the Duties of it by the very Form of Consecration which now we shall go on to explain The end of the Preface A DISCOURSE UPON THE OFFICE For Consecrating a BISHOP Where it differs from the former CHAP. I. Of this Office in general §. 1. ST Cyprian to shew the great use and necessity of a Bishop compares him to the Shepherd of a Flock the Pilot of a Ship and the Ruler among the People (e) Ut pascendo gregi pastor ut gubernando navi gubernator ut plebi regendo rector redderetur Cypr. Ep. 58. and implies that as a Flock cannot be fed without a Shepherd a Ship steered without a Pilot nor a Multitude kept in order without a Governor so neither can a Church be managed or preserved without a Bishop which being the highest Order in the Church and those who are advanced to it being constituted Supream Ecclesiastical Rulers not only over the People but also over the inferior Orders of the Clergy therefore the Holy Scripture gives very strict Rules for the choice of Bishops and their Admission to this Dignity hath been very solemn in all Ages At first by Fasting Prayer and Imposition of Hands and afterwards with more ceremony The first General Council requires three Bishops at least shall perform the Consecration (f) Concil Nicaen I. Can. 4. Bev. T. 1. p. 63. which was grounded on those Apostolical Canons made in the Ages of Persecution (g) Can. Apostol I. ibid. p. 1. not Bevereg T. 2. p. 10. and that shews this practice which we still retain is very Primitive And so is their declaring of their Faith and the strict scrutiny into their Manners with the laying the Holy Bible on their Head though no express Constitution do appear to enjoyn these things till the 4th Council of Carthage (i) Acts xiii 3. (h) Concil Carthag 4. Can. 1 2. ap Bin. Tom. 1. p. 588. There is no doubt but there were Forms of Prayer and particular Supplications for the Holy Spirit used even from the Apostles Times and by their Examples (i) Acts xiii 3. and therefore Mystical Prayers are the very definition of this Ordination (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 1. Can. Apostol But those now extant though some of them be very ancient yet are of later date However there have been such Forms in all Churches in the Eastern or Greek Church as also among the Syrian and Ethiopick Christians and in all Eminent Churches of the West The oldest of which are elaborately collected by Morinus in his Learned Commentary of Ecclesiastical Ordinations which I shall have often occasion to cite in the following Pages by comparing those Offices with our modern English Form to which also I shall sometimes compare not only the present Roman Ordinal but also those Ancient Formularies of the Gallican Church and of this Nation (l) Extant ap Baluz append ad Capitul Tom. 3. p. 1372. ap Mabillon Liturg. Gallican l. 3. p. 307. in Theodor. Poenitent p. 283. while they were in Communion with Rome From all which it is easie to observe that the Roman Church hath exceedingly varied from it self the oldest Offices whereof were very short containing few Ceremonies
and divers Prayers with a brief Exhortation But of late they have added abundance of frivolous and superstitious Ceremonies and Benedictions which crept in while Ignorance and Error prevailed in all these parts of the World as is fully demonstrated by an exact Author (m) Antiqu. Recentior Officia Roman Collat. vid. ap Mason de Minister Anglican l. 2. c. 17. to whom I refer the Reader And I shall only note here that our judicious Reformers in compiling this Office as well as in the rest have cast away all the Roman Superfluous and Corrupt Innovations about blessing Vestments anointing delivering the Ring Pastoral Staff c. and so have reduced the substantial Part of it as nigh to the Primitive Forms as our Circumstances could bear but have enlarged it with divers pertinent places of Scripture and proper Questions as also with accurately composed Prayers So that now we may affirm our Form of Consecrating Bishops is the best and most adapted to the occasion of any Office extant in the World as will more particularly appear in the subsequent Discourses upon that which hath not been already treated of in the Former Offices CHAP. II. Of the First Collect. The Analysis thereof This Collect consists of Two Parts 1st An Introduction commemorating 1. That which Christ gave to his Apostles Almighty God who by thy Son Iesus Christ didst give c. 2. That which he enjoyned them and didst charge them to Feed the Flock 2ly The Petitions that are grounded on it 1. For the Bishops that they may Teach and Govern well Give grace to all Bishops the Pastors of thy Church that they may c. 2. For the People that they may obey them in both and grant to the People that they may obediently follow the same 3. For both that they may be finally saved that all may receive the Crown of Everlasting Glory through c A Discourse on the First Collect. §. 1. Almighty God who by thy Son Iesus Christ didst give to thy holy Apostles many excellent Gifts and didst charge them c. Nothing can be more proper to begin the Consecration of a Bishop than the commemoration of those Gifts which Christ gave and that Charge he laid upon his Apostles the First Bishops of his Church the same Charge being incumbent upon Bishops now which was given to the Apostles and as they have their Duty they need some measure of their Assistance The Apostolical Office was only temporary while the Church was planting but the Bishops by their appointment were fixed to Feed and Rule it after it was Setled unto the end of the World Hence they were in all Antiquity counted the Successors of the Apostles and the Fathers call the Apostles Bishops (o) Apostolos i. e. Episcopos Praepositos Dominus elegit Cypr. Epist 65. Ipse enim imponens Manum Apostolis ordinavit eos Episcopos Aug. in N. Test Qu. 97. Tom. 4. p. 179. and as commonly give Bishops the Title and Name of Apostles (p) Apostolorum honorem possidentes habere nitentur meritum Hieron Epist 13. yea all Bishops were then stiled Apostolical and their Sees Apostolical Seats (q) Episcopatus dicitur Apostolatus Sidon Apollinar l. 6. ep 7. l. 7. ep 4. Et unusquisque Episcopus sedit in Apostolica sede Idem l. 6. ep 1. 4. Although of later times the Popes and Bishops of Rome have arrogantly made a Monopoly of those Titles But this right of Succession and community of Names being general doubtless it is very fit when any are to enter into this Venerable Order to commemorate first what Gifts God through Jesus Christ gave to his Apostles since we may reasonably believe so far as their Office and Duty is the same so far his Goodness and Bounty will move him to supply them also with Gifts suitable to their need He gave to his Apostles many excellent Gifts indeed which St. Paul enumerates viz. The Word of Wisdom and of Knowledge the Gift of Faith the Power of Healing and Working Miracles the Spirit of Prophecy the Skill of Discerning Spirits and of Speaking as well as Interpreting divers Tongues (r) 1 Cor. xii 8 9 10. Some of which were Miraculous and peculiar to that Age and therefore are now ceased but those of Wisdom and Knowledge and a sound as well as a strong Faith are still necessary and therefore permanent So that we may justly beg these Gifts for our Bishops so the Greek Church pray That God would strengthen their Bishops with the Grace of his Blessed Spirit as he strengthned his holy Apostles (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol in Ordinat Episc p. 303. which is a very natural deduction especially considering Secondly The Charge which Christ first gave to his Apostles viz. To feed his Flock These Words were spoke to St. Peter but in him the rest were intended yea all the Successors of the Apostles are obliged by this Charge as well as they (t) John xxi 16. Cum ei dicitur ad omnes dicitur pasce Oves meas Aug. de Agon Christi c. 30. and therefore both St. Paul (u) Act. xx 28. and St. Peter (w) 1 Pet. v. 1 2. repeat this Charge and Enjoyn the Bishops which they had chosen to Feed the Flock of Christ the Burden goes with the Honour to every Bishop that is or shall be Consecrated to the Worlds end And therefore we commemorate this as their present Duty and accordingly pray that this and every other Person who is called to so great a Charge may have grace to perform it very well In the Petitions we give Bishops the Title of Pastors of Christ's Church and our Lord himself first had both these Names being called the Pastor or Shepherd and Bishop of our Souls (x) 1 Pet. ii 25. He is the Chief Pastor (y) 1 Pet. v. 4. and they under him are also Pastors of their several Portions of Christ's Flock where they Preside in his Name and Rule by his Authority and for which at last they must render him an account (z) Singulis Pastoribus portio gregis ascripta quam â—ogat unusquisque rationem sui actus Domino redditurus Cypr. ad Cornel. ep 55. For while he was on Earth he Fed his Flock himself by his Preaching his Example his Exhortations and Reproofs and loved his Sheep so entirely as to die for them whence the Greek Church desires of God to make this Bishop an Imitator of his true Shepherd (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euchol p. 303. And then only he deserves the same Name with his Great Master when he follows his Example in his fervent love of and diligent care for the Souls committed to his Charge Methinks the consideration of this sharing with Jesus in the Pastoral Office should make the Bishops very careful and faithful in executing the same for which they have such a Pattern and concerning which their All-seeing Master
will call them to so strict an account And it should also make the People reverence and love them exceedingly for their Works sake Wherefore we now proceed to pray for both Pastors and People First For the Bishops to whose Dignity a weighty Burden is annexed as was noted before (b) Nomen sonat plus oneris quam honoris non ut praesit sed ut prosit eligitur Durand rational verb. Episc that is First diligently to Preach God's Word Secondly Duly to administer the godly discipline thereof agreeable to the Metaphor of a Shepherd who is first to Feed and then to Govern his Flock to both which David alludes (c) Psal xxiii 2 4. As to the Former Duty of a Bishop's Preaching though he have no Superior to require it of him he should voluntarily Preach on all occasions Thus we find St. Cyprian preached in the times of persecution (d) Cypr. ep 52. §. 2. p. 114. and daily treated upon the Gospel (e) Quotidianis Evangeliorum tractatibus Id. de bon pudic initio St. Ambrose declares that his custom was continually to admonish his People that is in his Sermons (f) Vulgus jugiter monere consuevi Ambr. de dig Sacerd. c. 1. and from the Works of St. Chrysostom St. Augustin and St. Cyril it is manifest that those Primitive Bishops preached almost every day as St. Hierom also remarks of Proculus a French Bishop (g) Pontifex qui quotidianis tractatibus iter tuum dirigit Hieron ad Rustic ep 4. p 49. But of this I shall treat hereafter (h) See Chap. viii §. 1. and shew that even in our days many pious Bishops do preach very often both in their Cathedrals and in Cures where there is but mean provision for this Office whereby they both set a good Example to the inferior Clergy and since their Dignity gives great weight to their Exhortations and Reproofs it is likely they may hereby promote the Salvation of many People this Petition therefore that Bishops may diligently preach God's Word is still very fit to be made 'T is true Secondly There is another part of their Office wherein the Priests are not joyned in Commission with them so that the main Burden thereof lies on their Shoulders and the male administration of it must wholly lie at their Doors which is the due Exercise of Church Discipline which may justly be stiled godly both from the Original of it being taken out of God's Word and the End of it which is to promote Virtue and Godliness And this is a more necessary part of the Bishop's Office than Preaching which he should principally intend There are some Causes too difficult and some Offenders too great or too obstinate for the inferior Clergy and there the Bishop must interpose by first Admonishing and then Censuring such as notoriously offend in Faith or Manners a good Pastor must not only Feed the Sound but Heal the Sick and Wounded Sheep Seek them that are Lost Bring home such as are gone Astray Separate those that may Infect others and finally Cast out them that are Incurable Now to do this Duly that is as oft as there is occasion and by a right manner of proceeding requires much skill and pains and will take up much time and need continual application but the benefit and comfort arising from the faithful discharge of this difficult Province will abundantly requite the labour of it here yet it shall be rewarded eternally hereafter when the great Shepherd shall appear In the next place we also pray for the People that the Bishop's diligence and care may have a due effect upon them even that they may obediently follow their Exhortations and Advice from the Pulpit and patiently submit to their Monitions and Censures while they exercise the Acts of Jurisdiction 'T is Solomon's Observation that a wise Reprover should have an obedient Ear and then only he is successful (i) Prov. xxv 12. And we have many pious Bishops blessed be God who are diligent in Preaching and as far as their present circumstances will permit are ready to exercise the Godly Discipline of the Church yet alas they have not the desired success through the Pride and Negligence of the People wherefore we beg of God to dispose them to Obey and Submit which are both their indispensable Duties required expresly by God himself who charges them To Obey those Spiritual Pastors who have the Rule over them and submit themselves (k) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil eorum mandatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenis juste impositis B. Sanderson in loc and there is a cogent reason taken from their own benefit because saith he they watch for your Souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you (l) Non dixit non expedit illis sed vobis ipsa tristitia prodest illis sed non expedit vobis nihil autem nobis volumus expedire quod non expedit vobis Aug Ver. Dom. Ser. 16. A good Bishop is set by Christ as a Watchman over his Peoples Souls and if when his Master calls him to an account as he will do he chearfully reports they were willing humble and obedient that will procure God's mercy to them On the contrary if he be forced to complain of their stubbornness with grief he shall be rewarded for his pains and they alas must be condemned for their hindring the success of his Labours which is their loss and not his 'T is great pity a good Bishop should not meet with an ingenuous and tractable People for then both he and they as this Collect notes shall receive the Crown of Everlasting Life He shall be Crowned for his Diligence and they for Observing his Preaching and Submitting to his Discipline Which therefore we beg for Christ Jesus sake Amen CHAP. III. Of the Epistles §. 1. OUT of Holy Scripture the Rule for our Spiritual Guides to walk by there are several Portions taken proper for the several Orders of the Clergy The first for the Consecration of a Bishop is out of the first Epistle to Timothy Chap. iii. ver 1 c. an Epistle so adapted to this Occasion that in all the Old Lectionaries and Ordinals of the Western Church (p) Vid. Pamel de Liturg. Tom. 2. p. 61. Lectionar ap Baluz append ad Capitular Tom. 2. p. 1350. 1373. Item ap Morin de Ord. Lat. Par. 2. p. 321. where Epistles and Gospels are only in use this Portion is always the first and where there are seven or eight for variety this is never omitted because it contains those Divine Directions which the Holy Spirit by St. Paul gave to Timothy concerning the Qualifications of a Bishop and describes all the Virtues they of that Sacred Order ought to be endued with as well as the Vices they must be clear from and the Method will
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
the old Catholicks whose Title they usurp condemned a Impious and Detestable Lastly Though there are many Motives to make these Petitions there are only two expressed in this Collect but both are very cogent First The benefit of the People who have such a Bishop set over them as frequently Preaches and wisely Dispenses the Discipline intrusted to him he is an inestimable blessing to his Diocess his Clergy and Laity both are happy in so industrious prudent and faithful a Steward who gives all their Portion in due season and thereby promotes and secures the Salvation of many But 2ly This is not all for his Gracious Lord and Master Jesus Christ the Judge of all hath promised an Everlasting Kingdom of Joy to reward such Servants for all their Care and Pains (t) St. Matth. xxiv 45. So that earnestly desiring the Bishops Eternal Happiness we do earnestly pray he may have Grace to manage thus and methinks the very mention of it should enflame the pious Candidate with holy desires and firm resolutions to be diligent and faithful in the discharge of these Duties since 't is certain he shall be infinitely overpaid for all his trouble by the never-ceasing Joys of Heaven where no Stars shall shine so bright (u) Dan. xii 3. none so highly shall be rewarded (w) Matth. x. 41. as Prophets Righteous Guides of Souls and such as are the Happy Instruments of Turning many to God CHAP. IX Of the Solemn Words §. 1. REceive the Holy Ghost for the Office and Work of a Bishop c. and remember that thou stir up the Grace of God c. The Order of Priesthood is so near the Episcopal that the Words at the Admission to both are very much alike only because their Duty differs in some Points therefore the one hath the Spirit communicated for the Office and Work of a Presbyter the other for the Office and Work of a Bishop and since the power of Binding and loosing was given to the Candidate when he was ordained Priest that is not repeated now since every Bishop must pass through that Order first But instead of that Form here is added that reasonable admonition of St. Paul to Timothy To stir up the Grace of God that is now given them by the Imposition of Hands to which the reason of the Charge is annexed viz. because God hath not given us the Spirit of Fear but of Power and Love and Soberness The Consecrated Bishop ought firmly to believe he doth now receive the Gifts and Graces of the Holy Spirit so far as is necessary for his Office as we have proved before (x) Disc on the Ordin of a Priest Ch. viii §. 2. and we see here St. Paul takes it for granted that Imposition of Hands did convey it to Timothy for he hath said God gave him the Spirit and his Grace by this Rite and his Successors in the Dignity have the same need and the same method is used now But least this Privilege should make them proud and negligent they are first put in mind that the gifts of the Spirit are like the Celestial Fire in the Jewish Temple which came from Heaven yet was to be kept alive by human industry and continual puting on of fresh fuel (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in 2 Tim. 1.6 7. Even these Gifts and Graces will be extinguished if those that have received them do not continually endeavour to quicken them by daily and devout Prayer diligent and constant Reading and Study and by being ever imployed in all sorts of good Works God doth not give them his Spirit to exempt them wholly from working but to engage them to co-operate with him and therefore it is St. Paul's Argument for our working out our own Salvation with fear and trembling because God worketh in us both to will and to do (z) Philip. ii 12 13. Yea he calls the omitting to do our parts receiving the Grace of God in vain (a) 2 Corinth vi 1. and our Saviour shews that Servant was condemned who only kept his Talent safe but did not improve it (b) St. Math. xxv 24 c. Such being like idle Saylors who lie in the Port but neither fit up their Vessel spread their Sails nor use their Oars when a fair Wind blows (c) Isidor Peleusiot lib. 2. Ep. 2. p. 126. Wherefore First they must beware of sloth and presumption and be perpetually stirring up the Gifts they have received But 2ly Least they should on the other hand doubt and despair of ever being able to surmount the difficulties of this weighty Employment they are told what kind of Spirit it is which they have received First Negatively not the Spirit of fear or of Bondage (d) Rom. viii 15. the dastardly Spirit of Slaves who serve their Lords for dread of Stripes and tremble at a like danger from other Hands No they have received a nobler Spirit and like Free-men go on courageously and serve from a principle of love and gratitude Hence 2ly Affirmatively they are told their Spirit is first the Spirit of Power which is mighty through God to the pulling down of strong holds and the casting down every high thing that exalteth it self against the Knowledge of God (e) 2 Cor. x. 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt loca arte munita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae natura muniuntur Vid. Veget. de re milit l. 4. c. 1. Filesac select lib. 1. cap. 7. A zealous Bishop endued with this Spirit of Power may boldly attack all the artificial fortresses of Argument wherein cunning Hereticks enskonce their false Opinions and shall pull down all the lofty brags whereby obstinate Sinners hope to secure their evil practices God will enable him to convince the former and convert the latter bringing the one by a right Faith and the other by a holy Life into subjection to Jesus Christ his Courage ought to be undaunted because his assistant is Almighty Secondly He hath received the Spirit of Love and Charity which will inspire him with a tender pity for the Souls of the Erroneous and debauched He considers their woeful delusion their encreasing guilt and imminent danger of Damnation and therefore he pursues them with Intreaties Arguments and Importunity as St. John did his relapsed young Man (f) Vid. Histor apud Euseb lib. 2. cap. 17. p. 68. not ceasing till if possible he hath brought them to a better mind Thirdly It is the Spirit of Sobriety and Prudence (g) 2 Tim. i. 7. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish it from the wild and giddy Spirit of Enthusiasts who have Heat without Light and Zeal without Knowledge (h) Rom. x. 2. The Spirit of God endues our Bishops with Wisdom to choose the fittest seasons properest Methods and the most seasonable ways of Application and enables him steddily to go on till at last by God's Blessing he hath gained his Point There are but
few and those too of the worst sort of offenders who can resist such addresses The Philosopher thinks there are certain sparks of goodness in all Mens Breasts which being assisted with a gentle Breath would soon shew themselves kindled with a little Admonition (i) Omnium honestarum rerum semina animi gerunt quae admonitione excitantur non aliter quam scintilla levi flatu adjuta ignem suum explicat Sen. Ep. 94. p. 348. But we know all professed Christians have the general assistance of the holy Spirit to incline them to receive truth when it is made manifest to them and approve of Virtue fairly represented So that if our Bishops will stir up their own Gifts their bright Flames will kindle their Neighbours Sparks and bring them who sat in Darkness to see the light of Truth and walk in the lucid paths of Righteousness CHAP. X. Of the Delivery of the Bible §. 1. UNto that which we observed before concerning delivering some of the Books of Scripture to all that enter into any Order Ecclesiastical we are here only to add that of old it was only the Gospels which were laid on the Head and Shoulders and that of Bishops alone (k) Episcopus cum ordinatur duo Episcopi ponant teneant Evangeliorum codicem super caput cervitem ejus Concil 4. Carthag Bin. T. 1. p. 588. and there it was held for some time either by the ordaining Bishops l as in the modern Greek Church (m) Euchol in ordin Episcop p. 310. p. 302. or by the Deacons which assisted at the Consecration (m) Const Apost l. 8. c. 4. as was the ancienter usage and as they still do in the Nestorian and Eutychian Forms (n) Morin de Syror. ordin p. 466. 487. Of which custom St. Chrysostom notes this as the Reason why they lay it on their Heads To teach them that the Gospel is the true Crown of Glory which they have now put on and that though a Bishop be above all others yet he must be under these Laws (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. 62. Tom. 6. p. 645. And the Prayer now said in the Greek Church hints the resting the Book on their Shoulders implies That they are thought worthy to take on them the Yoke of Christ (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol ut supr p. 302. The other Syrian Christians called Maronites put the Book into their Hands as we do also (q) Vid. Morin de Syror. Ordin p. 429. Those of Rome seem to have designed the retaining both Rites for first the Gospel is open and laid on the Candidate's Head and Shoulders (r) Pontifical Rom. pag. 67. and afterwards shut and put into his Hand (s) Ibid. pag. 79. with this form of words Take the Gospel go and Preach it to the People committed to thee for God is able to make his Grace abound in thee who liveth and reigneth now and ever Amen Our Church delivers the whole Bible and that but once and into the Bishops hand only into which he must take it always afterwards as often as he Reads or Expounds it And to mind him that is consecrated how essential a part of his duty this is the Ordainer gives him a strict charge with it almost in the very words of St. Paul to Timothy (t) 1 Tim. iv 13. and 15. which being indited by the Spirit of God for this very occasion must be confessed to be the best for explaining this Primitive Rite and the words are so plain and proper that they need no more than a Paraphrase A Paraphrase on the Exhortation §. 2. 1 Timoth. iv 13 c. 'T is certain St. Paul delivered the Scriptures which were then written to Timothy his new made Bishop and probably he did it at his Ordination for he calls it the Pledge committed to him (u) 2 Tim. i. 14. and 1 Tim. vi 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he most strictly charges him to keep as Men do the Securities for their Inheritance or their Seals and Grants as the word imports (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 729. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem pag. 328. And what the Apostle saith to him of the use of it is very proper now to be said to you who are called to the same Office First in private give heed unto what thou observest in reading the Holy Scripture that thou maist perfectly understand it thy self In the next place furnish thy self out of it with fit passages to be used in publick and serve to exhortation when thy Flock grow remiss or to instruction and Doctrine when thou wouldest teach the Ignorant Herein are all the fundamental Principles of Faith and all the necessary Rules of good Life therefore continually think upon the things contained in this Book of God now delivered to thee above all thy other Studies be sure to be diligent in them For this is a Bishop's main business (x) 1 Tim. iv 15. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. who must be so very ready in the knowledge of sacred writ that the encrease of his skill to manage all parts of his Office daily coming thereby may not only be evident to himself for the satisfaction of his own Conscience but also be manifest unto all Men especially to those under his charge who enjoy the benefit of their Pastors improvement The peoples duty is less than thine they are only to secure their own Souls but thy charge is greater as thy dignity is higher (y) In maximâ fortunâ minima licentia est Sallust in Catilin for thou must not only take heed to thy self that thou believest rightly and livest holily but also watch over thy Flock (z) Nihil aliud est imperium ut sapientes definiunt nisi cura salutis alienae Am. Marcellin l. 39. and have a strict regard to thy Preaching and to that Doctrine by which thou teachest Faith and good Life to others that it be pure and sound And though this double care be difficult it shall be doubly rewarded (a) Secundum molestiam Merces Mos Maimon Pref. ad Pirk. Ab. therefore be careful in teaching Gods Commandments and be diligent in doing them that thy words may profit others and thy own piety profit thee for in so doing thou shalt both save thy self and be eternally rewarded and in all probability them that hear thee shall by thy endeavours be saved also however thou shalt have a double portion in glory As to the rest of thy conduct remember thou art set over those whom our Lord hath purchased with his dearest Blood Therefore I charge thee be to the Flock of Christ what he hath made thee and expects thou shouldest be even a Shepherd to take a tender care of them not a Wolf to which ravenous and devouring Creature heretical Pastors and covetous or cruel Rulers are often likened (b)
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Cambyse Xerxe Max. Tyr. dissert de Scien ita dicitur Romanos Dalmatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scil. pro Praesectis Xiphil vit Aug. p. 215. It is thy duty to feed them Spiritually by the Word and Sacraments and temporally by thy Table and thine Alms. It would be unpardonable in thee to prey upon them that thou should'st provide for therefore for Jesus sake devour them not by insinuating false Doctrines into their Minds by unseasonable Severities or infamous Oppression Far be this from thee who hast promised to be a good Shepherd and knowest the Scripture declares it to be thy Duty (c) See Ezek. xxxiv 4. and 16. to hold up and support the weak Christians and confirm such as are wavering in the Faith to heal the sick who are infected with ill Examples and their Souls smitten with Sin the worst of all Diseases (d) Morbi perniciosiores pluresque sunt animi quam corporis Cicero Tusc qu. l. 3. p. 358. Vid. Isai 1.5 these do thou take care to reform and cure bind up the broken hearted (e) Luke iv 18. who are in great trouble for their Sins or much dejected by their Sufferings these must be comforted If any have strayed but little from the Churches Communion thou must labour to bring again these Wanderers into Christs fold and not despise them as the out-casts that are unworthy of thy care Finally if any be utterly perverted or grown very wicked thou must not despair of their Conversion but enquire after and seek the lost Sheep and try thy utmost endeavours to regain even these poor Souls after our Lord's Example (f) Luke xix 10. You are also made chief Rulers in God's Church to punish the Evil and to amend them as also to encourage and reward the good (g) 1 Pet. ii 14. So that in your Acts of Jurisdiction and Government you must always make a prudent mixture of Mercy and Judgment as the Cases and Circumstances require And if you would quicken the better sort with hope and keep the worse in awe since hope and fear are the principles of Virtue (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de liber educ p. 12. you must be so merciful and ready to pardon lesser and penitent Offenders that you be not too remiss when there is reason to punish either to bring the Sinner to Repentance or keep the Sin from spreading (i) Vitia transmittit ad posteros qui praesentibus culpis ignoscit Theodoric ap Baron An. 494. n. 38. Yet be sure when you are forced to censure an obstinate person you do so minister discipline with all tenderness to his Soul (k) Qui cum triste aliquid statuit fit tristis ipse Cuique fere poenam sumere poena suit Ovid. de Pont. l. 2. as to convince him that you forget not Mercy and are ready to absolve him upon his repentance These are the methods of the Lord Jesus and will please him so highly that when he that is the chief Shepherd of this Flock returns from Heaven and shall appear in Glory to reward his Faithful Servants you may receive from him not a sading Mitre with which you are now to be adorned but that which is infinitely more desirable even the never fading Crown (l) 1 Peter v. 4. His verbis clauditur Offic. Ordin ap Luther Lips 1624. Postquam defecere cuncti flores madefactus aquâ reviviscit hibernas coronas facit quoniam non marcescat Plin. de spicâ Amarantinâ Nat. Hist l. 21. c. 8. of Glory everlasting an abundant recompence for a few years labour Yet this he hath promised and therefore you may expect and we do beg it for you through Iesus Christ our Lord Amen CHAP. XI Of the concluding Collect. §. 1. AFter the Communion is over all the ancient Formularies conclude with a Collect as we do that of the Western Church in this place is very like ours in substance (m) Da ei quaesumus verbo exemplo quibus praeest proficere ut ad vitam cum grege sibi credito perveniat Sempiternam c. Pontif. Rom. p. 84. Leg. credito Only our Form is larger and expressed in the very words of Holy Scripture and especially in the words of St. Paul relating to his beloved and lately consecrated Bishop Timothy which cannot but be very proper on this occasion The particulars take in all the necessities and duties of one that is admitted to this Order the Expressions are so plain and the Method so clear that a brief Analysis and Discourse is all that is requisite because we have already Treated of the same things The Analysis of this Collect. The concluding Collect contains 1st A Preface directed to God the Father Most merciful Father 2ly Divers Petitions 1st In general for 1 Gods Blessing We beseech thee to send down upon this thy c. 2 His Holy Spirit And so endue him with thy Holy Spirit 2ly In particular as to 1 His Preaching That he preaching thy word may not only c. 2 His Example But also may be to such as believe a whole some c. 3ly His reward That faithfully fufilling his course at the latter c. 3ly A Doxology directed to Christ Who liveth and reigneth one God with the Father c. Amen A brief Discourse on this Collect. §. 2. Most Merciful Father we beseech thee to send down c. The providing and qualifying faithful Pastors to be set over his Flock is an illustrious instance of God's Mercy and therefore we call upon him by the title of most merciful Father He knows and pities the wants of all his Servants and those in the highest station having the most difficult Employment need the greatest assistance They may labour but all in vain unless God's Heavenly blessing crown them with success e otherwise they may complain (n) 1 Cor. iii. 6 7. with St. Peter that they have toiled Night and Day and taken nothing (o) S. Luke v. 5. So that our first general request for this Master-workman that is now just going into God's Harvest is the same with that usually said on such occasions The Lord prosper you we wish you good luck in the name of the Lord (p) Psal cxxix 8. But secondly we consider he cannot rightly perform any part of his Duty without an extraordinary assistance of the Holy Spirit which we therefore humbly pray for We do not question but he hath received the Spirit of God by the imposition of Hands as we noted before and therefore this second general Petition hath respect to the measure and degree of the Spirit which must be large in a Bishop who must be endued with so much Grace and so many Gifts of the Spirit as will enable him to Preach successfully to live exemplarily and to persevere even to fulfil his course No ordinary Portion of God's Spirit will fit a Man for all this