A DISCOURSE UPON THE FORM and MANNER OF Making, Ordaining, and Consecrating BISHOPS, PRIESTS, and DEACONS, According to the ORDER OF THE Church of ENGLAND.  
By THOMAS COMBER, D. D. Dean of Durham, and Chaplain in Ordinary to His MAJESTY.  
LONDON, Printed by Samuel Roycroft, for Robert Clavell at the Peacock in St. Paul's Churchyard, 1699.   

TO THE Most Reverend Father in GOD, THOMAS Lord Archbishop of CANTERBURY, Primate of all ENGLAND, And Metropolitan, etc.  
May it please your Grace,  
BY the divine Mercy and assistance I have now finished my illustration of our Public Offices (which end with these Forms of Ordination,) By showing how agreeable these (as well as the rest) are to Scripture, to pure Antiquity, and to the design of this important Duty; I have also compared this with the Ordinals of other Churches, Ancient and Modern, and hope all impartial Judges will own, that ours receives great advantage by the comparison: But my principal care hath been to help the Candidates for Holy Orders, not only to understand, but consider the whole compass of their Duty, and to persuade them to perform it strictly and exactly: Being well assured that nothing will more effectually conduce to the Glory of God, the Honour and Establishment of this Church, to the growth of saving Knowledge and Piety, and the suppression of Heresy, Schism and Vice, than a learned and devout, an exemplary and industrious Clergy: And certainly 'tis great pity we should not have the best of Men to officiate, since we are blest with the most excellent Forms for all Divine Administrations.  
'Tis not possible more care should be taken of this, than is here, as far as Rules and Offices can go: But 'tis your Grace, and the College of Bishops must give life to the Church's Orders, and to my Endeavours: Your Grace hath a Right to these Papers, because you are the chief Governor in Ordinations, under whose Hands most of the Right Reverend the Bishops receive their Character, with power to admit others to the inferior Orders. Wherefore from your Graces known zeal, and exemplary care, we cannot but expect such measures shall every where be taken in this Affair; that none shall be received into this Holy Function, but such as are like to be a lasting Honour to it; Our Adversaries on both Hands seem now to despair of their baffled objections against our Forms, but fail not to enlarge on the popular Theme, of personal reflections upon some defaulters, so that if those that are already Ordained and yet offend, were reform, and the unqualified kept out for the future, our Enemies ill will would want matter to work on, and our Zion would be the Joy of the whole Christian World. If both Clergy and People could be brought up to an adequate conformity to our incomparable Rules, it would immediately be apparent (what all these Discourses are intended to prove) that there is nothing material to be reform in our Constitution 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Polit. Cavendum ne si graviora inferremus vulnera dum minoribus mederi desideramus, Ambr. de offic. l. 2. c. 2. . And therefore the one thing necessary in our Church (whatever some would suggest to the contrary) is to live up to our Engagements, and to let care be had, that our Lives be answerable to our most Holy Profession, and our Practices agreeable to our Vows; Which I am confident will be sincerely endeavoured by your Grace; and that Heaven may prosper you, and all our Governors in so just, so pious, and so laudable a design, shall ever be the subject of his Prayers, who desires on this, and all occasions, to approve himself,  
My Lord, Your Graces most humble and faithful Servant, THO. COMBER. Durham Octob. 8th, 1699.   

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A DISCOURSE ON THE OFFICES OF ORDINATION.  

CHAP. I. Of the Preface.  

§. 1.  
IT hath been the constant use of this Church, to take care (pursuant to St. Paul's Rule) 
(a) 1 Cor. XIV. 26.  that all her Offices may be done to Edification. Which evidently appears here, in premising this seasonable and instructing Preface, concerning the Kind's and dignity of Holy Orders, the solemn manner of being admitted to them, and the Qualification of such as are to enter into any of them, especially the first, being the Gate to all the rest; which is so proper an Introduction, that we shall (after our usual method) first set out its several parts, and then explain the whole.  

The Analysis of the Preface.  
This Preface shows concerning Holy Orders and Ordination, these two Particulars 

1st. The Opinion and practice of all other regular Churches concerning, 

1. The distinction of the three Orders. 

It is evident to all men, diligently reading Holy Scripture, and ancient Authors, etc.    
2. The honour and respect paid to them all. 

Which Offices were evermore had in such reverend estimation.    
3. The solemn manner of being admitted to them. 

That no man might presume to execute any of the same, except he were first called, etc.      
2ly. What is required by this Church in that case; and therein, 

1. A general reason is premised. 

And therefore that these orders may be continued and reverently, etc.    
2ly. Particular Rules laid down, as to, 

1. All three Orders in respect of the 

1. Examination. 

No man shall be accounted, or taken to be a lawful, etc.    
2. Solemn Admission. 

And admitted thereunto according to the Form, etc.    
3. Ages of the Persons. 

And none shall be admitted a Deacon, except he be, etc.      
2. That of a Deacon, concerning, 

1. His Qualifications. 

And the Bishop knowing either by himself, or, etc.    
2. His Admission. 

May at the time appointed in the Canon, etc.              

§. 2.  
It is evident to all men diligently reading Holy Scripture, and ancient Authors, that from the Apostles time, etc.  
Being about to prescribe the several Forms for ordaining Deacons, Priests and Bishops, we studiously avoid the odious charge of Innovation, and therefore appeal to Scripture and Antiquity as our Evidence, that these three Orders have been in the Church from the Apostles time: Whereby we make a distinction, between these three truly Sacred Orders, which were instituted by Christ and his Apostles, and alone are retained by our Reformers, as necessary for all Ages; and those inferior Orders of Subdeacons', Acolytes, Exorcists, Readers, etc. invented by men in later times, and therefore laid aside in this Reformed Church. 'Tis true, these were names of Offices used in some places very early; but those who had these Titles had no solemn Ordination at first, and were looked on rather as Candidates for, than Persons in Holy Orders: And therefore Alphonsus a Castro 
(b) Alf. a Castro adv. haeres. l. xi. tit. Ordo.  with very many other eminent Doctors of the Roman Church, cited by the learned Chamier, allow not these lesser Orders to be Sacraments, nor truly Sacred, as not being instituted by Christ 
(c) Cham. Panstrat. l. iv. c. 22. p. 212. . But as to these three greater Orders, our Preface modestly dates their use from the Apostles time, for it might have been carried much higher, since it is also evident, that in the Jewish Oeconomy (the first Church settled by a written Divine Law) above 3000 years ago, three Orders were appointed, the Highpriest, the Priests and the Levites, answering to our Bishops, Presbyters and Deacons, and being the very Pattern to the Apostles in the institution of these three Christian Orders, as divers of the Fathers have observed 
(d) Et ut sciamus Traditiones Apostolicas sumptas de Veteri Testamento, Quod Aaron & filii ejus atque Levitae in Templo fuerunt, hoc sibi Episcopi, Presbyteri atque Diaconi vendicent in Ecclesia. Hieron. ad Euagr. Ep. 85. T. 2. p. 511. Vide item Clem. Epist. ad Corinth. pag. 92. . I may also add that our Saviour (who loved not unnecessary alteration) kept as nigh to this Form in his own time, as the circumstances would bear; for he sustained the place of Highpriest and Bishop, (by both which names he is called 
(e) Heb. iv. 14. & 1 Pet. two. 25. ) being the supreme Ruler of his Church, and under him the Apostles were then only as Priests, having below them the LXX Disciples, like to the Levites and Deacons 
(f) Luc. x. 1.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. : Out of whom, after the Apostles succeeded their Master in the Government of the Church, many were chosen into higher Orders, and seven of them were fixed as Deacons in Jerusalem, the Mother of all Churches 
(g) Vid. Chron. Alexand. Bibl. Patr. T. 12. p. 60. & Epiph. Panar. T. 1. haer. 20. . After our Lord's ascension also, Scripture mentions the like number of stated Orders; First, The Apostles who then held the place of Bishops, though they could not be fixed to any one City: Secondly, The Evangelists who were sent to plant or to water newly converted Churches; and these represented the Presbyters, to which we may add the Deacons, ordained not only in Judea, but also among the Gentile Proselytes 
(h) Phil. i 1. 1 Tim. iii. 8.  as appears from the Title of some Epistles, and the Rules given to Timothy about them. The only Objection, as to the Scripture-Period, is about the seemingly promiscuous use of the words Bishop and Presbyter or Elder. For which Objection it suffices to note, 1st. That in those Churches where any of the Apostles lived or commonly resided, as Jerusalem and Corinth, there St. James and St. Paul for a while kept the Government in their own hands, and so long there was no occasion for any more than two Orders under the Apostles in those places, viz. Presbyters and Deacons. 2ly. That in those Cities where few were converted, there was no occasion for Presbyters at first, and it seems reasonable to think, there were no more fixed there than a Bishop and his Deacons, which some make to be the case at Philippi, that Epistle being directed only to the Bishops and Deacons, though others will have Bishops there to signify Presbyters; and think Epaphroditus his Title left out in the direction, because he carried the Epistle 
(i)— Cum Presbyteris & Diaconis, Syriac. verse. Ita Theoph. in loc. ; and they observe St. Polycarp only mentions two Orders at Philippi, Presbyters and Deacons 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. ad Philip. p. 18. ; but for their argument from the plural number, (Bishops.) it is sufficiently answered by observing Philippi was a Metropolis, and had many Cities under it in that Province, and so had many Bishops: However we do not deny, that in some Churches, before a due settlement could be made, there might be but two Orders besides the Apostles, who, as St. Clement says, Preaching in Countries and Cities, ordained the First-fruits of them (proving them by the Spirit) Bishops and Deacons of such as should believe 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. ad Corinth. p. 96. . But Epiphanius against Aerius (the heretical Founder of the Presbyterian party) gives a convincing reason for this, viz. because while the Preaching was new— all things could not be settled by the Apostles at once— and where none were found worthy to be Priests, they were content only with a Bishop, who could not be without his Deacons for ministrations: but the Church was not yet completed in its Offices, since nothing is perfect at first, but in process of time, all that it's needs required was fixed 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— & paulo post, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. Panar. contr. Aer. lib. 3. T. 1. haer. 75. . Whence we may infer, that in perfect Churches there were then three Orders; and I hope our Adversaries will not offer imperfect ones for our imitation; especially since it is clear, even in the Apostles days, that they (then being in the place of Bishops) had power over Deacons, and gave a mission to Presbyters 
(n) Act. vi. 6. and xv. 22. . That Evangelists could not confirm the converted Samaritans without the Apostles 
(o) Act. viij. 14, 15, 16, 17. : That the Bishops constituted by them, were to charge the Pastors not to preach any strange Doctrine 
(p) 1 Tim. i 3. , and to see laborious Preachers well rewarded 
(q) 1 Tim. v. 17. , to censure offending Elders 
(r) 1 Tim. v. 1. , yea to examine and approve of Deacons 
(s) 1 Tim. three 8. , and to admit both these by Imposition of Hands 
(t) Chap. v. 22. ; which place the Fathers generally explain of Ordination 
(u) Vid. Theoph. in loc. & Bern. de consid. lib. 4. c. 4. p. 887. : And the like superiority Titus had in Crect 
(w) Tit. i. 5. and Chap. iii. 10. . From all which it appears there was an Order of Bishops above the Presbyters, who must have jurisdiction over them, or else they could not reprove and censure them (as Epiphanius notes) 
(x) Epiphan. ut supra, haer. 75. contr. Aer. ; who also had then the only Power of Ordaining both the Presbyters and the Deacons, and of confirming baptised Converts; and 'tis plain they had two Orders under their Inspection and Rule, both the Preaching Presbyters, and ministering Deacons in regular Churches, especially a little before the end of the Apostles time. But our Preface dates the certain and general use of these Orders from the Apostles time. So that we need not prove much more, than what is granted by D. blondel, the great Champion for two Orders, who confesses that Bishops were distinguished from, and superior to Presbyters so early, that the usage had prevailed about the year of Christ 140 
(y) Blondel. citat. a Dr. Hammond. in Epist. praefix. Dissert. de Episc. §. 23. . Now it is agreed that St. John lived till An. Christ. 98. and if this usage had prevailed within 42 years after, it must either have begun in the time of the Apostles, and then must be made with their consent, or else we must suppose so great a Change could be begun and perfected in distant places in a very short time; which is incredible, especially if we look on the temper and state of those poor, pious and persecuted Pastors, who succeeded the Apostles: for no man can imagine they were busy in procuring a Dominion over their Brethren, which neither Christ nor his Apostles had allowed them: Yet we can go higher than Mr. blondel yields, and as early as St. Clemens Romanus, who writ an Epistle to the Corinthians before St. John's death, or about that time; and though in one place of it where he speaks of the time when the Apostles first planted Churches, he mention only two Orders, yet afterwards, he takes notice, that before the late unhapy Schism, They walked in God's Laws, being subject to their Governors, and giving due Honour to the Presbyters among them 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Ep. ad Corinth. p. 4. . Now since we cannot reasonably suppose the Christians at Corinth, then had any secular Governors of their own: These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (who are set before and distinct from the Presbyters must be Bishops. Spiritual Governors, who in Scripture are called by that very name 
(a) Act. xv. 22. and Hebr. xiii. 7. : And we may from this place further note; Obedience is due to them, and only Reverence to the Presbyters. So that these two Orders were distinct from the very time of the Apostles: And he mentions the third of Deacons also; so that it is no wonder, if he liken the Christian Hierarchy to the three Orders among the Jews; nor can it be doubted but these Three Orders were distinct in his time.  
S. Ignatius follows him, who was Martyred ten years after St. John's death An. 108. and his Epistles mention Bishops, Priests and Deacons (as then fixed in all the Churches he Writ to) so very often, that we cannot cite all the places in this brief account, but refer the Reader to Dr. Hammond's Dissertations 
(b) D. Hammond. Dissert. 2. de Episc. cap. 25. de Testim. D. Ignatij.  where they are all collected, and the places are so clear, that such as would maintain only two Primitive Orders, are forced to question the Authority of the Holy Martyr 's Epistles: But a learned Writer hath so fully vindicated them for genuine 
(c) Vid. Vindic. Epistolar. D. Ignatij per Pearson. Edit. Cantab. 1672. , and so plainly proved, that all other Writers of the second Century did distinguish these Orders 
(d) Ibid. cap. 13. p. 155. , that my pains are superseded in that matter; and Ignatius remains an undoubted Evidence for these three Orders.  
So are those two genuine Epistles of Pius Bishop of Rome Anno 164. Wherein he names two of his Subordinate Clergy, Soter and Eleutherius (both afterwards his Successors,) most worthy Presbyters: And in the fourth Epistle written to a Bishop, he saith, That the Presbyters and Deacons should honour him, not for his Superiority, but for his being Christ's Servant (d). 
(e) Epist. 3. Pij prim. cap. Bin. Tom. 1. p. 70. & Epist. 4: ibid. p. 71.  In the same Century Anno 192 lived Clemens of Alexandria, who speaks of some precepts in Scripture given to Presbyters, others to Bishops, and others to Deacons 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Al. paedag. l. 3. cap. 12. . And expressly affirms, that there were then in the Church the Degrees of Bishops, Presbyters and Deacons 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Strom. lib. 6. p. 667. , than which nothing can be clearer: Next to him may be placed Tertullian his contemporary, who names all these Orders, and affirms the right of Baptising is in the Supreme Priest; that is, the Bishop, and then in Priests and Deacons, but not without his Licence for the Honour of the Church 
(h) Dandi quidem jus habet summus sacerdos qui est Episcopus, dehinc Presbyteri & Diaconi, etc. Tert. de Bapt. cap. 17. . And he blames the Heretics for blundering these Sacred Orders, and confounding them with the Laity. So that one was a Bishop to day, and another to morrow; one a Deacon or Presbyter to day, to morrow a Reader or a Layman 
(i) Idem de prescript. haeret. cap. 41. p. 217. . Yea, he there tells us, that Bishops were set over the Church by the Apostles, and that the Succession was continued to his time 
(k) Idem ibid. cap. 32. p. 213. ; which is what our Preface affirms concerning Bishops, that they had been over the Church from the Apostles time: To him in the beginning of the next Century may be added Origen Anno 220; who saith, that Bishops, Priests and Deacons are names of distinct Administrations 
(l) Origen in 19 Matth. p. 363. . And he names these Orders again 
(m) Idem in 21. Matth. ver. 12. p. 442. , and when he had reckoned up the Laity, the Deacons and himself among the Presbyters, he adds; The Bishop is he that had delivered to him, the Ecclesiastical Rule over all of us 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. in Jerem. hom. 2. . Before the middle of this Century flourished, St. Cyprian An. 248. who every where names these three Orders so expressly, that none can deny they were fixed in the African Church long before his time; wherefore waving innumerable testimonies concerning the distinction of the Orders, I will only cite two or three about their Subordination. First he saith,— Bishops succeeded the Apostles, and are ordained in their stead— and that Schisms and Heresies spring from contemning this one Bishop 
* Praepositos qui Apostolis vicariâ ordinatione succedunt— inde enim Schismata & Haereses obortae sunt— dum Episcopus contemnitur. Cypr. Ep. 69. . And as to the Presbyters acting presumptuously against their Bishop, he represents it as an offence against God, a forgetting the Gospel, their own place, and the future Judgement, when without regard to their Superior, without any precedent in former Ages, they challenge his whole Power with rudeness 
(o) Cypr. Ep. 10. p. 29. . And he hath writ one Epistle, only to show the horrid Crime of a Deacon contemning his Bishop, and appointing the Person who did so, to be excommunicated and deposed unless he repent 
(p) Idem Ep. 65. p. 192. . So that in his time, Deacons and Presbyters were not only distinct from, but subject to their Bishop: About this time also Novatus, the Heretic, is censured for not considering there could be but one Bishop in one Church, that was orthodox, (as Rome then was) though at the same time there were forty six Presbyters and seven Deacons under him in that City 
(q) Epist. Cornelii ap. Euseb. l. 6. c. 35. . To this Age we must also reckon the Canons called Apostolical, made in divers Synods under Heathen Emperors, and collected by Clemens Alexandrinus, (as 'tis believed) but certainly a genuine remain of this Century, as is abundantly proved by a very learned Author 
(r) Codex Can. Eccles. Prim. vindicat. per. G. Beveridge, 1678. . Now these Canons every where make out the distinction of these Orders, and the subjection of the two latter, to the first, viz. the Bishop: For they decree three Bishops must ordain a Bishop, but one is sufficient for a Priest or Deacon 
(s) Apostol. Can. i, two. Bern. Tom. 1. p. 1. . And very many of these Canon's name these Orders distinctly, as being then settled and well known in the Christian Church in that early Age 
(t) Ibid. Can. iv, v, vi, seven, viij, & xvii, xviii, & xxv, xxvii, xxviii, xxix, & xxxiii, xxxvi, & xlii, xliv, xlv, & li, lii, liii, & lxiii, lxviii, lxix, lxx, & lxxxiii. . And for the Subordination, No Presbyter or Deacon may remove without his Bishop's leave 
(u) Ib. Can. xv. p. 10. . No Presbyter can separate from him 
(w) Ib. Can. xxxi. p. 19 . The Bishop may excommunicate or absolve Presbyters and Deacons 
(x) Ib. Can. xxxii. p. 21. , and neither of them are to do any thing without their Bishop's consent 
(y) Ib. Can. xxxix. p. 27. ; yea Presbyters and Deacons are declared to be Officers under the Bishop 
(z) Ib. Can. xli. p. 28. . And now we have viewed the original of these Orders, whose Foundations were laid by God in the Old Testament, agreed to by our Saviour, and instituted by his Apostles in the New; and the next three Centuries continued the usage in times of Persecution, when the Bishops were all Saints or Martyrs, and could have no reason to alter an Apostolical Institution, nor any ends of Ambition or Covetousness to tempt them to set up any Innovation. So that we conclude, thus far there were three Sacred Orders in the Church. Our Adversaries confession of this, makes all further proof of the number and distinction unnecessary, and we may be assured, that what was done in those Pure and Primitive Ages was right; so that we will only add a few Observations about the Bishop's superiority over Priests and Deacons, and so end this Section. In the Council of Alexandria, An. 339. it appeared that one Colluthus, who was but a Presbyter, had ordained Ischyras and others to the same Degree, but that Council degraded him and the rest, and reduced them to the degree of Laics, for want of Episcopal Ordination 
(a) Epist. Synod. ab Alexand. Binius, T. 1. p. 405. ; which probably gave occasion to the Council of Antioch, An. 341. to forbid any but a Bishop to ordain a Presbyter or Deacon 
(b) Conc. Antioch. can. 10. Bin. Tom. 1. p. 411. . For it had been always taken for granted, that the Bishop was of the first Order, and so to admit the other two: Hence Optatus Milevitanus, who flourished An. 368. says of the times before his own, that even then the Church had Deacons fixed in the third, and Presbyters in the second Degree, besides Bishops, who were the top and Princes of the rest 
(c) Optat. Milev. lib. 1. p. 39 . So Sidonius styles Euphronius a Priest of the second Order: before he was made a Bishop 
(d) Sidon. Apol. l. 4. ep. 25. p. 106. ; yea before him St. Hierom reckons Presbyters the second Order 
(e) Hieron. in 1 ep. Tim. cap. iii. . And the Gallican Ritual calls them— an Order next following the Bishops— of the second Dignity; affirming that the Apostles filled the world with this second sort of Preachers— and they there pray at the Ordaining a Presbyter, that he may obtain the gift of a second merit 
(f) Ordin. Pres. in Litur. Gallic. vet. ap. Mabil. l. 3. p. 306. . More of which testimonies may be seen in a late learned Author of our own 
(g) Vid. Dod. Dissert. Cypr. 6. §. 12. . To conclude, it was so well known that a Bishop was a superior order to a Presbyter, that it was deemed Sacrilege by the Fourth General Council to thrust a Bishop down from the first to the second Degree 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil. Chalc. Act. 4. Bin. p. 427. . So that however persecution and dire necessity may perhaps exeuse some late Churches, for being forced to mix the two first Orders, and to have only Priests and Deacons: Yet we, who have a prescription of above 1600 years for us, even from the Apostles time, have the right of our side, and must never departed therefrom. I have no time to enlarge upon this Subject, which hath been so fully and learnedly discussed by divers excellent Writers, that I hope the Controversy is at an end; wherefore I shall refer the Reader for his further satisfaction (if it be desired) to the Authors here cited 
(i) Bilson of Church Govern. c. 2. And. Opusc. resp. ad Ep. Molin.— Ham. mond. Dissert. de jure Diu. Episcop.— Bish. Tay. Diu. Instit. of Episc.— Spalat. de R. P. Eccles. l. 2. c. 3. , which are abundantly sufficient.   

§. 3.  
Which Offices were evermore had in such reverend Estimation.  
The Honour and Dignity of the Priesthood is only mentioned here as a reason why so solemn an Admission to it, and so extraordinary Qualifications in the Candidates for it are required. Yet it deserves our particular consideration, because we live in an Age wherein not only Religion, with all holy times, places, and things, but with them the Persons also that are consecrated to God's service, and have been honoured in all Nations and Ages of the World; are despised by the Separatists and Enthusiasts, as well as by the Atheistical and Profane: So that I am obliged with St. Paul to magnify my Office 
(k) Rom. xi. 13. , and show it was evermore had in reverend esteem by all wise and good men: and to prove this I will begin with the first times.  
Before the Law, the Priesthood originally was in the Firstborn, as not only the Ancient Jews 
(l) Ab. Ezr. in Gen. iv. 3. , but also divers Christian Fathers and others do declare 
(m) See Selden. Hist. of Tithes p. 5. and review. p. 451. . And these were accounted the most honourable in every family; so that they were commonly Kings and Priests both, as appears by the Example of Melchisedec in Sacred Story 
(n) Gen. xiv. 18. , and by the testimony of Heathen Writers 
(o) Temporibus heroicis— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Polit. l. 3. c. 14. Majorum b●ec erat consuetudo, ut Rex esset etiam Sacerdos, Seru. ad Virg. Aen. 3. p. 276. , as well as the evidence of Christian Authors 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelcus. l. 2. ep. 47. . So that in those eldest times the dignity of the Priesthood was reputed very great, and only fit for the greatest Persons to exercise. And it is rationally believed, it was this right which Esau despised and sold 
(q) Gen. xxv. 34. , for which he was rejected by God, who confirmed this honour to Jacob: However it is certain, that before the Levites were chosen to officiate about holy things, the firstborn were Priests, and such were those young men who were sent by Moses to offer Sacrifices before Aaron's election 
(r) Exod. xxiv. 5.— & misit primogenitos. Cald. Par. & Verse. Arab.— Ante erectum Tabernaculum— li●urgia erat penes primogenitos. Beresc. Rab. . Yea God himself declares he had taken the Levites to minister to him instead of the firstborn 
(s) Numb. iii. 12, & 45. , who therefore must have been the Priests of the Lord till then; and some observe Reuben regularly was to have this dignity, but was excluded by a notorious crime; so was Simeon the next Son also; and Levi (his Partner in destroying Shechem) had been deprived also, but only that Tribe expiated their Father's fault by slaying the Idolaters, Exod. xxxii. 29. and so as the eldest Tribe duly qualified were chosen to this honour; for which Dathan and Abiram, the Reubenites, envied them, and joined in a Sedition against Moses on this occasion 
(t) Numb. xuj. 1. , which shows these Offices were then very highly accounted of, and God did intent they should remain great and honourable, both by the large and noble Revenues settled on them, which maintained them in the state of Princes under the Jewish Oeconomy (a). 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. de praem. sacerd. p. 832.  And by the Authority of judging all sorts of Causes; so that even the Levites sat on the Tribunals by Divine Command 
(w) Deut. xviii. 9 2 Chron. nineteen. 8.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. adv. Ap. l. 2. , and bore the highest Character among that People. As for the Highpriest, his Garments, his Palace, his place in the Sanhedrin and elsewhere, do all show an extraordinary Grandeur and Authority was vested in him; and Josephus saith that Moses who was King in Jeshurun 
(x) Deut. xxxiii. 5. , (when he published God's having elected Aaron for Highpriest) declared, if it had been left to his choice, he would have named himself, and have accounted it a reward for all his labours for that People 
(y) Joseph. Antiq. Jud. l. 3. c. 9 p. 179. . We know that Eli was both Highpriest and the Supreme Judge over Israel, so that both Offices were united in him 
(z) 1 Sam. iv. 18. : and in Joshua's time Eleazar's dignity was such, that he is generally named before Joshua, the Prince and Chief Magistrate of Israel 
(a) Numb. xxxii. 28. and xxxiv. 17. Josh. xvii. 4. and xxi. 1. . We see also that God was so tender of Aaron's honour, that when he and Miriam were both in a fault, she was struck with Leprosy, and he spared 
(b) Ut discamus cavere ne Sacerdotes exesos reddamus, Drus. in Num. xii. 1, 10. , which Example Solomon also imitated, who only deprived Abiathar the Highpriest, but put Joab (his Partner in the same Treason, to death 
(c) 1 King. two. 26, 27. . To this purpose also we may note, that the Priests in Scripture are called Gods 
(d) Exod. xxii. 28. RR. exempl de Sacerdotibus, & D. Paul. locum applicat Pontifici, Act. xxiii. 5. , and sometimes (as the Rabins tell us) Angels 
(e) Jud. two. 1. Hic erat Phineas, Phesic. fol 2. . For that Angel who came up from Gilgal to Bochim (they say) was Phineas the Highpriest, because Angels properly come down: and not only in Judea, but in the adjacent Countries of Egypt and Midian, there was the same name for a Prince and a Priest, (which often causes a difference among Interpreters; but it's probable the persons were both 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. xvii. 9 Exod. two. 16. Chald. Par. Principem Midian— ita Gen. xli. 45. ; the Priests also (as Princes then) were usually called Fathers 
(g) Judg. xvii. 10. : So that no Titles were then too great for them which might express veneration and respect. For it seems by Josephus, that among the Jews, to have right in ministering holy things was reckoned the highest kind of Nobility; wherefore when he would set out his own extraction, he glories that he descended of a Sacerdotal Family 
(h) Joseph. Vita, Tom. 2. p. 661. . All this and much more (which I might add) proves the reverend estimation of these Orders among God's ancient People, and that by divine direction.  
The same also we shall find (as if it were by universal consent) was the Opinion and Practice of the Gentiles all over the World, to esteem and give honour to their Priests, next to their Kings: Among the Egyptians the King was either chosen out of the Priests, or was obliged to be of that Order before his election, as divers ancient Authors do relate 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. de Prov. p. 93. ita Plat. de Repub. Plut. Is. & Osir. ; and their lesser Orders were plentifully supplied with variety of Meats and Wines at the public Charge 
(k) Herodot. Euterp. l. 2. p. 104. . The Persian Priests were their Magis who are described by Porphyry, as the Divine Philosophers, and Servants of their God— a great and venerable Order of men 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porph. de abst. l. 4. §. 16. , who were highly respected by, and Privy-Councellors to that great Emperor 
(m) Id. ibid. . Yea one of the Persian Kings made it to be writ on his Monument (as one of his greatest Titles) that he had been Master of the Magis: For (as Strabo tells us) they by excelling others in Wisdom of old time, got themselves dominion and honour 
(n) Sacerdotes Aegyptios, Chaldaeos' & Magos aliqua sapientia caeteris excellentes, principatum, & honorem apud majores nostros comparasse, Strabo. Geogr. l. 1. p. 18. . The Indians likewise so revered their brahmin's, or Priests, as to exempt them from all legal penalties and tribute, and both Prince and People applied to them for their Prayers and Advice in all difficulties 
(o) Porphyr. de abstin. l. 4. §. 17. p. 168, 169. . The Priest of Hercules at Tyre, wore a Mitre and a Purple Robe, and was next in dignity to the King, as Alex. ab Alexandro hath recorded 
(p) In Tyro Herculis Sacerdos cum insula & purpura procedit, & post Regem secunda dignitate fungitur, Alex. ab Alex. Gen. Dier. l. 2. c. 8. p. 66. a. b. , and the same Author there hath collected divers instances of the same veneration given to, and like ensigns of honour used by, the Priests of several other Nations. So that Clem. of Alexandr. had reason to say, That even down to his time among the most rational of the Barbarous Nations, the race of Priests is kept up as a security to the Kingdom 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Al. ap. Causab. not. in Suet. p. 167. . And truly in those Ages there were not many more barbarous than the Northern People, even our Ancestors the Britain's, Galls and ancient Germans, whose Priests were called Druids or Druidrens (which our Saxons write Dritchten) that is Lords, as Lipsius gives us the Etymology 
(r) Lips. Cent. 3. ad Belg. Ep. 44. , to whom these People paid the highest honour and respect, as Diodorus Siculus reports 
(s) Quos eximio honore dignantur. Diod. Sicul. l. 5. c. 9 . And Caesar (who knew them very well) saith, there were two Orders of Nobility only among the ancient Gauls, first the Druids, and then the Knights— the former being among them in great esteem, judging all public and private Causes— distributing also rewards and punishments,— and over them was one chief Druid, who had the supreme Authority, but all of them were exempted from War and Tribute, and enjoyed an universal immunity 
(t)— magnoque two sunt apud eos honore— fere de omnibus controversiis constituunt— praeest unus qui summam inter eos habet autoritatem, etc. Caesar. Bel. Gal. l. 6. p. 225, 226. ; which character of them is confirmed by Tacitus 
(u) Tacit. de moribus, Germ c. 7. p. 607, etc. , Pomponius Mela 
(w) Pomp. Mela l. 3. c. 2. , and other Authors. As for Strabo, he seems to have hinted at Vossiu● his derivation of Druids from Dru, that is (as we writ it) True 
(x) Vossius de idolol. l 1. c. 35. , or Faithful Men; hence he says All account them the most just, so that both public and private judgements are trusted with them, and they also determine matters of War; and if they forbidden a Battle already begun, they immediately desist 
(y) Justissimi autem omnium opinion, ideo & privata & publica judicia eorum fidei mandantur, etc. Strab. Geogr. l. 4. p. 137. . The same Author also affirms, that the Getae (another of these Northern People) had a Priest who was an associate with the King in Governing, and had a title of Divinity 
(z) Id. ibid. l. 7. p. 208. ; and a later Writer mentions two other Nations of this Clime, who honoured their Chief Priest no less than their King 
(a) Flaminem suum non minus quam regem venerantur, Helmold. de Rug. & Sclav. . So that the honours now annexed to these Sacred Orders in these Northern and Western parts of the World 
(b) See the Bishop's right to vote in Capital Causes, chap. 4. , did not owe their beginning to Christianity, but were annexed originally to such as were Priests from Pagan times, as far as any memory remains, and Christian Princes did not begin, but continue their Dignity and Authority: And particularly their freedom from Taxes was a Privilege enjoyed not only by the Druids, but by the Egyptian Priests 
(c) Gen. xlvii. 26. Joseph. Antiq. l. 2. c. 4. , by those of India 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porphyr. de abst. l. 4. §. 17.  and Persia, for the custom of his own Country moved Artaxerxes to exempt the Jewish Priests, Levites, etc. from all Toll and Tribute 
(e) Ezra seven. 22. vide quae Josephus notat de Ocho Tyranno, Joseph. of't. l. 11. c. 7. ; who were also to enjoy the like Privilege by a Special Order of Julian the Apostate, that they might be freer to pray for his prosperity 
(f) Julian. Epist. 25. p. 153. . But of this more hereafter: I should tyre my Reader and myself if I should enlarge upon the honours and dignity of Priests among the more cultivated Greeks and Romans, who had an incredible number of them; many belonging to every one of their (almost innumerable) Gods, and yet none of them wanting either maintenance or respect. So that I shall only briefly instance in some of the principal among these. Among the Greeks it was a special honour, to make some very great and very eminent men Priests with the Title of the Chief of that Province, where they were created Precedents of the Sacrifices: such were those Asiarchae in the Acts 
(g) Act. nineteen. 31. Quidam de principibus Asiae, Vulg. Alii vert. de primoribus Asiae. , which we translate the Chief of Asia, That is, the Chief Priests who held the Highest Dignity in the lesser Asia, and such were the Helladarchae in Greece, Bithynarchae and Galatarchae in Bythinia and Galatia, as a late learned Writer hath fully made out 
(h) Prid. Marmor. Oxon. p. 28. & not. ejus, p. 95. . The Priest of Venus was also King of Cyprus 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholiast. in Pindar. Pyth. Od. 2. , and the Honour and Revenue annexed to it was so considerable, that Cato offered King Ptolemy (if he would yield up his Arms) to procure him chosen Priest of the Goddess at Paphos, and then he should want neither Riches nor Honour 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar. in vita Catoni●. . Among the Romans there were very many Colleges of Priests, to whom the highest respect was paid, and by whom divers of the Principal Offices of State also were managed: but these are so well known, that a few observations will suffice. The greatest Men as Q. Fab. Maximus 
(l) Plin. Hist. lib. 7. cap. 48. , and the famous Cicero 
(m) Cicero, Orat. 2. Phil.  were Augurs at Rome, and they had this privilege, that till they died they could not by any Crime forfeit their place 
(n) Plutar. Quaestion. Rom. Prob. 99 , and with it they might hold the Consulship, or any other Praefecture; and therefore the Sons of the Nobility were sent to Tuscany to be fitted for this Office 
(o) Cicer. de divinat. l. 1. & Valer. Max. l. 1. c. 1. . Numa the Second King of Rome, executed the place of Chief Flamen 
(p) Liv. Hist. l. 1. , of which there were three Orders, and the first, viz. the Flamen of Jupiter, had singular privileges, and could deliver Criminals who kneeled to him 
(q) Aulus Gellius, l. 5. c. 15. & Rittershus. de Jure asyli, c. 2. , and was excused from taking an Oath 
(r) Aul. Gell. ibid. , and to omit many other particulars, The Pontifex maximus bore the Title of King of Sacred things, and was next to the King in dignity, living at home, and going abroad in the state of a Prince; for he was reputed Supreme Arbiter both of divine and humane Affairs 
(s) Pontifex maximus— judex atque arbiter habetur rerum divinarum humanarumque, Ver. Flaccus Verbo Orde, p. 144. . So that the Consuls of old sought this high Dignity: And the Emperors afterwards from Augustus his time (not daring to trust so large an Authority in any other hand) always were solemnly admitted High-Priests, till Gratian's time 
(t) Sueton. vit. August. c. 31. p. 167. & not. Causab. ibid. item Al. ab Alex. gen. dier. l. 2. c. 8. , who refused it out of Conscience as a Pagan Office: By all which it is most apparent, that all Nations (who owned any God, or had any sort of Religion) unanimously agreed to use his Priests and immediate Servants with all possible honour and respect.  
But since the Preface speaks only of the Ministers of the Christian Church, it is more to our purpose to inquire what esteem is due to them, and what honours have been conferred on them; and doubtless as their Office is more excellent, and their Administrations more sublime, than those of any other Religion; so their dignity is not, and their esteem should not be less: Wherefore we will inquire what light we have from Scripture, and what evidence from Antiquity in this matter: When our Lord sent forth his newly ordained Apostles to preach, he declares, that such as despised them, despised both him and his heavenly Father, and that he would take all the respect and favour shown to them, as if it were to himself 
(u) 
Matt. x. 40, 41. Luc. x. 16.  
Piissimus Dominus communem sibi cum servis suis & honorem simul & contumeliam facit, Salu. de gub. l. 8.  ; and St Paul strictly charges that none presume to despise his lately constituted Bishops 
(w) 1 Tim. iv. 12. Titus two. 15. , and Orders that the Presbyters who were diligent in preaching should have double honour 
(x) 1 Tim. v. 17. ; he enjoins the People over whom they are set, to esteem them very highly in love for their work sake 
(y) 1 Thess. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : and when he sent Epaphroditus the Bishop of Philippi to his See, he commands the Christians, to have a great honour for him, and such as he was 
(z) Philip. two. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; for there is an high Authority lodged in the Episcopal Order, who are not only to teach, but to command 
(a) 1 Tim. iv. 11. , and rebuke with all Authority 
(b) Titus two. 15. . And the People were not only to obey their commands, but to submit also to their punishments 
(c) Hebr. xiii. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. . Which clear places of Holy Writ do confer on them a power to Govern, and a right to be Honoured by their Flock: Hence the Apostles, though very humble, did not even in their persecuted estate refuse all expressions of honour, for Cornelius fell down at St. Peter's feet, so did the Jailor before Paul and Silas; and the Governor of Melita honoured St. Paul with many honours 
(d) Acts x. 25. & xuj. 29. & xxviii. 10. . But besides these precepts and practices the very Names and Titles given to those in these Sacred Orders in the Scripture do imply, that the Holy Ghost designed them to a very Honourable Employment: The name Apostle imports a Messenger, sent with Authority to act in his Master's name; and therefore the Emperor's Praefects are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(e) 1 Pet. two. 14. ; and the Judges in France of old were styled Missi Dominici 
(f) Capitular. reg. Franc. Tom. 1. p. 198. & alibi. : Yea the Chief Officer under the Jewish Patriarch was called his Apostle 
(g) Cod. Theod. tit. de Judaeis, l. 16. Tit. 8. LL. 14. : and 'tis plain our Lord intended his Apostles should have Chief Authority in his Church, because he promised them twelve Thrones and power to judge all Christians, that is, the true Israelites 
(h) Matt. nineteen. 28. . Their Successors who were fixed in the Churches they had planted, are called Bishops, which is a name importing Oversight and Rule; for Eleazar who was Son to the Highpriest, and a Chief over the Rulers of the Levites, is called a Bishop by the Greek Interpreters, and elsewhere a Prince of the Rulers 
(i) Numb. iv. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui cap. iii. 32. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and in the sense of a Governor; that word is elsewhere used by them in the Old Testament 
(k) Nehem. xi. 9, 14. Isai. lx. 17. . In the New Testament the place of an Apostle is called a Bishopric 
(l) Act. i. 20. , and our Saviour is styled the Bishop of our Souls 
(m) 1 Pet. two. 25. . At Athens this name was given to the Judges 
(n) Aristid. orat. de concur. ad As. civ. . At Rome the Highpriest was sometimes named the Bishop of the holy Virgins 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. vit. Numae. , which perhaps might occasion Hesychius to explain it by the word King 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesych. p. 364. . So that every where it hath been reputed a Name importing Dignity and Rule: So doth the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which St. Paul gives to Bishops 
(q) Heb. xiii. 7. , signify commonly chief Governors 
(r) Matt. two. 6. & Act. seven. 10. ; as doth also that other of Precedents, which is applied to Bishops by very ancient Christian Writers 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Ma●t. Apol. 2. p. 97. Dionys. Cor. ap. Euseb. l. 6. c. 23. . I shall only add, that they also have the name of Angels, as some Fathers expound that of the Apostle of women's wearing a Covering because of the Angels 
(t) Sacerdotes & Ministros altaris intellige, Prim. in loc. ita Ambros. & Euch. in 1 Cor. xi. 10. ; and as all of them generally interpret that of the Revelations, where the Angels are the Bishops of the seven Churches of Asia 
(u) Revel. two. 1. Epiph. l. 1. T. 2. Panarii, & alii passim. ; a Title sometimes given to the Jewish Highpriest, as we noted before. The name Presbyter (which some will have originally belonging to the first, but afterward commonly given to the second Order of the Clergy) denotes also Authority and Rule, and seems to confirm the old usage of the eldest Sons governing all the Family 
(w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sic. l. 2. , a custom retained in Arabia till Strabo's time 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strab. Geog. l. 16. p. 530. . The Ancients in Homer are put for the most Honourable, as Eustathius notes 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not. Eustat. ad Hom. Iliad. 2. . And it is not only in the Old Testament, that a Presbyter or Elder, signifies a Ruler, and one in Authority 
(z) Numb. xi. 16. & xxii. 7. Josh. xxiv. 31. & alibi. ; But in all Languages some word of like signification is used for men in some Office or Honourable Post, as Senators in Latin, Seigneur in French, Signore in Italian, Sennor in Spanish, and our Saxon Ealdorman, are all Titles of Honour 
(a) Vide Seld. Syned. l. 1. c. 14. p. 335. Skinner's Dictionary voce Signior, & alibi. ; and so was Presbyter originally intended, for the Verb from which it comes signifies to Rule 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesch. p. 784. , and it is used for a Superior: Of which the word Priest (which we commonly use) is only a barbarous contraction, but can by no means be supposed (as some profanely apply it in their discourse) to be any name of diminution, or contempt. There remains only the Title of Deacon, now restrained to the lowest of these three Orders, but it must be reckoned honourable in itself, because it is applied to the chief Civil Magistrate, in respect to his being subordinate to God 
(c) Rom. xiii. 4. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , to Bishops, to the Apostles, and to Christ himself 
(d) Rom. xv. 8. 2 Cor. vi. 4. Colos. iv. ; and though I would not infer from that use of the Name (as a late Author doth) that this Order was not in the Apostles time 
(e) Preface to the History of the Regalia. p. 14. : yet I may justly note, that no dishonour can be cast upon our Deacons or Ministers from this appellation that will not reflect upon Magistrates, and our Lord also: To which I may add Mr. Mede's observation, that 'tis not said they are Ministers of the people, but of God and of Christ 
(f) See Medes Diatrib. on 1 Cor. iv. 1. . Wherefore all the names of these Sacred Orders in Scripture are honourable, and so are also the Offices signified by them, and this may suffice for the inspired Books.  
As to the Opinion and Practice of the Christians afterwards, they could not but value the Priesthood at an high rate, since they reckoned it so necessary to Religion, that there could be no Church where there were no Priests 
(g) Ecclesia non est quòd non habet Sacerdotes. Hier. adv. Lucif. c. 8. ita Theod. & Valent. l. 20. in append. ad Cod. Theodos. . And the famous Justinian hath recorded it in his Laws, That the Kingdom and the Priesthood are the greatest gifts that the Divine Goodness hath given unto men 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. praef. ad Auth. coll. 1. Tit. 6. p. 11. : but to go back to the earliest times, Epiphanius citys ancient Authors affirming, That St. James Bishop of Jerusalem (after the manner of the Jewish Highpriest 
(i) Exod. xxviii. 36.  wore a golden Plate as a Diadem on his Head, in token of his Royal Priesthood 
(k) Epiphan. Panar. l. 1. T. 1. haer. 29. & l. 3. T. 2. haer. 78. . The like Ornament, as Polycrates Bishop of Ephesus reports, was used by St. John 
(l) Euseb. Hist. l. 5. c. 23. p. 141. . And Baronius gives instances of the same thing used by Primitive Bishops, who could not be supposed to do it out of Pride, but to express the dignity of their Order 
(m) Baron. Annal. An. 34. p. 240. , which in times of persecution, when it had no outward lustre nor secular support, was honoured by the faithful; and those holy Bishops were revered as the representatives of God and Christ Jesus. Yea St. Ignatius, an humble Bishop and an eminent Martyr, requires Christians to obey their Bishop as Christ did his Father, to observe and reverence the Presbyters as the Apostles of Christ, and to respect the Deacons as the Ordinance of God 
(n) Vid. loc. citat. à D.H. Ham. dissert. 2. c. 25.  which is no more than our Saviour and St. Paul had intimated before 
(o) Luk. x. 16. & 1 Thes. iv. 8. . And so it was no new Doctrine of his: It were endless to give instances of the strict observance of these Precepts by the devout Converts of that Age, so that one or two may suffice: The blessed Martyr St. Polycarp was so highly honoured by the people of Smyrna where he was Bishop, that until the day of his Martyrdom he had never pulled off his own shoes, every one striving who should do that office for him 
(p) Euseb. Hist. l. 4. c. 15. p. 97. ; and those of Antioch kissed the Hands and embraced the Feet of Meletius their Bishop 
(q) Chrysost. de S. Melet. Antioch. T. 5. p. 539. . The old and famous St Anthony the Hermit, who lived in the times of Persecution, though he wrought Miracles, yet being not in Orders, he used to bow his Head, and humbly receive the Benediction of Bishops and Priests; nor would he pray, if but a Deacon were present, but made him go before him in the Office 
(r) Athanas. in Vit. D. Ant. Tom. 5. p. 508. . And this Custom of bowing to beg the blessing of the Clergy, and other very holy Men, was so usual among Christians, that the very Gentiles did it to St. Anthonies Scholar, St. Hilarion, as St. Hierom in his life reports 
(s) Vit. S. Hilarion. apud Hieron. Tom. 1. p. 329. ; and the usage continued for many Ages, both in the Eastern and Western Church, to kiss the Clergies hands, and kneeling to receive their blessing 
(t) Vid. Haberti observ. in Pontifical. Graec. Obs. 7. p. 139. . But I proceed, and shall add, that when Constantine became a Christian he was exemplary for honouring the Clergy; for coming to the Council of Nice, and seeing the Bishops rise to receive him, he would not sit down in that venerable Assembly till the Fathers desired him 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. in Vit. l. 3. cap. 10. p. 363. , and when the Council was ended, He feasted them all in his Palace, making divers of them sit at his own Table 
(w) Id. ibid. c. 14. p. 364. . In after times St. Martin was placed next to the Emperor Maximus, and his Presbyter sat between the Emperor's Uncle and Brother, at a Feast where many Nobles were present 
(x) Sulpic. Sever. vit. D. Martini §. 23. p. 466. . And it was believed a Judgement of God fell upon Valentinian the elder, for not rising to that Bishop when he came to him 
(y) Idem in Dialogo §. 6. p. 537. . I might also note, that if Bishops solicited Princes for the pardon of Criminals, or on other occasions of Charity, they used not to deny them: And St. Martin is said rather to command it than entreat in such cases 
(z) Et si pro aliquibus supplicandum regi fuit, imperavit potius quam rogavit. Sulpic. Sever. vit. §. 23. p. 465. . But I shall rather observe, that before there were Christian Magistrates, the Apostles put the power of judging all causes among beleivers into the Governors of the Church 
(a) 1 Cor. vi. 1. and 1 Tim. v. 19, 20. , who exercised this Power during the times of Persecution 
(b)— Name & judicatur magno cum pondere, etc. Tertul. Apol. cap. 39 . But when the Emperors became Christian, the Bishops were by Law made Judges of all Spiritual Matters, and of all Causes among their own Clergy 
(c) Sozom. Histor. Eccles. l. 1. cap. 9 p. 206. ; so that there lay no appeal from them, and their Sentence was to be more binding than that of the secular Judges as Constantine decreed. And besides, the Laity out of the esteem they had for this Order, did so often choose them Arbitrators, that divers good Bishops complained of it as a very great Burden; yet for making Peace they submitted to it, and the Laws confirmed their decisions 
(d) Posidon. de vit. August. cap. 19 vid. Cod. Just. l. 1. Tit. 14. de Episc. and. p. 25. . I might further observe, that Bishops were very often sent on Embassies, especially in order to make Peace: Thus Maruthus a Bishop in Mesopotamia was sent Ambassador to the Persian King 
(e) Socrat. Hist. lib. c. 8. p. 736. . St. Ambrose was twice sent on Embassies from the Emperor to Maximus 
(f) Baron. An. 381. & An. 387. , and Epiphanius Bishop of Pavy was twice Ambassador between the Gothic Princes and the Emperors, and was both times successful in making Peace 
(g) Idem Baron. Anno 471. & 474. . I will conclude what peculiarly belongs to the first Order, by noting the Honourable Titles given to the Bishops; and first they were generally called Fathers 
(h) Ecclesia patres ipsos appellat. Aug. in Psal. 45. Const. Apostol. l. 2. c. 36. . And the Emperors writing to them, or speaking of them give them the Title of your Holiness 
(i) Cod. Justin. l. 1. Tit. 1. l. 7. p. 3. , most Blessed and most Religious 
(k) Ib. Tit. 2. l. 16. p. 8. , most Venerable, or most Reverend 
(l) Ib. Tit. 3. l. 25. p. 13. , most beloved of God 
(m) Ib. l. 42. pag. 17. , with many such like Expressions, some of which were used to the Emperors themselves: And though the Greek Church be now in miserable Poverty and Slavery, yet the Christians there, call even ordinary Priests, Fathers, and kiss their Hands, lifting them up to their Foreheads when they meet them, which among the Eastern People are marks of the highest respect 
(n) Neque enim Sacerdotes ordinarii debito fraudantur honore, quorum unusquisque— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— appellatur, nec ab ipsorum manibus osculandis iisque fronti apponendis— abstinetur, Smith de hodier. stat. Eccl. Graec. p. 61. , and this mighty reverence to the Clergy, is one great means to preserve Religion among those poor oppressed people: To this we may add for these parts of the World what we find in the French Capitulars, and our own Ancient Laws relating to this Subject: In the former, the Law requires That all men by all means shall pay all honour to their Bishops and Priests 
(o) Ut omnes omnino Episcopos & Presbyteros suos omni honore venerentur, Capit. Car. Mag. An. 802. c. 35. p. 373. , and another ordains, That all shall be obedient to those of the lower, as well as the higher Orders, as to the Ambassadors of the most high God, whose Vice-gerents they are in the Church 
(p) Ut omnes suis Sacerdotibus tam majoris ordinis quam inferioris, à minimo usque ad maximum, ut summo Deo cujus vice in Ecclesia legatione funguntur, obedientes existant, Cap. An. 805. ibid. p. 437. ; and the penalty is no less than the loss of all places at, and banishment from the Court 
(q) Id. ibid. p. 440. . And by those Laws all injuries done to the Clergy are punished with a mulct thrice as great as for the like fault to a common Person 
(r) Leg. Bavar. An. 630. p. 99 Capit. Lud. Pii An. 822. p. 627. ; and finally all Clerks are exempt from secular Tribunals 
(s) Capit. Car. Mag. 37. p. 227. An. 789. & Cap. Lib. 8. c. 3. p. 941. . As for our own Nation, even the inferior Clergy of old had so great a respect here, that when any of them came to a Village, all the people received them joyfully as God s peculiar Servants, and when they met them, they ran to them, and bowing their Heads, earnestly begged their blessing, and diligently listened to their directions 
(t) Bedae Hist. l. 3. c. 26. p. 240. Edit. Cantab. ; and they had a Privilege to save a Criminal from death, though he were condemned for Treason 
(u) Tantum enim apud Anglos ordini tribuitur ut Sacerdoti, vel de majestate damnato— vita conceditur, Polyd. Verg. Hist. Hen. 7. p. 609. . The Saxon Laws also made a Priest equal to a Thane or secular Lord, and then they had place accordingly 
(w) Leg. Aethelst. An. 928. Spelm. T. 1. p. 406. ; and by these Laws the people are bound at all times to defend and honour them as the Servants of God 
(x) Concil. Aen. An. 1009. ib. p. 523. Leg. Canut. An. 1032. p. 541. ; and the offences which were done against any in holy Orders were esteemed so great, as to deserve a punishment equal to those done to the Nobles 
(y) Leg. Aethelst. c. 13. p. 406. ; yea sevenfold more than if they were done against an ordinary Layman (x). 
(z) Can. Egbert. An. ●50. can. 61. p. 264.  As to their Privileges, they were in those days very many and so great, as sufficiently show the pious esteem our Ancestors had of them; I can only mention some few: As first, they were exempted from going to the Wars, or serving in person, or bearing of Arms 
(a) Sine expeditione, Concil. Winton. An. 855. ib. p. 349. Vid. not. Baluz in 2 Tom. Capitular. p. 1132. : As also from paying Tribute to maintain War, or otherwise 
(b) Passim ap. Spelm. T. 1. p. 198, 231, & 517. , a Privilege granted (as we shown before, and an old Council observes) 
(c) Sacerdotes Pagani à publicis actionibus exempti quanto magis hoc Christianis debitum. Concil. 4. Aurel. Can. 13.  to Pagan Priests, and much more due to those of the Christian Church, by whose Spiritual Arms our religious Ancestors believed Victory and Peace was obtained: And they were also exempted from being summoned before any secular Tribunals to be tried there 
(d) Leg. Hoel. An. 940. l. 32. p. 413. Leg. Edu. Conf. l. 5. p. 620. Tho. Walsing. An. 344. p. 155. . And if they came as Evidence, their bare Testimony without an Oath was esteemed sufficient 
(e) Can. Egbert. Can 19 p. 260. Leg. Hoel. l. 9 p. 409. . I might instance in many more, but these are abundant evidence that these Orders were of reverend esteem in old Times; and though divers of these honours and immunities are now out of use, yet still we see the Bishops in France and England are reckoned Peers, and the Head of the first of the Three Estates, enjoying the highest Honours, Offices and Employments both in Church and State, having a Principal Place in Parliaments, Privy Council, and some other Courts, where they are ranked among the Prime Nobility, and have Titles, Privileges, Preeminencies and Authority suitable to the Character which they bear, not only here, but in most other Christian Countries: As I could particularly prove, but that it is so well known to all that converse in modern History, or know the present state of Europe, and of this their Native Country: For the inferior Orders, they freely submit to the diminution of some of their ancient Honours and Immunities, which they desire no further than may tend to the success of their Ministry, the advantage of Religion, and the good of the State; and perhaps there never were more learned, pious and worthy Men of these Orders than in this Age, and these still are very much respected and esteemed by all wise and good Men 
(f) Ea enim est jucunda laus quae ab iis proficiscitur qui ipsi in laude vixerunt. Cicero. , who generally honour the Function for Jesus sake, who instituted it for the good of Mankind in general, and the benefit of every man's soul: Nor are such despised by any, but such as are debauched in their Manners, or Atheistical or Factious in their Principles, whose commendation would be a disgrace, and their scorn is really a great honour, showing the party contemned to be very unlike the infamous contemner (as Synesius noted of Andronicus, and Padre Paolo of the abuses of the Pope) 
(g) Vid. Epist. Synes. Ep. 94. p. 236. item Vit. Pad. Paul. , who usually cover their own Crimes by falsely accusing others 
(h) Ut crimina in silentium mittant sua vitam infamare conati sunt alienam. De Donat. Opt. Milev. l. 4. p. 78. . But as to those of the Clergy, who (as the Scripture expresses it) make themselves vile, and the offering of the Lord contemptible 
(i) 1 Sam. three 13. & two. 17. , I do not plead for them to enjoy the honours of an Office which they execute so ill; only 'tis unjust the whole Profession should suffer for the sake of a few, as Arrianus observes of the Philosophers 
(k) Arrian. in Epictet. l. 4. c. 8. p. 407.  who have not that right, which all other ranks of men enjoy; for if a Carpenter build, or a Musician play badly, they say these are no good Masters in these Arts, so that they censure only the Man, but condemn not the Profession; but if a Philosopher than did (or a Priest now do evil) men censure all of that rank, and fall foul on the Character it self: Whereas, though in a great Body some will do despicable things; yet in general, the Clergy are as studious and painful, as exemplary and useful in their places, as charitable to the Poor and as serviceable to the Public as any rank of men, and merit at least as great honour and esteem as their Predecessors did in any age since the Primitive: But if after all, they meet not with the like regards, I hope they will go on to do worthy and honourable Actions, and account themselves more happy to want the Honour they deserve, than if they enjoyed it without any personal desert 
(l) Ea studiose secutus sum, ex quibus vera gloria nasci possit, ipsam quidem gloriam per se nunquam putavi expetendam, Cic. Cat. Epist. 5. , and however it far with their Persons, their Order ever was, and always will be had in reverend esteem, as long as God is owned and Religion professed among us, for we must renounce and despise Heaven and these Ministers thereof both together.   

§. 4.  
That no Man might presume to execute any of them, except he were first called, cried and examined, and known to have such Qualities as are requisite for the same.  
Since the Dignity is so great, and the Offices so honourable, 'tis fit the entrance should be well guarded, lest they should be profaned by Arbitrary or Promiscuous intrusions: St. Paul hath told us: That no Man takes this Honour to himself, except he be called of God as was Aaron 
(m) Hebr. v. 4. . He (being the great Master of his House, the Church) must appoint his own Officers, for none goes into a well governed Family, and says, I will be Steward here 
(n) Vide Arrian. in Epictet. l. 3. c. 22. p. 308. ; it was the Sin of Jeroboam, and the ruin of his House, to admit every one that would to be one of his Priests 
(o) 1 Kings xiii. 33, 34. Qui volebant offerebant munus suum. Chal. Par. . And the false Prophets are called in the Hebrew, The self-made Prophets 
(p) Ezek. xiii. 2. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à seipso factus propheta. . A name very well agreeing to the Teachers of our modern Sectaries, who without any proof of a Divine Call, or any previous Trial and Examination, presume to execute some of these Offices, to the danger of their own and their hearers Souls: But in our and all regular Churches, there is and aught to be a solemn scrutiny into the qualifications of the Candidates before their Admission. Such an enquiry was made before the admitting a Jewish Priest, and not only Corporal Blemishes 
(q) Levit. xxi. 17. , but divers other defects were impediments to his Consecration 
(r) Outram de Sacrif. cap. 6. p. 63, etc. , so that while the Priesthood was tied to one Family, some were kept out as unqualified. Yea, the Heathens were very nice in receiving Men into their ridiculous Orders: None could be consecrated a Priest to Mithra, who had not given proof of his Virtue, by going through divers degrees of Punishments 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suid. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nonnus saith, The Trials were 80, each more difficult than another 
(t) Nonni Hist. Coll. c. 5. : And though Pythagoras was recommended by Polycrates Prince of Athens, and Amasis' King of Egypt, he could not be admitted into the Society of the Egyptian Priests, until he had boar many hardships even to admiration 
(u) Porphyr. in vita Pythag. p. 82. . Tertullian adds, that the Trials of Mithra were a kind of Martyrdom, and those being past they offered their Crowns to the God, and never used such Ornaments any more 
(w) Tertul. de coron. mil. cap. 15. p. 111. . The Priests of Venus were first kept close and instructed in the Eleusinian rites, and called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) then after a year or more they were made Supervisors (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), and at last (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or Rulers of the holy rites: So that they had three Orders 
(x) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas.  
Eleusinia haeresis diutius consignant quam initiant— cum epoptas ante quinquennium non instituunt. Tertull. adv. Valent.  . We learn also from Porphyry, that the Samothaeans, an elective Order of Indian Priests, were chosen with great care, and admitted by the chief Magistrate 
(y) Porphyr. de abstin. l. 4. §. 17. p. 168. . 'Tis remarkable also, that Julian directs the Pagan Highpriest, to choose for Priests those who were the best, the most Religious and most Charitable in every City, whether they were Poor or Rich 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian frag. p. 556. . The Druids who were Priests to our Heathen Ancestors, trained up their Disciples twenty years together in their Discipline, and then admitted them with a solemn Oath, (the Form of which is yet extant 
(a) Vettius Val. Antiochi ap. Seld. Praef. de Diis Syris. . And when their chief Priest died, a Successor was chosen by Merit only, and the Common suffrage 
(b) Caesar de Bell. Gall. lib. 6. p. . And Suetonius notes, That the Emperor Claudius would admit none into the Colleges of Priests, till they had first taken a solemn Oath 
(c) In cooptandis per Collegia sacerdotibus neminem nisi juratus nominavit. Sueton. vit. Claud. c. 22. ; which shows that all Mankind agreed to use great caution in the choosing and initiation of the Ministers about holy things: But our previous care relies on a better Foundation than this; for we have the command of God in Scripture, and the Laws and Practice of the Primitive Church for it. Our Lord no doubt chose his Apostles and lxx Disciples out of the very best of the Jews, or else he made them so, and because he knew their Hearts, there was no need of Testimonials or Examination: Yea, the Apostles and their immediate Successors had the Gift of discerning Spirits 
(d) 1 Cor. xii. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophilac. in loc. ; that is, of knowing by Inspiration, who were fit for the Ministry: So that they could foretell what proof they would make, and such were the Prophecies that went before concerning Timothy 
(e) 1 Tim. three 18. Vide Chrys. etc. in loc, apud Annot. Grotij ibid. . This also was the meaning of St. Clement's saying, The Apostles made Priests and Deacons of such as they had proved by the Spirit 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Ep. ad Corinth. p. 96. , and the same were such as St. John ordained in the lesser Asia, Men that were marked out by the Spirit 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. l. 3. c. 17. p. 67. . But the Apostles foresaw, that this temporary miraculous Gift would cease, after the Church was settled, whereupon having fixed Timothy Bishop at Ephesus, and Titus in Crect, who were to have a subordinate Clergy; he gives them Rules to direct them in examining and approving the Candidates for holy Orders 
(h) 1 Tim. three 1. etc. Titus i 6. & 11.2. , and charges them to Ordain none hastily; that is, not till they had throughly tried them 
(i) 1 Tim. v. 22. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita Theophil. in loc. . And it is very observable, that no such Rules are given in any of St. Paul's Epistles written to whole Churches, only in these two, that are directed to two Superior Bishops: Which is a demonstration, that this Apostle intended not only the Ordination, but the Scrutiny and Approbation of all ecclesiastics, should be solely in the Bishop's power: Now these are Injunctions laid on these Governors of the Church by Divine Authority, which they are bound in Conscience to obey; and how exactly every one of them was observed by the Primitive Bishops, shall be showed more particularly afterwards: It is sufficient here only in general to observe, that the ancient Council of Sardis Decrees.— The Candidates shall be examined with all exactness and care,— and each of them must stay no little time in the inferior, before they are admitted to the superior Orders,— since neither Prudence nor Piety allows that Men shall enter into these Orders rashly, or suddenly,— and the Blessed Apostle, the Doctor of the Gentiles forbids the making hasty Ordinations 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conc. Sard. Can. 10. Bever. T. 1. p. 496. . And before this the first General Council of Nice declares, that a time and a trial is necessary to all before they can be made Clergymen 
(l) Concil. Nicaen. 1. Can. ●. Bev. T. 1. p. 60. & Can. 9 ibid. p. 70. . As to our Church, we not only inquire after their inward Calling, but try and examine their Qualifications before that (which may be counterfeited as being secret) is allowed, and if the same care were taken to inquire into the fitness of all that are put into secular Offices of Trust and Power, as there is into the Candidates for sacred Orders, the Public would be much better served, for the ecclesiastics must bring Testimonials, and pass one if not two Scrutinies before they can be accepted: of which more hereafter.   

§. 5.  
And also by Public Prayer, with imposition of Hands were approved, and admitted thereto by lawful Authority.  
It would make intolerable confusion in all Professions, if every Man who judged himself qualified for an Eminent Station, might thrust himself into it, till he were solemnly admitted by lawful Authority: For every Man thinks well of himself, and at this rate every conceited Soldier would be a Captain, and every Opinionative Lawyer a Judge; wherefore there are two things here required. 1st, That the Clergy shall be solemnly admitted by Prayer and Imposition of Hands. 2ly, That they shall be admitted by lawful Authority, which will give me occasion to discourse in general. First, Of their solemn Admission. Secondly, Of Episcopal Ordination for Bishops only, with us, have the sole lawful Authority to admit.  
First, No Clergyman can enter into Orders but by a solemn Admission, which is appointed in Conformity to the Divine directions under the Law concerning the Garments, the Sacrifice, the Anointing and the Washing in the Tabernacle, 
Exod. chap. xxix.  before Aaron or his Sons might Officiate. I might enlarge upon the solemn Forms of admitting the various sorts of Priests among the Gentiles; but for brevity sake I will only refer to one or two Authors, concerning the Creation of Flamens and Vestals 
(m) Rosin. Antiqu. l. 3. cap. 15. p. 215. item Brisson. de Formul. lib. 1. p. 118. . Nor shall I enlarge upon all the Christian Rites of Ordination in this place, because the particulars will occur afterwards; Only note in general, that Fasting, Prayer, and Imposition of Hands were always used on these occasions. Our Lord directed his Disciples to Pray immediately, before he created them Apostles 
(n) Matt. ix. 38. & chap. x. 1. , and both Deacons and others were ordained by Fasting, Prayer and Imposition of Hands 
(o) Acts. vi. 6. chap. xii. 2, 3. 1 Tim. iv. 14. . Which holy Custom was kept up in all Ages of the Church with great Reason, since it was begun by our Saviour and his Apostles, and because these Orders are of so great importance to the Church. 'Tis plainly the Sense of all Mankind, that no Office of Trust, or Power should be conveyed to any sort of Men, Civil or Military, without some solemn Creation, Admission or Investiture to the same; wherefore this is much more necessary, with respect to such as are Officers under the King of Heaven, and entrusted with the care of Souls: This then being agreed on all hands, we pass to the second thing observable in this Paragraph.  
Secondly, What is the lawful Authority to admit Men into holy Orders, which we affirm to be only Bishops; and here I shall not content myself to prove this by the Statute Law of this Land; that no Man can be a lawful Priest, or Deacon, unless he be ordained by a Bishop 
(p) Stat. 13. Eliz. cap. 12. §. 1. and Act of Uniformity 14 Car. 2. ; but further show, this Law is grounded upon holy Scripture, and the Canons and Practice of the Universal Church. First, Our Lord, as Supreme Ruler of his Church, called and ordained his Apostles 
(q) Matth. x. 1, 2. chap. xxviii. 19, 20. John xx. 21, 22, 23. , and they ordained Deacons, Presbyters and Bishops 
(r) Act. vi. 6. & xiv. 23. 2 Tim. i. 6. ; but they gave the power of admitting all others only to the Bishops, to whom also they only gave Rules to choose Candidates by (as was observed before.) The Canons of the Apostles are express, that two or three Bishops are necessary to the Consecrating a Bishop, and one to the Ordaining a Priest and Deacon 
(s) Can. Apostol. 1. & 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Bev. T. 1. p. 1. . Neither of which (as Dionysius observes) can be initiated without the Bishop's Prayer 
(t) Dionys. Eccles. hierar. cap. 5. . So Firmilianus affirms, That the Precedents have the sole power of Baptising, Imposition of Hands and Ordination 
(u) Firmilian. Ep. ad D. Cypr. numb. 75. p. 237. ; which Testimony with others, did so convince the learned Daillé, the great Patron of Presbytery, that he owns Ordination in St. Cyprian 's time was properly the Bishop's right 
(w) Ordinationem— Episcopalis juris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse in Cyprianci seculi Ecclesiâ confitemur. Daillé de cult. Latin. relig. lib. 2. c. 13. p. 171. . So that this confession of so great an Adversary, may excuse any further proof for that Age; and if it be considered, that the Bishops down from the Apostles to Cyprian's days were very Poor, and persecuted, as well as very Pious, it cannot be supposed they should within that period have usurped, or monopolised any Authority that was not left them by the Apostles; and thus this concession amounts to a grant, that the Bishops had the sole right of Ordaining given them by the Apostles. Afterwards, that Bishops alone did Ordain is so plain it needs no proof: And St. Hierom where he warmly attempts to equal Presbyters and Bishops in many things, yet even there excepts the power of Ordination as the Bishop's sole right 
(x) Quid facit Episcopus, excepta Ordinatione, quod Presbyter non facit. Hier. ad Evagr. Ep. . St. Chrysostom also makes the same exception as to Ordination 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chr. in 1 Tim. §. 11. T. 4. p. 287. . And if this had not been the general belief of the Ancient Catholic Church, Aerius would not have been reckoned an Heretic (by Epiphanius and St. Augustine) for denying this difference between a Bishop and a Presbyter 
(z) Epiphan. haer. 75. p. 404. Augustin. de Haeres. haer. 53. Tom. vi. p. 6. . Where Epiphanius notes, the Episcopal Order makes Fathers of the Church, which the Order of Presbyters cannot do 
(a) Epiphan. ut supra l. 3. T. 1. etc. . To which also the Ancient Canons agree: Those of Ancyra (ten years before the Nicene Council,) forbidden both the Chorepiscopi and City Presbyters to Ordain 
(b) Synod. Ancyran. can. 13. & not. Bev. T. ●. p. 175. . In the Council of Sardica those Clerks, that were Ordained by Musaeus and Eutychianus who were not Bishops, were only admitted to Lay-communion 
(c) Concil. Sardic. an. 347. can. 18 & 19 Bev. T. 1. p. 505. . The like Decree also was made about the Ordinations of Maximus, a pretended but no real Bishop, that the Persons should be reputed no Clergymen, and all his Acts annulled 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Concil. Const. 2. can. ●. Bev. T. 1. p. 91. Soz. lib. 1. cap. 9 . So it was determined in a Synod at Alexandria, that Ischyras who was ordained by one Colluthus a mere Presbyter, should be deprived of that degree to which he had falsely pretended 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synod. Alexand. ap. Athanas. Apol. 2. , for (say they) since Colluthus died but a Presbyter, his Ordinations are void 
(f) Epist. Synodal. ap. Bin. Tom. i. p. 405. . So in the Council of Antioch, where the Chorepiscopi are forbidden to Ordain. Balsamon notes, Presbyters are not mentioned, because it was taken for granted, they could not pretend to such a power 
(g) Balsam. in 10 Can. Concil. Antioch. ap. Bev. T. 1. p. 439. . The Council of Hispalis degraded a Priest and two Deacons for this only Reason, That the Bishop being ill in his Eyes, suffered a Priest to say the Prayers over them, contrary to the Ecclesiastical Custom; and they say, the Bishop should have been deprived also had he been alive 
(h) Concil. Hispal. 2 Can. 5. An. 619. Bin. T. 2. par. 2. pag. 326. . Whoever desires to see more instances may consult Baluzius his notes 
(i) Baluzij not. in Capitular. Reg. Franc. Tom. 2. p. 1246. , where he gives other Examples of Clerks that were un-episcopally ordained, who were to be re-ordained or reputed mere Laymen. It was upon this universally owned principle, (that Bishops only could Ordain) that when the Emperors gave Rules for the qualifications of Candidates for holy Orders, they directed them only to the Bishops 
(k) Collat. Authentic. Tit. 6. Nou. Just. 6. T. 2. p. 2, etc. ; and the General Council of Chalcedon lays the Penalties for all Un-canonical Ordinations only upon the Bishops, because they only could be Guilty of these Crimes 
(l) Concil. Chalced. can. 2. & can. 6. Bin. Tom. 2. p. 112. & 118. . The sixth General Council upon the same ground reckons up Ordinations, as those things which peculiarly belong to the Office of a Bishop 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. in Trul. can. 37. Bev. Tom. 1. p. 199. : So that nothing can be clearer than the Bishops sole Right to Ordain, if we consult the Canons, or usage of the Church in all former Ages: But some object, this will deprive divers Foreign Churches (where they have no Bishops) of a lawful Ministry, because their Ministers have no Ordination but by Presbyters; To which I shall only say, that the first Presbyter who presumed to Ordain had no such power given him, and so could not rightly convey that which he never received: There is no precedent in Scripture of mere Presbyters Ordaining alone, and such Ordinations would have been declared null in the Primitive Ages; yea for 1500 year together no such were allowed: But the fairest plea is, That some of these Churches were forced by dire necessity to this irregularity, by the obstinate refusal of the Popish Bishops to ordain any that were for Reformation, so that they must either have such a Clergy as they could have, or have none to Officiate in the Protestant way: To which I reply, That where this necessity was real, and while it was so (as perhaps it might be in some places at first,) it will go far to excuse them 
(m) Inculpabile judicandum quicquid necessitas intulit. Leo. Pap. ap. Joh. P. 8. ep. 199. . But du Plessis saith, They in France might have had the assistance of some Bishops who favoured the Reformation, and they would not 
(n) Mornaeus de Eccles. cap. 11. , and some of them grew so enamoured of their new way, as to re-ordain those who were Episcopally ordained 
(o) Danaei Isag. part. 2. lib. 2. c. 22. , which shows it was choice in some, so that this Plea cannot be urged by them; and why might not they have got some Bishops privately ordained by the English or Lutherans, to keep up a legal Ministry? We see this was done in the Primitive times, where Frumentius having converted the Indians, went back to Alexandria, and was ordained their Bishop 
(p) Ruffin. Eccles. Hist. l. 10. cap. 9 & 10. . And the newly converted Iberians sent to Constantinople for a Bishop 
(q) Theodoret. lib. 1. c. 23 & 24. . So that the necessity was not unavoidable; wherefore, if any of them despise Episcopal Ordination, or eject them who are so ordained, (as is done in Scotland) they have no excuse, and I judge their Orders to be utterly null and void 
(r) Voluntas habet poenam, necessitas veniam optat. Milev. lib. 7. p. 101. . But for those of the Foreign reformed Churches, who highly value the Episcopal Order, wish for Bishops, but are by Persecution and Violence kept from that Happiness 
(s) 
See Monsieur le Moyn 's Letter in Durell's Vien. p. 126.  
See also Bishop Andrew's Opusc. Posthum. p. 195.  ; we pity them, and pray for them, and hope God will excuse this defect till they can remedy it; but we are thankful to that Providence which allows us to keep up the Primitive Orders in a due Subordination, and to have a right and truly Canonical Ministry, in this well constituted Church, the exact Transcript of the Primitive and the Glory of the whole Reformation.   

§. 6.  
And therefore, to the intent that these Orders may be continued, and reverently used and esteemed in the Church of England: No Man shall be accounted or taken to be a lawful Bishop, Priest, etc.  
In this Section our Church censures not the new way, nor condemns those that are Foreign, but secures the old way, and taketh care to oblige her own Members, declaring that none shall be accounted a lawful Bishop, Priest or Deacon in this Church of England, nor exercise any of these Functions here, unless (according to the Primitive discipline) he be first called, tried and examined, and then ordained according to this Form: Except he hath elsewhere had Episcopal, that is lawful Ordination, which last Clause seems designed to allow of Romish converted Priests, who were ordained by Bishops, before whom we receive without Re-ordination (if they renounce their Errors) because that Church preserves the Order of Bishops, and the Substance of the Primitive Forms in her Ordinations, though corrupted with many modern superstitious Rites, as we shall show more particularly afterwards; and in this also we follow the Primitive Sense, for Re-ordinations are forbid, when the Orders had been once rightly conferred 
(t) Can. Apostol. 68 & Concil. Carthag. Can. 52. Nemo sacros ordines semel datos iterum renovat. Cypr. de abl. pedum. p. 350. ita etiam Gregor. ap. Grat. Dist. 68 cap. 1. , and how those of Rome who allow the Greek Ordinations, can justify rejecting our Orders, when they can make no Objection to our Form, nor prove us Heretical in any Article of Faith, I cannot conceive. 'Tis Pride and Uncharitableness, not Arguments or Examples in Antiquity, that guides them in this most unjust proceeding: As to these Forms of Ordination prescribed to be alone used here, they are exactly conformable to the directions given in holy Scripture, and more agreeable to the practice of the Primitive Church than any Offices of this kind in the World, being neither so naked as the way of Geneva, nor so luxuriant in Ceremonies as that of the Roman Church; for we have added to the general Rules of Scripture all and only the Primitive Rites, agreeing with the reformed in that which we have taken from Scripture, and with the Roman Forms in all that Accords with genuine Antiquity: So that our Offices must be more perfect than either of the other, which will appear in every part of the following Discourse as to the particulars. But here I will observe in general, That 'tis probable the Primitive Offices at first were very short, consisting only of some few Prayers with Imposition of Hands; yet before the Fourth Council of Carthage, there was used a scrutiny into the Faith and Manners of the Candidates, and divers Questions were put to them, and several Ceremonies for the various Orders were brought in, which that Council reports and confirms 
(u) Concil. 4. Carthag. Can. 1, 2, etc. ap. Bin. Tom. 1. p. 588. . The Offices of the Greek Church seem very ancient in all the substantial Parts, and therefore they are very short 
(w) Eucholog. p 249, etc. p. 392, etc. p. 302, etc. ; yet even in them divers Modern Additions are discernible: The oldest formularies of the Western Church are very brief, as appears by the Forms for Ordaining Bishops, Priests and Deacons, used in the ancient Church of England 
(x) Extant apud Theodor. penitent. p 283, 284, etc. . The old Roman Ordinal in the Sacramentary of St. Gregory 
(y) Sacram. Gregory ap. Tom. Pamel. Liturg. T. 2. p. 370.  by a later called, also a Roman Ordinal published by the learned Baluzius 
(z) Appendix Actor. veterum in Bulz. not. ad Capitul. Tom. 2. p. 1372. , and (to name no more) by the ancient Gallican Forms which contain only an exhortation to the people, three short Prayers and two larger, concluding with four brief Collects relating chief to the Communion: Which are published by Monsieur Mabillon 
(a) Mabill. Liturg. Gallican. lib. 3. p. 307, etc. . Now all these are short and void of Ceremonies, and though these were the old methods of Ordaining in the Churches, then in Communion with Rome, and there also; yet whoever will compare the ancient Roman Ordinals, will find the elder to be always the shorter and more pure, and the later to have been enlarged with many frivolous and superstitious Rites 
* Vid. Morin. de Ordin. Latinorum par. 2. , which as they were added without Reason, so upon just Reasons our Church pared them off at the Reformation, and reduced these Offices nearer to their Primitive Patterns 
(b) Ut vobis novas caeremonias excogitare, ita nobis easdem justis de causis resecare licuit. Mason. de Min. Angl. l. 2. c. 16. §. 11. ; for justification whereof I refer the Reader to a very learnned Author, who hath taken pains to compare their Offices for Ordination with ours, and those of the Primitive Church; and proved, that we have rejected nothing but needless and late inventions in this piece of Service: So that ours is much to be preferred before theirs 
(c) Collationem vide ap. Mas. ibid. cap. 17. p. 227, etc. . The Lutheran Churches have Forms something more agreeable to Antiquity and proper for this Occasion, yet they are not full enough in some substantial Parts, and cannot compare, with our Office 
(d) Formula ordinationis ad sacr. ministerium Lipsiae usitat. Impres. Ibid. 1624. . Much less can the old Scotch Form (said to be drawn up by Mr. John Knox) which is very defective in the election of ordinary Ministers 
(e) Scotch Psalter cap. 2. p. 8. edit. Middleburgh 1594. , and not much better in the Form of electing a Superintendent An. 1560 
(f) Ibid. p. 16. . But out of all these we shall sometimes make proper Observations concerning their Agreement with our Offices: Concluding this general Discourse with observing, that since no one entire form of Ordination is left on Record in holy Scripture; every Church hath power to compose a Form for its own use, to which all the Members of it must adhere, provided there be nothing contained therein contrary to God's word. As for ours, it is drawn up by the Rules of Scripture, and is not only Orthodox, but so instructing, so pious and so very proper to the occasion, that I do recommend it, First, To all that are to enter into holy Orders, to read that Form over which belongs to the Order he is about to receive, that he may prepare himself for it, by understanding his Duty and considering his Vows before he make them 
(g) Eccles. v. 2. . Secondly, Because we must perform our Vows, and practise our Duty all our lives long; it is convenient if not necessary, for every Clergyman once a year at least, seriously to read the same Office over to keep him mindful of his engagements: The pious Cardinal Borromaeo enjoined every Priest to keep the day of his Ordination yearly, remembering it in his Prayers 
(h) Concil. Mediol. 3. Anno 1573. ap. Bin. T. 4. par. 2. p. 421. . And our Clergy would find it very much conduce to mind them of their Duty, and excite them to do it with zeal and diligence, if they did spend annually the day of their admission, in Fasting, Prayer and Reading attentively these useful and incomparable Forms.   

§. 7.  
And none shall be admitted a Deacon except he be Twenty three years of Age, unless he have a Faculty— A Priest shall be full Four and twenty years old— A Bishop shall be full Thirty years of Age.  
Because the Scripture hath not determined the exact time when Men shall enter into these several Orders; every Church hath fixed the Ages by the Rules of Prudence as they saw most fit. St. Paul, 'tis true, forbids a Novice to be made a Bishop, but that is to be understood, not of a person young in years, but newly converted 
(i) 1 Tim. three 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. è D. Chrysost. Theophil. . But all Churches have agreed not to admit Men very young into these weighty Offices; for God himself fixed the Ages of Thirty and Twenty-five for the Levites entering on their Ministration 
(k) Numb. viij. 24. & iv. 3.23. ubi lxx. ubique habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and our Saviour was Thirty years old when he began to Preach 
(l) Luk. iii. 23. . Which is the reason given by the Council of Neocaesarea; Why none, though otherwise worthy, shall be admitted Priest till he be Thirty years of Age 
(m) Concil. Neocaes'. An. 315. Can. 11. Bev. T. 1. p. 411. . The Council of Agde decreed the same Age for a Priest, and appointed a Deacon should be Twenty five year Old 
(n) Concil. Agathen. An. 506. Can. 16, 17. Bin. T. 2. par. 1. pag. 555.  and these were the common ages in those eldest times. For St. Hierom vindicates his Brother's Ordination, because he was then Thirty years Old, and he supposes Timothy was no older when he was made a Bishop 
(o) Hierom. Epist. 62. ad Theoph. Tom. 2. p. 273. . I know some have carried this higher, for Caesarius Bishop of Arles would not ordain a Deacon till he were Thirty years of Age 
(p) Cypr. vita Caesarij ap. Mabillon. Lit. Gal. p. 170. . And Justinian made a Law, that none should be a Presbyter, until he were Thirty five year Old 
(q) Authent. Coll. 9 Tit. 6. Novel. 123. c. 13. . But the Sixth General Council of Constantinople reduced it to the old period, and appointed Thirty for a Priest, and Twenty five for a Deacon 
(r) Concil. 6. Constant. in Trul. An. 681. Can. 14. Bev. T. 1. p. 173. . Which Ages (to name no more) were fixed in the Saxon Church above a Thousand years ago, as appears by Egbert's Collection of the Canons then in force here 
(s) Excerpt. Egbert. Can. 91 & 95. An. 750. Spelm. Tom. 1. p. 267. . Yet as our Preface notes in case of great and early merit, or an extraordinary occasion, this may be dispensed with: For Pope Zachary allows Boniface Bishop of Mentz, to ordain Priests as well as Deacons at Twenty five years of Age, because he wanted assistants among the newly converted Germans 
(t) Si autem tales non reperiuntur & necessitas exposcit, à 25 An. & supra Levitae & Sacerdotes Ordinentur, Zach. ep. 12. Bin. T. 3. par. 1. p. 374. ; and it was upon the extraordinary merit of Epiphanius (afterwards Bishop of Pavy) that he was ordained Deacon at Twenty years of Age 
(u) Ennodius in vit. Epiphan. Ticinens. , and that it is likely was the cause why St. Remigius was made an Archbishop when he was but Twenty two 
(w) Vide Hincmar. in vit. Remigij. ; yea in the Greek Church one Eleutherius was not above Twenty year old, when he was consecrated a Bishop in Illyricum 
(x) Niceph. Callist. Hist. Eccl. l. 3. c. 29. . No doubt there are some persons of early parts, and extraordinary Learning and Wisdom, though they be very young 
(y) Antevenit sortem meritis, virtutibus Annos. ; and in such cases they are to be regarded rather according to their Discretion and Knowledge than their Ages 
(z) Levit. nineteen. 32. Hebr. Sen. Chal. Par. ejus qui Doctus est in lege, unde RR. dicunt Senex est qui Sapiens est. . I could instance in divers of those, who entered very young into the Ministry and have proved very Eminent; but I need name no more than the most famously learned Bishop Usher, ordained before he was Twenty one 
(a) See his Life p. 561. ; and the pious and eloquent Bishop Jer. Taylor, who entered into Orders younger than he 
(b) See his fun. Sermon. ; wherefore, 'tis fit there should be a power of dispensing, being necessary in some Cases and commendable in others 
(c) Ubi necessitas urget excusabilis est dispensatio, ubi utilitas provocat laudabilis. Bern. de consid. l. 3. c. 10. . I shall only add, that the Canon Law fixes the Age of Twenty five, for undertaking a Cure of Souls 
(d) Decret. Gregor. l. 1. tit. 6. c. 7. §. 3. col. 129. , and our Statute Law allows none under Twenty four to be instituted to a Living 
(e) Stat. Eliz. 13. c. 21. §. 3. & 5. , because it is fit they should be of steady minds, who undertake so great a Charge: If any shall object, that we in this Church admit Men something younger than was done of old, I think two sufficient Reasons may be assigned for that practice. First, That the methods of Learning are now more compendious than in former Ages; so that experience shows, Men arrive at much greater degrees of skill in Languages, and Sciences in Twenty four than formerly they could do in Thirty years: Secondly, Our Clergy are not now obliged to Vow celibacy, and that is a Reason given in some later Councils, why they bond them to stay to so confirmed an Age, that they might upon trial of their inclinations better know, whether they were able to keep such a Vow or no.   

§. 8.  
And the Bishop knowing either by himself, or by sufficient testimony any Person, to be a Man of virtuous conversation and without crime.  
The Age being determined for all Orders, the Preface concludes with describing the Qualifications of a Deacon, the times, place and public manner of admitting one to that Order: And 'tis but Reason, since Bishops have the sole power of Ordaining, that they should use very great caution in admitting Candidates; wherefore, this Preface requires that they shall be well assured, either by their own knowledge, or by the testimonial of credible Persons, that they are Men of good Lives, and free from all noted Crimes, and herein chief lies the use of Testimonials, the Bishop may easily judge of their Learning, but it cannot be supposed he can know how most of them have lived, before their entrance into holy Orders; and yet, if he do admit any that have been scandalous, he will not escape blame, and aught to repent of it afterwards 
(f) Curae sit tibi maxime introducere tales quos postmodum introduxisse non poeniteat, Bern. de consid. l. 4. c. 4. p. 887. . Wherefore our Canon wisely enjoins they shall bring sufficient testimonials of their sober Life, from such as have known and lived near them for three years before 
(g) Can. 34. Eccles. Anglic. , which also foreign Canons have required 
(h) Nemo fiat Clericus nisi qui bonum testimonium habet. Capit. Reg. Fran. lib. 6. c. 126. . Now these Laws are grounded on St. Paul, who makes it necessary for a Bishop to have a good testimony of those without, that is of Heathens 
(i) 1 Tim. three 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. in loc. , and if that were requisite when most were Pagans, much more is it necessary now that this part of the World is Christian. The Pagans might accuse maliciously, but those of our Faith should have no ends to serve, but the glory of God and the interest of the true Religion; so that it is justly hoped what such Men say is very true, because they must wish the Church to which they belong may be as well served with good Priests, and not be scandalised with bad ones. And such as sign these Testimonials have it put into their Power to discover evil Men, and commend only those that are worthy, wherefore since so great a Trust is reposed in them, they ought never to sign any Testimonial which they know to be false; yea, which they do not know to be true, lest they become guilty of bearing Falsewitness, and misled the Bishop who cannot see all things with his own Eyes, nor hear all with his own Ears, and so must rely on others to direct his choice 
(k) Miser est imperator apud quem vera reticentur, qui cum ipse publice ambulare non possit, necesse est ut audiat, & vel audita vel à pluribus roborata confirmet: Capitol. vit. Gordian. p. 668. . And let him be never so desirous to keep out wicked Pastors, an Hypocrite commended by eminent Hands, may deceive him, and then the dishonour of God and mischief to Souls, which are the sad consequences of such misinformation, are to be charged only upon those who for fear, favour, or negligence signed the false Certificate; who deserve a severe Punishment in this World, if our Law (as the Indian) did allow it 
(l) Apud Indos extremi digiti eorum, qui falsum testimonium consignassent, decurtantur. Strab. Geogr. l. 15. . However they shall certainly answer for it in the next World, and I heard a most Reverend and Worthy Prelate (now with God 
(m) Ar. Bp. Dolben who died April 11. 1686. ,) charge his Clergy not to impose upon him by signing Testimonials, which they did not know to be true, as they would answer it to him at the dreadful day of Judgement. Which being duly considered will I hope prevent that evil Custom of giving men's hands, out of Custom or Compliment to mere Strangers, or to oblige a Friend that we know doth not deserve it: Since most of those infamous Persons, that are in Orders generally crept in at this Door: But as to the particulars, it is necessary that the Bishop be satisfied, First, as to his Life, and Secondly, as to his Knowledge. The first enquiry is into their lives 
(n) Ante vita quam doctrina quaerenda est. Ambros. in Psal. cxviii. 1. T. 1. p. 873. , for that is over and over repeated by St. Paul, that they must be blameless 
(o) 1 Tim. three 2. Titus i 6, 7. , and if they be never so learned or ingenious, and be not virtuous, their example will do more harm than their preaching can do good; they discourage the pious and harden sinners, dishonour our Lord Jesus, disgrace his Church, and not only destroy their own but others souls also. So that if men be vicious and criminal, no other qualifications ought to recommend them; they must by all means be kept from Holy Orders: but of this more hereafter.   

§. 9  
And after examination and trial, finding him Learned in the Latin tongue, and sufficiently instructed in Holy Scripture.  
The next care of the Bishop is to examine and try the understandings of such as come to offer themselves to be ordained, of which he and his Chaplains, are competent Judges. So that if he ordain any illiterate Person, that fault must lie upon the Ordainer only, since Virtue may, but learning cannot be counterfeited before a learned and diligent Examiner: 'Tis St. Paul's injunction (and so indispensible) that He be apt (or as the word imports, able) to teach 
(p) 1 Tim. three 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; nor can any Man be fit to teach others, who hath not first been well instructed 
(q) Multo tempore disce quod doceas. Hieron. ad Rustic. ep. 4. p. 47. , first in Secular Learning, and secondly in Holy Scripture. The Apostles wanting time and opportunity to get Learning in an ordinary way, were miraculously inspired both with the knowledge of all Tongues, and all Divine Truths, to show that Christ himself judged these were necessary Qualifications for his Ministers: But as the Manna ceased when God's People came to a Land where Corn would grow by industry, so Heaven hath now withdrawn this immediate Inspiration, and left us to acquire Knowledge by study, and other proper means: Now therefore it is required, that a Deacon (though of the lowest Order) shall at least be skilled in the Latin Tongue, that he may be capable of reading the best Authors which are writ in or translated into that Language: Our Apostle we see distinguishes the Minister from him that sits in the room of the unlearned 
(r) 1 Cor. xiv. 16. ubi Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which plainly supposes him that officiates to be Learned: Under the Law, the Leprosy in the Head, made a man unclean all over 
(s) Levit. xiii. 44. ; the moral of which is, that ignorance leads to all sin, and is not (as the Romanists say, the Mother of Devotion) but of all Error 
(t) Ignorantia mater est cunctorum errorum, Concil. Tolet. 4. Can. 25. Bin. T. 2. Par. 2. p. 351. ; having, as St. Bernard saith, two Daughters, Mistakes and Doubtfulness, which are both evil, but the first is more pernicious, the latter more troublesome 
(u) Pessimae matris ignorantiae, pessimae item filiae duae sunt, falsitas & dubietas— perniciosior illa, ista molestior, Bern. in Cant. Sir 17. p. 607. , and a Teacher of others must be free from both: God expected that the Levitical Priests should preserve knowledge, because the people were to inquire the Law at their mouth 
(w) Mal. two. 17. : yea he rejected those then from being Priests to him, who rejected knowledge themselves, and destroyed others for lack of it 
(x) Hos. iv. 6. : and a blind Watchman is a contradiction, in terminis, and worse than a sleepy one 
(y) Isai. lvi. 10. , for he may awake and do his duty sometimes; but he that is blind is originally and always uncapable to be a Watchman. Now if these were rejected by God under the Priesthood of Aaron, there is much more reason to exclude such ignorant Wretches from the Ministry of the Gospel, for which all sorts of knowledge are absolutely necessary: So that it is an inexcusable presumption and profane boldness, for such as are very ignorant to offer themselves to be Ordained 
(z) Non temeritate quorundam, docere quod nescias, sed ante discere quod docturus sis, Hieron. Ep. 26. cap. 4. , and in such cases Bishops ought to be inflexible, and by no means to allow or admit any such; who will be a lasting disgrace to their Ordainers, a sport to the Profane, and a reproach to the Sacred Order, which hath been so well considered, that in conformity to this Rule of our Church, all the ancient Canons and Laws decree, that no Bishop shall ordain such as are illiterate, and punish severely such as do 
(a) 
Concil. Roman. sub Hilario. An. 467. Can. 3. Bin. T. 2. par. 1. p. 432. Gelasii Ep. 9 ib. 479. Concil. 2. Aurel. Can. 16. An. 536. ibid. p. 773.  
Authent. Collat. 1. Tit. 6. cap. 1. pag. 12.  
Capitular. reg. Franc. lib. 6. cap. 126. T. 1 pag. 944.  
Concil. Tribur. Can. 33. An. 895. Bin. T. 3. par. 2. pag. 127.  . I cannot cite the particulars they are so many, but shall refer to some of the principal Orders in this kind, and note that our Canon requires, that he that is to be Ordained shall be a Graduate in one of the Universities, or be able at least to render an account of his Faith in Latin, and confirm it with testimonies out of Holy Scripture 
(b) Can. 34. Eccles. Angl. , which is sufficient to exclude all the unlearned: And let it be considered, that it was the gross ignorance of the Clergy in former ages, which set up and promoted all those notorious Errors that are now professed in the Roman Church: It is recorded, that in Germany a Priest was so ignorant as to mistake the very form of Baptism, and turn it into false and ridiculous Latin 
(c) Baptizo te nomine Patria, & Filia, & Spiritu Sancta, An. 750. Ep. 6. Bonifac. Bin. T. 3. par. 1. §. 1 pag. 367. ; a little after the famous Rabanus Maurus, being learned above his Brethren of that Age, was turned out of the Abbey of Fulda for no crime, but reading too many Books 
(d) Aventin. annal. l. 4. p. 309. An. 842. Baluz. not. in Reginon. p. 525. ; about the same time it was among the Articles of Enquiry in the Visitation of Rathbodus, Archbishop of Triers— Whether the Priests understand the Prayers, Prefaces and Canon of the Mass,— and if they could read well the Epistle and Gospel, or at least give the literal sense of it 
(e) Reginon Collect. de Eccles. Discipline. inqu. Artic. 82, 83. p. 28, 29. ; yea we find mention of a Priest, who merely by negligence after he was Ordained, forgot to read his Office 
(f) Flodoardi Hist. l. 3. c. 28. . Nor were our Saxon Clergy of that age much better generally; for it is ordered in an Old Council, that Bishops shall inquire if the Priests can construe the Lords Prayer, the Creed, and the Sentences of the Mass 
(g) Concil. Clovesho. Can. 10. An. 747. ap. Spelm. T. 1. pag. 248. : and there was good reason for that enquiry, since King Alfred saith, very few on this side Humber, and none on the South of Thames, when he began to reign, understood the Common Prayer in Saxon, or could translate a piece of Latin 
(h) Alfredi praefat. ad versionem Boetii & Aelfric. Grammat. ap. Spelm. ibid. p. 618. . Nor was it much mended at the Conquest when the Clergy were so illiterate, that the rest were amazed at him who had learned his Grammar 
(i) Ordinati ita literatura carebant, ut caeteris esset stupori qui grammaticam dedicisset, Math. Paris An 1067. pag. 5. ; which stupid want of good literature was owing, no doubt, to the Monks, whose Patrons were ignorant Enthusiasts; and that Dunce they call St. Francis, advises his Monks who could not read not to learn, but to wait for the Spirit of the Lord 
(k) Regula S. Francisci cap. 8. p. 28. ; and he reckons it an ill sign, if a Friar be given to read and get many Books 
(l) Ibid. pag. 91. . Yea Isidore Clarius, about 150 years ago, declares, that in his Episcopal Visitation he found few Secular Priests who could construe what they did read— and divers of them could not read well 
(m) Isidor. Clar. Orat. 26. ad Cler. & Synod. ejus, An. 1547. ; which scandalous ignorance remains still among many of this sort of Clergymen in France, as one of their own Communion complains 
(n) Baluzii not. ad capitul. T. 2. p. 1132. . And another who lately was at Rome gives the same Character of very many Priests, in that so much gloried of City 
(o) Mabillon in itin. Italico, p. 113. . So that it is needful yet to put the old Question in the French Capitulars to many of them, whether the Priests understand their Missal 
(p) Capitular. Tom. 1. lib. 1. c. 6. p. 713. . And now what false Doctrines and corrupt Practices may not be first imposed upon such a set of blind Guides, and by them received and taught as Gospel Truths and Apostolical or Primitive Rites? And what reason have we to bless God, that our Clergy are generally skilled in the Tongues, and some great Masters of them, and other polite literature, equalling at least if not exceeding their Predecessors in this and most other Churches, and more would be thus qualified if their great charge and scanty Live, did not deprive them of good Books, and force them to struggle with Poverty, and so hinder their improvement: Which I hope is a juster account of this Matter, and a true character of our English Clergy, than is given by a late writer in this Church, who makes a comparison between the modern Popish Clergy and ours, preferring the former, and lamenting the gross Ignorance of such as are either in holy Orders, or would be put into them; the contrary to which is manifest to all unprejudiced persons, and the reflection needs not to be confuted.  
But there is another sort of knowledge, which is a sufficient understanding of holy Scripture: And since this is the perfect Rule both of Faith and Manners 
(q) In ijs quae apertè in S. Scriptures positae sunt inveniuntur illa omnia quae continent fidem— moresque vivendi, Aug. de Doctr. Christ. l. 2. cap. 9 . None can be fit to instruct others, who is not very well instructed herein himself: It was Timothy's recommendation to St. Paul, and the chief motive to him to ordain him, that from a Child he had known the holy Scripture 
(r) 2 Tim. three 15. ; this qualified Apollo's for a Preacher, and enabled him to make many Converts, because he was mighty in the Scriptures 
(s) Acts xviii. 24. & 28. , and Titus is ordered to admit none to be Pastors, but such as had been taught in the Faithful word, so as to be able thereby both to exhort the Orthodox, and to convince the gainsayers 
(t) Titus i 9 . 'Tis Recorded of St. Basil and his Friend Gregory Nazianzen, that they spent 13 years together in a Monastery, before they entered on any public Ecclesiastical Function, Reading no other Books but only the holy Scripture 
(u) Ruffin. Hist. Eccles. lib. 11. cap. 9 , which may justly be esteemed the principal ground of their extraordinary Proficiency afterwards: And hence the ancient practice of Pious Bishops, was to examine the Candidates strictly, if they had diligently Read the holy Scripture, and it is Recorded of Caesarius Bishop of Arles, that he would ordain none of what Age soever, who had not first Read over in order the whole Bible four times 
(w) Ut nec in qualibet majori aetate ordinaretur nisi quatuor vicibus in ordine libros Vet. Test. legerit ante & toties Novum. Cypr. vit. Caesarij lib. 1. n. 32. . St. Hierom began to complain in his time, that this was but too much neglected, so that among the Teachers, one could hardly find Men that could understand the Law of God 
(x) Hieron. adv. Pelag. lib. 1. cap. 9 . But this was endeavoured to be amended by the Canons: In the East the Bishop before he ordained any Man, was strictly to inquire into his Life and Manners, and especially concerning his Knowledge of the holy Scriptures 
(y) Nomocan. l. 16. ap. Coteler, Monum. Eccl. Graec. Tom. 1. p. 71. , and Charles the great tells his Clergy, that they must not only learn the Scripture themselves, but be able also to teach them to others 
(z) Capit. Car. M. an. 811. Tom. 1. p. 479. . In the second Council of Nice, the Metropolitan was to examine a Bishop elect, whether he could readily and with understanding Read the Canons and the holy Scripture 
(a) Concil. Nicaen. secundum. An. 787. Can. 2. Bin. Tom. 3. p. 1. p. 701. ; the latter of which, if those Fathers had been well versed in, they would not have decreed for Image-worship: But after that and the like unscriptural Doctrines, and Practices were crept into the Western Church; we find by degrees the Study of the Scripture was generally laid aside, and fabulous legends devised by the Priests, and read to the People instead of them, so that about the time of the Reformation, the principal Divines of the Roman Church were utterly ignorant in Scripture; it being remarked, that Albert Prince Elector and Bishop of Mentz, at the Diet of Ausburg took up a Bible that lay on the Table, and asked what Book that was which spoke so much against the Church 
(b) Acta Comitiis Augustan. An. 1530. . And another Bishop about that time reproved a Priest for expounding the Scriptures to his People, and said he thanked God he never knew what the Old and New Testament were, not understanding nor wishing to understand more than his Portitory and Missal 
(c) See Fox Acts and Monuments, p. 1153. . But our reforming Princes soon cured this evil here, by injunctions, that every Clergyman should have the new Testament both in English and Latin, with Erasmus 's Paraphrase on it, and should diligently study the same, and the Bishops were to inquire how they had profited therein 
(d) Injunctions of King Ed. 6. An. 1547. Sparrows Collect. p. 6. & Injunct. of Q. Eliz. An. 1559. §. 16. ibid. p. 72. . So that in a little time our Protestant Clergy became very expert in Scripture, and thereby were able both to instruct their own Flock, and to confute their Adversaries: For which and many other Reasons our Bishops are still obliged to be very careful, to admit none but such as are very well read in holy Scripture.   

§. 10.  
May at the time appointed in the Canon, or else (upon urgent occasion) on some other Sunday or Holy day, in the face of the Church, admit him a Deacon in such manner and form as hereafter followeth.)  
The Person being thus qualified may be admitted by the Bishop, but regularly the Ordination should be, First, At one of the times appointed by the Thirty first Canon; that is, on the Sundays after the four Ember weeks, which were the ancient Seasons for this Office, as I have showed before 
(e) See the Compan. to the Temple, Par. 2. Edit. Fol. p. 353. . But however, it ought to be on some Sunday, or Holiday, as was used even from the Primitive times 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Carth. Can. 35. , and as the time, so the place also should be known and public, viz. in the face of the Church: So the first Deacons were chosen, in a full Assembly of the Disciples 
(g) Acts vi. 2. ; and the People's presence was thought necessary, because they were to give their Testimony 
(h) 1 Tim. three 2. Titus i 6. , which is St. Cyprian's Argument for public Ordination 
(i) Cyprian. Epist. 38. Ep. 68 , and was a Point so fully agreed in the best Ages, that if the People and Clergy were present, it was counted a good Ordination 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. Apol. 2. , otherwise it was censured, and thought to be at least irregular, if it was huddled up in private 
(l) Ad fastigium tantum accusatores suos latendo pervenit. Ep. 2. Celestin. Bin. T. 1. p. 736. . And in later times it has been thought necessary to decree, that the names of the Candidates should be published upon three several Sundays before the Ordination, that the unworthy might be discovered and stopped 
(m) Concil. Adolph. Ep. Colon. An. 1549 Bin. Tom. 4. p. 239. , for which public Ordinations that (except upon very urgent necessity) are only used in our Church, are a proper means: But if after all this care, to procure an unblameable Clergy, (the like to which is used in no civil Offices,) some unworthy Persons do creep in, and some that are Ignorant or Scandalous, or both, get into holy Orders; no doubt it is a great Calamity to that place where their Lot falls, yet even this is no ground for Separation; our Saviour did not forsake the Communion of the Jewish Church, though their Priests then were extremely wicked, and he order his Disciples both to hear and observe their injunctions 
(n) Matth. xxiii. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. , because they who exclude themselves, may direct others to the Kingdom of Heaven, and there was a Judas among the Apostles: We are to consider if this be our case, that the Grace which makes all Administrations effectual comes from God 
(o) 1 Corinth. iii. 6. , who can work that which is good by evil, or incompetent instruments if he please 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Chrysost. in 2 Tim. Serm. 2. ; so that we may be profited by an evil Priest, and therefore the Greek Canonists have determined, that we must not separate from such an one, though he be never so bad, but believe he may contribute to our Sanctification 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Balsam. in 31 Can. Apost. . His wickedness hurts only himself, but your separation may hurt you, and the guilt of that lies at your own Door: The Poet compares such an one, to a Whetstone that makes other things sharp, but cannot cut any thing 
(r)— Fungens vice cotis Acutum Reddere quae ferrum valet exors ipsa secandi: Poet. Lyricus ap. Sarisbur. ep. 170. p. 548. . St. Augustin frequently Treats of this Subject, and saith, it is more reasonable we should tolerate the evil for the sake of those that are good, than to forsake the good upon the account of those that are evil 
(s) Aug. de verb. Dom. Ser. 18. p. 19, 20. ; and he thinks such a separation as preposterous, as it would be for the Traveller to go back, because the mile Stone which directs others in the way, doth not stir itself 
(t) Id. Hom. 50. p. 122. , and he brings in the Example of Noah, who did not forsake the Ark though there were unclean Beasts therein 
(u) Idem ad Vincent. Epist. 48. p. 36. . Nazianzen compares this case to an Emperor who hath two Seals, one of Gold, another of Iron, the matter differs, but the impression and efficacy is the same 
(w) Greg. Nazianz. orat. 40. . St. Isidore of Peleusium proves, that evil Priests do not defile the Sacraments, nor hinder their effect 
(x) Isidor. Peleus. lib. 1. Epist. 120. & lib. 2. Epist. 37. ; and an old Council illustrates this with a proper comparison— for (says the Canon) the Offices are no more defiled by the Crimes of him that officiates, than the Seed is corrupted by the Seeds-mans' wickedness 
(y) Quia non inficit semen seminantis iniquitas. Synod. S. Patric. Can. 7. ap. Spelm. Tom. 1. p. 56. . Which may abundantly satisfy those who are so unfortunate, as to live under an evil Priest, that they must not forsake God's Ordinances, no, nor their own Congregation upon that account; yet because such Ministers are discouraging to the good, and an excuse for wicked Men, a dishonour to God and a scandal to Religion; it becomes the Bishops (as our Church directs) to use all possible precaution to keep all Ignorant and Vicious Persons out of these holy Orders; of the manner used in conferring whereof we now proceed to discourse.     

A DISCOURSE UPON THE OFFICE For making DEACONS.  

CHAP. I. Of the Form and Manner of making Deacons in general.  

§. 1.  
THE lowest Order of the Clergy in the Apostolical and our Church is, that of a Deacon, which deserves a great esteem, because the meanest Office in God's House is honourable 
(a) Psal. lxxxiv. 10. , and none ought rashly to undertake it, nor suddenly to be admitted into it, because it is the foundation of, and first step toward the higher Orders 
(b) Ubi male posuimus Principia, sic caetera sequentur, Cicer. ad Attic. l. 10. c. 20. ; and being instituted by the inspired Apostles, it is a Sacred Order which gives a Man power to minister about Holy Things. By Moses' Law the Levites were to be Holy as well as the Priests; and the directions which St. Paul gives concerning their Qualifications, are evidence sufficient, that great care ought to be taken of their Admission. 'Tis true, the first occasion of making Deacons, was to dispense the Charity of the Church among the Poor 
(c) Acts vi. 2. ; but if they had not been intended for higher Ministeries, there had been no need of requiring they should be full of the Holy Ghost and Wisdom 
(d) Ibid. ver. 3. . Epiphanius affirms they were taken out of the LXX Disciples, who were Ordained Preachers in Extraordinary by Christ 
(e) Luke x. 1. , and were now made Preachers in Ordinary, as appears by the instances of St. Stephen 
(f) Acts vi. 8. , and St. Philip 
(g) Ibid. viij. 5. , who both did Preach after their Ordination 
(h) Epiphan. advers. haer. lib. 1. T. 1. p. 22. b. ; and St. Ambrose likewise affirms this Order may Preach 
(i) Quamvis non sunt Sacerdotes, Evangelizare possunt sine Cathedra, sicut Stephanus & Philippus, Ambros. in Ephes. 5. . Besides, in the earliest Monuments of Antiquity, we find Deacons constantly attended on the Bishop in all his Sacred Ministrations, and assisted him; so that Ignatius saith, they were not only to serve Tables, but to be Ministers of the Church of God 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat. Epist. ad Trall. : and St. Cyprian affirms the Apostles chose them to be Ministers of their Episcopal Office, and of God's Church 
(l) Episcopatus sui, & Ecclesiae Ministros, Cypr. ad Rogat. Ep. 9 ; but their special duty was to distribute the Bread and Cup to the People after the Bishop had Consecrated it (as a learned Author hath made out 
(m) Bevereg. Annot. ad Can. 2. Concil. Ancyr. T. 2. p. 174. : who also shows there, that they bore a part in the Liturgy with the Priest or Bishop; and when Churches were built in the Country, Deacons alone, sometimes, performed the whole Office there, and not only read the Prayers, but the Gospel, and (by licence) Preached or made an Homily upon it: So that their Privileges increasing, at last they began to despise the Presbyters, of which divers of the Fathers complain 
(n) 
Aug. Quaest. ex utr. Testam. mixed. qu. 101.  
Hieron. ad Evagrium, Ep. 85.  
Gregor. M. lib. 1. Ep. 14, 15, 16.  , and many Canons of Councils were made to reform this abuse 
(o) Concil. Carthag. 6. Can. 18. Concil. Rom. sub Gelas. c. 9, 10. Concil. 1. Arelat. Can. 18. & 2 Can. 15. ; but since we shall have occasion to treat of the particulars hereafter, we will now go on (after our usual method), first to give the Analysis of the whole Office, and then explain the Parts in order.   

The Analysis of the whole Office for making a Deacon. §. 2.  
This Office is made up of 

1st. The preparatives before Ordination. 

1st. More remote in, 

1. The Sermon, Rub. I.  
2. Presenting them to the Bishop.  
3. His Appeal to the People.  
4. The Litany.    
2ly. More directly, by 

1. The proper Collect.  
2. The Epistle.  
3. The Oath of Supremacy.  
4. The Questions and Answers.      
2ly. The Ordination itself being 

1. The Imposition of Hands.  
2. The solemn words.  
3. Delivering the New Testament.    
3ly. The Consequents after Ordination. 

1. Reading the Gospel.  
2. Receiving the Communion.  
3. The Prayers after it.  
4. Some Instructions, Rubr. ult.        

CHAP. II. Of the Remoter Preparatives to Ordination.  

§. 1.  
Rubr. 1. WHen the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon or Exhortation, declaring, etc.  
This Section order a Sermon, or Exhortation shall precede every Ordination; which if it be celebrated in a Cathedral, and on a Sunday or Holiday, the Sacrament is always Provided; only two things are to be noted; first the placing, and then the subject of these Sermons. The place of our Sermons ordinarily are after the Nicene Creed: but on these days lest the Office should be broken, the Preaching is fixed after the end of our Morning Prayer, strictly so called. The Litany being removed into the Communion Service, as very proper to this occasion; otherwise the Litany would be to be said twice in one Morning, and so too much lengthen the Offices. And since the Ordination is to be performed at the Altar, and always joined with a Communion, this Rubric orders, that all the rest shall be finished in the Body of the Church, before the Bishop and Candidates go up to the Holy Table.  
2ly. As to the Subject of the Sermon, it is required that it relate to this Occasion, for nothing is more comely 
(p) Prov. xxv. 11. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super rotis suit. , nor more profitable than a word spoken in due season: it is very fit to instruct at this time, first the Candidates in the several parts of their Duty, and the Nature of their Office, that they may weigh and consider well the great Charge they are about to undertake, and be encouraged cheerfully to promise, and sincerely to resolve they will perform it by God's help. 2ly. It is also equally proper now to teach the Congregation what reverend esteem they ought to have of such as are set to watch for their Souls, to offer up their Prayers to God, and to make known God's Word and Will to them, and thus all may be edified by such a pertinent Discourse; and truly the usefulness of such a Sermon at this time is sufficient to justify our own and other reformed Churches in requiring it 
(q) Post habitam Concionem, incipit is qui Ordinationis ritum administrat, Form. Eccles. Luther. Edit. Lips. 1624. , if we had no Precedents for it in Antiquity. In the Roman Church in later Ages we can expect nothing of this kind, because Preaching was there generally laid aside for divers Centuries; yet in some very old Rituals there is a brief exhortation to such as are to be ordained, or to the people, or to both, something like a Homily 
(r) Form of Ordin. by Mr. Knox. p. 10. Print. Middleburgh, 1594. . But probably in the Greek Church it was generally used, that one of the Candidates (if well qualified) preached, as St. Chrysostom did at Antioch on the day he was ordained Priest, as the Title of that Sermon, still extant plainly shows 
(s) Et convertens se Ordinator ad populum faciat Sermonem fi velit— ante Litaniam, Vet. Ordinal. circ. An. 900. ap. Morin. de Ord. par. 2. p. 322. , viz. The first Homily when he was promoted Presbyter: and the Discourse appears to be made that very day 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. Tom. 6. Hom. 38. p. 443. edit. Savil. . But he was a very extraordinary Person, and so might be chosen to give an early experiment of his fitness to enter into this Holy Order. Otherwise and ordinarily it seems more fit, some graver and more experienced Priest should be appointed to do this Office, because such an one may be likely to exhort and direct all present, with more Judgement and more Authority, than he who hath scarce yet made any trial of his abilities.   

§. 2.  
Rubr. II. The Archdeacon, or his Deputy shall present unto the Bishop (sitting in his Chair near to the Holy Table) such as desire to be ordained (each of them being decently habited) saying, etc.  
This Rubric directs, 1st. Who shall present the Candidates. 2ly. To whom, and where they shall be presented. 3ly. And in what Habits. As to the first, it hath been very ancient, and as generally observed, that the Archdeacon should present both Priests and Deacons to be ordained. So that we find an universal consent in all the old Formularies both of the Eastern and also of the Western Church in this matter: so it is ordered in the Euchologion 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euchol. p. 252  in the Syrian forms 
(w) Ordin. Syror. ap. Morinum, par. 2. p. 406. , in the old Latin Ordinals 
(x) Ver. Form. Latin. ibid. p. 398. , and in the modern Roman Pontifical 
(y) Pontif. Rom. p. 31. , as well as in our Church: and there is greater reason for this now than of old, when the Arch-Deacons lived with, and constantly attended on the Bishop at the Cathedral. For now they have a considerable Jurisdiction allotted them in each Diocese, which they ought yearly to visit, and thereby they must become acquainted with most of the Clergy, and so can best judge of their Testimonials: yea it is their Duty and interest to take care that none but worthy persons be admitted, because when they come afterwards to be fixed in Country Cures, they may probably fall under their Government, and if they be Learned and Pious, they will have the reward of this care in examining them, by the comfort and credit that will accrue from such admissions. Having thus given the reasons of the Arch-Deacons presenting, I shall say something of their Original and Office; in great Churches, where the Bishop had many Deacons, the eldest had the Title of Archdeacon and was a sort of Governor over all the rest 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theod. Hist. l. 1. c. 26. , and thus Athanasius is called Archdeacon to Alexander Bishop of Alexandria. The Deacons in some places chose those, not for Age alone, but other good qualities 
(a) Diaconi eligunt de se si quem industrium noverint, & Archidiaconum vocent, Hier. ad Evagr. ep. 85. , afterwards the Bishops chose them; and if the Senior was not fit, he might nominate another, as an old Council decrees 
(b) Concil. Agath. Can. 23. An. 506. Bin. Tom. 2. par. 1. p. 555. , and this with their being ever in the Bishop's eye, gave them so much Power at Rome, that the Archdeacon, though no Priest, must approve of all that were to be advanced from Deacons to Presbyters there 
(c) Hieron. ad Evagr. ep. 85. ubi supra. ; which custom of Rome was soon after imitated by all other Churches, and among their various Duties described by Isidore 
(d) Isidor. Hispal. ep. ad Leudef. Episc. Cordub. ; this was ever one, to examine and approve of Candidates for Holy Orders; yea the Bishops employed them in so many affairs, that they were called his Eyes 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Peleus. lib. 4. ep. 188. ad Lucium Archid. , but still they were but of the Order of Deacons; so that when an Archdeacon was to be consecrated a Bishop, he must first be ordained a Priest 
(f) Sidon. Apollinar. l. 4. ep. ult. . After this, though they kept the old Title of Arch-Deacons, they were often Presbyters; so that the Canons of Hincmarus are directed, to Guntharius and Odelhardus, Arch-Deacons and Priests 
(g) Capitul. Hincmari An. 874. Tom. 3. Concil. Gallican. ; and then their Power was very much enlarged; for they were appointed by the Bishops to visit their Dioceses for them 
(h) Onuphr. Panvin, in libel. de vocab. Eccl. , in the Roman Ordinal they are called the Bishop's Vicars, and in some Churches had a certain Form of Prayers, and some Ceremonies used at their Promotion 
(i) Vid. Morin. de Ordin. Cophtit. p. 508. : Which though it be not Customary here, yet the great trust reposed in them, and the mighty benefits that may accrue to the Church by their prudence, fidelity and diligence, aught to make our Bishops always choose those, that are most Eminent for their Learning, Industry, Gravity and good Life, to this considerable Office, and these will very much assist them in the good government and ordering of their Dioceses; especially after Age or Infirmities have indisposed them for personal Oversight, as to the remoter parts under their jurisdiction.  
2ly, The Persons to whom they are presented for Ordination is the Bishop, who (as we have showed) hath the sole right to ordain, and because he represents in this Act the person of Christ, from whom the power of giving holy Orders by his Apostles, hath been rightly transferred to them, therefore he Sits in a Chair near to the holy Table, which Seat is called in the Greek a little Throne 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euchol. p. 292. alij addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. p. 297. , and of old (that too much State might not be used in the most holy place, and the presence of the King of Kings) it was only covered with a Linen Cloth, as we learn from the Passion of St. Cyprian 
(l) Vid. Pont. in vit. D. Cyprian. p. penult. , who was offered at a Seat in the Praetorium, accidentally covered with Linen, so that even than he sat as Bishops use to do: In the Roman Church it is called by an old Saxon name, which implies it was a folding Stool or Chair, placed as it is with us within the Rails 
(m) Episcopus accedit ad Faldistorium ante altar. Pontif. Rom. p. 30. . For Ordinations in all Churches being accompanied with the Communion, have constantly been celebrated near the Altar, before which in the Eastern parts the Candidates stood for some time, while some Prayers were made in a very humble bowing Posture, expecting and waiting for the Gifts and Grace of God, as divers Offices do express it 
(n) Qui cum tremore stat coram Patre nostro Episcopo. Ordin. Syror. apud Morin. par. 2. p. 397. . Which ours who are to be ordained should so far imitate, as to approach with reverence and great humility this Sacred place and him who acts in the name of our Lord Jesus Christ, and is in this Office his immediate delegate.  
3ly. As to the Persons presented, this Rubric takes care of their external Decency, as the following Question and Answer doth of their inward fitness: First it is ordered, that every one of them shall be Decently habited, because a good Figure and decent Apparel naturally gain reverence and respect, but affected gaiety and sordid dirtinesses equally cause contempt: Almighty God himself prescribed the Garments for the Highpriest, the Priests and Levites under the Law, and they were such, as might procure Honour and Glory even to the lowest Order 
(o) Exod. xxviii. 2. Ibid. ver. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. lxx.  And in all Nations in the World their Priests wore Garments differing from other Men. Our own Canons enjoin, that Ministers shall at all times wear grave, distinct and decent Habits 
(p) Can. lxxiu Eccles. Anglican. , wherein our Law agrees with the Orders of other ancient Churches, which forbidden the Clergy to imitate the laymen's Fashions in any sort of Clothes, and to use any but a very grave Habit, even when they do not officiate 
(q) Nec vestibus nec calceamentis decorem quaerant. Concil. Carth. 4. Can. 45. Bin. Tom. i. par. 1. p. 549. . In the Eastern Church it was punished with a Weeks suspension, for a Priest to be seen (either at Home or in a Journey) in any other Garb than in that appropriate to his Order 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. 6. in Trul. can. 27. Bever. T. 1. p. 187. . St. Hieron declaims extremely against those of his Order, who dressed themselves rather like Bridegrooms than Clergymen 
(s) Sponsos magis existimato quam clericos. Higher, ad Eust. ep. 22. p. 184. . So that he thought it their duty to go always in grave and plain attire, even when they were abroad; and he informs us that the Clergy had a Habit in those days, when they did officiate different from that they wore commonly (t). 
(u) Religio divina alterum habirum habet in us●● communi, alterum in ministerio. Id: in Ezek. 44.  The old French Law, charge Priests and Deacons not to put on Garments like Laymen, but Cassocks like the Servants of God 
(u) Capitular. An. 742. cap. 7. Tom. i p. 148. . I could add more Laws to this purpose, but I choose rather to observe the agreement of Foreign reformed Churches, as well as the ancients with us in this Matter: The Lutheran Synod decrees, That Ministers as well by their pastoral Habit, as by their cutting their Heir, shall be distinguished from other Orders of Men 
(w)— Ut externo Habitu pastorali, sic etiam comâ capitis, à reliquorum hominum ordinibus sint distincti. Synod. Luth. An. 1600. edit. Lips. 1624. ; for other Churches, I refer the Reader to the laborious Collections, and undeniable evidence in this matter, of a late learned Prebendary of this Church 
(x) Durel 's View of the Reformed Churches, § 1. chap. 20. p. 21. . So that if the Clergy oppose these Orders, and affect to be Gay and Modish, or cast off their Priestly Garments, they act contrary to the Reason of Mankind, the Custom and Laws of all Nations, as well as of our Church, which enjoins them to go decently always in peculiar Habits; but when they come to be ordained, it is expected they should all be clad in white Surplices, to distinguish them from the rest of the people, and because that is the colour, and the very Garment, which they must put on whenever afterward they minister in God's House. I know some precise and ignorant people are prejudiced without Reason, against the use of this white Vestment: But St. Hierom's Question at the same time, proves its ancient use in the Christian Church, and reproves their needless scruple: Can it be (says he) any offence to God, for a Bishop or Priest to go to the Communion in a white garment 
(y) Quae sunt rogo inimicitiae contra Deum si Episcopus vel Presbyter, etc. in administratione sacrificiorum— candidâ veste processerint. Hier. adv. Pelag. l. 1. c. 9 T. 2. p. 416. ? and since it is in God's service, if it do not offend him, why should it offend any of us? Now that it is pleasing to God, appears, because he himself chose pure Linen Ephods for his Priests and Levites under the Law 
(z) Exod. xxviii. 4. 1 Sam. chap. two. 18.  which was so well known, that such were called those who wore a Linen Ephod 
(a) 2 Sam. xxii. 18. . From the Jews 'tis probable the Egyptians learned this Custom, to wear no other Garments but only of white Linen, looking on that as the fittest covering, for such as attended on Divine things as being most pure 
(b) Quod ex lino contextum est, purissimum est divinis rebus velamentum. Apul. in Apol. part. 1: Vid. Hieron. in Ezech. c. 44. . The like Garments also were worn by the brahmin's, who were the Indian Priests as Philostratus Reports 
(c) Philostrat. vit. Apollon. l. 3. c. 4. item Saubert. de Sacrificiis cap. 8. . From so Divine an original and spreading a practice, the ancient Christians did use white Linen Garments in divine administrations, and that is one of the principal parts of the Ministers attire in the Eastern Church 
(d) Euchol. not. p. 111. num. 11. , and it was so long since used there, that Nazianzene advises the Priests to purity, because a little spot is soon seen in a white Garment 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Matth. 19 , and a later Author saith, this colour is the emblem of Purity and Holiness, and an imitation of God's glorious clothing, who covers himself with Light as it were with a Garment, Psal. civ. 2. 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. simeon. Thessaly. ap. Euchol. not. ut supra. , to which we may add, that it was a Custom at Rome, for all that stood for any Office to appear in a white Garment in token of their innocency, from whence we derive the word Candidates, as very learned Authors have noted 
(g) Just. Lips. Elect. l. 1. cap. 13. & Voss. etymolog. voc. Cand. . I can allow the observation of St. Fulgentius, that the change of the Heart is the best preparative for God's service, but must disallow the conclusion he drew from thence, that therefore he would officiate in the same Clothes that he slept (p). 
(h) Vir. B. Fulg. c. 18. p. 22. . The persecuting times he lived in, when the Orthodox worship was supressed, may excuse that practice; but it is contrary to the African Canons, and the general Use of all other Churches, and if I were to determine this matter I should decree, That the Clergy ought to change their Garments, when they Minister, for men's sake, who naturally love decency in all things, and especially those that are Sacred: And to change their Hearts for God's sake, who sees their thoughts, and is present at all our Religious Assemblies.   

§. 3.  
The words at Presenting.] Reverend Father in God I present unto you, etc. [Bishop] Take heed that the Persons, etc. [Archdeacon] I have enquired, and also examined them, and think them so to be.  
This Dialogue shows the wonderful caution used by this Church in admitting Men to holy Orders, in appointing a proper Officer to examine both their Learning and their Lives; and that so strictly, that unless he can with a good Conscience publicly affirm he believes them apt and meet, to exercise their Ministry to the honour of God and the edifying of the Church, they are not so much as allowed to stand for Candidates, nor can they be presented to be ordained: The matter is by Divine appointment, and so is indispensible; for St. Paul hath charged, that he shall first be proved or examined, who would use the Office of a Deacon 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 3.10. ; and all the ancient Canons strictly require it. Yea, one Office appoints, that divers Priests shall testify the Persons fitness, for his Manners and his Learning especially in sound Doctrine 
(k) Officium Copthit. in Ordin. Sacerdotis, ap. Morin. p. 507. . The words were something altered at our Reformation, for in the old Roman Forms, the  said, our holy Mother the Catholic Church requires you would Ordain, &c. 
(l) Postulat S. mater Ecclesia Catholica ut hunc— ordinetis. Form. Latin. ord. Morin. par. 2. p. 271. ; but in regard the  hath no Commission to appear for the whole Catholic Church, our Reformers did judge it better for him, to speak in his own name; and since the duty of examining lay on him, he was thought fittest to pass for them, and this he must do explicitly, by saying He thinks them to be duly qualified: And not with that unseasonable Salvo, which the Roman Ordinal puts into his Mouth— as far as Human frailty suffers me to know 
(m) Quantum humana fragilitas nosse sinit scio & testificor. Vet. form. ap. Morin. ibid. ; Which the Forms of Edw. the 6th caused to be left out, lest any negligence might shelter itself under such an excuse 
(n) Confer. Pontifical. Roman. p. 31. cum Liturg. Ed. 6. apud Sparrow. pag. 139. . But however, lest any unworthy Person should impose upon the , or his Deputies, divers of our best and greatest Bishops have used (after all) to examine the Candidates themselves, and though they did not lay aside the use of their Delegate, nor of this Form, yet they resolved to be certain of their own knowledge, that the Archdeacon did both answer truly, and judge aright 
(o) See the Life of Ar. B. Williams, Par. 2. p. 41. and Life of Ar. B. Usher. p. 90. . As to the Phrases here made use of 'tis known that the Sons of the Prophets called them by the honourable and endearing Name of Fathers 
(p) 2 Kings two. 12. ; and Kings gave them the same Title in those days also 
(q) 2 King. xiii. 14. . The Apostles called Clergymen their Sons 
(r) 1 Tim. i 1. & 2 Ep. i 2. Titus i 4. , and claimed to be Fathers to them and to all the Faithful 
(s) 1 Cor. iv. 15. , by which Name Christian Bishops, who succeeded them in their Office, were generally called (as I shown before) 
(t) Preface, §. 3. ; but to distinguish them from Natural Parents, they saluted them Fathers in God, or in Christ; and they are so Particularly in this Solemn Act to those they Ordain, wherein they put them into a new and nearer relation to God and Christ Jesus, and adopt them into, not only the Service, but the Family of their Heavenly Father. I need not enlarge upon that solemn Charge the Bishop gives the Presenter, which briefly but fully intimates, first the necessary Qualifications for a Minister, viz. Learning and Godly Conversation. 2ly. The principal ends for which Ministers are appointed, viz. to promote the Honour of God, and to edify Men who are Members of his Church; of both which I shall have frequent occasion to speak hereafter.   

§. 4.  
The Appeal to the People.] Brethren, if there be any of you who knoweth any impediment, or notable Crime in any of these Persons presented, etc.]  
In pursuance of this care to keep unworthy Men from entering into Holy Orders, by the direction of Holy Scripture, and Primitive Practice, our Church enjoins the Bishop shall inquire of the People if they know any of the Candidates to have been guilty of any such Crimes, as aught to exclude them from Holy Orders. The first Deacons were appointed to be such as all the Disciples could witness for their goodness 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. vi 3.  and St. Paul makes it necessary, not only for a Bishop, but even for a Deacon also, that he be found blameless 
(w) 1 Tim three 2, and 10. Tit. i. 7.  before he can exercise that Office. Now this can no other way be secured, but by enquiring of those among whom he hath lived before he came to be Ordained; wherefore this method was always taken in all Churches, for upon this ground Orders were given in public, as was noted before; and among the Apostolical Canons it is decreed, That such as have been convicted of Fornication, Adultery, or any other notorious Crime, should never be admitted into any Ecclesiastical Order 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Can. Apostol. 61. Bever. Tom. 1. p. 40. ; they might upon their repentance be absolved, but after such a blot, could not be advanced to the honour of the Clergy; that Dignity being to be conferred upon none but unblemished Persons; and the higher the Order was, the stricter care was taken; for Tertullian acquaints us, that the Governors of Christian Assemblies must be approved and reverend Men, acquiring this Honour, not by Money, but by a testimony, that is whose innocence the people could attest 
(y) Praesidunt probati quique Seniores honorem istum non precio, sed testimonio adepti, Tert. Apol. c. 39 . St. Cyprian is very full and clear in this matter, for he observes 
(z) Cyprian. Epist. 68 ad Cler. & Pleb. Hisp. p. 201, 202. , That God ordered the Priest of old should be set before the whole Congregation,— that the People being present, the Faults of evil men may be discovered, and the Merits of the good published;— and if any were then charged with any Crime, such might be admitted to repentance, but were prohibited Ordination into the Clergy, and excluded from the Sacerdotal Honour: the same thing is also affirmed by Origen, viz. that such as have notoriously sinned, can have no Dignity in God's Church 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Orig. in Cells. l. 3. ; and the same Author further shows the use of a public Ordination, saying, The presence of the People is required at the Ordaining of a Priest, that they may all know and be satisfied, that he who is chosen is the Best, the Learnedest, the Holiest and the most eminent for all Virtue 
(b) Idem hom. 6. in Levit. cap. 8. ; and when such were pitched on, the People used to cry He is Worthy, he is Worthy; a Phrase which seems to have been originally derived from the ancient Romans, for so Fabius in Livy recommends P. Decius to be his Colleague in the Consulship, that he was Worthy of the People, and Worthy of his Parentage 
(c)— dignum vobis, dignum Parente suo, Liv. liv. 10. c. 13. p. 758. , which Brissonius takes to be a Form 
(d) Brisson. de formul. lib. 2. p. 135. , and notes that such as were unworthy were not allowed to give in their Names among the Candidates 
(e) Quos indignos judicavit profiteri vetuit, Vell. Paterc. l. 2. : yet if any such did stand for Offices, the Form of denying them was, for the People to cry out Unworthy when their Names were published 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutar. in Galb. . And that this publishing the Names of the designed Clergy was usual both among Christians and Jews in the eldest times, we may learn from a remarkable passage of the Emperor Alexander Severus, who lived An. Chr. 230. and endeavoured to revive this Custom (than obsolete) in Heathen Rome; For when he would give Governors to Provinces, or make any great Officers,— He published their Names, and exhorted the People if they knew any Crimes they had committed, they should prove them, or else not to accuse them on peril of Death: For he said 'twas unreasonable, that what the Christians and Jews did in publishing their Priests before they ordained them, should not be done in making Rulers of the Provinces, to whose power, not only men's fortunes but their lives also were committed 
(g) Lamprid. vit. Alex. Severi, cap. 45. p. 570. : that just Prince it seems liked the custom, but knew not the Christians had greater reason than he, to do this, viz. men's Souls, which are of more value than their Lives and Estates, are committed to our Priests: but of the rite itself, all Ages afford evidence. When Fabian was designed Bishop of Rome, An. 237. by the miraculous lighting of a Dove on his Head, The People with one Soul and all readiness cried He is Worthy 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb. l. 6. c. 29. . The Author of the Apostolical Constitutions, who, (though he writ after this) relates many ancient Customs, saith, that upon the publication of a good Man they use to cry thrice He is Worthy 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Constit. Apostol. l. 8. c. 4. . In the Western Church there is abundant proof of this form of Acclamation, as may be seen in St. Ambrose 
(k) Ambros. de dignit. Sacerd. c. 5. Tom. 4. p. ●82. , and in St. Augustine, who declaring Eradius his Successor, the People cried out divers times He is Worthy, He is Worthy, He is Just 
(l) Aug. Epist CX. edit. Venet. 1552. T. 2. p. 107. . So when Rusticus was chosen Bishop of Auvergne, all the People immediately cried out, He is Worthy and Just 
(m) Greg. Turon. hist. Franc. l. 2. c. 13: : yea, in this Church of England it is recorded of Gundulphus, that his excusing himself as Unworthy to be a Bishop, was drowned by the cry of the People, that he was Worthy (n), 
Vox se indignum clamantis opprimitur, cùm quo se clamat indigniorem eo dignior acclamatur, Selden. not. in Eadmer. p. 196.  and so he was chosen Bishop of Rochester about ten years after the Conquest: But nothing can make this Custom clearer than the ancient Forms of Ordination, which in the two lower Orders constantly prescribe, that the People shall testify their consent by crying Worthy: which they thrice repeat in the Greek Church 
(o)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euchol. in Ordin. Diac. p. 251. ita in Ordin. Presbyt. p. 294. , and in like manner at the Consecration of a Bishop the Clergy repeated thrice he is Worthy, he is Just, in the old Roman Form 
(p) Ordin. Roman. vet. ap. Morin. de Ord. Lat. Par. 2. p. 276. : In other Forms of great antiquity the same acclamation is required before a Bishop be Consecrated 
(q) Morin. ibid. p. 265. ; and in the lower Orders there is generally in all the Gallican and other Western Offices of Ordination, a form of address to the People desiring to declare by their Voices, that such an one is Worthy to be a Priest or a Deacon 
(r) Mabil. de Lit. Gallic. l. 3. p. 103. & p. 305. Morin. ut supr. p. 263, 264. . But it seems this was afterwards turned into a Summons to the People to make their Objections against any of the Candidates 
(s) Morin. in ordin. circ. An. 700. p. 267. . And so hath this Form continued for near 1000 years together, as may be seen by comparing the ancient and later Offices, and those of other Churches with that of our own 
(t) 
Morin. de ord. Lat. Par. 2. p. 272, 281, 284, 310, etc.  
Pontif. Roman. p. 31, & p. 40.  
Ordin. Ed. 6. apud Sparrow. Col. p. 139.  
Scotch Psalter by Jo. Knox. p. 11.  . So that in so universal an agreement of the whole Christian World, founded upon so plain intimations of Holy Scripture, we cannot but own the usage is right in itself, and the best expedient that can be found to exclude the Unworthy: Yet this constant and solemn application to the People, no doubt gave occasion to their further encroachments at elections of the Clergy, and at last from witnesses of their Conversation they presumed in some places to claim a right of choosing, especially their Bishops, which filled those Churches, where it was practised, with violent Factions and intolerable Mischiefs. However not only Mr. Baxter, but some that pretend to our Communion, have undertaken to defend this false, pernicious and impracticable Opinion, that the People have right to choose their Pastors; wherefore I shall take leave to digress a little, and briefly inquire into this matter.   

§. 5. Of Popular Elections.]  
If the People had a right to choose, doubtless it would have been declared in Scripture, or in pure and primitive Antiquity, or it must be grounded upon constant and uncontrolled practice in some of the first and best Ages; but neither of these can be proved. Before the Law, the Priesthood being hereditary and the privilege of the Firstborn, God (who only gives precedency of Birth and long Life) not the People, chose their Priests. Under the Law the Priesthood was fixed in one Tribe, and the Office of Highpriest in one Family, and none of them could be excluded, unless there were some defect in their Extraction, their Bodies or their Minds, or for some high Crime, of which ordinarily the Sanhedrin, not the People were judges 
(u) Vid. Outram. de Sacrif. l. 1. c. 6. p. 63. , and the Kings sometimes placed or displaced the Highpriest 
(w) 1 Kings two. 27, & ver. 35. , so did Antiochus Epiphanes 
(x) Joseph. Antiq. lib. 15. cap. 3. , and the Roman Emperors: when they had successively conquered the Jews, choose or reject the High-Priests at their Pleasure: But in all this period, for near 4000 years, there are no footsteps of either Right or Fact as to popular Elections. After our Saviour's coming, and entering on his Ministry, he chose his Apostles and the LXX Disciples himself; and 'tis plain he gave his Apostles power to choose and ordain others, and left no manner of intimation, that the People should have any right herein. Those CXX who appointed two Candidates for the vacant place of Judas, and left the choice, by lot, to God 
(y) Act. i. 23, 26. Solent quae sorte dantur dici divinitus dari, Aug. Gen. ad lit. l. 1. c. 18.  were not all the Believers, no nor that multitude of the Disciples who chose the seven Deacons 
(z) Act. vi. 2.5. , but the Apostolical College of Pastors which consisted of the Apostles and 70 Disciples, and about 38 more of the principal Disciples fitted for the Ministries of the Church, as a very learned man hath proved 
(a) Dr. Lightfoot's works, Tom. 1. pag. 744, etc. & pag. 778. . The Holy Ghost chose Barnabas and Saul 
(b) Act. xiii. 1, 2, 3. . The Apostles were only guided by it in choosing Bishops for their fixed Successors 
(c) 1 Tim. i 18. Vid. Patr. citat. à Grot. in loc. , and had a peculiar gift of discerning Spirits, that is, of judging who were fit for these Offices 
(d) 1 Cor. xii. 10. ; and they being inspired, gave Rules only to the Bishops, Timothy and Titus, what kind of Persons they should choose into the Ministry 
(e) Vid. Theoph. Praef. ad 1 Ep. Tim. & add Epist. Tit. , (as hath been observed already) therefore they only then had a right to elect. The People's part (allowed by St. Paul) being no more but only to declare them blameless, as witnesses of their Conversation: and certainly so long as the Apostles lived who had so extraordinary an inspiration (and so had most of their immediate Successors); it had been the highest presumption for the People to meddle any further in Elections, than to applaud their choice: So that there is no ground in Scripture for the People's Right to choose their Pastor. Wherefore if they had not this power from Christ nor his Apostles, let us next inquire whether the Primitive Church gave them any such Right. St. Clement, who lived with the Apostles, saith they chose Bishops and Deacons out of those they had proved by the Spirit, and that the whole Church was pleased with their choice 
(f) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Ep. ad Corin. p. 100  
Universa Ecclesia sibi gratum esse testante, ita vertit, P. de Marca. lib. 8. c. 2.  , that is, they did not give their consent before, but by an after-act testified their satisfaction, as that word elsewhere signifies 
(g) 
Rom. i 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Luk. xi. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  . So that the People then could not be said to elect, nor yet in any of those Cases where God, by immediate direction of his Spirit, or by some miraculous indication singled out the Person which was to be Ordained, of which for some Ages there are divers instances 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb. l. 3. c. 17. p. 67. idem l. 6. c. 9 p. 156. idem ibid. c. 22. p. 169. ; and till the time of compiling the Apostolical Canons, there were Bishops promoted by divine Grace, that is, by indications from the Spirit 
(i) Apostol. Can. 80. Bever. Tom. 1. p. 52. . So also the People had no right to elect, nor hand in the choice of Bishops in those Churches where the eldest Presbyters succeeded of course, being fit; or if not, the Presbyters of that Church chose one out of themselves; as it continued to be done at Alexandria from St. Mark, down to the time of Dionysius, for near 250 years 
(k) Hieron. ad Evagr. ep. 85. Tom. 2. p. 511. : but Ecchellensis saith, the usage remained there to much later times 
(l) Ambros. come. in cap. 4. ad Ephes. T. 3. p. 504. item Ecchellens'. ap. B. Stilling. unreas. of Separate. p. 320. . And I could give many examples (though they were irregular) where Bishops nominated their Successors, and the People did submit to their Choice, and here also they could not be said to elect. The main arguments for this pretended Right, are some passages of St. Cyprian, and a few seeming reasons. But first as to St. Cyprian, though he used to consult with the Priests, Deacons and People in ordaining to the lower Degrees, the reason was, that he might weigh every one's merits and manners by their common advice 
(m) Solemus vos ante consulere. etc. Cypr. ep. 33. p. 76. . But to show this gave them no right to elect, he there speaks of one that he ordained privately, because he knew the Person was worthy 
(n) Id ibid. p. 77. , and his next Epistle presents us with a like case 
(o) Id. ep. 34. p. 80. Vid. item ep. 35. p. 84. . Now it is not likely this strict Father and holy Martyr, would have chosen men into his Clergy without the People, if they had a right to elect. Besides, where he runs highest to prove the People's presence necessary, it is only, that unworthy Persons may be excluded 
(p) Ne quis ad altaris Ministerium, vel ad Sacerdotalem locum indignus obreperet, Cypr. ep. 68 p. 201. . The election is made by the Bishops, but before the People, who know perfectly every ones life, and have seen their Conversations 
(q) Episcopus deligatur plebe praesente, quae singulorum vitam plenissimè novit, Id. ibid. p. 202. . So that here they are only witnesses, and they have the testifying part, but the Bishops the power of judging and approving. 'Tis true, the People in those difficult persecuting times were forced sometimes to seize on, and compel Men to become Clerks or Bishops, which was then a prologue to Martyrdom; and the Governors of the Church connived at, and confirmed these uncanonical Elections, otherwise they might have wanted Clergy; but this must not be pressed for a Precedent to our peaceable times, any more than Phedimus of Amasia his choosing and dedicating Gregory Thaumaturgus, Bishop of Neo-caesaria, when he was distant three days journey, can justify ordaining men at a distance; or one of the Crowds naming Alexander, a Collier, for Bishop of Comana, aught to be brought to justify the right of popular nominations; these were extraordinary cases, and proved well in those instances, but must by no means be drawn into example. The reasons also given to prove popular Elections necessary in this period, before Christianity was settled, are not cogent. 'Tis said, 1st. The Clergy were then chosen out of the Body of the People. 2ly. It was necessary they and their Pastors should be dear to each other. 3ly. Their maintenance was only the People's freewill offerings. To which 'tis replied, that every one of the particulars are true of the Apostles times, in which 'tis certain the People did not elect. Besides, 1st. The Pastors being chosen out of the People, only proves, that they were proper witnesses of their Conversation, but not judges of their Learning, which yet Electors ought to be. 2ly. Nothing was more likely to set variance between the Pastor and the Party which was over-voted in the choice, than such popular elections, as was found by sad experience afterwards 
(r) Vide Augustin. ep. 225. & D. Hieron. ep. 60, 61, 62. ; and had that happened in times of persecution, those factions had ruined Christianity in the Cradle. 3ly. The defeated Party would have been provoked to withdraw their Contributions from a Pastor forced on them, and so great want must have ensued in many places; but I must remark, though the Quantity was voluntary, yet they were better Christians in those Ages, than to think themselves at liberty to give less than a Tenth Part, since Christ had ordained (agreably to his Father's provision under the Law,) that they who preached the Gospel, should live of the Gospel 
(s) 1 Cor. ix. 13, 14. , and whoever chose them, when they were chosen, this at least was their just due; I shall not now mention those weak Inferences from publishing their Names to the People, as if that made them Electors: For that very Historian who says the Emperor Severus proclaimed the Names of his intended Governors for Provinces, also notes, that he gave, and he chose the Men for those places: So that as yet there appears no ground for any right of the People in choosing Pastors, no nor in the Canons of these Ages. Those called the Apostolical, Forbidden Bishops to be translated, though the multitude force them, unless the Bishops judge it reasonable 
(t) Apostol. Can. 14. Bev. T. 1. p. 8. . They suppose a Bishop sent to a stubborn People who will not receive him 
(u) Apostol. Can. 36. ibid. p. 24. , who therefore certainly was not chosen by them; yea divers of these Canons make the Bishop's Judges, whether the Person be worthy or no 
(w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Can. 77, 79, & 82. ibid. . The Council of Ancyra (ten years before that of Nice) also speaks of Bishops constituted over a Diocese that would not receive them 
(x) Concil. Ancyran. Can. 18. Bev. Tom. 1. p. 385. , from whence the learned de Marca infers, That Bishops were sometimes elected and consecrated at a distance from the vacant City, and without the People's consent 
(y) Petr. de Marca de Concord. l. 8. c. 5. p. 358. . So that nothing appears of a right thus far. After Constantine had settled Christianity, and Peace brought Plenty into the Church, the People began to interpose in Elections, and some ill men made their interest that way; but to assure us this was usurpation, and no right, the Councils of that Age condemned it, and laboured to prevent this growing encroachment. The first General Council of Nice condemns the People's forcing Bishops to ordain new Converts, as being contrary to Scripture and the Canons; 
(z) Concil. Nicaen. 1. Can. 2. Bev. Tom. 1.  and the Council would have all in the Province consent to every Bishop's Ordination, and three at least to be present, the rest declaring their consent by writing, however the Metropolitan must agree to it, and if any difference arise, the suffrage of most should prevail 
(a) Ibid. Can. 4. & Can. 6. p. 63, & 66. . I know some of the Patrons of popular Elections stretch these Canons to all the People in the Province. But besides the absurdity of so universal an Assembly on every vacancy, all other Canons which repeat and confirm these, do expressly expound them of all the Bishops in the Province 
(b) 
Concil. Antioch. Can. 19 Bev. T. 1. p. 448. Conc. Arelat. Can. 5. Bin. T. 1. p. 565. Concil. Carthag. Can. 13. ibid. 527.  
Canon's Mart. Bracar. Can. 3. Bin. T. 2. par. 2. p. 240.  . So that Balsamon affirms, whereas the people had meddled in Elections before, these Canons restrained that use, and placed the sole right of choosing in the Bishops 
(c) Balsam. in 4 can. Concil. Nicaen. Bev. ut sopr. pag. 63. , and de Marca saith this Council restored the ancient right of Election to the Bishops, and to restrain the contumacy of the people, did not so much as name their presence 
(d) Petr. de Marca de Concord. lib. 8. cap. 3. pag. 382. . The Council of Antioch, nulls the advancing of a Bishop though all the people choose him, if he be not first approved by a Synod and the Metropolitan 
(e) Concil. Antioch. An. 341. can. 16. Bev. Tom. 1. pag. 445. , it allows not of Translations by compulsion of the people 
(f) Can. 21. Ib. 450. , and declares the Bishops in a Synod alone have power to promote a worthy Person 
(g) Can. 23. ibid. . In the Council of Sardica, the people's inviting Men by Letters to be their Bishops is condemned, as proceeding from Bribery and tending to Sedition 
(h) Concil. Sardic. An. 347. Can. 2. Bev. Tom. 1. pag. 484. ; and the People's desire of a Bishop cannot be satisfied, unless all the Bishops have notice, and most agree to it 
(i) Can. 6. p. 490. ibid. . The Synod of Laodicea appoints Elections of the Clergy shall be made in private 
(k) Concil. Laod. An. 465. can. 5. Bev. Tom. 1. pag. 455. , and having declared the Judgement of the Metropolitan, and his Suffragans necessary to the appointing a Bishop 
(l) Can. 12. p. 458. . They absolutely forbidden the Crowds to elect 
(m) Can. 13. p. 459. . For now the Church began to be very sensible of those many mischiefs, that were the natural and necessary consequences of the people's usurping a part in Ecclesiastical Elections, in which they had no right to meddle further than to testify their knowledge, concerning the Candidates Life and Manners. Wherefore, there were after this all along many good Laws made to stop this growing evil, but still (in great Cities, especially) the people encroached more and more, and fell into Factions, Mutinies and Seditions almost upon every vacancy, which often ended in Fight, Cruelty and Bloodshed, to the shame of Christianity, and the scandal of the Church, of which I could give very many deplorable instances; but they are collected to my hand by a most Learned and now Right Reverend Author 
(n) Unreasonableness of separate. by B. Stilling. p. 318.  to whom I refer the Reader, being not willing to launch out into the Laws, or practices of later Ages, which signify little to create a right in the people, which Christ never gave them, nor did his Apostles, or their Successors in the pure Ages convey it to them, but it began upon some urgent necessity in a few Cases, in times of Persecution; it was carried on in times of Peace by Force and Faction, and was forced to be taken away by the abominable abuses of it, and the miserable consequences that followed on it: The only wonder is, that Men, to gratify a Party, should suppose that Christ, or his Apostles were the Authors of a thing so naturally tending to divide and disgrace the Church, and so manifestly the cause of confusion and every evil work: 'Tis well known, the generality of the People are so bad Judges, that if they had such a Right, the most Votes would commonly fall on the worst Men 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. ap. Stohaeum. , an empty, cunning and plausible Hypocrite, would easily get more suffrages among the Mob of a City, than the most knowing, humble and holy Men, who lest seek the honour they most deserve; and if the Election were to be made in an assembly of the better sort of Citizens, (as was practised in some places a while) the matter would not be much mended, for in such Bodies of Men (as Pliny well observes) the Opinions are numbered not weighed, and therefore in such Assemblies, nothing is more unequal than this seeming equality; for though the Members be unequal in Sense and Understanding, yet their right to Vote is equal 
(p) Plin. Epist. lib. 2. ep. 12. p. 109. , and this may suffice at present to say of this Matter, for I shall afterwards have occasion to show how the Bishops regained their original Right, in naming and choosing the inferior Clergy, and the Emperors and Princes with the Clergy elected Bishops, and so put a period to the Mischiefs, that had arisen every where from popular Elections: And now I return to that ancient and just Privilege, which our Church still preserves to the People, that is a Liberty upon good grounds to accuse any of them who come for holy Orders.   

§. 6.  
Rubr. iii. And if any great Crime, or Impediment be objected, the Bishop shall surcease from ordering that Person, until such time as the Party accused, shall be found clear of that Crime.  
That the people had of old a liberty to object, in order to discover to the Bishops such as were unworthy hath been showed already, and if it be prudently managed, 'tis an excellent method to prevent his mistake, who hath the sole power to approve. But we find by St. Chrysostom, that in his time these Accusations were too many, and proceeded from prejudice, rather than honest zeal; Go, saith he, and behold the public Festivals, where according to Law, they usually elect Ecclesiastical Governors, and you shall see a Priest loaded with as many faults as there are numbers of people to be governed; so that they who have Power to give the honour are also divided into many parties, and the Assembly of the Clergy scarce can agree with one another, or the Candidate 
(q) Chrysost. de sacerd. lib. 3. Tom. 6. Edit. Sau. p. 23. . To correct this, one of the ancient Apostolical Canons decrees, that nothing but proving the Accusation can stop a Man from being ordained 
(r) Can. Apostol. 61. Bev. T. 1. p. 40. & Zonaras in loc. ; for as Julian the Emperor said well, if to accuse be sufficient, who can be innocent 
(s) Si accusasse sufficiat quis erit innocens, Martin. in vita coram oper. . And further, lest any out of evil will, or ill principles should be prompted to invent false stories of the Clergy, especially the higher Order; A general Council and other Synod did forbid Heretics, and those under censure, or excommunicate Persons to be admitted to accuse, and the like was ordered as to Schismatics 
(t) Concil. Gen. 2. ap. Const. can. 6. Bev. T. 1. p. 93. Concil. Chalc. can 21. Apost. can. 75. Cypr. ep. 42. & 55. , because it might justly be presumed, that such as were Enemies to the Church, were moved by malice, or revenge to bring in false accusations: But if the accuser be a credible Person, than the Candidate must clear himself before he can be admitted to holy Orders. Which is so great a disgrace, loss and injury to the Party accused, that he who charges a Man in these circumstances, had need be very sure he can prove the Crime; so that of old it was determined, the accuser should be bound in an Obligation to pay, or suffer an equivalent, to the damages of the accused, if he did not make good his charge 
(u) Nam inscriptio primo semper fiat, ut talionem calumniator recipiat, Damas'. Ep. 4. ad Steph. cap. 7. ita Concil. Constant. can. 6 ut supra. , which is so very rational that it is decreed both in the Civil and Canon Law in all other cases 
(w) Leg. Honor. & Theod. LL. 10. c. de calumn. Gratian. decret. par. 2. caus. 2. qu. 3. cap. 3. , and there is as good grounds for it in this case as in any other, because it takes away both a Man's Livelihood and also his good Name: But if no such Obligation be required by our Church; yet Men should do as they would be done by, none would have their little faults aggravated, nor suspected crimes published and solemnly averred; and since more or less all are faulty, the consideration of our own frailty, should make us not very forward to accuse others, to which end some ancient Ordinals when they invite the people to declare, pray them to be mindful of their own Condition 
(x) Cum fiduciâ exeat & dicat, veruntamen memor sit conditionis suae. Codex Corbei. apud Morin. p. 272. ita Pontif. Rom. p. 31. & 40. , since they also may fall,— or as some Books have it— mindful of their own Communion 
(y) Communionis suae, Morin. ibid. p. 267. & 284. , viz. that he is a Brother who is thus charged by them, whose faults if they be not mischievous and notorious, Charity obliges those of the same Communion to excuse and cover. Yet after all, if the people know any great crimes of which these Candidates are guilty, it is much better to declare them now, when by such a discovery they may keep ill Men out, than to accuse them and divulge their faults afterwards, when the accusation tends only to the dishonour of Religion, and the hindering the success of their Ministry, and it will be supposed to proceed rather from malice than a zeal for God's glory, or love to the Church, unless the complaint be made in private to their Superiors, who have power to reform these Offenders: Finally, if any of these Candidates know any great Enormities they have committed, though no Man accuse them; yet God and their own Consciences know they are unworthy of so high and holy a Calling, and will be a blemish to it whenever they are discovered. So that without a long Repentance, and such a change of Heart and Manners as may secure them from relapsing, I must advise these Persons, not to presume to offer themselves, for if the Bishop do not, God (in whose place he stands) will punish this presumption; And I know some Conscientious Persons yet alive, who were otherways extraordinarily qualified for holy Orders, that merely by reflecting on some of their too common juvenile extravagancies, durst not take the Ministry upon them, but applied themselves to Callings less grateful to them.   

§. 7.  
Rubr. iv. Then the Bishop (commending such as shall be found meet to be ordered to the Prayers of the Congregation,) shall with the Clergy and People present, sing or say the Litany, etc.  
If there be no Objection, the Office proceeds, and first the Bishop commends those who are found fit to the Prayers of the People; and if any Priests are ordained (that being the more weighty Office) a space is allowed for the Congregations private Devotions; for some of them may be Friends, or Relations to the Candidate, or be such as are to be under their charge, and then they will desire time to put up particular requests for them, for which this vacant time gives them an opportunity; but even they who have no such special ties, are obliged (as Christians and Members of that Church wherein these Men are to officiate) to pray hearty, that its Clergy may be rightly chosen and replenished with grace, since that is a common blessing to all good Christians in every part of the Nation: The ancient Western Offices referring to the people's crying Worthy, Worthy; do immediately order them all to join in their Prayers to God, as they have done in their testimony of these Men saying, let your common prayer follow your common consent 
(z) Commune votum Communis prosequatur Oratio, etc. Ver. Ordin. ap. Morin. p. 263. Liturg. Gallic. ap. Mabillon. lib. 3. p. 305. Pontif. Rom. p. 32. , and as now the whole Congregation hath at least by their silence consented to their admission. So they are concerned for the general good, earnestly to pray for them: 'Tis a suffrage in our Liturgy taken out of Scripture 
(a) 2 Cor. vi. 41. and Psal. cxxxii. 8. , to pray that God would clothe his Ministers with Righteousness, that his Saints may sing with Joyfulness. Which supposes, that nothing more rejoices good people than a pious and religious Clergy, with whom they can sing their Offices with a Glad Heart, and while they praise the Lord with them, they then can praise him for them. There is a form for all the People in the old Offices, upon the Ordaining a Priest, which I shall Transcribe for their sakes who need such an help: Let us (Brethren) all join in one common 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; and by the prerogative of his Virtues, obtain the gifts that are proper for it, and so may not be unfit for that Station, (through Jesus Christ, etc. 
(b) Ordin. Vet. apud Morin. p. 287. & ap. Ma. billon. ut supra, p. 307. . But our Church proceeds to the Litany, of which having treated before 
(c) Compan. to the Temple par. 2 , I am here only to note, That it is a most comprehensive deprecation of all Evil, and Intercession for the whole Church and all degrees of Men therein, and so must be very proper on this occasion, which is a public and universal concern to all sorts of people that wish well to Religion; upon which ground all other Churches use it at Ordinations, and as we do add a peculiar Petition for the Persons now to be ordained: The Greek Church according to their Custom have two or three short Litanies in this Office, and say therein, For the Servant of God N, now to be promoted [a Deacon, a Priest, or a Bishop,] and his Salvation— Let us entreat the Lord 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (N) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Resp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eucholog. p. 250, 293 & 303. , but this is two short, The Latin Ordinals have this in the end of their Litany, That thou wouldst vouchsafe to bless these elected. Resp. We beseech thee, etc. and then in two other Petitions,— To Bless and Sanctify, etc.— To Bless, Sanctify and Consecrate these elected 
(e) Pontif. Roman. pag. 27. . Which as a vain repetition was rejected by our Reformers in the Book of Edw. the sixth 
(f) Sparrow Collections pag. 141. , but instead thereof, this excellent request is put in, [That it may please thee to Bless these thy Servants, now to be admitted to the Order of (Deacons or Priests) and to pour thy Grace upon them, that they may duly execute their Office, to the edifying of thy Church, and the glory of thy Holy Name.] Which are as full and as much to the purpose, as can be expressed in so few words, For first, In general we beg God's blessing on them, and then as to their Office we intimate, 1st. What is the means, and 2ly, the manner of executing it well. To execute the Priest's Office, is a Scripture phrase and comprehends their whole Duty, and the making full proof of their Ministry 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tom. 4.5. , or using the Office of a Deacon or Priest well 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 3.13.  in St. Paul's way of speaking: Now this cannot be done unless they have abundance of Grace, a double portion of the Spirit 
(i) 2 Kings two. 9 , other Men are only to take care of their own Salvation, and ordinary measures may serve them, for the duties of common Life: But these are to save themselves and those that hear them 
(k) 1 Tim. iv. 16. . Besides the manner and end of their performing all their duty is, 1st. To Edification, a common Metaphor in holy Writ, where the Church is compared to the House of God 
(l) Ephes. two. 19 1 Tim. iii. 15. . Ministers to Builders 
(m) 1 Cor. three 10. , every Convert they make, and every Sinner they reform, by their Prayers, Sermons and private Admonitions, are living Stones added to this Building 
(n) Ephes. two. 21, 22. ; and their improvement in Wisdom and Virtue, is their Edification 
(o) Ephes. iv. 12. . So that a Minister especially is to mind that great Rule, to do all things to Edification 
(p) 1 Cor. xiv. 26. . He must not seek his own interest, but the benefit of his people. Nor 2ly, aim at his own praise, but at the honour and glory of God 
(q) 1 Cor. x. 31. . It is not enough that they commend his Parts or Learning, but that they can justly bless God for their growth in all goodness 
(r) Semen accepistis, verba reddidistis— istae laudes vestrae folia sunt arborum, fructus quaeritur, Aug. V.D. Ser. 5. , and this is the sum of this proper Petition.    

CHAP. III. Of the more direct Preparations to Ordination.  

§. 1.  
THE Communion Service (by the fifth Rubric) succeeds the Litany, not only in this but all other Churches. In the Greek Church, the Office for Ordination comes in about the middle of the Communion Service 
(s) Euchol. p. 255. : Among the Eastern Christians, The Altar must be prepared with all things necessary for the holy Mysteries, before they begin 
(t) Ordinat. Syror. Morin. p. 384. . And there are Prayers proper for the Mass, (as they call it) in all the Western Offices 
(u) Codex Corbeiens. Morin. pag. 279. & alibi passim. , which is every where supposed to be then celebrated. And in the Penitential of our Archbishop Theodorus, the Bishop who Ordains is to consecrate the holy Sacrament 
(w) Poenitent. Theod. Ar. Ep. Cant. cap. 3. pa. 3. , the Reasons for which shall be given afterwards; at present I will only note, That the Candidates are to draw near to God, and therefore must be more than ordinarily sanctified 
(x) Levit. x. 3. Syriac. In ijs qui mihi propinquiores sunt Sanctificabor. Verse. Pers.— in propinquis meis. , for which Reason, the confession of Sin after each Commandment, with the Collect for Purity of Heart which precedes it, are extremely proper at this time, for those who ought now to purify themselves by fervent Devotion and hearty Repentance, before they enter on so solemn an admission to this Sacred employment.   

§. 2. The proper Collect.  
Prayer hath always been used at Ordination, and Scripture as well as Reason shows they must never be put asunder: When our Lord was about to appoint his twelve Apostles, he directs his Disciples in the very verse before, (which we have ill divided, and put it into another Chapter 
(y) Matth. ix. ult. cum x. 1. At in Versione Persicâ & Arab. coherent haec verba cum initio. c. 10. Vid. Polygl. , to Pray to the Lord of the Harvest, to send forth Labourers into his Harvest: So that he who knew all men's hearts would not ordain without Prayer: So when the Eleven were to elect a Colleague 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 show 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, etc.    
2ly, Of Deacons in particular. 

And didst inspire thine Apostles to choose into the order of Deacons, the first Martyr, etc.      
2ly, The Petitions for the Candidates. 

1. More generally for Mercy. 

Mercifully behold these thy Servants now called to the like Office, etc.    
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 church's 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, jesus Christ, who liveth, etc. 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, etc.  
'Tis a just encouragement to our Prayers, when we know, that we desire God's 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 qualify 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, than 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, etc. 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 expressly 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 hearty 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.]  
'Tis natural for men to look kindly on the works of their own hands, but God's are always very good, wherefore he always delights in them; where his Providence appoints an Office, his Favour follows it of Course. That which he directed his Apostles to do, in ordaining Deacons, we are now about, and as he was gracious to those first elected, we hope he will be so to those who are called to an Administration like theirs, viz. to officiate under the Governors of the Church in Sacred Mysteries, and dispensing of Charity; so that we pray (according to ancient forms) that God would mercifully look upon these his Servants 
(h) Super hunc famulum tuum quaesumus, Domine, placatus intend. Morin. p. 263. Mabil. p. 304. Pont. Rom. 35. . 'Tis true they are now approved by Man, yet we know, and their own Conscience tells them, they have many infirmities and defects, so that they need the mercy of that God, who sees them all, to excuse and so accept them; none are worthy by their own merit; 'tis Grace alone that makes them fit; and if God did not look on the best with favour, they could not be sufficient for these things 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. two. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Co●. iii. 5. . The Bishop can do the outward part, but the grace that makes them worthy flows from the visitation of the riches of his mercy 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euch. p. 251. , as the Greek Office expresses this. And now having prayed in general for God's mercy and favour, we further beg, that when his mercy hath preceded, his grace may follow, and that, in those great effects of it, so necessary for the Tribe of Levi, Illumination in true Doctrine, and Innocency or Perfection in Manners; the former to replenish their Understandings with the knowledge of all Truth, the latter to adorn their Conversation with all sorts of Virtue: these two are Moses's Prayer for the Sacred Tribe, and the meaning of Urim and Thummim 
(l) Deut. xxxiii. 8. Perfectiones tuae & Doctrinae tuae. Verse. Samar. , and will make our Man of God perfect, and throughly furnished to every good work 
(m) 2 Tim. three 7. . And indeed both are absolutely necessary for a Clergyman, he must (as the first Deacons were) be replenished with wisdom 
(n) Act. vi. 3. Vid. item Luke two. 40. . The Fountain which is to water many, had need to be very full, yea to overflow, and then he may serve God by his words. And he must also be adorned with Innocency of Life, that he may serve God by his good Example; and thus both by Word and Deed he may glorify his Name, and edify the Church. Hence the ancient Offices mention both these 
(o) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clement. Constit. ap. Morin. p. 24.  
Ut coelesti munere ditati, & tuae majestatis gratiam possint acquirere, & bene vivendi aliis exemplum praebere. Pont. Rom. p. 39  ; and pray they may labour both by their Words and Deeds to edify God's people. And that being filled with Heavenly Gifts, they may both please Almighty God, and profit others by their good Example: Nor may these two be separated, for if a Minister be Innocent, but Ignorant, his Innocence only profits himself, but he is not qualified to instruct others. And if he be Learned, but Vicious, his Evil Example hinders the effect of his Exhortations, and makes his Knowledge become unprofitable. Wherefore St. Hilary notes, a good Clergyman must have both; and we pray for both together 
(p) Non statim boni Sacerdotis est tantum innocenter agere aut scienter praedicare— innocens sibi tantum proficit— doctus sine doctrina sit, authoritate nisi sit innocens. Hill. Pict. d● Trin. l. 8. , that his Head may be full stored with the knowledge of all Orthodox Principles, and his Life adorned with all sorts of Virtuous Practices. Holiness is often compared to an Ornament, and to such Robes as Men put on when they would appear gay and graceful 
(q) Isai. lxi. 10. 1 Pet. iii. 3, 4. Rev. vi. 11. . Virtue is admired and lovely in all Men, especially in Ministers; they who are wicked themselves, cannot but commend it in those of this Order 
(r) Quinetiam placet sua natura adeoque gratiosa est virtus, ut insitum etiam sit malis probare meliora. Sen. de Ben. l. 4. . Who can never be generally acceptable, reverenced and respected, whatever Parts or other Qualifications they may have, unless their Lives be holy and without blemish. So that this (which we pray for) must be our Candidates principal care, to live religiously, and to abstain from all appearance, as well as avoid all occasions of evil. Neither Wit nor Learning, Eloquence or Education will adorn him, unless he lead a pious and holy Life.   

§. 5.  
That both by Word and good Example they may faithfully serve Thee in this Office, to the Glory of thy Name, and the Edification of thy Church, through the Merits, etc.]  
'Tis fit so great and necessary a request should be earnestly desired by us, and graciously granted by God, to which end we conclude with two proper Motives, the former to excite our Devotion in Ask, the latter to incline our Heavenly Father to hear us. Let us therefore consider, that if we can prevail with him for a Learned and Holy Clergy, they will be enabled to serve God faithfully; and the effects of that service shall bring abundance of glory to God, and much profit to his People, both by their Preaching and Living. Fidelity is the most necessary quality in, and the proper Character of a good servant 
(s) Titus two. 10. Matth. xxv. 21. , especially if he be in a place of considerable trust 
(t) 1 Cor. iv. 2. . And more particularly it is required, where the things committed to their trust are the Souls of Men, that are more valuable than Silver or Gold 
(u) 1 Pet. i 18. , and the Master an Allseeing God who cannot be deceived, who hears their Words, and sees all their Actions, and has declared he will require of them all that are lost by their neglect 
(w) Ezek. xxxiii. 6. . To serve such a Lord carelessly or deceitfully, will certainly bring a curse on them 
(x) Jerem. xlviii. 10. : But to discharge this Trust faithfully cannot fail of a large reward 
(y) Dan. xii. 3. Matth. x. 41. Luk. xii. 37. . Wherefore 'tis not only their duty to be his faithful Servants, but their interest also, for our Lord hath promised, that such as both do his Will themselves, and teach others to obey it, shall be the greatest in the Kingdom of Heaven 
(z) Matth. v. 19 ; therefore if we desire their eternal happiness hereafter, who are chosen to minister for our Salvation here, we must earnestly pray they may faithfully serve God in this Office. But let it be observed by the way, unless they serve God in this Calling both by Word and Deed, it is not full and complete, and therefore not faithful service; good Preaching is but half their duty, Good Living is as necessary for Example as the other for Instruction; and both do equally conduce to promote those two great ends of this holy Calling, the glory of God, and the edifying of his People. A learned, diligent and religious Pastor, 'tis to be hoped will daily glorify God himself, and not only persuade others so to do, but by converting Sinners, informing the Ignorant, convincing the Erroneous, and improving the Graces of those that are good: he will make his service abound in a return of many thanksgivings to God 
(a) 2 Cor. ix. 12. ; and the fruits of his labours will appear in the happy effects of his Ministry upon the Souls of such as are committed to his Charge. So that if we desire God should be highly glorified, and would have true Religion and Virtue greatly flourish, nothing tends more to these desirable ends, than a Clergy thus qualified; if we can prevail with God to give them these Gifts and Graces, it is not they alone, but many others will reap the benefit of them. 'Tis like giving food to a Nurse, who feeds not herself only but others 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar. de Convict. Philos. cum Principe. ; and thus God in a compendious way blesses a whole Congregation at once; wherefore this Petition ought to be asked with an hearty importunity. There is but one thing can be pretended to damp our Devotion therein, which is the little success that some very excellent men, both for their Preaching and Lives, have in too many Parishes, so that this effect is not constantly the lot of the best Ministers. Our Saviour made not many Converts, and he represents three parts in four of the good Seed as Perishing by the fault of the Soil 
(c) Matth. xiii. 4, etc. ; and good men in all Ages have complained of this 
(d) Isai. liii. 1. Rom. x. 22. : experience also shows, that though all are apt to censure and excuse themselves who live under a bad Pastor; yet alas very few obey the exhortations, and follow the example of a good one. However though this be very discouraging to our Prayers, and the endeavours of worthy Clergymen, we must not cease to pray, nor they to proceed; for some no doubt are, and will be converted and saved by these proper and efficacious means; and though all do not, many will glorify God for providing such Ministers; and 'tis worth all their pains to bring some glory to him, and a few Souls to Heaven; to which we may add, that Almighty God will reward the good Shepherd (as St. Chrysostom observes) according to his labour, not after his success; for (saith St. Paul) he rewardeth every man according to his work 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1 Cor. three 8. . The People who will not be profited, lose their own reward, and deprive themselves of a happy advantage; but they cannot take away the bounty which a gracious Master promises to his faithful Servants 
(f) Securus labor quem nullus valet evacuare defectus. Bern. de Consid. l. 4. c. 2. : So that we have reason enough for praying hearty for such Pastors, and they have sufficient encouragement to persevere in their duty, because it may turn to God's glory and the good of many; however it cannot fail of ending in the eternal salvation of those who both by word and good example faithfully serve our common Master in these Offices. Finally therefore to move God to hear and grant so weighty a request, which must turn one way or other to so good an account, we beg it through the merits of our Saviour Jesus Christ who died to purchase favour for his Church, and whose intercession grounded on those merits of his on Earth, are certain to prevail now in Heaven, where he lives and reigns with the Father and the Holy Ghost, and shall do so for ever and ever. Amen.   

§. 6. The Epistles:]  
Since the Office of a Deacon is by divine appointment, the directions for it must be found in God's word; upon this occasion therefore it hath been an ancient, and is a rational Custom to select some of the most proper places of Holy Writ suitable to this and the other Orders, and to read them in the Ordination: In some Churches the Person ordained reads them, to give testimony of his readiness and ability to perform this part of his duty 
(g) Ordinat. Maron. ap. Morin. Par. 2. p. 399. ; in others the Reader doth this, and before he begin the Ordained says to him Peace be unto you 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Ordinat. Graec. Morin. ib. p. 223. ; thereby expressing his gratitude for these instructions out of Holy Scripture. As to the particular places chosen for the Epistles, none is fit than this, which contains St. Paul's directions to Timothy about the qualifications of a Deacon; wherefore almost all Church's order this to be the Epistle at their Ordination 
(i) Mabil. de Lit. Gallic. l. 2. p. 170. Lectionar. Hieron. ap. Pamel. Tom. 2. p. 60. & ap. Baluz. Capitul. Franc. T. 2. p. 1247. item in Ordinat. Maron. ap. Morin. p. 399. , because it fully sets forth what manner of Persons they ought to be, who are admitted into this Order. So that the Candidates should hear this with great attention and reverence, trying themselves secretly all the while by this Divine Touchstone, that if they have these qualities, they may proceed with joy; if they want any of them, they may labour to supply that defect.  

The Analysis of this Epistle.  
This Epistle contains 

1st. Directions about the Qualifications of the Candidates. 

1. Their internal qualities, 

Ver. viij, ix.    
2. The enquiry into them, 

Ver. x.    
3. Their external Qualifications, as to their Families, 

Ver. xi. xii.      
2ly. An encouragement to such as are admitted to behave themselves well in this Office, 

Ver. xiii.        

The Paraphrase of 1 Tim. three 8.— 13. §. 7.  
1 Tim. three 8. Having given thee (O Timothy) the qualifications of a Bishop, which may also serve for a Presbyter, whose duty is almost equal to a Bishop's, and therefore his Qualities are to be much the same 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophilac. , I now proceed to those of a Deacon, for [so likewise] in an inferior degree 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id. ibid. , [must the Deacons be] qualified as Bishops and Presbyters are to be 
(m) See vers. 2, 3, etc. , for theirs also is a sacred Office, and a step to the higher Orders: More particular care must be taken, that they be sober and [grave] persons, serious in their Behaviour, and honest in their Deeds 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. honestos, bene moratos, ut sig. ver. 4. Philip. 4.8. 1 Tim. 11.2. male Vulg. pudicos (in favorem caelibatus.) . As to their words, they must always speak truth to all, [not double tongued] nor given to flattery and dissimulation, which sows discord, by representing things diversely to several persons, whereas they should be peacemakers: As to their Actions, if they do not totally abstain from strong drink (as both Jewish and Gentile Priests did during their Administrations 
(o) 
Levit. x. 9 Et Grot. ibid. vide item Porphyr. lib. 4. § 6. p. 150. Julian. Caes. Epist. 49. ad Arsacium.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. ut supra.  . Yet they must be always temperate [not given to] any kind of excess by drinking [much wine] at any time; and to avoid the suspicion of this they are not to frequent places of public resort, unless on special business 
(p) Hoc prohibitum in Concil. 3. Carthag. can. 27. Can. Apostol. 42. Conc. Laod. can. 24. Canon. Egberti 18. Spelm. p. 261. Aelfri. can. 30. capit. R. Franc. l. 5. can. 173. canon. 75. Eccles. Anglican. . For Drunkenness is an intolerable sin in any of the Clergy, and not only unfits them for all the sacred Offices, but is so very Scandalous, that they who bear this Character must avoid the very appearance and suspicion of it. And the like care must also be taken, that these Deacons (who are trusted with the Administration of the Church's Charity,) be free from all inclinations to Covetousness, which naturally and almost necessarily inclines Men to defraud Poor and Rich 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. in Matth. 21. p. 121. . Wherefore it is required, that they be content with the provisions that are made for them, and by their Charity and Justice give evidence that they are [not greedy of filthy Lucre,] that is, That they do not use any Sacrilegious or Scandalous way to enrich themselves, such as embezeling the Church's stock, Usury and Gaming 
(r) Can. Apostol. 42, 43, 44. Bev. T. 1. p. 29. Concil. Nicaen. can. 17. p. 78. Concil. Carthag. can. 5. p. 518. Capitul. lib. 6. cap. 200. , nor may they entangle themselves in much secular business 
(s) Can. Apostol. 6. ib. p. 4. Concil. Ellib. can. 19 Carthag. 1. can. 6. & 9 Concil. 3. ibid. can. 15. Concil. Chalced. can. 3. item Arelat. 2. can. 14. etc. , because they have spiritual work sufficient to take up their whole time, and they cannot serve two such different Masters as God and Mammon 
(t) Matth. vi. 24. . Nor ought they to follow any mean or sordid Trade, (as the Apostles at first were compelled to do) for better provision will be made for their subsistence, and then such Occupations will be below the dignity of these Offices, and make their Persons and Administrations also become contemptible.  
Ver. ix. As to their internal endowments, they must be fully instructed in all the Mysterious Doctrines of the Christian Religion, first having a clear understanding, and firm belief of all its Articles, and then [holding the Mystery of] this most holy [Faith] so fast, that no Terrors may affright them into the denying it, no Heretics nor Schismatics persuade them to forsake it: And because this Faith teaches nothing but Purity and Holiness 
(w) 1 Tim. i 19 ; 
(u) Ita Orant Graeci pro Diacono. Euchol. p. 250.  So that they who make Shipwreck of a good Conscience by evil Deeds, soon lose or change their Faith 
(w) 1 Tim. i 19 ; therefore the Deacons must lead Holy Lives, as well as believe aright, and then they may rejoice [in] the Testimony of [a pure Conscience] which cannot accuse them for any notorious Sin 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. in loc. . Neither of these qualifications can be spared, they must hold the true Faith with a Conscience void of offence 
(y) Ver. Syr. & Arab. tum Conscientiâ purà. vid. Polyglot. , and then alone are they fit for this Degree, when they are perfectly Orthodox in their Judgements, and very unblameable in their Lives.  
Ver. x. [And] because it is so pernicious to the Church to promote Men into the Offices thereof, who are not thus qualified, [let these also] as well as Bishops and Presbyters [first] be strictly examined and diligently tried 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graec. Ambitiosa lex est, ad sacerdotium notae sanctitatis admittit, inquirit in Mores. Sen. controv. l. 1. c. 2.  before they be ordained: And if there be any time and opportunity let them [be proved] by living with, or near the Bishop (for some time before) that he may find out their inclinations, and observe their conversation 
(a) Mos antiquae Ecclesiae, & inde clerici, lectores, etc. olim facti erant antequam Diaconi officium susciperent. , and so may admit them safely upon his own knowledge and experience: However he must be well satisfied they are worthy, and [then] being ordained [let them use the Office] and do all the Duties [of a Deacon being found blameless] after they have passed so strict a Scrutiny.  
Ver. xi. But I do not think Marriage, which is not only innocent but also honourable in all Men 
(b) Hebr. xiii. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in Tit. hom. 2. , any impediment to the Office of a Deacon, any more than it is to the higher Orders 
(c) 1 Tim. three 2. & 4. , for I allow them to be married Men, and therefore give Rules concerning their Wives also, (who were of old called Deaconesses, and in Baptism and visiting the Sick of their own Sex, did Minister, and had a solemn admission 
(d) Etiam nunc in Oriente Diaconissaes— in suo sexu ministrare videntur in baptismo & ministerio verbi, Hieron. Com. in Rom. 16. Concil. 4. Carthag. can. 12. & Bever. not. in Concil. Chal. can. 15. Tom. 2. p. 118. . For as this care is taken of the Husband [even so must their Wives be grave] serious, modest, and Matron-like in their carriage for an Example to all other Women 
(e) Animadversum queque est Pontificis uxorem singularis exempli & magni documenti esse oportere, Al. ab Alex. gen. dier. lib. 2. cap. 8. . As to their words they must be true and charitable, such Women of all others must [not] be [slanderers] nor apt to raise and carry evil Reports of any, especially not of the Poor, lest they deprive them of that maintenance they need; As to their carriage they must be [sober] at all times and very temperate, so as to be always fit to join in Holy Offices, and that they may not bring a scandal on their Husbands, who probably may commit some of the Poors stock to them, wherefore they must be [faithful] in that trust; yea [in all things] whatsoever committed to their charge, by the Deacons, or trusted to their secrecy by those of their own Sex.  
Ver. xii. Yet I would not have Deacons chosen out of such as have formerly taken all that liberty in Marriage or Divorces, which the secular Law now allows, of having more than one Wife at once, or marrying another after a Divorce from the first; This is of ill fame at best, wherefore [Let the] Men who are chosen [Deacons be the Husbands of one Wife] for Polygamy, yea Digamy 
(f) Matth. nineteen. 8. Ind Digami prohibentur eligi in clerum, Can. Apostol. 17. Leo. Magn. Ep. 87. Justin. novel. 6. c. 1. Excerpt. Egbert. Spelm. Tom. 1. p. 261. , as well as marrying after a Divorce while the former Wife lives 
(g) Mark x. 11, 12. Placuit ut secundum Evantelij & Apostoli disciplinam neque dimissus ab uxore, neque dimissa à marito alteri conjungentur, sed ita maneant aut sibi reconciliarentur, Concil. Milev. can. 17. Bin. T. 1. p. 705. Vid. Capitul. l. 7. cap. 382. Baluz. T. 1. p. 1107. , are forbid under the Gospel to Laymen, and would be very scandalous even in the lowest order of the Clergy: And further, if the Person who is to be chosen to this Office, have Children and a Family, it should be enquired what regularity is observed there, for if they govern wisely at home in their private capacity [ruling their Children and their own Houses well] that is a good ground to hope, they will manage a higher trust in God's House with great prudence 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophilac. , and so may safely be advanced in the Church.  
Ver. xiii. Nor must you, O Timothy, think I take too much care, or am too strict in my Rules for this lowest degree, being a step to the highest, so that you and all succeeding Bishops must narrowly watch the first door, that lets Men into Ecclesiastical Dignities. [For they that have] given good proof for some time of their discretion, and diligence in this lower Station, and [used the Office of a Deacon well] do so justly deserve to be promoted to an higher place, that they may be said to [purchase to themselves] by the merit of their faithful service [a good degree 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophilac. Verse Aethiop. Majus ministerium acquirunt sibi: Positivum pro comparativo, ut Luc. x. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. optimam partem nostri— meliorem. ,] that is to be advanced into the order of Presbyters, for which this place will prepare them, and at which by such laudable means they ought to aim 
(k) In Ordin. Diaco●d orant ut meliorem habeat gradum, Euchol. p. 250. Clem. Constit. l. 8. c. 5. Pontif. Roman. p. 37. : Yea, such Deacons as are well qualified for their Office, and have conscientiously discharged it, acquire much honour from Men, [and great boldness in] Preaching [the Faith which is in Christ jesus] as St. Stephen the first Deacon did, and so may the more learned and well instructed of this order do upon occasion before they are made Presbyters, whose proper Office ordinarily it is to Preach.   

§. 8. Of Acts vi. 2,— 7.]  
This other Portion of Scripture, which is the Sacred History of the Divine institution of this Order, is appointed sometimes to be Read, to put the Candidates in mind of the excellent Original and prime design of their Office, which though it be so very proper is not prescribed in many Churches besides ours; only I find it ordered at the making an  among the Maronites 
(l) Vid. Ordinat. Syror. apud Morin. p. 402. , and in the Dutch reformed Liturgy 
(m) Liturgia Eccl. refor. Belgij pag. 267. , but how well it suits the occasion our usual Method will show.  

The Analysis of Acts vi. 2.— 7.  
This portion of Scripture describes 

1st. The preliminaries to the electing of the first Deacons, 

1 The assembly 

Ver. two.    
2 The Reason 

Ibid.    
3 The advice 

Ver. iii, iv.      
2ly. Their Election and their Names, 

Ver. v.    
3ly. Their Ordination by the Apostles. 

Ver. vi.    
4ly. The effect of their Ministry. 

Ver. seven.       
The Paraphrase thereof.  
Act. vi. 2. WHen the multitude of Converts, who resigned their Estates to the Managery of the Apostles for relieving the poor Believers, had brought much trouble on the Twelve, so as to hinder their attendance on higher Ministries, and some jealousies arose between the converted Jews and Gentile Proselytes from a supposed partiality in distributing these Alms: [Then] about seven Months after our Saviour's ascension, [the Twelve] Apostles, being yet all together at Jerusalem, as Supreme Governors of the Church, [called] those who had been miraculously inspired, and were their Counsel chosen out of [the multitude of the Disciples] to come [unto them] in a Synod 
(n) Hoc erat secundum Concil. Apostol. in Hierusal. An. Christ. 34. Bin. T. 1. p. 1. ; where being assembled, Peter stood up [and said,] in the name of the rest, [it is not] agreeable to equity, or [reason, that we] on whom the great work of planting the Gospel lies, [should leave] off preaching [the Word of God] by which we daily convert many Souls: And spend so much of our time to manage the public Stock, [and serve] the Poor by furnishing their [Tables] with all necessaries.  
Ver. iii. Wherefore Brethren] Since divers of you are qualified for this necessary Office, [Look ye out among you] who are the principal Disciples, [seven men] for that number is sacred, and sufficient for this Mother Church of Jerusalem 
(o) Septem Diaconos propter Sacramentum ejusdem numeri ordinaverunt. Rab. Maur. de instir. l. 1. c. 7. Idem numerus in omnibus antiqu. Ecclesiis. Vide Concil. Neocaes'. Can. 15. & de Roma. Euseb. l. 6. c. 35. Sozom. l. 7. c. 19 Isidor. Hispal. de Off. l. 2. c. 8. Concil. Aquisgran. Can. 8. . And be sure, (since they are to be trusted with the daily ministration of the Church's Charity) that they be [of honest report], who by their good carriage have gained the reputation of just and faithful Persons, and such as you can witness their integrity 
(p) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse. Arab. Quorum virtus testimonio probetur. vid. Act. xuj. 2. . Moreover because we intent sometimes to employ them in higher Ministries, as Christ himself did Seventy of you 
(q) Epiphan. ut supr. , let them be of such, as have the largest measure of inspiration, being [full of the Holy Ghost, and] also endued with the greatest share of [wisdom] and prudence. And when you have agreed on the Persons, you must present them to us, who have the sole power of Ordaining; that those [whom] you nominate [we may appoint] 
(r) 
Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse. Arab. Quibus delegabimus hoc negotium. Vid. postea. Ver. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ap. Isocr. Panath. pro ad Magistratum promovere.  ] by a special Consecration, to be [over this business] of distributing the Alms, and employed occasionally in more solemn and sacred Duties; which will not only be profitable and of advantage to the whole Company of Believers.  
Ver. iv. [But we] being thus freed from the burden of taking care for the Poor, though not from overseeing that the Deacons do it well 
(s) Vid. Grot. in Act. vi. 4. , [will give ourselves continually to] those two principal parts of our Office [Prayer] to God, which is chief for those within the Church; [and to the ministry of the Word] by Preaching, principally to convert men that are out of the Church, but withal to confirm such as are converted.  
Ver. v. Which rational and prudent motion was acceptable to the Synod, [and the saying pleased the whole mulitude] there assembled, who believed the Holy Ghost directed the Apostles in setting up a new Order on this occasion, [and they chose] after due consultation, these Seven, who were all qualified as the Apostles required. First [Steven 
(s) Qui vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Menol. & Anthol. Graec. ,] the chief and most eminent among them, [a Man full of Faith and] zeal, and inspired with extraordinary gifts [of the Holy Ghost] above the rest; who all had such degrees of these gifts and graces as fitted them for this Office, [and] therefore they elected [Philip 
(t) Vide Act. viij. 5, & 26, cap. xxi. 8.  and Procorus, and Nicanor, and Timon, and Parmenas', and Nicholas 
(u) Vid. Apoc. two. 7. Ab eo orti sunt Nicolaitae. Epiphan. haer. 25. Hieron. ep. 48. At ipsum inculpa●um asserunt. Clem. Alex. Strom. 3. Euseb. l. 3. c. 23. Theod. haeret. Fab. l. 3. ,] who was of Gentile Extraction, [a Proselyte] converted first to the Jewish Religion, and formerly [of Antioch]: all which had deserved a good testimony, and were then well known in the Apostolical College, and divers of them afterward proved eminent in the Church.  
Ver. vi. These Seven are the Men [whom they] of the Synod elected, and [set before the Apostles] who, as Supreme Rulers of the Church, had the sole power of delegating a right to any that were to officiate therein. [And] since the Office of Deacons was sacred, necessary, and to continue in the Church, they solemnly admitted them in such manner as all others afterwards were to be admitted; therefore [when they had prayed] earnestly to God for them, [they laid their hands upon them] as the Jews were wont to do in their solemn Designations of any to Offices of Dignity and trust 
(w) Numb. xxvii. 18. ; and from this Precedent set by the Apostles here and afterwards, all Ordinations in the Christian Church were made by Prayer and Imposition of Hands 
(x) Ordinatio Clericorum non solum ad imprecationem vocis, sed ad impositionem impletur manus. Hieron. in Isai. 58. Tom. 4. p. 421. . And these two have been ever since accounted so necessary, that no regular Ordination could be without them.  
Ver. seven. And God who directed the setting up this New Order, gave it a good effect, the Apostles having more leisure to make Converts; and being sometimes assisted by the Deacons in these higher Ministries, divers became Christians. [And the word of God] was preached so frequently, that the knowledge thereof [increased, and the number of the Disciples] by the accession of new Converts, [multiplied in] that Church of [jerusalem greatly], notwithstanding the malice and menaces of the Jewish Rulers: So that abundance of the common people [and a great company of the Priests 
(y) Male Beza dubitat de hoc loco, cum omnes MSS. Graec. ita legunt. ] themselves, not only professed, but [were obedient to the Faith] of Christ, believing the Principles and practising the Duties of Christianity.   

§. 9 Of the Oath of Supremacy.]  
Though the Form of this Oath, in our Nation, be no older than the dawning of our Reformation under King Henry 8. 
(z) Sub Henrico 8. primo introductum est juramentum primatûs. Reg. Jacobi Apol. log. p. 53. ; yet the thing is as old as Scripture History: for the right of Kings which this Oath declares, is set forth in God's Word, where David and Solomon, Hezekiah and Jehosaphat 
(a) 1 Chron. xxviii. 21. 1 King. two. 27. 2 Chron. viij. 14, 15. & chap. xx. 21. , as Supreme in the Ecclesiastical as well as in Civil Affairs, made Laws in matters of Religion, and the Priests as well as the People were subject unto them. As to the putting it into the Ordination Office, we will show, 1st. The reasonableness thereof in general; 2ly. The particular reasons for giving it to the Clergy; 3ly. The occasion of introducing it here.  
1st. That it is reasonable in general will appear, from the consent of all mankind, (the modern Papists excepted) that Kings are Supreme in all sorts of Causes; the Jews thought so, (as was showed before) and so did the Gentiles, as the great Philosopher sufficiently declares, in saying, the King is Lord of all things that relate to the Gods 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Pol. l. 3. ; of which opinion also was a good old Pope, who (did not foresee the unjust claim of his Successors, but) owned, that God had given the Emperor dominion over all, Priests as well as Soldiers 
(c) Deus— qui ei omnia tribuit, & dominari eum non solum Militibus, sed etiam Sacerdotibus concessit. Greg. l. 2. ep. 64. ; a Doctrine, taught long before by St. Chrysostom, who says, the Emperor was the Supreme and Head of all things upon Earth 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Orat. de Stat. 2. p. 463. . To which agree all those Titles that the Clergy gave Christian Princes, or they claimed as their due. Pope Eleutherius calls Lucius, King of Britain, The Vicar of God in his Kingdom 
(e) Epist. Eleuther. ad Luc. Spelm. Tom. 1. p. 34. . King Edgar is called The Vicar of Christ, in the Laws promulgated in his time 
(f) Leg. Hydens. ibid. p. 438. , and he styles himself Pastor of the Pastors 
(g) Charta ejus apud Seld. notis in Eadmer. p. 146. ; and in much later times, before the Pope pretended to give the Kings of England this Title (for defending the Roman Errors, our Princes claimed it as a right inherent in their Crown, to be the Defenders of the Faith 
(h) Fidei defensores & sumus, & esse volumus. Brev. Ric. 2. Reg. Eliens. fol. 1384. ; and 'tis very remarkable, that the General Councils of Constantinople and Chalcedon used that very same stile as of right belonging to the Emperors Theodosius and Marcian 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conc. Constant. Bin. Tom. 2. Par. 1. p. 89. ita Concil. Chalced. Act. 6. Bin. ibid. p. 269. ; and Leo Magnus, Bishop of Rome, calls the latter of these the Defender or Preserver of the Faith 
(k) Custos Fidei. Leo M. ep. 71. ad Anastas. p. 415. : Agreeably to which, Pope Anastasius calls the Emperor of the same Name, God's Vicar, appointed in his stead to preside in the Earth 
(l) Epist. Anastas. Pap. ad Imperator. Anastas. Bin. ut supr. p. 507. . The like Titles were given by the Bishops in Councils to the Western Emperors, for Charlemaign is styled Ruler of the true Religion— and Governor of God's holy Church 
(m) Concil. Mogunt. An. 813. in Praef. Bin. T. 3. Par. 1. §. 2. p. 196. ; his Son Lewis is also called The strenuous Ruler of the true Religion 
(n) Vid. ibid. An. 847. p. 372. . But if any should object, these are only Compliments, and do not prove that Princes were really Supreme in all Causes. I shall observe, that they really exercised this Supreme Authority, for the Codes and Novels of Justinian, Theodosius, and other Emperors in the East, the Capitulars of Charles the Great, and his Successors in the West; the Laws of our Saxon, Danish and first Norman Kings abound with Statutes and Edicts concerning Bishops, Clergymen and Religion; and Eadmerus owns, that all things Divine and Humane expected William the Conqueror's Order 
(o) Cuncta ergo divina simul & humana ejus nutum expectabant. Eadmer. Histor. . I shall say nothing now of the Right of Kings and Emperors prefiding in all great Councils of old, because I have treated of that in a peculiar Tract 
(p) See the Roman Forgeries. Vol. 1, & 2. ; and shown there also, that they confirmed both the Decrees of Faith and Canons made there by consent of the Clergy. Nor will I enlarge this Discourse by proving, that the right of investing and confirming Bishops in their Sees, was anciently in Christian Kings and Princes, and owned to belong to them in the fourth General Council of Chalcedon 
(q) Vid. Acta Concil. Chalced. Act. 2. Bin. T. 2. Par. 1. p. 404. . 'Tis more direct to my purpose to cite those other ancient Councils, which speak of the Oath of Allegiance taken by the Clergy (especially those of the Higher Order) to their several Kings and Princes at their admission to their places, or upon the change of the Supreme Governor, and first of those in Spain 
(r) Concil. Tolet. 4. Can. 74. An. 633. Concil. 5. ibid. Can. 7. An. 636. & Concil. 6. ibid. Can. 18. An. 638. : One of which Councils hath these words, If any Churchman, from a Bishop to the lowest Order of Clerks or Monks, be found with wicked intentions to have violated the general Oaths they took for the safety of the King, their Country and the Nation, he shall immediately be deprived of his Dignity, and be excluded from his Place and his Honour 
(s) Concil. Tolet. 10. Can. 2. circ. An. 658. Bin. T. 2. p. 519. . And there are variety of testimonies, that the French Clergy did always swear Allegiance to their Princes: The Bishops in their Councils had declared it as a matter of right 
(t) Concil. Turon. 3. Can. 1. Aquisgran. 2. Can. 2, & 12. , and so also in their private Epistles 
(u) Hincmar. opera. T. 2. ep. 4. c. 15. : Yea there are the very Forms extant among divers ancient Instruments, showing what the King promised the Bishop, and he swore to the King 
(w) Vide Theod. penitent. p. 476, 477. . And for the practice it is recorded, that Bishops, Abbots, Arch-deacons and Canons did swear Allegiance over again, who had been in a Conspiracy against Charles the Great 
(x) Capit. Pipin. An. 973. Tom. 1. p. 540. . And that Pope Leo the 3d took an Oath of Fidelity to the same Prince upon his Creation 
(y) Epist. Carol. M. ad Leon. ibid. T. 1. p. 271. . Moreover when he was made Emperor, he made a Law, That every Man in his Realms, who had sworn fealty to him as King, should swear it to him again as Emperor, and this was to be done by the Clergy as well as the Laity 
(z) Capit. Car. M. An. 801. c. 2. Tom. 1. p. 363. . We have also a Record containing the Privileges granted to a Bishop of Anjou, when he took the Oath of Allegiance, as other Bishops of France use to do to Lewis King of that Nation 
(a)— Fecimus Sacramentum fidelitatis sicut alit Episcopi regni Franciae ipsi faciunit. Theod. penitent. p. 476. , together with an inspeximus to confirm it 
(b) Ibid. p. 477. . And the practice of swearing Fealty by our Bishops in this Nation is so ancient, that its first original can scarce be found; yet so well known withal, that it needs no particular Proof; therefore I proceed.  
2ly. To give the Reasons why it should be given to the Clergy; 1st. Because the holy Scripture declares, they are subjected to Kings and Princes as well as Laymen. St. Chrysostom notes, that St. Paul says, Every Soul— (though he be a Priest— or an Apostle) he must be subject to the higher Powers 
(c) Rom. xiii. 1.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. è Chrys. in loc. . And St. Bernard tells a great Bishop, if Every Soul must be subject, then yours; he that attempts to except you out of that universal Command, endeavours to deceive you 
(d) Si omnia, anima etiam vestra, quis vos excepit, & c? Bern. ad Henr. Senon. Episc. Ep. 42. . Now if the Clergy be subject, and the Prince supreme over them, why should they not recognize this Supremacy, and vow that Allegiance which is consequent thereupon, when their Superior requires it of them? 2ly. Their qualifications, condition and interest also, as well as their numbers are generally such, that it is of great importance to a King to be secured of their Fidelity; yea, it is necessary to the safety of his Government; for being Teachers of the People, they may either establish them in their Loyalty, or excite them to dangerous Seditions and Rebellions, of which the Annals of Popish Kingdoms (whose Clergy of old took no Oath to their Prince, but one to the Pope), afford many woeful examples. And 'tis noted by Josephus, that the Pharisees, a bold and busy Sect among the Jews, were often troublesome to their Kings, and dared to oppose them openly; for there were 6000 of them, and they all refused to swear Allegiance to Herod and Caesar, as the whole Nation besides had done 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. Ant. l. 13. c. 22. . To which I may add the relation of Simeon of Durham, concerning Aldwin and Turgot, two Monks of that Church (wherein I have the honour to be preferred) who raised Sedition in Scotland against King Malcom, and pretended they could not in Conscience swear Allegiance to him 
(f) Sim. Dunelm. Chron. l. 3. c. 22. . 3ly. The Clergy of all Christian Kingdoms are, and have been endowed with Tithes, Lands and Houses, and invested with very great Immunities, Honours and Privileges, chief by Kings and Princes, who have been the Founders or Confirmers of most of our eminent Churches, and therefore are Patrons of the same: So that they are bound in gratitude to give their Benefactors all possible assurance of their Fidelity; and they would be the worst of men, if they do not as sincerely pay it, as they universally and justly promise it: They, as all other Subjects, are protected in their Persons, Estates and good Names by the Laws of their Prince, and this Protection always obliges the Persons so protected to bear Faith and Allegiance to him that protects them; but their Provision being also chief from the Crown, they own more duty to it than many others of their Fellow-Subjects.  
But 3ly. There was a particular Reason for requiring this Oath from the English Clergy of all Orders at the Reformation, because divers of them (especially the Regulars) had not sworn Allegiance to the King, but had taken Oaths to their Superiors, and to the Pope, to obey them and promote their Interest in all things, which left them at liberty, upon any Quarrel between our King and the Bishop of Rome, or his Dependants, to take part with their Ecclesiastical against their Civil Superiors: So that when there was an irreconcilable difference between Rome and our King, and he had by Law cast out the Pope's usurped Power, he was obliged for his own safety to restore the ancient custom, and make a Law that all the Clergy should swear Allegiance to him, as being under Christ, Supreme Head on Earth (or as we now without a Metaphor call it, Supreme Governor 
(g) Vide Stat. An. 23. Hev. 8. ). And this Oath was brought into the Ordination Office in the first Book of King Edward the 6th 
(h) Sparrow's Collect. pag. 145. , and in the beginning of Queen Elizabeth's Reign the taking it was enjoined under the severest Penalties 
(i) Stat. 1 Eliz. 1. & 5. 1. . And no doubt there was good reason, and great cause for this, for the Pope by his Interest in the Clergy, had long oppressed this Nation and taken away much of the King's just Prerogative, as our Nobles and Parliaments in Popish times had often complained 
(k) 
Vid. Gravamina Eccles. Anglicanae ap. Fascic. rerum expetend. T. 2. p. 416.  
Vid. item Histor. Tho. Walls. An. 1312. p. 74.  , and they made divers good Laws to retrench these encroachments 
(l) Stat. Provis. 25. Ed. 3. & Stat. Ric. 2. cap. 5. , but all in vain, for the Pope proceeded in the exercise of his Tyranny, and the Clergy receiving divers, yea contrary commands from different Masters (the King and the Roman Bishop) could not possibly serve them both, (as our Saviour notes) and they generally stuck to their Spiritual, and despised their Temporal Lord 
(m) Matth. vi. 24. Nemo potest quamvis uno Domino obtemperare repugnantia jubenti, Aug. de verb. Dom. Ser. 2. p. 2. . So that it was absolutely necessary utterly to expel the Pope's Authority from hence, because as one of our Kings, soon after the Conquest, publicly declared, No Man could keep his Allegiance to him, and pay Obedience to the Apostolic See against his Will 
(n) Nequaquam fidem quam sibi debebat simul & Apostolicae sedis obedientiam contra suam voluntatem posse servare, Gul. 2. Anselmo. ap. Eadmer. l. 1. p. 26. . And this seemed so necessary at first to many, who in other things were zealous in the Romish Faith that they took it; and Gardiner writ an excellent Book in defence of this Oath, and the Supremacy therein asserted, as well as the Allegiance there promised (o); 
(p) Gardin. de vera obed. in Fascicul. rer. exp. T. 2. p. 800.  and the Pope's prohibiting it, only produced stricter Injunctions to oblige the taking it, and greater penalties on the refusers, especially because our Governors observed 
(p) Vid. praefat. Laur. Humph. ad Hist. Jesuitismi. , that the Opinion of the Pope's Supremacy, put him upon Excommunicating and Deposing our Kings, and excited his Creatures in these Realms to lay many execrable Plots to destroy the Queen, and change the Religion and Government also. And 'tis the restless endeavours of the  Papist to restore the Papal Power, that has since brought in another stricter Oath, and doth make it necessary to continue these Precautions even in our times: I shall not enter into this Dispute, which has been already handled by so many learned Pens, but refer the Reader to some of them, who elaborately and unanswerably confute the Pope's, and assert the King's Supremacy 
(q) 
Regis Jacobi Apolog. pro juram. Relig. Christian subjection par. 2. Lond. 1586.  
Mason de minister. Anglic. l. 3. c. 4, 5.  , and particularly shall recommend a posthumous work of Dr. Is. Barrow upon this Subject 
(r) Dr. Barrow of the Pope's Supremacy, Lon. 1680. , which (unfinished though it be) is abundantly sufficient to satisfy any impartial Enquirer, and had it received the advantage of the Author's own last hand, it would have been the most perfect Tract on any point of Controversy now extant, so that I wish some Pen that were suitable to his, would fill up the vacant references, and enlarge upon the pertinent hints of that Book, which would make it next to a Demonstration of the Question he undertook to prove.   

§. 10. Of the Questions in general.]  
That all possible care may be taken to make, or find, those who enter into Holy Orders, Worthy. Our Church hath here rightly placed these Questions; not deferring and confining them to the consecration of a Bishop, as the Roman Ordinal doth 
(s) Pontific. Roman. p. 61. , because the greatest security to Religion is the careful guarding the first entrance into its Ministrations 
(t) Cujusque rei potissima pars principium est, Digest. l. 1. Tit. 2. praef. , and therefore we put these interrogatories to Deacons and Priests, for he that would breed good Officers must choose good Soldiers, and he that is faithful in a lesser, will be so in a greater trust 
(u) Luke xuj. 10. . 'Tis a calling, that Men can never forsake, and so ought not to be rashly undertaken 
(w) Luke ix. 62. Et Conc. Chalced. can. 7. Item Annot. Bev. T. 2. p. 114. : So that though these Questions be now first proposed to the Candidates; yet it is absolutely necessary they should have Read them over seriously before in Private, and duly weighed them all, before they presume to answer them in the Presence of God, and of his Holy Angels 
(x) Tenetur vox tua— in libro viventium— praesentibus Angelis locutus es, Ambros. de initiand. c. 2. p. 343. , as well as of the Bishop his representative, if they answer falsely, or rashly before so great an Assembly, and just before they are to receive the Holy Sacrament, it is an inexcusable as well as a presumptuous Sin, and Solomon hath told us, we cannot come off by saying it was an Error 
(y) Eccles. v. 2, 3, 4, 5, etc. , neither God nor the Angels who attend these Holy Ministries will so excuse us. The wise Heathens advise us, not to answer any Questions suddenly 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aeschin. ap. Plutar. de audit. p. 39 . The Scripture makes it the character of a Fool, to answer a matter before he heareth (that is, understands and considers) it 
(a) Prov. xviii. 13. , and it is an evidence of a most notorious Hypocrite, to promise easily for gaining his ends (b). 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theoph. in Matth. 20.  But if either of these be the case in a matter of so high importance it is unpardonable; For what (says a late Author) is more unworthy? What is worthy of greater Punishment? than to profess they know that which they are Ignorant of, to say they will do that which they do not intent, and can do that which they cannot any ways perform 
(c) Soccolovij Epithalamion Episcopi cum suâ sponsâ, Eccles p. 39 . Wherefore I must beseech all that are to take Orders, to set apart some days before their Ordination by Fasting and Prayer, to examine themselves concerning every Question, that they may answer truly to the Inquiries, 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 intent 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 entering into Holy Orders, 

1st, As to their internal Call. Qu. I. 

Do you trust that you are inwardly moved, etc.    
2ly, As to their external Call. Qu. II. 

Do you think that you are truly called according to the will of, etc.      
2ly, Their right Faith especially in all Holy Scripture. Qu. III. 

Do you unfeignedly believe all the Canonical, etc.    
3ly, Their resolution to do all the duties of this office in relation to 

1st, The people 

1 Reading God's Word. Qu. IU. 

Will you diligently Read the same unto the People, etc.    
2 Assisting in Divine Offices and care of the poor. Qu. V. 

It appertaineth unto the Office of a Deacon— will you do this, etc.      
2ly, Themselves and their families. Qu. VI 

Will you apply all your diligence to frame, etc.    
3ly, To their Ecclesiastical superiors. Qu. VII. 

Will you reverently obey your Ordinary and other chief Ministers, etc.         

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, etc.]  
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. seven. 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 than none may presume to thrust themselves into God's 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 qualify themselves for it: 'Tis true, this is an inward motion, and so only known to every Mans own Conscience 
(i) 1 Cor. two. 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 falsely to such a Question, is lying not to Men but to God 
(l) Acts v. 4. . So that the Candidates ought to examine their own Hearts very strictly concerning this Matter; For it is an easy 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 ourselves: 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 belies itself to itself, 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 ourselves, nor impose upon others in so nice an Enquiry? I reply, you must observe the Question, and examine 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 calvin's 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 edify 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 study 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 chief 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, than 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 itself, 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, etc. 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 but his Wages 
(s) Avidus ad mercedem piger ad laborem, Aug. de Sanctis. Ser. 4. , if God move us, his Service is our first aim and our principal desire, we shall serve him cheerfully, whether we have a greater or a lesser compensation: 'Tis too mean a design for one who is to wait at God's Altar and praise him there, with Angels, Archangels and all the Host of Heaven, to look on this only as a Trade to get Bread, or a creditable way of living 
(t) 1 Sam. two. 36. Ne facias legem coronam aut securim, Adag. Hebr. ; which the Rabbins call making God's Law a Crown, or a Hatchet. Our motives must be Nobler, Higher and more Spiritual, if they come from above. Now since we can only know this, the Question, is and aught to be put to us. For this inward Call thus explained, Is the first, and one of the principal qualifications for him that is to be employed about Heavenly things; and therefore, it is inserted not only into ours, but other reformed Offices for Ordination where 'tis enquired, if they believe that God by the Church calls them to this Ministry, and if they did not seek it for worldly Riches or Glory 
(u) Liturg. Eccles. Belg. Qu. 1. in Ordin. p. 260. The Scotch Psalter by Mr. Knox. Form of Ordination Qu. 2. p. 18. . There are no Footsteps of this in the Roman Office, (which no doubt is a culpable omission) yet we are told by a late Author, that some Zealous Bishops of that Communion in France, not long since refused to ordain such concerning whose internal Vocation they were not satisfied 
(w) Dr. Burnat's Preface to the Regalia p. 28. , but I believe few of their fellow Bishops followed their Example: because it is not required by Law as it is in our Church. Our Candidates know this Question will be asked them, wherefore let them examine their Hearts strictly, and answer it in the sincerity of their Souls, not doubting but that Good Spirit, who excited them to this Work, will assist and bless all their performances.  
Quest. II. Do you think that you are truly called according to the Will of our Lord jesus Christ, and the Due Order of this Realm, etc.] So long as Miraculous Gifts continued, the Persons endued with them in a larger measure than others, were easily known to be called by God, and some of them (as St. Paul) were not called of Men, nor by Men 
(x) Galat. i. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in loc. . But this was peculiar to the Apostles, or to that Age only, as St. Chrysostom hath observed: for now since Miracles and such Divine Evidences and Indications are ceased, it is necessary that this inward Call, should be tried and approved of by Men. Nothing is so easy to counterfeit as a Message from the Gods 
(y)— herculè audivi esse optumum mendacium, quicquid Dii dicunt id rectum est dicere. Plaut. Mostell. Act. 3. Sc. 1. p. 528.  saith the Slave in Plautus, and experience tells us nothing is more readily believed among the vulgar, than such a Pretence managed by a bold undertaker; so that this inward Call hath been in all Ages pretended to by all the Impostors in Religion. Among the Jews, there were false Prophets, who gave out, that God called them, but he declared they ran before they were sent, and Prophesied out of their own Heart, or (as the Original imports) made themselves Prophets 
(z) Jer. xxiii. 21. & Ezek. xiii. 3. Heb. Voc. eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Verse. Qui suam sequuntur phantasiam. . In Christian times this set up Montanus, and many other enthusiastical Heretics. And though Mahomet had no power of Miracles, no gift of Prophecy, no learning nor good Life to prove his Mession, yet he boldly said, God was his witness, that he had sent him 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euthym. Zigabin. Panoplia edit. per Sylburg. p. 46. . In the ignorant and superstitious Ages, the Roman Church gave very great encouragement to Men and Women that were illiterate, to Preach, upon pretended Commissions from Christ, or Visions and Dreams which they boasted of 
(b) S. Vincentius somniadit se à Christo missum ad Praedicandum. Vid. Lipom. in vit. (mihi.) p. 263. ita Hildegardis. vid. Opera ejus in Bib. Patrum. Tom. 15. edit. Col. 1622. . But afterwards finding the mischief of these holy Cheats, they were forced to inquire into those false Claims 
(c) Acta Cor. Cardin. Alliaco. ap. Baluz. Miscel. T. 2. p. 284, & 294. . And 'tis the weak credulity of most of our Sectaries, which exposes them to admit bold Pretenders to the Spirit to be their Teachers, without any preceding Trial; and hence Papists in disguise, ignorant, scandalous and heretical Men, have got into their Conventicles, and been admired by the abused Crowd, as Persons sent from Heaven, and full of the Holy Ghost. To prevent which Common, but Dangerous Cheat, the Primitive Church punished those who presumed to exercise any Ecclesiastical Office, while they were Laymen, with Excommunication; and they forbidden the inferior Clerks to officiate until they were in one of the higher Orders 
(d) Concil. 6. Constant. in Trullo. Can. 58. & Can. 64. & Balsamon ibid. Bev. T. 1. p. 225, & p. 233. . And there were (from the first settling of Churches) every where public Forms drawn up for examining such as desired to be Ordained, and then solemnly to Admit them; which no doubt was agreeable to the Will of our Lord Jesus Christ, who inspired his Apostles to give Rules to their Successors the Bishops, for trying all that were to be promoted to Holy Orders, (as was showed before); whence we may infer, that our Saviour and his Apostles did not think any Man's Word was to be taken as to his inward Call, till his claim had been enquired into and approved by the Governors of his Church, and till they also gave him an external Call; therefore to fix an Order in every Church for the solemn trial and admission of Ministers, is according to the Will of Christ, in general: And since the Order duly settled in this Realm is so agreeable to Primitive Practice, and to God's Word, we may safely say, that such as are admitted according to this Due Order, are admitted according to the Will of Jesus Christ; the particulars I shall demonstrate in every part of these Discourses, so that I need only remark here, That our Candidates may answer this Question (when they have read this Tract, and understand this Office well) more certainly, and upon better grounds, than those of any Church in the World. For though the two Essential Parts of Ordination, Prayer, and Imposition of Hands, are retained in both the Eastern and Western Offices (which are of Apostolical institution,) yet there are so many Ceremonies added, some of which are apparently Superstitious and Idolatrous, and some so dubious, that whosoever doth consider, can scarce say with a clear and well-informed Conscience, that such as are called by the Constitution of those Churches, are called according to the Will of Christ: Happy therefore are those who receive Orders here, who can have no just scruples 
(e) 
Rom. xiv. 5, & 23.  
Bene praecipiant qui vetant quicquam agere quod dubitas aequum sit an iniquum. Cicer. de Offic. l. 1.  , and may without any hesitation reply, that they are truly called according to the Will of Christ, since the Order of this Realm is so in all particulars, as hath been, and shall be demonstrated to every one's satisfaction.  
Quest. III. Do you unfeignedly believe all the Canonical Scriptures of the Old and New Testament?] The reading of God's Word in public, was the Office of an inferior Clerk, called a Reader in the middle Ages; to whom at his Admission, the Bishop delivered a Bible, and said, Take heed you believe in your Heart, that which you pronounce with your Lips 
(f)— quod autem Ore legitis, Cord credatis. Pontif. Rom. p. 17. . But now since this Duty of Reading is especially incumbent on the Deacons, 'tis very proper to ask them, if they believe all the Canonical Books to be the Word of God. For an ordinary Christian, the Creed which is taken out of the Scripture is a sufficient confession of Faith; but a Minister ought to declare himself more comprehensively, and publicly own, That all Scripture is given by inspiration of God 
(g) 2 Tim. three 16. ; and whereas the Roman and Lutheran Churches only ask them if they believe the Creed 
(h) Pontif. Rom. p. 53. & Formula Ordinat. Lips. 1624. , we and some other of the Reformed Churches, more justly inquire if they believe all that God hath revealed in the Divinely Inspired Books 
(i) 
Litur. Eccl. Belg. qu. p. 262.  
Scotch Psalter, qu. 3. p. 19  . Now in order to answer this Question with judgement and sincerity, the Candidate must know which are, and which are not Canonical Books. There are some Books of Scripture of which no doubt ever was, and the Ancient Church made a Rule or Canon, that these and no other should be received for Divinely Inspired Books, and thence they have the Name of Canonical 
(k) Artic. vi. Eccles. Angl. Nos iis Libris fidem accommodare debemus, quos Ecclesia— ab initio traditos & conservatos agnoscit, & approbat. Aug. in Faust. l. 28. . Now these are declared by Our Church exactly as they were of old 
(l) Concil. Laodicen. Can. 68 Bev. T. 1. p. 481. , as hath been unanswerably proved by the learned Bishop Cousins, in his accurate History of the Canon of Scripture, which is worth the Readers diligent perusal. As to other Books, we do with the Ancients call them Apocryphal, because their being writ by Inspiration doth not appear; wherefore though we read them sometimes for instruction in Morality, we do not prove our Faith by them, nor take them into the Canon 
(m) Hos Libros legit quidem Ecclesia, sed eos inter Canonicas Scripturas non recipit— ad aedificationem plebis, non ad autoritatem ecclesiasticorum dogmatum confirmandam. Hieron. praef. ad Libr. Judith. Tom. 3. p. 39 ; yea we censure it as a bold innovation, in the late Council of Trent, contrary to all Antiquity, to declare these Apocryphal Books, to be of equal Authority with the Canonical Books, which were always received in the Church. 'Tis these therefore, and only these our Candidate is to believe, because the Writers were inspired by the Holy Ghost, and all therein contained was revealed by the God of Truth: From hence Ministers are to take Arguments to confirm their Faith, and convince Gainsayers; hence they gather Rules to direct their own and their people's Manners, for this is a complete Repository for both Faith and Good Life 
(n) In quibus inveniuntur illa omnia quae continent fidem moresque vivendi. Aug. de doct. Christ. l. 2. c. 17. . These are to be believed and received in the first place, and then there is no need to prove any thing to be True or Good, but only to show it is asserted or commanded in Holy Scripture: Humane Say (as Salvian notes) need Arguments and Witnesses, but God's Word is its own witness, because it is necessary, that whatever is spoken by unerring verity, should be accepted as the testimony of uncorrupted Truth 
(o) Salvian. de Gub. l. 3. . The first business of a Minister is therefore, to believe these Divine Books himself, and then to make his People receive them as such, for otherwise he can neither teach, exhort, or reprove with Authority, or any hopes of Success.  
Quest. iv Will you diligently read the same unto the People assembled in the Church where you shall be appointed to serve?] The former Questions are concerning things necessary to be known, and so the Answers to them are only assertory. These contain divers things necessary to be done, the Answers to which are Promissory, and bind the Soul of the Party answering to perform that which he so solemnly engages. First. Diligently to read the Scripture to the People in public, for this was always a Principal Part of Divine Service; the Jews of old constantly had the Law and the Prophets read in their Synagogues 
(p) 2 Kings xxii. 8. Nehem. viij. 3. Acts xiii. 14, 15, & 27. . And our Saviour himself did this Office 
(q) Luke iv. 16. Vid. Lightfoot, T. 1. p. 614. . When the Primitive Christians met, especially on Sundays, we are assured by the most Ancient Fathers, that the reading the Divine Writings of the Old and New Testament, was never omitted 
(r) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2. p. 98.  
Coimus ad Literarum Divinarum Commemorationem. Tert. ap. c. 39  ; and a considerable part of the time spent in their Religious Assemblies, was employed in this Exercise. It appears also, that they collected Tables of Proper Lessons for the whole year, out of the most Practical Parts of Scripture, which were set down in Lectionaries, some of which are still extant, being attributed to St. Hierom, and to other ancient Authors, from whence our Epistles and Gospels are derived 
(s) Vid. Pamel. Liturg. Tom. 2. & Praef. ib. item Baluz. Append. ad Capitul. T. 2. p. 1309. . But whereas some had brought in other Books (not writ by the Spirit of God) to be read in the Church, the Council of Laodicea forbade it, and charged, that nothing should be read in the Church but only the Canonical Books of the Bible 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Laod. Can. 59 Bev. T. 1. p. 480. ; and of old the Acts and Passions of the Martyrs were not allowed to be read in the Church at Rome itself 
(u) Decret. Gelasi. 1. An. 494. Bin. T. 2. p. 501. . But in latter Ages that Church had brought in so many false, fabulous and foolish Legends, as Lessons for their numerous Saints Day, that the Reading of the Holy Scripture was almost totally excluded; wherefore our wise Reformers rejected all such Legendary Stuff, and restored the Primitive Usage that is commanded, that nothing should be read in the Church but the Canonical Scripture (except some few practical parts of the Apocrypha) 
(w) See the Preface to our Common-Prayer, Concerning the Service of the Church. . Besides, since the reading the Bible in public is intended for the edification of the People, they took care to translate it into the English Tongue, accounting it very absurd to lock up that sense, which all men should understand, in an unknown Tongue: The first reason of turning the Scriptures into Latin was, that the Romans (whose Mother-tongue that was then) might understand them; but to keep them in Latin now, when no Nation in the World naturally speaks that Language, is to act contrary to the design of the first Author of that Version, yea of the Holy Penmen themselves, who writ in Tongues then commonly understood, and required their writings should be read to the People in the Church in a Language known to them 
(x) Coloss. iv. 16. , and forbade those who had the gift of Tongues to use that gift in any Religious Assembly without an interpreter 
(y) 1 Cor. xiv. 3, 4, 5, & ver. 14, 15, 16. . From whence it was, that as soon as any Nation of a new Speech was converted to be Christian, the Scriptures were soon after Translated into their Language, as I could prove by many instances 
(z) Hoc affirmat de Gothis, Isidor. Chron. edit per Grotium, p. 711. De Saxonibus Alured. ep. ap. Spelm. T. 1. p. 380. & not. Wheeloci in Bed. Hist. l. 2. c. 18. p. 153. De Abassinis: Ludof. Hist. Aethiop. l. 3. c. 4. . Nor do any sort of Christians want this Privilege, but the miserable People under the Roman Yoke. And doubtless it is inhuman Cruelty to hid this Lamp (which God lighted up to direct their Feet, and illuminate their Paths 
(a) Psal. cxix. 105. ) under a Bushel 
(b) Luk. viij. 16. ; this is to leave them in the dark 
(c) Psal. nineteen. 7, 8. , to rob them of that word, which being heard with meekness, is able to save their Souls 
(d) James 1. ver. 21. . To deprive them of that which is every way profitable for them, as St. Paul affirms 
(e) 1 Tim. three 16, 17. ; 1st. For Doctrine, that is, to teach and confirm that which is True. 2ly. For Reproof, that is, to discover and confute Errors and Heresies. 3ly. For Correction, that is, to reform the lives of evil Men. 4ly. For Instruction in Righteousness, that is, to make the lives of good Men better. So that it is sufficient to make men perfect, and throughly furnished to every good work: Being therefore so very profitable, and universally beneficial, we strictly charge our Ministers to read it diligently to their People; and that this Office may be effectual unto all the purposes aforesaid, they must be admonished to prepare their hearts to hear it, as the Will and Words of the God of Heaven, clearing their minds from all vain and wicked thoughts 
(f) Eam reverentiam scriptis tuis debeo, ut sumere illa nisi vacuo animo irreligiosum putem. Plin. lib. 9 ep. 35. p. 372. , keeping silence all the while the Minister is reading (to which they were commanded in the Primitive Church 
(g) Facto tandem silentio Scripturarum sunt lecta divina solennia. Aug. de Civ. Dei. 22. c. 8. ), and listening to these Sacred Portions of the Holy Text with great attention, because otherwise they cannot learn by the Instructions, nor be wrought upon by the Exhortations and Reproofs, comforted by the Promises, nor warned by the Threaten; and thus alas the Ministers reading and their hearing will be in vain; but of this I have spoken more at large before 
(h) See Comp. to the Temple. Par. 1. Sect. 9 p. 89. , and shall only add, that we ought not to value Sermons (that are merely human composures) above the hearing Scripture read, as many weak people do, who refuse to come to Church to hear the divinely inspired works of the Prophets and Apostles, on such days as there are no Sermons, which argues a great contempt of God's Word, and is a manifest neglect of a most profitable Ordinance, instituted by Christ and his Apostles, and which might very much promote our Salvation, if we duly attended thereto.  
Quest. V It appertaineth to the Office of a Deacon in the Church, where he shall be appointed to serve, to assist the Priest in Divine Service— Will you do this, etc.] This comprehensive Question doth briefly, but fully set out all the other Duties peculiar to the Office of a Deacon, First, with intent to instruct the Candidate in all parts of that weighty Charge he undertakes, and then to require his solemn Promise that he will perform them by God's help: It is not fit he should take a place in God's House, till he know what are the Duties thereof, nor can he wisely, or honestly engage to do all these particulars till he know them: Wherefore the Bishop lays them plainly before him, that he may not afterward pretend to excuse himself by Ignorance; there is a like Form in the Aethiopic Ordination of a Deacon 
(i) Vid. Morin. de Ordinat. Copthitar. p. 507. , and a Rubric in the Syrian Formulary, directing the Bishop to instruct a Priest in his Duty: Yet both are after the Orders are given 
(k) Idem de Ordinat. Maronitar. p. 410. , but ours is placed more properly, to show him that is to enter on this Office, that it is rather a Burden than an Honour 
(l) Clericatum non honorem intelligens, sed onus, Hieron. de Nepot. ep. 3. T. 1. p. , and to give him opportunity distinctly to consider, the manifold Obligations now to be laid upon him, and we will explain them severally, in hopes that such as are concerned, will take some time before they come for Orders, seriously to Read over the particulars, and examine themselves whether they are willing to undertake so great a Charge, and conscientiously resolve to execute it. Now these Duties are, First, Such as are to be done within the Church. Secondly, Those that are to be done at large in the Parish where he is fixed.  
First, We may observe in general, that as in a well ordered Army every Officer and Common Soldier hath his peculiar Post; So in an established Church, every Priest and Deacon hath his particular Cure and Charge; for not only our own Canons, but those of the ancient Church expressly forbid the Ordaining of any Clergy Man, without a Title to some Cathedral, or Parochial Church wherein he is to celebrate Divine Offices 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conc. Chalced. can. 6. Bev. T. 1. p. 118. vid. Syn. S. Patricij can. 3. Spelm. T. 1. p. 53. Excerp. Egb. can. 51. ibid. p. 263. Et can. 33. Eccles. Angl. , for experience taught Bishops, that unfixed Clerks could not be governed, nor Dioceses ruled, after once Parish Churches were Built, far distant from their Cathedrals, unless they had one or more certain settled Ministers there, who should under them Rule that portion of their Flock 
(n) Ecclesiae rurales, in Concil. Sardic. can. 12. Diaconi plebem regentes, Conc. Elib. can. 77. Qui per Diocoeses Ecclesias regunt, Conc. Agath. 2. can. 22. Item Tolet. 3. can. 20. , and be accountable for the same to God, and to their Ecclesiastical Superior 
(o) Episcopis subjecti sunt. Conc. Arel. 1. can. 12, 13. 19 . Now the Deacons Duties in these Churches where they are appointed to serve be six. 1st, To assist the Priest in Prayers. 2ly, In the Administration of the Sacrament. 3ly, To Read the Scripture and Homilies. 4ly, To Catechise. 5ly, To Baptise. 6ly, To Preach if he be Licenced thereto.  
1st, A Deacon as his very name imports is to Minister to a Bishop, or a Priest in the Celebration of Divine Offices 
(p) Diaconus— non ad Sacerdotium sed ad ministerium ordinatur, Concil. Carthag. 4. can. 4. Diaconi ministerium presbyteri officium, Innocent. decr. 21. , and to serve those of the higher Orders; which of old was generally practised, especially in the Greek Church, Where the Deacon repeats the short Litany, and some brief Collects, and pronounces some Sentences, such as Let us attend— Let us hear the Holy Gospel 
(q) Eucholog. Miss. Chrys. p. 64, 65, & 68, 69.  and the like. And in our Cathedrals they often Read the Litany, the Epistle and the Confession at the Altar, and the Priests perform all the rest of the Service: Before the modern invention of Lay-Parish-Clerks, there was generally a Priest and a Deacon in every Church, the latter of which repeated the Confession, Lord's Prayer and the Creed after the Priest, and made all the Responses as our Clerks now do: But of late Deacons are usually fixed as Curates under some Eminent Priest, in whose absence the whole Divine Service is left to them; and they Read all the Prayers except the Absolution, which it is the Privilege of a Priest alone to repeat: Now since Deacons are so frequently trusted with the performance of all the Liturgy, and other Duties in considerable Churches in our days, therefore our Bishops ought to be very sure, they are sufficiently qualified for so great a Charge, and should expect them to have more Learning and Prudence, than was required in the Candidates for this Order of old, while they were always under the Eye of a Bishop or Presbyter, and were only to assist one of them in the lower parts of the Offices.  
2ly, The Deacons Office as to the Holy Communion remains the same that it was in the Primitive Church, where they were never allowed to consecrate the Sacred Elements, for none but a Bishop, or a Priest at least were permitted to do that 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Const. l. 8. cap. 28. ita Concil. Nicaen. 1. can. 18. Bev. T. 1. p. 80. Concil. Arelat. 1. can. 25. His non permissum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epiphan. haer. 79. , and the penalty upon a Deacon, if he presumed to Consecrate was to be deposed 
(s) Fulberti Carnotens. Epist. 36. . His Office is, when the Sacrament is Consecrated, to assist the Priest or Bishop in distributing the same to the Congregation, which was their part in this Mystery, as anciently as Justin Martyr's time; who says, The Deacon makes all that are present partakers of the Consecrated Bread and Wine 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Just. Mart. Apol. 2. p. 97. , but especially they use to distribute the Cup, of which then all the people (not the Priests alone) used to drink 
(u) Solennibus adimpletis calicem Diaconus offerre praesentibus coepit, Cypr. de laps. vers. fin. , and it appears, that the Custom in the Roman Church also was (till of late time) for all the People to receive the Cup, or else this could not have been the Deacons Office there, who need not assist the Bishop, or Priest in giving the Cup, if he alone had drunk of it: But St. Laurence the Deacon 
(w) Experire utrum idoneum ministrum elegeris, cui commisisti Dominici sanguinis dispensationem, Laurent. ad Sixtum Papam. Ambros. de offiic. l. 1. c. 41.  saith to Pope Sixtus, you have committed to me the dispensing of the Blood of Christ. And Tho. Aquinas affirms, That in his time the Deacons performed this 
(x) Unde & Christi sanguinem dispensat de Diacono, Aquin. in 4. d. 24. , and so do many other of the Writers of the Roman Church 
(y) Rab. Maur. de instit. cler. l. 1. c. 6. Alcuin. de Officiis, Hugo de S. Victor. l. 1. de Sacr. c. 38.  By which we see, they have been guilty of a notorious Innovation, in their giving the Communion only in one kind: But to return; the Deacons should learn from hence to be humble, and pay a great respect to the higher Order, who hath power to Consecrate the Body and Blood of Christ, of which he is only the dispenser 
(z) Diaconus ita se Presbyteri ut presbyter Espiscopi ministrum noverit, Conc. 4. Carth. can. 37. Bin. T. 1. p. 589 ; the Priests are their Supeperiors, and as such they must reverence their Persons, observe their Commands, and endeavour to learn from their Discourse and Example how to behave themselves, especially in God's House, where though they be inferior to the Presbyters, yet they are in the execution of their Office superior to the People; and it is no small honour to be called to distribute the Symbols of our Saviour's Body and Blood, those pledges of his Love and Seals of our Salvation. Let our Deacon therefore purify himself, before he presume to touch those Sacred Elements, let him deliver them reverently, devoutly lifting up his Heart to God, and with a fervent charity, Praying for every Soul that comes to receive at his Hands; and let the people honour and esteem him, who in this Action is the representative of Christ, who by his Hand gives himself verily and indeed to every Worthy Communicant.  
3ly, It is his Office to read the Holy Scripture to the people as was showed before, but it is further remarked here, that he is also to read Homilies in the Church: Which is no new injunction, for an ancient Council Orders, that when the Priest is infirm and cannot Preach, the Deacon shall read the Homilies of the Fathers 
(a) Concil. Vasens. 2. can. 2. An. 529. Bin. T. 2. par. 1. pag. 641. . In those old Archives of St. Remigius, among the necessary Books, are reckoned 40 Homilies of St. Gregory 
(b) Vid. Notas Baluz. in Tom. 2. Capitul. p. 1159. . And Charles the Great charges his Bishops, not to suffer any to Preach new and uncanonical things to the people of their own Heads 
(c) Capitul. Car. Mag. An. 789. cap. 80. p. 240. . To prevent which by the hand of Paul the Deacon he collected the best things out of the Catholic Fathers Writings, and fitted then to every Festival, enjoining them to be read in the Church, as an old Historian informs us 
(d) Sigeberti Chronic. ad An. 807. . A little after whose time a Council at Mentz enjoins every Bishop to provide some Homilies, containing necessary admonitions for informing the people of his Diocese, and the Priests are to translate them into the rustic Roman or Dutch Tongue, that all may understand what is read to them 
(e) Concil. Mogunt. can. 2. An. 847. Bin. T. 3. par. 1. §. 2. pag. 373. . Among our Saxon Ancestors abundance of these Homilies were compiled for public use, and a Catalogue of many of them still extant in the Saxon Tongue, is preserved by a learned Writer 
(f) See Dr. Hicks his Saxon Grammar, p. 133. . But no Church ever had a better Collection of Homilies, than those which were made at our Reformation, in the first year of King Edward the sixth, and enlarged afterwards. Wherein the Principal Articles of the true Faith are explained and confirmed, and the chief Precepts of good life declared and inculcated, out of Scripture and ancient Fathers in so exact a method, so plain a phrase, and so persuasive and rational a way of Arguing, that the most ignorant people may receive very great advantage by them; and such as are more knowing, cannot but esteem them far above those crude and indigested Discourses they sometimes hear from modern Pulpits: 'Tis certain, the compilers of our Homilies were Men of great Learning and Judgement, and the ignorance of the Clergy newly converted from Popery, with the general disuse of Preaching before the Reformation, made these plain Discourses absolutely necessary in that Age; and if the stile and phrase (which is now grown somewhat obsolete) were adapted to our present times, they would be of great use still in many places, where the Clergy want Books and Maintenance to qualify themselves for Preaching; so that I hope our Governors will take care to put this excellent matter into a better dress, and then the use of them ought to be revived.  
4ly, It is his Office to instruct the Youth in the Catechism: Of which Duty I have treated at large before 
(g) Companion to the Altar par. 3. fol. p. 210. . So that I shall only note here, that the Catechist, was a peculiar Officer in the African and Eastern Churches, but we being unwilling to multiply Sacred Orders beyond the number instituted by the Apostles, chief fix this duty upon the Deacons, being the lowest step toward the knowledge of God, and easier than Preaching; though it be as necessary and profitable a Duty as that, therefore the Canon enjoins all Ministers, Priests as well as Deacons to Catechise all the Children, Servants and young people of their Parish every Sunday and Holy day 
(h) Can. 59 Eccles. Anglican. . But in such Churches as can maintain both a Deacon and a Priest, there the former is principally to look to this Duty. For this was very anciently a part of their Office, The Deacons (saith the Book ascribed to Dionysius the Areopagite) teach those who have renounced darkness, by catechising them into the ways of light 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eccles. Hier. cap. 5. , and while they are laying a foundation of Divine knowledge in others, they very much improve their own understanding, in these first Principles of the Doctrine of Christ.  
5ly, Their duty is to Baptise Infants, which we may gather from St. Philip the Deacons Baptising the Samaritans, but the Apostles were sent to confirm them afterwards 
(k) Acts viij. 12, 13, 14, 15, etc. , from whence that ancient Canon did appoint, that a Bishop should confirm such as had been baptised only by a Deacon 
(l) Si quis Diaconus regens plebem sine Episcopo vel presbytero aliquos baptizaverit Episcopus per benedictionem eos perficere debet, Conc. Ellib. can. 77. , and we see in Scripture Baptism was reckoned one of the lowest kinds of Ministeries; so that our Saviour did not Baptise, but his Disciples 
(m) John iv. 2. . St. Peter commanded others (probably some of the Deacons) to Baptise Cornelius his Household 
(n) Acts x. 48. , and St. Paul saith, he had baptised but few 
(o) 1 Cor. i 15, 16, 17. . The Roman Pontifical reckons it among the ordinary works of a Deacon, to wait at the Altar and Baptise 
(p) Diaconum enim oportet ministrare ad altar, Baptizare, etc. Pont. Roman. p. 31. ; but out of respect to the higher order of Priesthood, our Church seems to allow this to be done by a Deacon only in the absence of a Priest, because Baptism being a Sacrament should be administered by the principal Minister that is present, though there is no doubt but a Deacon's Baptising is as valid as that of a Priest.  
6ly, The last part of their Ministration within the Church is Preaching, for which we have the Example of St. Stephen and Philip, two of the first Deacons, who preached often 
(q) Acts vi. 10. chap. seven. 2. chap. viij. 5 and 35. , 'tis true, they were extraordinarily inspired by the Holy Ghost, and consequently very fit for this great work, but our Deacons being generally young Students in Divinity, who have had little time to fit themselves for sound and profitable Preaching; therefore they are not permitted to Preach, unless they be specially licenced from the Bishop, who ought to examine them very strictly, and to be fully satisfied that they are very well qualified for the Pulpit, and not (as the manner of some is) to grant Licences promiscuously, to all that enter into this Order: For though the pretence is, that most of them are to serve cures alone; yet in such case, it is generally better they should only read Homilies in this year of Deaconship, whereby they would gain time for Study, and opportunity to prepare a stock of general Learning and useful Notions, to enable them to Preach much better when they come to be Priests, to whose Office the duty of Preaching in the ancient Church seems to have been so appropriated 
(r) Unde nunc neque Diaconi in populo praedicant, Ambros. (vel Hilar. Diac.) in 4 Ephes. , that Vigilius Bishop of Rome censures Rusticus and Sebastianus, two of his Deacons, who, without his order, had presumed to take on them the Authority of Preaching, contrary both to the Custom and the Canons 
(s) Epistol. Vigil. ad Rustic. etc. Collat. 7. Concil. 5. ; and Pope Leo decreed, that none but Priests should dare to Preach 
(t) Praeter eos qui Domini sacerdotes sunt, nullus sibi jus docendi & praedicandi audeat vendicare, Leon. ep. ad Max. Antioch. ; but this must be understood of ordinary cases, for when Deacons were very well qualified, we find they were allowed to Preach, as may be seen in the instance of Benjamin a Deacon in Persia 
(u) Theodoret. lib. 5. cap. 38. pag. 178. , who was Martyred for Preaching the Gospel there: I know the Church of Rome, for some Ages past, hath reckoned Preaching among the usual parts of a Deacons Office, as may be seen in their Authors and their Ordinals 
(w) Diaconos ad praedicationis officium— vacari congruit. Synod. Rom. sub Gregor. M. Can. 1. in ejus Oper. Fol. 274. b. ita Rab. Maur. de instit. cler. l. 1. c. 7. & Pontif. Rom. p. 31.  But I take it to be much better, to leave it in the Bishop's power (as our Church doth) to single out only some of the most Learned and Prudent that he Ordains, and give them the encouragement of a special Licence to Preach, which may engage others afterwards to come very well qualified for this first Degree.  
7ly. The external part of the Deacons Office, is that which was the Original Cause of the Institution of this Order, viz. To take care of the Poor. For the bitter spite of the Jews against such as embraced the Faith of Christ, together with that zeal for God's glory, and that generous Charity and contempt of the World which inspired the first Converts, made them to sell their Estates (in Judaea especially) and put it into a Common-stock, for the Apostles to distribute among the poor Believers 
(x) Acts iv. 33, 34, etc. , which proving a heavy burden to them, and an hindrance to more Spiritual Ministries, they chose Seven Deacons 
(y) Acts vi. 2, 3, etc. , who were to inquire into the necessities of every one, and apply a suitable relief to them out of the Church's Treasure 
(z) Viduarum & mensarum Ministri. De Diaconis, Hier. ep. 85. ad Evagr. . But in the Gentile Churches, where the Faithful retained a propriety in their Estates, St. Paul had taught them 
(a) 1 Cor. xuj. 1.  to lay by some part of their six days gains, and to offer it on the Sunday at the weekly Sacrament, where that which was offered, was afterward dispensed by the Deacons, with the Bishop's advice; which we may gather from Justin Martyr (who writ in the beginning of the next Century) and informs us, that such as were able and willing, gave weekly— and what was so given, was deposited with the Bishop, who took care of Orphans, Widows and other Poor 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. M. Apol. 2. p. 99 . And doubtless after the Apostles example, the Bishops used the Deacons in this distribution. Tertullian notes this Oblation-money was put into a kind of an Ark or Chest (once a Month in his time, or oftener) which was divided among the Sick, the Aged, the Orphans, and such as suffered for God's Cause 
(c) Tertul. Apol. c. 39 p. 3● . And of this Chest the Deacon was the Keeper 
(d) Diaconum— sacrae arcae custodem. Paulin. de Mirac. S. Martin. l. 4.  for which reason the Persecutors demanded the Church's Treasure of St. Laurence, who was Deacon to St. Sixtus, Bishop of Rome, as of him which did manage the Wealth of the Church 
(e) Qui dispensatione Ecclesiasticae substantiae praeeminebat. S. Leo Serm. de S. Laurentio. . But still in those days the Bishop was Overseer of these Charities, and therefore if the Deacon saw a poor Man, upon notice given to the Bishop, he was to relieve him 
(f) Clementis Constit. l. 2. c. 36. . And St. Cyprian, Bishop of Carthage, commands his Clergy, that nothing be wanting to the Confessors in Prison, nor any other that laboured under Poverty 
(g) Cyprian. ad Cler. l. 5. ep. 2.  Now this was in those Devout and Charitable Ages, a very great Trust reposed in the Deacons, because while the Fervors of the first Ages lasted, the Oblations of the Faithful, especially in great Cities, were very large; so that we learn from St. Chrysostom, that the Church of Antioch daily fed 3000 Widows, and relieved Prisoners, Sick, and Strangers besides 
(h) D. Chrysost. ad pop. Antioch. hom. 3. . And as for the Church of Rome, in times of Persecution (in Pope Cornelius his days) there were 1500 poor Widows, and other distressed, maintained by the public Charity there 
(i) Euseb. Hist. l. 6. c. 35. p. 179. , and many more afterwards; for (as a good Author 
(k) Onuph. Panvin. de interpret. voc. Eccles. verb. Diac. Card.  observes) instead of the Seven Deacons, first instituted at Rome, they were obliged to make fourteen regionary Officers, of which each in his region or quarter, was to look after the Widows, Orphans, and Poor, and then they were increased to eighteen, and called at length Cardinal Deacons, but in the Roman Ordinal, Patres Diaconiae, to so great a height did this Office arise there: In other Churches as well as that, from St. Paul's words, of putting a Widow into the Catalogue 
(l) 
1 Tim. v. 9 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veteres inde catalogum fecerunt in unaquaque Ecclesia, quae postea dicitur Matricula, in qua pauperum qui Ecclesiasticis stipendiis aluntur nomina descripta erant. Vid. Du Fresn. Gloss. T. 2. p. 482.  
Voss. de Vitiis, Serm. l. 3. c. 24. p. 517.  , there was a List made of all the Poor People, which were kept by the Oblations of each Church, called by the name of Matricula; and this sort of Poor had the title of the Matricularians, which were all under the care and inspection of the Deacons, who by the Bishop's advice did give them a constant allowance: And probably from the Jewish custom of permitting the Lame Man to lie and beg at the Gates of their Temple, came the usage of such allowed Beggars at the Doors of Christian Churches 
(m) Acts three 2. In Concil. Ephesin. mentio fit pauperum Sedentium ad ostium Ecclesiae. Bin. T. 1. Par. 2. p. 294. , being of the number which belonged to that place. Nor is this Pious Custom ceased, for in two Cathedrals wherein I have had the honour to be preferred (and I suppose in others) there is still such a Catalogue of Poor kept, to whom the Oblations are distributed by the Sacrist (who formerly was a Deacon) in Weekly or Monthly proportions, according to the Directions of their Superiors. So that in Cathedrals, and some large Parochial Churches, where there is a Deacon, Reader under a Priest, where the Offerings of the Altar are sufficient to make such provision, it is at this day the Deacon's part to inquire for the Sick, Poor and Impotent of their Parish, and intimate their Names, Habitations and several Conditions, to their Superiors, that they may be relieved, either out of the fund for Charity arising from the Oblations, or by the voluntary Contribution of the abler Parishioners, to which the Minister ought frequently to exhort them, and to be the common Father of the needy, relieving them himself as far as his ability extends, and engaging others to do the like; for in so doing he pays an acceptable service to Almighty God, who styles himself the Father of the Fatherless, the Husband of the Widow, and the God of the Poor and Needy: yea, and takes what is done for these as done to his own self 
(n) 
Matth. x. 42. & xxv. 35.  
Christus est— qui in omnium suorum Pauperum universitate mendicat. Salu. de Gub. l. 4.  . Perhaps it will be said, that this part of the Deacons Office is now superseded, by those many good Laws that have been made for relief of the Poor since the Reformation. To which I reply, That in some places those Laws are badly executed, and even where they are, the provisions of Law are very scanty, and respect only ordinary cases; but many by sudden Losses and Calamities do fall to be necessitous, and others by Infirmities, Age and other ways become poor. Now none so proper as the Priest or Deacon to be an Advocate for these, none so fit to comfort them as he; and it is his duty to use his best endeavours that suitable provision be made for them.  
Now when the Bishop hath so fully and plainly laid the Deacons whole duty before them, he inquires if they will cheerfully and willingly undertake all this? for God desires no unwilling Servant, but expects that such as voluntarily come in, shall be admitted upon these, and no other terms. Therefore they answer They will, God being their Helper: Which words, being spoken in the presence of God, and his Delegate the Bishop, and before a great Congregation, are a solemn promise, which will always bind the Souls of those that make it; therefore they must never forget this Vow, but apply their utmost endeavour to perform it in every point, praying daily for God's help, which they here declare is necessary in order to the due execution of this weighty Charge.  
Quest. VI Will you apply all your diligence to frame and fashion your own lives, and the lives of your Families, according to the Doctrine of Christ, etc.] After the Duties, especially relating to their Office and the Public, the Bishop proceeds to demand security of them concerning their personal Duties and private Conversation, requiring a promise from each of them, that they will order their own Lives, and (as much as in them lies) the lives of their Families, according to the Rules of the Gospel, and that so exactly, that he and they may not only be innocent, but exemplary to other Christians; of which we shall next treat. First, As to themselves, it is absolutely necessary that they both live holily and set others a Pattern, for St. Peter expressly requires, that the Pastors be examples to the flock 
(o) 1 Pet. v. 3. , and the Forms used by Protestants generally ask this Question of all Candidates 
(p) Vultisne pie & honest vivere, & aliis esse bono exemplo. Resp. Volumus. Form. Lutheran. Lips. 1624. Vide Qu. 3. Eccles. Belg. Lit. p. 261. and Scotch Psalter, Ordin. p. 21. . It is the chief end of their Ministry, to make others live according to the Gospel Rules, and therefore they must be very careful they do not break them; the Priests and Levites in Nehemiah's time, first purified themselves and then the people 
(q) Nehem. xii. 30. ; for they that are unclean cannot cleanse others. The Fathers observe, that Doing is set before teaching, because it is more necessary and useful 
(r) 
Act. i. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ita Matth. v. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. Hom. 10. p. 49.  . Preaching then only (saith St. Cyprian) is profitable when our Deeds are answerable to our Words 
(s) Cypr. Libr. de zel. & livor. . A Good Life without Preaching (saith another) is better than Preaching without a Good Life: For that silently profits, this makes a noise, but confounds 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Peleus. ep. 271. . Hence St. Paul advises Timothy first, to take heed to himself, and then to his Doctrine, and so he might both save his own Soul and his Hearers also 
(u) 1 Tim. iv. ult. . It was Origen's Character, and was the cause that his Preaching did so much good, viz. His Words and his Manners did exactly agree 
(w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christiani de Origine Euseb. lib. 6. c. 3. p. 151.  'Tis an easy thing to discourse finely (a quick Wit and a voluble Tongue qualifies a man for that) but 'tis difficult to live a strict and holy Life, and therefore men value this most (z); and they also gain most by it, 
(x) Homines malunt exempla quam verba quia loqui facile est, praestare difficile. Lanct. instit. l. 4. §. 23.  for it helps them that are infirm, to see a good example, and makes that easier to do, which another hath done before them 
(y) Salu. de Gubern. l. 3. . This makes the Preachers words effectual in men's hearts, for while his Lips teach what should be done, his Life directs them how to perform it 
(z) Illa vox libentius auditorum corda penetrat quam dicentis vita commendat, qui dum quod oportet loquendo imperat, ostendendo adjuvat ut fiat. Greg. Pastor. l. 2. c. 3. . And as Pliny well observes, Examples have this peculiar advantage, that they convince men, the Person who exhorts them, approves of the Precepts he gives 
(a) Plin. Panegyr. ad Traj. p. 81. . It was (as Lactantius remarks) a great reason why the Philosophers did so little good by their excellent discourses of Morality, because many of them were vicious in their Lives, they took off the weight from their Precepts by teaching only and not doing; for who will keep Rules when those who prescribe them, teach men to break them 
(b) Qui docent tantum & non faciunt, ipsi praeceptis suis detrahunt pondus: quis enim obtemperet cum ipsi praeceptores docent non obtemperare. Lact. Inst. l. 3. §. 16. . And God knows an evil life will have the same effect now: if any of our Clergy be scandalous, their Sins are much more heinous and mischievous than those of the Laity; as their Knowledge is greater, it is expected their Works should be better 
(c) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Peleus. l. 2. ep. 121. p. 176.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian. Aug. frag. p. 529.  ; and they make Religion odious and contemptible, while they help evil Men to Excuses, and teach them to make an Apology for their Crimes, from the Priests own practice 
(d) Non confundant opera tua Sermonem tuum, ne cum in Ecclesia loqueris, tacitus quilibet respondent, Cur ergo quae dicis ipse non facis. Hier. ep. 2. ad Nepot. p. 15. ; yea, they make it impossible for them with any modesty to reprove Sinners; for while they censure others for that which they commit, they manifestly condemn themselves; their Impudence is intolerable, and their Rebukes in vain 
(e) Quomodo feras alieni ultorem & proprii criminis defensorem— se magis ipse condemnat qui in alio damnat quod ipse committit. Ambros. ep. 76. ; to which St. Paul adds, that they which judge others and do the same things, cannot hope to escape the judgement of God 
(f) Rom. two. 3. : For while they tell others what their Sins deserve, they instruct the Almighty Judge of the World how they themselves are to be punished 
(g) Chrysost. ap. Wolf. mem. Lect. T. 1. p. 117. ; he may condemn these wicked Servants out of their own Mouths 
(h) Luk. nineteen. 22. . Their evil example is a Common Scandal to that Religion which they profess 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Chalced. Bin. T. 2. Par. 1. p. 191. : and as St. Gregory expresses it, they foul the Pure Waters of Eternal Life with the dirt of their Feet; their walking in wicked Ways making their Doctrine to be despised and abhorred 
(k) Ezek. xxxiv. 18. Aquam pedibus perturbare, est sanctae meditationis studia, male vivendo corrumpere. Greg. pastor. l. 1. c. 2. . Whereas if their Preaching were more ordinary, and their Lives very holy, they would gain more reverence 
(l) Magnam tamen vitae Pontificum exhibebat venerationem, quorum negligebat fidem. Malmsbur. de Gest. Reg. l. 1. p. 4. de rege impio Eadbaldo.  and be capable of doing much more good: To conclude this point, we desire all Orders of the Clergy to consider, of how great importance it is to Religion and the Church, that their Lives be blameless and exemplary, and how extremely mischievous to both, how offensive to God, pernicious to their People, and destructive to their own Souls, if they be otherwise, and then I hope they will freely make, and carefully keep this necessary promise here required of them.  
Secondly, As to their Families, they are to promise for their Families not absolutely as they do for themselves, but with this Proviso, as far as in them lieth, that they also shall live according to the Gospel Rules, and set a good Example: Every Man is restored by Christ and his Grace to that Freedom of Will, that he may be good if he please. But the best Man may have an unruly Family after all his endeavours, and therefore he can only promise to do his best endeavour to regulate them; yet he must do that with care and application, because he is now about to be advanced to a place of Authority in God's house, and it will be great prejudice to his admission thereto, if his own House be out of order 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Marc. Anton. l. 1. §. 16. p. 5. ; for Chilo requires, that no Man should stand to be elected a Magistrate at Athens, till he had learned to govern at home 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dict. Chilonis. ; upon which ground we see Eli was rejected by God, and the Priesthood taken out of his Family, because he (though himself a good Man) did not severely enough punish his wicked Sons 
(o) 1 Sam. 3.13. Hebr. Et non contraxit rugas contra eos: Corripuit Eli & punitus est quia non corripere debet, sed abjicere, Hieron. T. 2. p. 411. . The ancient Christian Canons also are much stricter concerning clergymen's Wives, Children and Servants, than those of the Laity: The Sons of ecclesiastics are forbid to set out and see Pagan Plays, or to Marry with Gentiles, Heretics, or Schismatics 
(p) Concil. Carthag. 3. can. 11 & 12. Bin. T. 1. p. 575. . Their Servants are not allowed to go out to plunder, or get prey 
(q) Concil. Aurel. can. 23. , and no Man can be admitted to be a Bishop, Priest or Deacon, (saith an old Council) till he have made all that are of his Family Orthodox Christians 
(r)— Non ordinentur, priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint, Concil. Carth. 3. can. 18. Bin. T. 1. p. 575. ; all which rely upon this Maxim, that he who hath not been faithful in a little, will not be so in much 
(s) Luke xuj. 10. ; if Men be remiss in their own Houses, and do not instruct, reprove and exhort their Wives, Children and Servants, they cannot be fit to instruct, reprove and exhort a large Parish, but of this I discoursed before 
(t) See the Paraphrase on the Epistle, before, viz. 1 Tim. 3.11, 12. , noting only that the Sins committed by any of a Clergyman's House are a scandal to Religion, but especially to him; and therefore with Synesias of old 
(u) Vide Synesij Epist. 32. p. 178. oped.  such as he cannot reform, he ought to turn out of his House, for the Houses of Ministers should be the Schools of Virtue, little Emblems of a Church, and patterns for all their Parishioners, of Peace and Good order, Sobriety and Devotion: Which when I have earnestly recommended to my brethren's care, as a matter of great importance; 'tis natural to observe, that St. Paul by these Rules, and our Church by this part of her Question, supposes Clergymen of all Orders may have Wives and Children, and aught to be at liberty to Marry, or live single as they judge to be most expedient: Yea, we affirm, that the Roman Churches practice in forcing the married to renounce their Wives, and single Persons to Vow Celibacy, before their Ordination, is contrary to Scripture and Primitive usage; 'tis unreasonable in itself, a Snare to the Parties who make, and a Scandal to that Church which requires this Vow, being an occasion of much filthy Lust in secret, and 'tis to be feared of Murder too very often; imposed merely for Politic ends, that the Church may ever be the Heir to all her Clergy, and the public never refund what private Men have gained: Which particular charge we thus make out. As to Scripture 'tis evident St. Peter had a Wife 
(w) St. Matth. viij. 14. , and that St. Paul asserts his right to Marry, if he had pleased 
(x) 1 Cor. ix. 2. , one of the ancients affirms, he had a Wife as well as St. Peter and others of the Apostles 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat. ep. ad. Philadelph. p. 178. , and another affirms, that all the Apostles had Wives except St. John and St. Paul 
(z) Ambros. in 2 Cor. xi. 2. , Philip the Deacon and Evangelist had a Wife and Children 
(a) Acts xxi. 8, 9 . So had Aquila an Apostolical Preacher 
(b) Acts xviii. 26. , and the Rules given by St. Paul to Timothy, are a demonstration that he allowed Bishops and Deacons to be married Men, nor is there any thing in all Scripture that forbids them this liberty; if we proceed to Antiquity, Polycrates his Father and Grandfather had been Bishops of Ephesus before him, and so must be married 
(c) Euseb. lib. 5. cap. 23. p. 142. . We read of a Deacon whose Wife lived with him in the same House about the year 150 
(d) Iren. adv. haer. l. 1. cap. 9 p. 71. . St. Polycarp mentions one Valens a married Priest 
(e) Polycarp. ep. ad Philad. , and Charemon Bishop of Nilus was a married Bishop 
(f) Euseb. Hist. l. 6. cap. 42. , and so were divers of the most eminent Fathers of the Primitive Church, as Spiridion, the Gregory's, Nyssen, and Nazianzen, both Father and Son, and Hilary Bishop of Poitiers the stout Champion of the Orthodox Faith, together with divers others, too many to be remembered here, especially since the Fact is so clear, that Baronius is forced to own, there were of old not only Bishops, but other Clergymen who had Wives and Children 
(g) Baron. Annal. An 353. §. 33. T. 3. p. 634. idem An. 493. n. 1. p. 470. . But then he pretends, they had been married before they were ordained, but vowed to abstain perpetually afterward, which false pretence is confuted by a more authentic Writer of those Ages; who saith, None of the most illustrious Clergymen of the East, no not Bishops, were compelled by any Law to such abstinence, for many of them during the time of their being Bishops, did beget Children by their lawful Wives 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Socrat. Hist. l. 5. c. 21. p. 698. . The Councils also suppose and allow this. The Apostolical Canons say, Bishops often left Wives and Children at their decease 
(i) Can. Apostol. 40. ap. Bev. T. 1. p. 27. . Those at Ancyra permit Deacons to Marry after their Ordination, if they declared their intention when they were Ordained 
(k) Concil. Ancyran. can. 10. ibid. p. 383. . The Council of Gangra pronounces an Anathema against such as said they ought not to receive the Sacrament, if a married Priest did officiate 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concil. Gangr. can. 4. ib. p. 419. , which was then the Heresy of the Eustathians, and is now the Opinion of the Roman Church, for which they stand accursed by this ancient Council: And when some would have had the Clergy bound to Celibacy in the great Council of Nice, Paphnutius carried it to leave them at liberty, to Cohabit with their Wives if they pleased 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Socrat. Hist. l. 1. c. 11. Sozom. lib. 1. cap. 23. Gelas. Cyzicen. lib. 2. c. 32. , and to separate from them upon pretence of greater purity had been condemned in the first Ages 
(n) Can. Apostol. 5. Bev. T. 1 p. 3. . However Siricius and some other Roman Bishops laboured hard to force single life on that part of the World, then under their jurisdiction: But the sixth General Council recites and condemns this, as a particular constitution of Rome, contrary to the Primitive and Apostolical Rules, and the Honour which God hath given to Marriage; wherefore they do allow Priests and Deacons to live with their Wives, and forbidden the requiring any promise of Celibacy, or Separation from such as are to be ordained 
(o) Concil. 6. Constant. in Trul. can. 13. Bev. T. 1. p. 171. . And ever since in the Greek Church (in opposition to this Roman innovation) each Priest is enjoined to Marry once 
(p) Coteler. Eccles. Graec. monument. Nomocan. Tom. 1. p. 69. . Nor did the Pope's decrees prevail much in the West, for Sidonius and many French Bishops were married 
(q) Vit. Sidonij ante oper. ejus p. 2. , and the Councils of that Age call their Wives by the name of (Episcopa) the Bishopess 
(r) Concil. Turon. 2. can. 14. Bin. T. 2. par. 2. p. 227. , and so it was in Germany long after, where the Priest's Wife had the title of Presbyteress, as these words of Aventinus show; The Priests in that Age publicly married Wives like other Christians, as is evident by the ancient instruments of Donations, where their Wives are joined as Witnesses, and called by the honourable name of Presbyteresses 
(s) Aventin. Annal. l. 4. p. 382. . This was altered thereby that decree of Pope Hildebrand, That Priests should have no Wives, or if they had should dismiss them or be degraded 
(t) Presbyteri uxores non habeant, habentes aut dimittant aut deponantur. Lambert Sch. Chron. An. 1074. . Which he caused to be executed with such rigour, as set all this part of Christendom into a Flame; the Germans censured it as an Act of Violence and Tyranny 
(u) Avent. Annal. lib. 5. p. 448. . Huldrich Bishop of Augsburg writ a sharp Epistle to prove it a wicked and mischievous innovation 
(w) Vide Epistol. Huldrici in Fascic. rer. expetend. Tom. 2. p. 161. . And two of our English Historians thus speak of its reception here 
(x) Radulf. de Diceto Hist. ap. 10. Script. An. Dom. 1074. item Matth. Paris, p. 9 . The Pope urged this without precedent, and as many thought out of a blind prejudice, contrary to the Opinion of the Holy Fathers— and from this very thing so great a scandal did arise, that the Church was never Rend with a more grievous Schism in the time of any Heresy: Nor did the English submit to it; for about 50 years after Calixtus (one of Hildebrand's successors) sent the Cardinal of Crema his Legate into England to press it a second time, but he was vehemently opposed, and being himself catcht with a Lewd woman the night after the Council, he departed with disgrace, and carried not the Pope's Point, as our Historians (to his Infamy) do report 
(y) 
Matth. Paris An. 1125. pag. 70.  
Jornallens. Chron. ap. 10. Script. Col. 1105.  . And where this Order did prevail, it occasioned so much abominable wickedness, as was the grief and shame of all good Men, and particularly St. Bernard, who sadly complains that the Clergy who abstained from the lawful remedy of Marriage, and on that occasion run into all filthiness, were so many, they could not, and so impudent they would not lie hid 
(z) Multi (certum est) nec latere queant prae multitudine, nec prae impudentiâ quarunt— abstinentes remedio nuptiali●, in omne deinde stagitium effluentes, Bern. de convers. ad Cler. p. 29. , which was so notorious, that when the Suedes (upon their Conversion) had declared it to be for the public good, Priests should have their own Wives, the Popes were forced afterwards to allow it in those Countries 
(a) Vide Grotij proleg. ad epit. Procopij p. 39 , and also to admit their Sons for legitimate 
(b) Vid. ibid. in Elogiis p. 139. . So that upon the whole matter our Reformers very prudently rejected so new and scandalous a Law, and do allow the Clergy to Marry, taking only care that they choose good Wives, and make their Families pious and exemplary.  
Quest. VII. Will you reverently obey your Ordinary, and other Chief Ministers of the Church, etc.] There is no regular Society can subsist without a due Subordination of the Inferiors to their Superiors; so it is in Houses and Cities, Kingdoms and Armies, in the last of which we find in the Gospel, a Centurion under Authority (that is, of the Tribune,) yet had Soldiers under himself 
(c) Matth. viij. 9 . So in the Church now it is settled, the Bishops are subjected to their Metropolitan, and take an Oath of Canonical obedience to them 
(d) Hincmar. ep. 35. , and to Reverence them 
(e) Debitum Metropolitano honorem reddere, Hieron. ad Pammach. ep. 61. . The like Oath Deans and Archdeacon's take to the Bishops, and the inferior Priests and Deacons are required to promise to their Ordination, Obedience, not only to their Bishop, but to other chief Ministers who are set over them, and have the care of them, that is Deans in Cathedrals, and Arch-deacons as to the rural Clergy, which is necessary to preserve Peace and prevent Disorder. The Superior must give Orders, and Inferiors obey them; otherwise all things would soon run into Confusion, and we may gather, that God is the Original of this Subjection in all Churches of the Saints, because he is not the Author of Confusion but of Peace 
(f) 1 Cor. xiv. 33. . It may be noted also, that the Candidates promise gladly to obey; That is, readily and willingly without Murmuring, or too nice Disputing, unless the thing enjoined be notoriously Evil; for to be very scrupulous proceeds from the Pride of Inferiors, and tends to overthrow the Superiors Authority 
(g) Si ubi jubeatur quaerere singulis liceat, pereunte obsequio etiam Imperium intercidit. Tacit. Hist. l. 1. p. 178. . And the Law decrees in favour of the inferior, if he were commanded, and obeyed in a dubious Case 
(h) In re dubiâ servum nil deliquisse, qui Domino jubenti obtemperavit. Ulp. ex Cells. L. 1. de nox. act. , because in things only doubtful, 'tis safer to obey than dispute. Yet this doth not give Superiors any unlimited power to command any thing that is evil, for they only promise to obey their Godly, admonitions 
(i)— Subdito magistratibus, principibus, potestatibus, sed intra limites disciplinae, Tertul. Apol. . So that such as Govern in the Church must take heed they do not enjoin any thing, but that which is either good in itself, or apparently tends to promote Piety and Virtue, and is not evil: For the Oath of Canonical Obedience also, hath this limitation, that they shall be obeyed, in omnibus licitis & honestis, In all (yet only in) Lawful and Honest things, 'Tis many Ages since, some had put divers uncertain and ensnaring Additions to this ancient and plain Oath, whereupon a Council almost 900 years ago, took that way of Swearing quite away; their words are, It is said, that some of our Brethren (the Bishops) compel those they are about to Ordain, to swear they are Worthy, and will do nothing against the Canons, and that they will be obedient to the Bishop who Ordains them, and to the Church wherein they are Ordained, which Oath because it is dangerous, we do all agree shall be utterly forbid 
(k) Concil. Cabilon. An. 813. can. 13. Bin. T. 3. par. 1. §. 2. p. 193. . But how long this good Canon prevailed is uncertain, for I find many worse Forms of Oaths used in the Gallican Church in after Ages 
(l) Vid. Theodor. poenit. Tom. 2. p. 471. 473. item p. 483. 486, etc. , from all the dubious and unlawful parts of which, the Reformation hath delivered us; and blessed be God our Oaths of Canonical Obedience are short and simple, and our Superiors expect no other Obedience from us, than the Canons require, which are all Lawful and Honest things. So that this Duty we may safely, and in all reason ought to pay to them, especially having promised it in the presence of God: And if we fall into any irregularities, for which these our Governors (according to their Duty to God) reprove us, this promise obliges us humbly to submit to such their Godly Admonitions 
(m) 2 Tim. iv. 2. Titus two. 15. , and to amend for the future, what they blame us for: To which we have this encouragement, that by being trained up to give due obedience to those over us, we shall learn to Govern others 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solon apud Stobaeum. , if it shall please God to advance us, afterwards, to places of Dignity in the Church; so Joshua was made fit for Ruling the people of Israel, by having first been Moses his Servant: Now though this belong to Priests also, yet it particularly respects the Deacons, who are not only to obey the Bishops, but also to remember their order is below that of Presbyters 
(o) Maneant Diaconi in proprio ordine, scientes quod Episcoporum ministri sunt, Presbyteris autem inferiores existunt, Concil. Carthag. 6. e. Concil. Nicaen. can 18. Vid. Bev. T. 1. p. 80. , and therefore they must also reverence the Priests, take their advice 
(p) 
Ut Diaconus ita se Presbyteri ut Episcopi ministrum noverit, Concil. 4 Carthag. can. 37.  
Diaconi noverint Presbyteris omni humilitate deferendum, Concil. Andeg. can. 3. Vid. Arelat. 1. can. 18. Tolet. 4. can. 38. Concil. in Trul. can. 7.   and obey their directions, because they have more Age, and are of more Experience in Ecclesiastical Matters than they: It seems of old, many Deacons had through self-conceit been apt to behave themselves with arrogance and disrespect toward the Presbyters, for remedy whereof the Ancient Church took great care to determine and enjoin also their subordination and subjection to Presbyters, and would not allow them to sit down in presence of a Priest, till he desired them so to do 
(q) Quod non oportet Diaconum coram Presbytero sedere— nisi jussu ejus, Concil. 4. Carth. can. 39 Laod. can. 20. Agath. can. 6. è Nicaen. can. 18. , and when any of them were presumptuous against this Superior Order, the Fathers have severely reprimanded them 
(r) Hieron. ad Euagr. Ep. 85. Auth. Quaest. Ver. & Nou. Testam. Cyril. de ador. in Spir. lib. 13. . To conclude, both Priests and Deacons are hereby bound conscientiously to observe those excellent Rules of discipline, called the Canons of the Church of England, grounded on Scripture, and the decrees of ancient Councils, and tending to secure our Faith, direct our Worship, and regulate our Manners, being the best Rules for discipline that are any where to be found: So that our Candidates should diligently read them over, labour to understand them, and resolve to practise them, as far as they are concerned: Which would be an excellent means to restore our Church to its Pristine beauty, and repair those breaches that Schism and Libertinism have made in our Constitutions, by the grievous neglect of our Holy Discipline: And since the Church hath so many Enemies without, let it be the care of all who are promoted in it, to behave themselves dutifully to their Superiors, to keep Unity and Peace among themselves, and zealously to perform all their known duty; so shall God bless this Church, and the Gates of Hell will never be able to prevail against it.    

CHAP. IU. Of the Ordination itself.  

§. 1. OF the Imposition of Hands.]  
Having passed all these Preliminaries with care and caution, the Bishop proceeds to confer the Order itself, for which he hath prepared his Candidate, first by a visible Sign, viz. Laying his Hands on the Persons Head; which is one of the most ancient Rites in the World for conferring any Blessing, Dignity or Power. For thus it was used before the Law 
(s) Gen. xlviii. 14. , and under the Law also 
(t) Numb. xxvii. 18, 23. Deut. xxxiv. 9 . And from the constant use of the Jews, the Apostles brought it into the Ordinations of the Christian Church, and used it so constantly 
(u) Acts vi. 6. & xiii. 3. 1 Tim. iv. 14, & ver. 22. & 2 Tim. i 6. , that the word even in Scripture, is put for the Act of Ordination 
(w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. xiv. 23. ; and all Ecclesiastical Writers, Fathers, Historians and Collectors of Councils use the Laying on of Hands, for conferring Holy Orders, as might be proved (if it were necessary) by innumerable instances; but in a matter so very plain we will content ourselves with a few, which will suffice to show this was an Apostolical and Primitive Rite, and an Essential Part of Ordination. The ancient Author under the name of Dionysius, saith, the Imposition of Hands gives the Priestly Character and Power 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccles. Hier. c. 5. ; and St. Basil saith, by Laying on of Hands they receive the Spiritual Gift 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ad Amphil. Can. 1. Bev. Tom. 2. p. 48. . A Priest is made (as another hath it) by the Power of the Holy Ghost, by the Bishop's Voice and Laying on of his Right Hand 
(z)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jou. Monach. ap. Phot. . The Ordination of the Clergy (as St. Hierom speaks) is completed by two things, Laying on of Hands, and a Prayer of the Lips 
(a) Hieron. lib. 16. in Jesai. . The same is also affirmed by all the Schoolmen, who generally make this Imposition of Hands necessary to the conferring of Holy Orders 
(b) Durand. Ration. fol. 21. D. Tho. 3. p. qu. 84. art. 4. Bonavent. in 4. sent. dist. 24. art. 2. qu. 1. ; and the Canon Law decrees, if it have been omitted, it must be supplied cautiously afterward, without repeating the whole Office 
(c) Greg. de decret. l. 1. Tit. 16. de Sacram. non iterand. c. 3. p. 310. . Remarkable is the Story of Marcianus an holy Bishop, who having ordained an evil Man, wished his Hands had rather been thrust into an heap of Thorns than laid on the Head of Sabbatius at his Ordination 
(d) Socrat. Hist. lib. 5. cap. 20. : and we read of some Orthodox Priests, who with indignation thrust away the Hands of Arrian Bishops when they would have laid them on their Heads 
(e) Theod. Hist. l. 4. c. 14. . And as to the mystical meaning of this Ceremony, I find it variously explained; some will have it signify the taking them into God's special protection 
(f) Ita Dionys. Eccl. Hier. cap. 5. Et Simeon. Thessaly. in Eucholog. pag. 257. ; others, the granting them power to act, because the Hand is the instrument of action 
(g) Cyril. in Jesai. l. 5. Manum Dei, potestatem Dei dixit. Aug. Com. in Psal. lxxii. T. 8.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita Pachymer. Scholar in Dionys. ; others, the plentiful imparting to them the Gifts of the Spirit, for Gifts are distributed by the hand 
(h) D. Tho. Aquin. ubi supr. . But the most natural signification of it seems to be the Bishops delivering them a power to officiate in the Church, and to administer holy things; but because he doth this in God's Name, and by Authority from him, the Candidate should lift up his Heart to Heaven, and pray for grace to fit him for this weighty Charge. There is only to be further observed, as to this Rite, The difference between the two Orders; for at the Ordination of a Deacon, the Bishop alone lays his Hands on the Head of the Candidate, but when a Priest is ordained, the Priests that are present do all lay on their hands with the Bishop, which some would derive from Timothy's being ordained with the laying on of the hands of the Presbytery; but the Greek Fathers and Ethiopick Version expound that of the Bishops who joined with St. Paul in making Timothy a Bishop 
(i) 1 Tim. iv. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 〈◊〉 Theoph. in loc.— Impositione Manuum Episcoporum. Verse. Aethiop. . And in the Greek Church none but the Bishop lays on his Hand at the Ordination of a Priest, as well as of a Deacon 
(k) Euchol. in Ordin. Diac. p. 250. & in Ord. Presbyteri, p. 293. . So that it is an ancient usage only of the Western Church, mentioned as early as the 4th Council of Carthage, An. 398. where it is said, when a Priest is Ordained, all the Presbyters that are present shall join with the Bishop in laying on Hands: But at a Deacons Ordination, only the Bishop lays on his Hands 
(l)— Omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput ejus tenent. Concil. 4. Carthag. Can. 3.— Solus Episcopus qui eum benedicit, manum super caput illius ponat. ibid. Can. 4. Bin. T. 1. p. 588. ; and from that Council it hath been taken into the Rubric of the Roman Pontifical 
(m) Pontif. Roman p. 36. & postea in Ord. Presbyt. vid. Morin. de Ord. Latin. p. 269. , and ours as well as other Reformed Churches 
(n) Liturg Belgic. pag. 261. Formul. Lutheran. Lips. 1624. ; but I do not think the import of it to be any more, than to do some greater Honour to the higher Order of Priests; and so to distinguish it from that of a Deacon, unless it be in token of the College of Presbyters consenting to the Bishops ordaining one into their Body, for of old they were his Council, and the Bishop was not to ordain any without their advice 
(o) Episcopus absque Concilio Presbyterorum Clericos non ordinet. Excerp. Egbert. Can. 44. An. 750. Spelm. T. 1. p. 263. : So that the Presbyters laying on of Hands only, and always with a Bishop, cannot imply their having any direct power in Ordination, but only their agreeing to the election, testified by their public joining in this Act of their Solemn Admission. But a Priest being a very Honourable Order in the Church of Christ, it is very fit the Bishop should advise with his Clergy of that Degree, concerning the Qualifications of those who offer themselves for this Sacred Order; and it may be of good use, that all the Priests present being fully satisfied as to every particular man's endowments, may the more hearty join with the Bishop in praying to God to give them grace suitable to this undertaking.   

§ 2. Rubr. Humbly kneeling before him.]  
This Posture of receiving Holy Orders kneeling, was so well known and so constantly practised in the Pure Ages of the Primitive Church, that when Gregory Nazianzen's Father (being then but a Youth) was sent to be publicly Catechised by Leontius, Bishop of 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 enjoined in the Greek Rubric 
(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, etc. 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 Ambassador for the King of Heaven's 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, etc.]  
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, etc. 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 virtue of him that Ministers them (as the Ancients note 
(x) 1 Cor. three 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, etc. 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 Supreme 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, etc. 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 Supreme 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 sense, because to do a thing in the Name of God, etc. 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, etc.]  
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 publicly in their Synagogues, in whose stead our Saviour himself did once Minister 
(c) Luke vi. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan. Minister stat & recitat de Lege. Lib. Massech. Suc. . So that the place was honourable, though inferior 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 Archdeacon 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 ministered 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, etc. 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 'tis impossible to reconcile the words, either to Truth or good Sense. The Gospel may profit the living who can hear it, but the dead cannot exercise that Sense, and so can have no benefit by another's 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 fancy (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 Clergymen 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 Judgement: As to the Deacons duty in Reading and Preaching, also (by Licence 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 itself intervenes, and did so of old; for in an Ordinal writ above 800 years ago, we have this Rubric, 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 Rubric 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. 146. ; for the very name of a Deacon signifies a Servant, and here they have the directions of their great Master Christ Jesus, how they are to prepare themselves for his second coming, by doing their duty well in that station which he hath given them in his Household, and his promise of a reward, if they be found in well doing.   

§. 2. The Analysis of the Gospel of St. Luke xii. 35— 38.  
This Gospel contains under a Metpahor. 

1st. The advice given, and the duties to be done by Servants. 

1. To be ready for business. Ver. 35.  
2. To expect their Master. Ver. 36.  
3. To open the door presently. Ver. 36.    
2ly. The reward promised by the Master to such as follow it. 

1. In general they are blessed. Ver. 37.  
2. In particular. 

1. Their Master will reward them well. Ver. 37.  
2ly. They shall be sure of it. Ver. 38.        
The Paraphrase on this Gospel.  
S. Luk. xii. 35. YOu that are Deacons are Officers in Christ's House the Church, and have the care and government of his people, your fellow-servants committed to you, and perhaps his being invisible, and as it were absent in Heaven 
(u) Nell assentia del signiore, si conosce il Servitore, Prov. Ital. ap. S. Torriano. p. 78. , may tempt you (as the Master's absence doth evil Servants,) to grow insolent or careless: But I advise you to remember, he will come to call you to an account, and as the Servants in the East, (where long Garments were worn) could not be fit for business, till they had tied them up with a girdle 
(w) Cingulum est indicium servitutis, quod discursus expeditos reddit, Petr. Chrysol. Ser. 24. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. . So [Letoy your Loins be girded about] with the strictest Chastity and constant Sobriety 
(x)— Baltheo castitatis Petr. Chrysol. ut supr. Lumbos praecingimus cum carnis luxuriam per continentiam coarctamus, Greg. Mag. Hom. 13. , and then you will be always in a posture to execute your Lord's commands; but if you indulge yourselves in Idleness, Wantonness or Excess, you must neglect his work, and will be surprised at his coming 
(y) Luke xxi. 34.— Sopor ille gravissimus extat Quem saturi capiunt, Lucret. l. 4. , which will be as sudden as if it were in the night; therefore while others Sleep let your Eyes be waking [and your Lamps burning,] so that the brightness of your Knowledge, and the splendour of your good Example 
(z) 
In Manibus Sanctorum ipsa bona opera sunt lucernae— quae ad innocentiae testimonium nocturno portantur tempore, Petr. Chrysol. ut supr.  
Lucernae ardent— cum per bona opera proximis nostris, lucis exempla monstramus, Greg. M. ut supr.   may not only declare your care to do your Master's will, but direct and encourage others to follow you: You must foresee your Lord's coming, and while the World is overspread with the darkness of Ignorance and Oblivion, you must give notice by your words, and set them a pattern by your works, so as both you and they may be prepared and ready for the Lord at his coming.  
Ver. 36. Which may be illustrated by this Comparison, suppose some great Man espoused to a noble Virgin, were gone to fetch home his Spouse to his own House, in order to consummate the Marriage, and intending to return (as the custom was of old) with his Bride late at night 
(a) Matth. xxv. 6. Behold at midnight there was a Cry made— Sponsa à novo marito nocte deducitur, hinc tedae, & faces. Seru. ad Virg. Eclog. 8. , would not all his Servants (especially the chief of them) be ready dressed; put all in order, and wait with lighted Torches to receive him, whensoever he came? Now our Lord espoused our nature on Earth at his Incarnation 
(b)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. in loc. , and when Heaven is near filled with glorified Saints, he will then return to Earth with great Majesty, and carry the remainder of holy Souls up with him, to complete his great and glorious Nuptials at the Last Day. Therefore all things must be put in that Order that you would have him find them, [And ye yourselves] who have the Charge of others Souls as well as of your own, must be [like unto Men] that are Servants in a place of Trust, and [that wait for their Lord,] expecting every moment, [when he will return from the Wedding.] For they take effectual care to put both themselves and their Fellow-servants into so fit a Posture to receive him [that when he cometh and knocketh 
(c)— Venit, cum ad judicium properat, pulsat; cum per aegritudinis molestias mortem esse vicinam designat. Greg. Mag. ubi supra. ] at the first warning, and upon the least notice, [they may] without any delay, fear or surprise [open] the Door [too him immediately] and be ready to attend him and entertain him with all imaginable demonstrations of duty and gladness.  
Ver. 37. Such officious care and diligence could not but be kindly accepted, and liberally rewarded by an Earthly Master, whereas yours is an Heavenly Master, therefore Happy and [Blessed are those Servants, whom the Lord when he cometh] from Heaven [shall find] to have been so industrious in his absence, and to be [watching] for his return, they shall receive extraordinary marks of his favour, and have a part in the Inheritance 
(d) Prov. xvii. 2. . He shall treat them not only as his Friends, but as if he were their Servant 
(e) En mutatio inaudita rerum, epulanti servit Dominus & servit accinctus, Ministris suis ministerium facit Christus, & facit in Patris gloria jam constitutus. Petr. Chrysol. ut supra. . [Verily I say unto you, he shall gird himself, and make them sit down to meat] in his Heavenly Kingdom [and will come forth] as a Bridegroom out of his Chamber, [and serve them] as freely as ever they served him; that is, he will feast them with liberal communications of Grace and Glory, and make them drink of those Rivers of Pleasures that are at his Right Hand for evermore, so that they shall be happy to all eternity.  
Ver. 38. And though the coming of your Lord is uncertain, yet if you do your duty thus, the reward is certain. [And if he shall come] at never so unseasonable an hour, as it is supposed he will (not at Nine at Night, the first Watch, because the most slothful are then scarce gone to sleep,) but if it be [in the second Watch] that he come between Nine and Twelve, when all are most sound sleeping, [or come in the third Watch] between Twelve and Three, before the most diligent do awake 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. , it is all one to such vigilant Servants as have made all ready. Let his Heavenly Master come never so suddenly, or (to others) unseasonably [and find him so] prepared, he cannot miss of an infinite and eternal reward of Glory. Therefore though some may think the duty hard, to take such pains to watch so long, and work so diligently, yet when I consider how largely it shall be requited, I must say again [Blessed is that Servant.] Which if these newly ordained Persons believe, it will make them steadfast, unmoveable, always abounding in the Work of the Lord, forasmuch as they know their labour is not in vain in the Lord.   

§. 3. Of their receiving the Communion.]  
It hath been observed in all Churches to celebrate this Sacrament whenever Holy Orders are given: The Old Canons obliging the Bishop who ordains to consecrate, and the Ordained all to receive 
(g) Vide Poenitentiale Theod. Can. 3. p. 90. . In the Greek Church, Bishops and Priests are forbid to be ordained on Fasting-days, because on those days they have no Communion there 
(h) Vide Morin. not. ad Ordin. Graec. Par. 2. p. 217. . With them also the Deacons and Priests, newly ordained, first receive, because they assist in distributing the Sacred Elements 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eucholog. p. 251, & p. 294. & notis, p. 301. ; and the same Custom they have in the Syrian Churches 
(k) Morin. de Ord. Syror. p. 486. . But the Greeks go farther, and enjoin their Priests to continue for seven days together, after they are Ordained, to give and receive the Communion 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eucholog. in not. p. 301. : Yea, and in the Ancient Gallican Church, as also at Rome, the Priests received of their Ordainer a whole Consecrated Loaf (for Wafers are an Innovation) which after they had communicated out of at Church, they took home, and there privately communicated for forty days together 
(m) Fulbert. Carnot. Ep. 2. ad Finard. & Rubric. vet. Ordinal. Roman. . So necessary have all Churches thought the receiving of the Holy Communion to be, for such as enter into Holy Orders: and it is upon several accounts very proper on that Occasion. First, As it gives them an opportunity to examine themselves, and to repent of their Sins, for this will purify their Souls before they enter upon a Sacred Office. 2ly. The worthy receiving this Holy Sacrament, will stir up in them a fervent Love to their Dear Redeemer, and an hearty Charity for those he hath bought with his most Precious Blood; which two Principles will inspire them with a great zeal for the glory of Christ, and the good of his people's Souls. 3ly. This Sacrament was instituted to convey to such as are duly prepared for it, large measures of his Grace, and they need a more than ordinary share of it, to fit them for so Spiritual an Office. 4ly. The Lord's Supper is a Federal Feast, wherein as our Lord ratifies his Covenant of Mercy and Grace to us, so do we seal our Vows and Promises of Duty and Obedience to him; and those newly Ordained have those Engagements yet warm upon their Lips, which they have just now made to Jesus by his Ambassador: all which solemn promises of Services to be done in the Office they have undertaken in Christ's Family, they ratify and confirm by receiving this Sacrament: Which of old was so usually joined to Oaths and Contracts, that the word Sacramentum signifies both an Oath and this Holy Mystery. Thus Princes were wont to confirm their Leagues with each other; and receiving the Communion at their Coronation was as a Seal of their Oath then made to their People; and for this reason such as are new Married are required to come to the Sacrament soon after their Matrimony, to bind themselves more strictly to keep their Conjugal Vows, as I have observed in a former Discourse 
(n) Compan. to Temple, Par. iv. Fol. pag. 68 . Wherefore all that are Ordained are enjoined, as soon as they have bound themselves to all the Duties of their Places in the presence of Men, to go to God's Altar, and ratify the same before him; so that if they were fraudulent in their Promises, or shall be negligent afterwards; we may say with St. Peter, They have not lied to Men, but to God 
(o) Acts v. 4. . Therefore besides the Preparation necessary for ordinary Christians. The Clergy on this great Occasion, must particularly prepare themselves, some days before, by seriously reading over their intended Promises, which are to be bound upon their Souls, by so Sacred a Tie: yet if they find themselves willing to Engage, and resolved to Perform them, they need not be discouraged, for the Bishop in the last Collect, prays to God to enable them to keep them all.   

The Concluding Collect. §. 4.  
I observe in all the Ancient Western Offices, there is a Prayer in the Postcommunion, which is called The Benediction 
(p) Vid. Mabillon. Lit. Gallican. pag. 305. Et Morin. de Ordinat. Lat. p. 263. ; and in the Eastern Form, the Bishop is to bless every one of them after he hath ordained them 
(q) Morin. de Ordinat. Syror. p. 452. . To which this Collect of ours, and the like in other Reformed Churches do exactly agree 
(r) 
Liturg. Eccles. Reform. Belg. p. 263.  
Scotch Psalter, Form of Ordination, p. 25.  ; for they are all in precatory style. Since God alone can properly and originally Bless, and therefore Bishops, Ministers and Parents Bless, by praying to God for those they would have to be blessed: and how very fit this Collect is upon that Occasion, will appear by the following Analysis and Discourse.  

The Analysis of the Concluding Collect.  
In this Collect are four Parts, 

1st. A Preface declaring the grounds of these requests, 

1. God's being the fountain of all goodness. 

Almighty God, giver of all good things,    
2. His special favour to these, 

Who of thy great goodness hast vouchsafed to accept, etc.      
2ly. The Petitions themselves, which are, 

1. For inward Graces. 

Make them— to be modest, humble, etc.    
2. For obedience to the Rules of the Church. 

To have a ready will to observe all Spiritual Discipline;    
3. For internal satisfaction of their own Conscience. 

That they having always the testimony, etc.    
4. For constancy and perseverance. 

And continuing ever stable and strong, etc.      
3ly. The design of ask them that they may 

1. Deserve well. 

May so well behave themselves in this, etc.    
2. Be promoted higher. 

That they may be found worthy to be called unto the higher, etc.      
4ly. The manner of presenting them, 

1. By praying in Christ's Name. 

Through the same thy Son our Saviour,    
2. by giving glory to him. 

To whom be glory and honour, world, etc. Amen.         
A Discourse upon this Collect.  
ALmighty God, giver of all good things, who of thy great goodness hast vouchsafed to accept, and take these thy Servants, etc.] The Bishop cannot but wish well to those who are ordained by laying on of his hands, and knowing that though he can admit them to this Office, he cannot qualify them for it; he wisely applies himself to God, and hearty recommends them to him, introducing his requests with two very proper considerations. First 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 chief need) of all spiritual good things 
(t) Matth. seven. 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 Vicegerent) 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 Christ's Ambassador, so that this solemn Act is to be looked 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 qualify the Servants that he chooses, 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, etc.] 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 virtue 
(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 Clergymen, and especially for these that are but newly entered into the lowest Order; they must beware of being lifted up with Pride, lest (as St. Paul speaks) they fall into the same Condemnation, and for the same Sin too as the Devil did 
(b) 1 Timoth. three 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 undertake; as we see in Moses his excusing himself so far, as to his being the deliverer of God's 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 steady 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 Silkworm (which one ingeniously makes the emblem of a truly good Man) always working, yet covering itself 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 observe, so that we pray they may freely and willingly keep this promise in all the particulars, such as being Loyal to the King, Obedient to the lawful commands of their Ordinary, constant in reading Prayers and Homilies, or making profitable Sermons, keeping the Fasts and Festivals of the Church, strictly forbearing those gaities in their Habit and Freedoms in Conversation, as also those Games and Sports which the Canons forbidden to Clergymen, while they tolerate so much as is innocent in these matters to the Laity; for it is expected they should be much more Spiritual and Nice in their Actions than others, and abstain even from all appearance of Evil; and if they obey not the Rules of the Church, they teach others not only to disobey their part of the Canons, but to despise themselves, and trample on all Ecclesiastical Authority: Yea, I fear the common neglect of this Spiritual Discipline, hath increased Schism, and exposed too many of our Order not only to censure, but sometimes to scandal, and such offences as grow upon the stock of taking too much liberty.  
That they having always the testimony of a good Conscience, and continuing ever stable and strong in thy Son Christ.] If they be thus inwardly disposed, and live so canonically as is above expressed, than they cannot want the testimony of a good Conscience, and great boldness in the Faith which they have in our Lord Jesus Christ 
(l) 1 Tim. three 13. ; these two are necessary consequents of the former, and so are linked to them, and asked as it were together: When they offered themselves to be ordained, a Testimonial from others was sufficient to satisfy their Ordainer; but after they are admitted, the Bishop prays they may have (that which was St Paul's comfort, viz.) the Testimony of their own Consciences 
(m) 2 Cor. i 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . That is, That their Conscience may bear witness they have conversed with all Men, especially with their own Flock, in all sorts of Duties, with Simplicity and godly Sincerity: Conscience is that Faculty by which the Soul sees itself, and compares its Actions with the Laws of God silently accusing us, if we break them, and excusing, yea commending us if we have kept them 
(n) Rom. two. 15. . So that no Man can have the Testimony of a good Conscience, but he who is in all things willing to live honestly 
(o) Hebr. xiii. 18. . An Hypocrite may by fair shows deceive others into a good Opinion of him, 
(p) Alius fortasse alium ipse se nemo deceperit, modo introspiciat vitam seque quid mereatur interroget, Plin. paneg. p. 65.  but no Man who hath examined his Heart and Ways can ever deceive himself 
(o) Hebr. xiii. 18. . We pray therefore, that our Deacon upon trial of his demeanour in his Office, may not be conscious to himself of any wilful Sin of Omission or Commission. Which if he find, he will have inexpressible comfort in this Testimony of a good Conscience; and 'tis a happy thing when after proving his own work he hath his joy in himself, and not in another 
(q) Galat. vi. 4. Meminimus quanto majori animo honestatis fructus in conscientiâ quam in famâ reponatur, Plin. l. 1. ep. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Democrit. ap. Plat. de prosect. p. 81. . They who only desire the reputation of being good, but are not so, are in perpetual fear of discovery and their character changes as people's minds alter, but he who is assured by his own Conscience of his sincere endeavours to do his whole Duty well, hath his delights from himself, and can rejoice even when the World by mistake doth censure him: 'Tis one of St. Paul's qualifications for a Deacon that he have a pure Conscience 
(r) 1 Tim. three 9 . And to that this petition alludes, which begs of God, that his dispositions may be so turned to Piety and Virtue, and his Life so constantly agreeable to Spiritual Discipline, that his own Heart may not condemn him for any thing, but give him a good Testimony: And this in the next place will make him continue steady in his hope, and strong in his Faith, of a glorious reward from his Master our Lord Jesus Christ; let such as have neglected Christ's Service, or done it deceitfully, doubt and fear there is no reason for them (when their Conscience doth not clear them,) to hope that their Lord who is greater than it, and knoweth all things, will acquit them: 'Tis only they whose heart condemns them not, who can have confidence toward God 
(s) 
1 Joh. three 20, 21.  
Magna est vis Conscientiae in utramque partem, ut neque timeant qui nihil commiserint, & poenam semper ante Oculos versari putent qui peccaverint. Cicer. orat. pro Mil.  ; and St. Paul hath observed, None can draw near to him in full assurance of Faith, but they whose hearts are sprinkled from an evil Conscience 
(t) Heb. x. 22. : To conclude, Others may set out with plausible pretences and great expectations, but none will ever continue steadfast and strong in Christ, but they that have the testimony of a good Conscience; 'tis that will encourage them to persevere in well doing, and secure them of an eternal reward, as well as support them till they do obtain it.  
May so well behave themselves in this inferior Office, that they may be found worthy to be called unto the higher Ministries in thy Church, through the same, etc.] He that is thus Qualified inwardly and outwardly, being supported by the testimony of a good Conscience, and encouraged to persevere by a steadfast hope in Christ, will certainly behave himself very well in this inferior Office, and act becomingly and agreeably in every part of his Duty; he will be diligent in his Study, devout in his Prayers, he will Read and Preach to Edification, and live so as to be an Example to his People, he will instruct with plainness, reprove with meekness, comfort with tenderness, and secure the Poor with his own and others Charity; whatsoever things are true and honest, just and pure, lovely and of good report, virtuous and praiseworthy 
(u) Philip. iv. 8. . All this may be expected from such a Deacon, who will be a credit to this inferior Order, while he remains in it, and deserve (according to God's own Method) a greater number of Talents for using the first so well 
(w) 
Matth. xxv. 29.  
— Qui dum priora accipit posteriora mereatur. Plin. lib. 2. ep. 24.  . To this degree he was advanced in hopes of his good behaviour in it; but when he hath used this Office well, his merit will promote him to the higher Ministrations of the Church: It is the Policy of all prudent Generals, to observe in their Camps, who do their Duty best in the place of Common Soldiers, and these they promote to be first their inferior Officers (as Vegetius hath observed,) and then by degrees these are advanced to greater Commands and larger Rewards, that the other legionary Soldiers, may with all labour and zeal strive to become capable of those high Employments 
(x)— Gradatim promoti sunt ad Officia ea quibus magnae utilitates & Honours constitutae sunt, ut caeteri Milites— omni labore ac devotione contenderent ad tanta praemta p●rvenire. Veget. de re mil. lib. 2. cap. 8. . Which was also Julius Caesar's practice, to take the Centurions who had behaved themselves valiantly and advance them into higher stations, as a just reward of their Courage and Conduct 
(y) Caesar. de Bell. Galic. lib. 6. pag. 262. . The like care was also taken by the Emperor Justinian in bestowing Civil Offices; for he saith, We always provide to promote every one according to his diligence and deserts, to better place and greater dignities 
(z) Semper providimus unumquemque secundum labores suos ad meliores gradus & majores dignitates producere. L. 2. cap. de Praef. praet. Afric. . And so it ought to be in the Church, the best Laymen should be made Deacons, and the best Deacons, should be advanced by Degrees to be Priests and Bishops; for none will adorn those higher Orders, but such as have behaved themselves well in the Lower; for he that is faithful in little, will be faithful also in much 
(a) Luk. xuj. 10. . Thus we have considered these particulars as they are motives to the Bishop and all the Congregation to make these requests with great devotion for the newly Ordained Persons; because if they can prevail with God to give them such Grace, they will prove a credit to their Office, a blessing and an honour to the Church: But the Deacon himself should consider these Petitions, so as to excite him to endeavour vigorously to be such as they pray he may be, humble and modest in his Carriage and Temper, constant and diligent in his Ministrations, regular and strictly Canonical in his Life; for here are all sorts of motives laid before him to encourage his resolutions and endeavours herein; the Spiritual Motives are, the Peace of his own Conscience, the Confirming of his Hope and Faith in Christ, and the securing his perseverance as well as his eternal reward; the Temporal Motives are, his being an Ornament to the Church, an Honour to his Order while he remains of it, and his deserving justly to be promoted in time to the highest Office in Christ's Church; and St. Paul hath taught us, if we desire the Office of a Bishop only as a greater opportunity to do more good, it is very lawful: To rise by these means is commendable, and it is an innocent, yea a laudable ambition, to act well in this inferior Station, that we may be called to a higher.  
Finally, These requests are of so great importance, to the Persons Ordained, to the People among whom they are to Officiate, and to the whole Church, that they are asked by the most powerful of all intercessions, through Jesus Christ, etc. Yea, and it is so likely that he who hath called them to this Office, will qualify them for it, that as if these Petitions were heard already, and sure of acceptance (if the Persons prayed for put no bar) that we give thanks before hand, and conclude the Collect with this Doxology, To whom be glory, etc. Amen.   

§. 5. The Last Prayers and Rubric.]  
The Office is closed with a Prayer (which is very proper for such Acts as these, that are begun, continued and ended in God's Name) and with that Benediction which belongs to the Communion, that is always celebrated at Ordinations: but these are both explained before in their proper places. So that I shall only observe the last Rubric, which admonishes the Deacons to continue a whole year in this Order, and gives this reason for it, that they may be perfect and expert in Ecclesiastical Administrations, before they become Priests; which reason is so evident and convincing, that all Churches have founded such a like Order upon it: for the Custom hath every where been, to keep the Deacons for some time in that Office, before they go higher. Hence the Canons here 
(b) Can. 32. Eccles. Angl.  and elsewhere, strictly forbidden the ordaining any one both Priest and Deacon in one day 
(c) Concil. Rom. II. sub Sylvestr. An. 324. Bin. Tom. 1. p. 255. Concil. Trid. Sess. 23. Can. 13. ib. p. 390. ; and a great Council declares, that every Clergyman must stay the time appointed by Law in each Order, before he be advanced higher 
(d) Concil. 8 Constantin. Can. 17. Bev. T. 1. p. 358. . Yet in several Ages of the Church the time between these Orders hath been various. Of old it was much longer, for Epiphanius, Bishop of Pavia, was eight years a Deacon, before he was made Priest 
(e) In Diaconatu à vigesimo incipiens, octo annos explevit. Ennod. vita Epiph. ; and we read of others who continued fifteen years in this Order 
(f) Gregor. Turon. l. 4. c. 6. p. 128. . An Ancient Roman Council is said to enjoin a Deacon to stay five years, and a Priest three before they be removed higher 
(g) Concil. Rom. II. sub Syvestr. ut supr. (c). . Later Councils agree with us, and fix the time to one year 
(h) Concil. Trid. Sess. 23. Can. 14. Bin. T. 4. p. 390. Concil. Aquil. An. 1596. ibid. p. 580. . But so as both they and we leave it to the Bishop's prudence, who upon reasonable causes, that is the extraordinary merit of the Person, the evident profit of the Church, or some urgent necessity, may Ordain some Men sooner. Though ordinarily it is much better to make them stay the year of probation in this first Order; and sometimes 'tis an argument of men's pride and too much forwardness to offer themselves sooner. Besides, this keeps up that Apostolical and Primitive Distinction of the three Orders, which by no means ought to be broken or confounded; and perhaps it might not be amiss if such as are Ordained Deacons only to read, and do inferior Offices in Cathedrals, or large Parishes, were always kept in that Degree, not only to make the difference of Orders more visible, and to make ours more conformable to the Primitive Church; but to prevent that scandal, which some of these Men of ordinary Parts and mean Education, have frequently brought on the Venerable Order of Priesthood. To conclude, the Office of a Deacon is by no means contemptible, but very honourable in itself; and those who are of this Order must endeavour so to live as to raise its reputation, and then they may be very serviceable to the Church, even in that Station, which is a good step towards an higher Degree, whereof I am next to treat.     

A DISCOURSE ON THE OFFICE For making PRIESTS, Where it differs from the former.  

A Preface, concerning the Dignity of this Order.  

§. 1.  
THE Bishops (since the Apostles deaths) being the highest Officers in the Church of Christ, is a sufficient demonstration of the honour of the Priesthood, that it approaches so nigh to the Episcopal Dignity, as to cause divers of the Holy Fathers to affirm, there is not much difference between a Presbyter and a Bishop 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, D. Chrys. Hom. 11. in 1 Epist. ad Timoth. . And St. Hierom speaking of their several Administrations, asks what a Bishop can do, which a Priest cannot? He only excepts Ordination there 
(b) Quid enim facit, exceptâ Ordinatione, Episcopus, quod Presbyter non facit, Hier. ad Euagr. Ep. 84. p. 512. , and Confirmation in another place 
(c) Orthodox. ap. Hieron. Diac. ad v. Lucif. T. 2. p. 187. . Which are the only eminent Acts that Antiquity did (as we also do) appropriate to the Bishops. The Schoolmen (to advance the supposed power of their Priests in consecrating the Sacrament, which they call making the Body and Blood of Christ) generally hold, that Bishops differ from them only in Dignity not in Order 
(d) 
Sunt & alia quaedam non Ordinum sed dignitatum nomina, etc. Lomb. 4. Sent. dist. 22. c. 10. fol. 186.  
D. Thom. in 4 Sent. dist. 24. qu. 3. ar. 2. ita Bonavent. ibid. Tostat. in Matth. 16. q. 74.  . By which they do not mean with Aerius in Epiphanius, that there is no difference in degree between them 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Panar. haer. 75. , because they freely allow Bishops a Primacy of Dignity among Priests, and a superiority over them, only they affirm, there is no new formal character impressed on a Priest, when he is advanced to the Episcopal Chair; and therefore they call it the Ordination of a Priest, but the Consecration of a Bishop: But we have proved before, there are three distinct Orders, so that we think the Schools distinguish two nicely, and must assert the Bishops are a different Order, but so (as the Fathers teach) that Priests are not much below them, but joined with them in the Sacerdotal honour 
(f) Presbyteros cum Episcopo sacerdotali honore conjunctos, Cypr. ad Luc. ep. 58. . The Apostle St. Peter writing to those of this Order, calls himself their Fellow-Presbyter 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. v. 1. ; from whence the Bishops when they writ to Priests used to give them that very same Title of Fellow-Presbyter and Brother, even down to the time of St. Chrysostom, and St. Augustin 
(h) Fratri & Compresbytero Sixto. Aug. Ep. 104 vid. Chrys. Hom. 1. in Ep. ad Philip. ; yea, in our Ordination Office the Bishop speaking to the Priests, calls them Brethren, and the College of Presbyters writing to St. Cyprian their Bishop call him Brother 
(i) Vid. Cypr. Epist. 26. . Nor was their Dignity only expressed by Titles of mutual respect, but the Priests were really the Councillors of their Bishop and Assessors with them, as St. Ignatius speaks 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Epist. ad Tral. , another calls the Assembly of Presbyters, the Senate of the Church 
(l) Habemus in Ecclesiâ senatum nostrum coetum Presbyterorum, Hier. in Jesai. c. 3. ; and saith, they and the Bishops ought to rule the Church in common 
(m) In commune debent Ecclesiam regere, Id. come. ep. ad Tit. . For which Reason they sat with the Bishops of old in Councils (n), and also voted with them as is manifest by the Tiles and Subscriptions of very many Synods; 
(m) Concil. Elliber. in Praefat. & passim.  yea of later times, when Priests grew very numerous, they had their Procurators or Proxies, even in great Councils, as in that of Lions 
(o) Matth. Par. An. 1215. pag. 272. , and so they have still in our Convocations: Within the Church, they sat down as soon as the Bishop came in, on seats placed round the Altar 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concil. Laod. can. 56. Bev. Tom. 1. p. 479. Et Euseb. l. 10. c. 4. , and though his Seat was higher in public; yet in private he was commanded to treat them as his Colleagues 
(q) Concil. 4. Carthag. can. 35. Bin. T. 1. p. 589. , and when the Bishop sat down, he was not to suffer a Priest to stand beside him 
(r) Ibid. can. 34. , it being esteemed a great crime in any Bishop to despise them 
(s) Hieron. adv. Johan. Hierosol. cap. 2. . For so long as the Bishop and his Presbyters lived together in Cities at or near the Mother Church, he was obliged to consult them in all weighty affairs, and always did so, as we find in St. Cyprian; and afterward when Christianity was settled, and spread into the Country, so that divers Priests were fixed in rural cures. The Bishops still kept a College of Presbyters with them at their Cathedrals, which doubtless was the Original of Deans and Chapters, designed to be the standing Council of the Bishop: But as to the particulars; of old no Bishop might ordain any Clerks unless he had the consent of his Presbyters, for they were to offer and propose to him, such Persons as they judged fit for Holy Orders; as may be collected from the first Council of Nice, which decreed that the Presbyters ordained by Meletius, should lose the Privilege of proposing and presenting the Names of such as they approved of 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ep. Syn. Nicaen. Theodoret. lib. 1. c. 9 ; which supposes, if their Ordination had been good, this would have been their right: Which is thus affirmed, and described by Theophilus Alex. This shall be the method of Ordinations, all the College of Priests shall consent and choose, and then the Bishop shall examine them 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theoph. Al. can. 6. Bev. T. 2. p. 172. . Yea, the 4th Council of Carthage says expressly, That a Bishop without the Counsel of his own Clergy shall not ordain any Clerk 
(x) Ut Episcopus sine consilio clericorum suorum clericos non ordinet, Conc. 4. Carth. can. 22. Bin. T. 1. pag. 589: ; and in that Council which was called against St. Chrysostom. He was accused for making Ordinations without his Clergys' consent, which then was esteemed a great irregularity: So it was secondly, for a Bishop to hear any considerable Cause without the presence or determine it without the consent of his Presbyters, 
(y) Ut Episcopus nullius causam audiat, absque presentiâ clericorum suorum, alioqui irrita erit Sententia, Concil. 4. Carth. can. 23. Bin. ibid. . Or if they did, the Sentence they gave was to be void; Yea, the cause of an offending Bishop according to the old Canons, must be tried before a joint Commission of Bishops, Priests and Deacons 
(z) Concil. 2. Carthag. can. 10. Bin. ibid. p. 570. . So Thirdly, a Bishop could not degrade a Presbyter without the consent of a Synod 
(a) Concil. Hispal. 2. Can. 6. An. 619. Bin. T. 2. par. 2. p. 334. , wherein 'tis known Presbyters were present. The Canon Law allows not a Bishop to treat any Priest 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 than 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) Decretal. 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 show the honour of Priesthood, which in the best Ages was thought worthy to act jointly 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 shown, 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 public to their Bishop, and remember his Superiority, and of Bishops to show 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, showing 

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 dissension 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 freewill 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, aught 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 Saviour's 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 Satan 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 accepit, quam dedit, ut Syr. Arab. & Apostolus hic. Vid. Pocock. miscel. c. 2. p. 24.  [unto men] of all ranks; but especially to those whom he had chosen to serve in the various Offices of his Church: So that David long since foretold, that which now you see accomplished.  
Ver. 9 No doubt the Psamist foresaw this, and all our Saviour's acts. He knew him to be very God, and that he came originally from Heaven. [Now] when 'tis said [that he ascended] to Heaven again [what is it but] a plain indication [that he also] had [descended first] both [into] the Virgins Womb at his Incarnation; for man is said to be form in [the lower parts of the Earth 
(d) Psal. cxxxix. 15. ]. And (as the Fathers expound it 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. Infernum sub terra esse nemo jam ambigit. Hieron. in loc. ita Pseud-Ambr. ibid. , in his descent into Hell, which is generally described as being far under the Earth; whither he went down as a Conqueror into Satan's Empire of Darkness, and having spoiled Principalities and Powers, openly triumphed over them, and then ascended with the Keys 
(f) Coloss. two. 15. Rev. i 18.  of Death and Hell both. Which mysteries, no doubt, the Spirit had revealed to holy David.  
Ver. 10. But to return to my Argument, all this was done by Christ alone, [He that descended] first to Earth, and then into Hell [is the same] Lord Jesus who [also ascended up] after he had completed our Redemption, to his Kingdom of Glory, which is [far above all] those visible [Heavens] wherein the Sun, Moon and Stars are placed. And then he reassumed his original Dignity, and was replenished with all those gifts and graces that his Church needed, not for his own sake, but [that he] out of his overflowing fullness [might fill all things] that were defective 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Form. Ord. Euchol. p. 292.  in his Church, and especially that he might supply the various Orders of Ministers therein, with gifts suitable to their several stations.  
Ver. 11. From hence it was, that soon after his Ascension there was such a plentiful effusion of the Spirit, which manifested itself in so great a variety of Gifts, that one man was fitted for the higher, another for the lower Ministries of the Church. For [he gave some] proper gifts to be [Apostles] and his Chief Representatives in planting and governing his Church. He also gave [some] the gifts of expounding the Prophecies of the Old Testament, and of foretelling future events, whence they were called [Prophets,] whose principal work was to convince the Jews. Then for the conversion of the Gentiles, he gave [some] the gifts of writing the Gospel by inspiration, and Preaching it to Infidels that never heard of it before, which were styled [Evangelists.] Now these were Ministers in extraordinary at the first planting of Christianity: but for ordinary Ministrations that were to continue always in the Church, He gave [some] proper gifts to rule and preside over the Believers of a larger Territory, who were Bishops or [Pastors, and] to others under them he gave such gifts as fitted them to instruct the People in all holy Religion, who were called Doctors, or [Teachers] and afterwards Priests. But Christ as the great Master of his Household the Church, hath appointed these several Offices, and he alone gives them Qualifications suitable to their proper business.  
Ver. 12. So that none ought to envy at any of these Persons, whose gifts are not derived from themselves, nor designed for their private honour or advantage, but are given to them, especially to those of the ordinary and durable Orders [For the perfecting of the Saints] in knowledge and practice of the higher Mysteries and Duties of Christianity, which is the proper Office of Bishops, [For the work of the Ministry] in Praying, Preaching and taking Care of the Poor, which is the business of Priests and Deacons in particular; but then in general all of them have their Gifts and Offices given and appointed [For the edifying of] the whole Church, which is [the Body of Christ] and aught to be continually improved in virtue and knowledge.  
Ver. 13. And because there will always be imperfect Christians, therefore there must always continue in the Church divers Orders of Minister [till we all come] by their Doctrine, Discipline and Example to a perfect agreement [in the unity of the Faith, and] have such large measures [of the knowledge of the Son of God,] that every one may arrive [unto] the state of [a perfect man], and being fully illuminated and sanctified, may reach [unto the measure] and proportion [of the stature] which each Christian is to grow up to, out [of the fullness of] that grace, that ever flows from [Christ jesus;] and when his Church is thus universally filled with his grace, than he will transplant it into his glory.    

CHAP. II. Of the Gospels.  

§ 1.  
THere are two Gospels chosen for this Occasion, the first is taken out of St. Matth. ix. ver. 36, 37, 38. of which I shall only note, that in the Ordinal of Edward the 6th the Gospel was Matth. xxviii. 18, &c. 
(h) See Sparrow 's Collect. p. 150. , but that being properly the Mission of the Twelve, as Apostles; it was thought more proper to remove that to the Office for Bishops, and to read the Apparatus, to their first solemn Mission as Preachers, related Chap. x. 1, etc. to which this Gospel is the Preface, and should not be separated from it, as it was by the division of Chapters in our Bibles; and the suitableness of it to this Occasion shall now be made evident.  

The Analysis of St. Matth. ix. 36,— 38.  
This Portion of the Gospel declares, 

1st. The misery of a People without a Pastor, Ver. 36.  
2ly. The reason why many were needful then, Ver. 37.  
3ly. The method to be taken for a fit supply, Ver. 38.     
The Paraphrase of this Gospel.  
St. Matth. ix. 36. OUr Lord came into this World to intstruct first the Jews in the ways of God, and had preached already to many of them; [But when he saw the multitudes] that thronged after him, and longed to hear his Heavenly Doctrine, being more than he alone could teach, [He was moved with] pity, and had [compassion on them] as a poor desolate People, neglected by the Scribes and Pharisees, [because they fainted 
(i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Chrys. leg●t, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron. item spoliati. ] for want of Sound Doctrine, [and] by reason of the heavy burden of Superstitions which they laid upon them [were scattered abroad] by ravenous Wolves, even false Teachers, who drew them into little Sects and Parties, and so made them as miserable and helpless [as Sheep having no Shepherd] to guard, unite, or feed them; which are destitute of all good, and exposed to all manner of evil. Even such a dispersed, straying and miserable Flock were the Jewish People at that time.  
Ver. 37. And when he had resolved in his mind how to help them, [Than saith he to his Disciples,] who were not yet ordained, to assist him in preaching the Gospel: You see how desirous these People are of Knowledge, how ripe for Instruction 
(k) Sat temporis ad messem naturalem, Spiritualis autem jam alba & parata. Aug. & ex eo Lyra in Johan. iv. 35. , yet none take care of them. [The Harvest] and success of good Preachers unto willing minds [truly is] like to be very [plenteous;] many are prepared to hear and be converted, [But the Labourers] who should gather them into the true Church, as into the Granary of God [are few.] None but John Baptist and myself having yet taken any pains this way.  
Ver. 38. But 'tis evident there wants more assistance. Now you know the Master always appoints his own Workmen, [Pray ye therefore] most earnestly, before I ordain you, to God, who is [the Lord of the Harvest,] whose own this People are, who sowed these good desires in their hearts, and who only can send such as may help them to grow to maturity; beg I say of him [that he will] commissionate and [send forth] many more diligent, faithful and able [Labourers into his Harvest] to fit his People by grace for his Kingdom of Glory. 'Tis God must qualify Ministers for this Great Work; and therefore I direct you thus to pray before your Ordination. See Chap. x. 1.   

Of the Second Gospel, St. John x. ver. 1,— 16. §. 2.  
For variety here is another Portion of St. John's Gospel, being our Saviour's own accurate description of the Duty of a good Shepherd, and the Faults of a bad one. I find it was anciently appointed to be read at the Consecration of a Bishop 
(l) Vid. Lectionar. in Pamel. Liturg. Tom. 2. p. 61. Et Mabil. Litur. Gallic. l. 2. p. 165. . But 'tis also equally proper for the Ordination of a Presbyter, and therefore our Reformers placed it here 
(m) See Spar. Coll. p. 165. . And because it is useful as a constant Monitor to all that are in Holy Orders, therefore the Gallican Offices direct it to be read (in natale Episcopi) on the day of a Bishop's Consecration every year. And the principal of the two ancient Synods (yearly kept up still in the North) is fixed upon that Week, when this Gospel is read, I am the good Shepherd.  

The Analysis of St. John x. ver. 1,— 16.  
This Gospel consists of Three Parts. 

1st. A Parable concerning, 

1. The Entrance and Design of a Bad Shepherd. Ver. 1.  
2. A Good Shepherd, 

1. His right way of Entering, Ver. 2.  
2. His being accepted by the Flock, Ver. 3.  
3. His care of them, and their love to him, Ver. 4.  
4 Their aversation to Strangers, Ver. 5.      
2ly. The occasion of explaining it, viz. their not understanding it, Ver. 6.  
3ly. The explication itself, wherein, 

1. Jesus is asserted to be the right Shepherd, Ver. 7.  
2. And proved to be so, by 

1. Comparing him with others, Ver. 8.  
2. The Happiness of those under his care, Ver. 9  
3. The blessed Design of his coming, Ver. 10.  
4. The Danger he keeps his Flock from, Ver. 11.  
5. The Mischiefs others expose them to, Ver. 12, 13.  
6. His Love to the Flock already gathered, Ver. 14, 15.  
7. His Resolution to call in others that as yet were wand'ring, Ver. 16.         
The Paraphrase of this Gospel.  
ST. John x. ver. 1.] I have been telling you that the Scribes and Pharisees pretended to know much 
(n) John ix. 39, 40, 41. , and to be the only illuminated Teachers of this People, who are God's Flock: But [verily verily] with great truth, and earnestness I must deny it, for [I say unto you] if you saw a Man creeping by some secret way into a Sheepfold, you would not take him for the true Shepherd, for [He that entereth not by the Door] that is by God's Commission [into the Sheepfold] with a lawful call to undertake this charge, [But climbeth up some other way,] and out of Ambition, or Avarice takes up this Employment [the same is] either [a Thief,] who comes secretly 
(o) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fur qui occultè, Latro qui manifestè spoliat innocentes, Voss. Etymolog.  to seduce some of the Sheep, as false Teachers and Heretics use to do: Or a violent Man, [and a Robber] who comes like these Scribes and Pharisees, by Force and Persecution to drive the whole Flock together, out from that Fold into which God hath begun to gather them.  
Ver. 2. These therefore are not the true Pastors [But he that entereth in by the Door] that is, comes to this Office by no indirect means, nor on any evil design, but by a Commission from God, he [is the true Shepherd of the Sheep,] and you ought to own them as such, who can prove their Mission both by Scripture and by Miracles.  
Ver. 3. To such an one agree all the marks of a good Shepherd, for [to him the Porter] that is (in ordinary times the Bishop, or Ruler of a settled Church gives admittance, but in extraordinary times as these are) the Spirit 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil.  gives allowance to, and [openeth] to him the meaning of the Scriptures by Inspiration [and the Sheep] find his explaining of them so clear and so convincing, that they [hear his voice,] that is believe and obey his Doctrines. And in requital of this, the good Shepherd takes such peculiar notice of every one of them, that he knows them particularly [and he called his own Sheep] each [by name 
(q) Nomina plurimis sine nomenclatore reddidit, de Adrian. Spartian. in Vit. p. 90. ita alij de Julio Caesare. ,] as an Evidence that the Lord knoweth which are his 
(r) 2 Tim. two. 19 . And according to the Custom of the Eastern World, where the Shepherds went before and led their Flock, (and did not follow and drive them as among us.) So this good Shepherd goeth before his Sheep, by his Example 
(s) Psal. lxxvii. 20. Quid faciunt oves? quocunque pastor eos ducit sequuntur eum, Midras' in loc. §. 23.  caleth them after him by his word [and leadeth them out] into the green and wholesome Pastures of Truth and Holiness, not into the barren precipices of Error and Impiety.  
Ver. 4. 'Tis easy to discover the true Shepherd, for [when he putteth forth his own Sheep] to feed in the green Pastures of God's word, besides the Waters of comfort 
(t) Psal. xxiii. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Athanas. dial. 2. contr. Maced. Cibus aeternus non est alius nisi verbum Dei, Caes. Arel. Hom. 20. , [he goeth before them and] practiseth that which he preacheth, which makes [the Sheep follow him] by imitating his Example, and obeying his Precepts [for they know his Voice,] and find it very agreeable to the will of God, and so think they are bound in gratitude to him, for sending them such a Pastor, to follow him.  
Ver. 5. But as for those Pastors who maintain Errors in Opinion, and allow Practices contrary to God's word, the good Sheep will avoid such. [And a Stranger will they not follow] being accustomed to see better Examples, and hear sounder Doctrine. They will not imitate his do, nor give heed to his seducing voice [but will flee from him] as a dangerous deceiver, [for they know not the voice of strangers,] who teach and live contrary to God's word.  
Ver. 6. [This parable spoke jesus unto them] whom he had chosen to be his Disciples, [but they understood not what] was the full import and meaning of it, nor did they sufficiently comprehend, what [things they were] that he designed to inform them of, by these mystical words, [which he spoke unto them.]  
Ver. 7. [Than saith jesus to them again,] by way of explication, that they might not be ignorant of so important a truth, [Verily, verily I say] and solemnly affirm [unto you] that I am now comparing myself with the late Teachers of the Jews; and I must tell you [I am the Door 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. ,] that is the right way for the going in and coming in [of the Sheep] which belong to my Heavenly Father, to whom I will certainly lead them, by a right Faith and a holy Life.  
Ver. 8. [All that ever came before me] since the true Prophets deceased 
(w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. , pretending to be Messiahs, as Theudas and Judas of Galilee 
(x) Act. v. 36, 37. , and the present Scribes and Pharisees, who without a call from God, have taken on them to teach this People, [are Thiefs and Robbers,] who sought to destroy the Flock of God; and as to the Goats (the vicious and ill disposed 
(y) Capri dicuntur peccatores, quia est animal foetidum & Luxuriosum. Lyra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. Ovis apud Aegyptos sig. hominem purum & mansuetum. Pierius. Hierogl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Theoph. ), they have made prey of them, [but the Sheep,] such as were innocent and sincere [did not hear them,] so as to believe their false Doctrines, or to obey their mistaken and lose Directions; but as you see they now in great multitudes follow after me, and long to hear me.  
Ver. 9 And it is happy for these wellmeaning People, that they have renounced their teaching for mine, because I assure you once more [I am the Door] and only true way which leads to life and happiness 
(z) Johan. xiv. 6. Quâ vis ire? ego sum via: Quo vis ire? ego sum veritas: Ubi vis permanere? ego sum vita. Aug. hom. 34. Vid. Ambr. de Bon. mortis, cap. 12. . [By me,] and the Faith which I teach, [if any Man enter] into my Heavenly Fathers Fold [he shall be] eternally [saved] in the next World, [and] while he lives in this World he [shall go in and out] freely, and with great security, that no evil shall happen to him 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. . Besides, his Soul shall be plentifully supplied with my grace, whatever want of it others sustain 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. ; he shall always be well fed [and find Pasture] to nourish him, and make him grow in Wisdom and virtue.  
Ver. 10. The difference between me and these false Teachers is easily discerned; they cannot but know [the Thief cometh not] for their good, [but for to steal] secretly some of them, and carry them to their own Party, [and to kill] by persecution such as will not yield to their Errors; [and] consequently [to destroy] the lives of such as they cannot, and the Souls of as many as they can seduce. But 'tis equally evident, that [I am come] from Heaven for no other end than to save them out of these cruel hands, [that they] who will hear and obey my Voice [might have life] even in this World, [and that they might have it more abundantly] in the next, where my Sheep shall live for ever and ever.  
Ver. 11. [I am] one who may justly claim the Title of [the good Shepherd] from the mildness, clemency and gentleness of my rule over this Flock; for though this Name implies Authority 
(c) Per greges regnum intelligimus, eò quod potestatis sit gregibus praesidere. Ambr. de Isaac. c. 4. , yet withal the Pastoral Government denotes care and kindness 
(d) Superbum nomen imperii, Pastoris vocabulo mitigat. Hieron. in Ezek. 27.24.— molliorem regentis affectum significat. Hilar. in Psal. 2.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gloss. Graec. ; So that he that is truly [the good Shepherd] is so far from destroying his Flock, that if they be in danger, he not only exposeth himself freely, but [giveth his life for] saving [the Sheep.] And this Character I intent to make good, for I will sacrifice my life to save my Flock from the malice of Satan and his Instruments, and from the wrath of God.  
Ver. 12. And herein I manifest myself to be the true Master of my Sheep; for they in the first Ages, trusted not their Flocks to hired Servants, but were wont to feed them themselves 
(e) Antiqui Progenitores nostri pecora pascebant. Joseph. in Ap. l. 1. , and then if any danger approached, they were ready to defend them as their own 
(f) 1 Sam. xvii. 34, 35, 36. Gen. xxxi. 38, 39, 40. . [But he that is an Hireling, and not the Shepherd;] no Master but a mercenary Slave, [whose own the Sheep are not] he can have no true love or concern for the Flock, and only aims at getting his Wages 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. : Wherefore when he [seethe the Wolf coming] he shifteth for himself [and leaveth the Sheep] to be devoured, while he runneth away [and fleeth] as hired Soldiers often do in a battle 
(h) 
2 Sam. x. ver. 10. cum. 13.  
— Fugiunt: ut quibus temere collectis, neque in victoria decus esset, neque in fuga flagitium. Tacit. Hist. l. 2.  . [And] so without any opposition [the Wolf catcheth] some of [them, and scattereth] all the rest of [the Sheep,] which will be the fate of as many Jews as follow these false Teachers, who mind only their own gain and safety, but will destroy at last, those they pretend to guard and feed.  
Ver. 13. But those that are under my Care, no danger shall make me desert them. 'Tis [the Hireling fleeth] to secure himself when any great evil threatens his Flock: and this First, [because he is an Hireling] and so only minds his Wages. Secondly, Because he only loves himself [and careth not for the Flock;] he has no great concern for them, because he hath no interest in them.  
Ver. 14. There can be no mutual endearments between a Flock and a hired Servant, who feeds them only for his Wages, but [I am the good Shepherd] who take such notice of those Sheep, over which my Father hath set me, that I can count them every one [and know my Sheep] and what each particular wanteth 
(i) Cognoscere pro curare & probare, Psal. i. 6. & cxliu 3. Matth. seven. 23. Drus. . Nor are they ungrateful for my Affection and Care; for I first take notice of, and love my Flock 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. , [And] then [I am known,] respected and beloved [of mine] own Sheep, who renounce and despise all other Shepherds in comparison of me.  
Ver. 15. This People of Israel are my Father's peculiar Flock 
(l) Psal. c. 3. , and therefore [As the Father knoweth me] and my great affection for them, he hath set me over them, [even so] full well [know I the Father] and his tender regard for them 
(m) Cognoscere pro diligere— i. e.— ea charitate qua pro ovibus morior, quantum Patrem diligo ostendo. Greg. hom. 14. . It is to please him that I now take such pains with them, such care of them. [And I] am ready upon the same account to [lay down my Life for] the salvation of the Jews, who are [the Sheep] of my Heavenly Father's Pasture.  
Ver. 16. But the merit of that Death of mine shall reach further than the Jewish Nation; my Father calls them his Flock. [And other Sheep I have] resolved thereby to redeem, [which are not] as yet gathered in, and become Members [of this Fold] 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. , even the poor Gentiles who are at present under Satan's power, [them also I must bring] out of that lost and deplorable condition wherein they lie; I will call them by Preaching [and they shall hear my Voice,] so as to be converted and live. After which I will take away that odious distinction between Jews and Gentiles 
(o) Coloss. iii. 11. ; [and there shall be] but only [one Fold,] even the Christian Church, [and one Shepherd,] that is, myself, who will be the Supreme Head and Governor thereof.    

CHAP. III. Of the Exhortation.  

§. 1.  
THe next observable difference, is the peculiar admonition, which the Bishop gives to all that enter into Priests Orders; that before they take this weighty Charge upon them, they may be made duly sensible both of the Dignity and the Duties of their Office, which are so necessary to be considered just now, that other Churches have such a discourse 
(p) Vid. Pontif. Roman. p. 41. in Ord. Presb. , though in some it be less properly deferred till after Ordination 
(q) Alia formul. p. 55. Et Copthar. Ordin. ap. Morin. p. 507. item Lutheran. formul. Lips. 1624.  But this is the fittest place for these Considerations, and ours the best, the fullest and most accurate Form now extant, as will appear by the following Analysis and Discourse.  

The Analysis of this Exhortation.  
The Exhortation contains Three Principal Parts 

1st. An Introduction referring to what they have heard. 

You have heard, Brethren, as well in, etc.    
2ly. The particular Advice now given them, viz. 

1. To consider very seriously before hand, 

1. The Dignity of their Office. 

We exhort you in the name of, etc.    
2. The weight of their charge on the account of 

1. The variety of their duty. 

to teach and to premonish, etc.    
2. The greatness of their trust. 

Have always therefore printed, etc.    
3. The danger of their neglect. 

And if it shall happen the same Church, etc.        
2. To act afterward with great, 

1. Diligence to promote the good of their People. 

And see that you never cease your labour, etc.    
2. Gratitude to God who hath called them to this Office. 

as well that ye may show yourselves, etc.    
3. Caution toward Men, lest they give any Offence. 

as also to beware that neither you yourselves, etc.      
3. To use the most proper means for enabling them to do their Duty. 

1. Prayer for the aid of the Spirit of God. 

Therefore ye ought, and have need to pray, etc.    
2. Studying the Books of Holy Scripture. 

And seeing that you cannot by any other, etc.    
3. Leading a good Life. 

and in framing the manners, etc.    
4. Avoiding secular Cares. 

And for this self same cause, etc.        
3ly. A Conclusion of the whole. 

1. Expressing the Bishop's hope, that they have 

1. well considered of their undertaking. 

We have good hope that you have well, etc.    
2. Firmly resolved both 

1. To do those Duties. 

and that you have clearly determined, etc.    
2. To use these means. 

and that you will continually pray, etc.        
2. Requiring from them a solemn Promise as to all the particulars. 

And now that this present Congregation, 〈◊〉          

A Discourse upon the Exhortation. §. 2.  
This necessary, pious, and comprehensive admonition is very properly introduced by putting the Candidates in mind, as well of that which was said to them when they were privately examined, (for it supposes, that the Arch-deacons gave them a Charge then,) as of that which hath been just now read to them, out of the Gospel and Epistle concerning the Dignity and Importance of this Office whereunto they are called: Yet lest they should forget the private instructions formerly given them, or not readily infer these things from the portions of Scripture now read, The Bishop doth once more exhort them in the name of Jesus Christ (his and their Great Master) to remember how High their Station, and how Weighty their Charge is. And first he declares the Dignity of their Office by those various Titles given to those invested with it in Holy Scripture, and then shows the various Duties which every one of these Names imports. The Titles are, Messengers, Watchmen and Stewards of the Lord: The Duties, as Messengers to teach, as Watchmen to forewarn or premonish, and as Stewards to feed and provide for the Lord's Family. First, The Prophets (in the Old Testament) and the Priests are styled the Messengers of the Lord of Hosts 
(r) Isai. xliv. 26. Hag. i 13. Mal. two. 7. See Mark i. 2. . And to show they are no ordinary Messengers, they are in the New Testament, called The Apostles of the Churches, i. e. sent by Christ to the Churches, with his Authority to teach and instruct them 
(s) Philip. two. 25. & 2 Cor. viij. 23. Ita Chrys. explic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in loc. Philip. , and therefore they are also called the glory of Christ, that is, such as represent his Person, and show the glory of their Mighty Lord; even as Ambassadors do wear the Character, and set out the Splendour of the Princes who send them; and they are expressly named Ambassadors for Christ 
(t) 2 Cor. v. 20. . To whom all Nations did ever pay the greatest respect, even as to their Masters 
(u) Oratorem audire oportere jus gentium est, Donat. ad Prologue. Hecyr. Sancti habentur legati, Pompon. L. Si quis D. de legate. Sanctum populis per saecula nomen. Papin. Stat. . So that they have the highest of all Offices in God's House; the most honourable of all Employments, being sent to represent Christ Jesus, and to declare his Will as his immediate Ambassadors, and his constant Envoys resident among us here upon Earth to transact his Affairs among the Sons of Men, while the Angels of Heaven (as their Name also imports) are his Messengers only in extraordinary; yea, some think, that Angel in Judges 
(w) Judg. two. 1. Heb. Venit Angelus, C. P. Jon. Et ascendit Propheta in legatione à coram Domino.  was a Prophet: and those Angels in the Christian Assemblies before whom the Women were to be veiled 
(x) 1 Cor. xi. 10. Sacerdotes & Ministros altaris intellige. Primas. in loc. ita Ambros. & Eucher.  were the Clergy: who may properly enough wear the name of Angels, having an Office so near unto, and like that of those blessed Spirits. Secondly, They have the Title of Watchmen, which is an Office of very great trust, and the Prophets are so called in a spiritual sense 
(y) Ezek. iii. 17. & Chap. xxxiii. 2, 3, etc. , for as the King trusts the care of his Soldiers or Citizens lives to the Watchman's care, that if any danger approach, or Enemy draw nigh, while they are asleep, the Watchman may give the alarm, and put them all upon their guard. So our Lord Jesus hath set his Ministers to watch over his People's Souls 
(z) Heb. xiii. 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. , and will expect an account from them if any Perish by their wilful neglect. For they are to warn the wicked of the danger of God's wrath if they do not amend, to discover to the righteous where Satan hath laid Snares for them, to keep them from falling into his temptations; yea, the Watchman is called by Isaiah, God's Remembrancer 
(a) Isai. lxii. 2. Hebr.— Posui Vigiles— Qui estis Domino à memoriis. Ita legit Gatak. , that is One, who is (by his Prayers) to call in the aid of Heaven, and by minding God of his gracious promises to help his People in their distress, to procure them such succours as they need. So that without a Watchman the People are never safe 
(b) Semnosque non defendit excubitor meos. Sen. Thyestes. . No Officer is so absolutely necessary to the safety of a City, as he 
(c) Psal. cxxvii. 1. , who under God, is the principal security thereof. And doubtless the Spiritual Watchman is as necessary and useful in the Church; and if he do his duty well, his care, foresight and early warnings are the great security of his People's Souls, who ought, as St. Paul hath noted, to obey his Summons, and submit to his Directions, whom God hath so graciously appointed both to rule and watch over their Souls. Thirdly, They are called Stewards of God, and of his Mysteries 
(d) Titus i 7. & 1 Cor. iv. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Which was anciently the highest domestic Office, and he who had this place was a Superior over all the rest of the Servants, and Governor of the whole Household 
(e) Steward ab Anglo-Sax. Steda locus & ward custos, Locum tenens vice Magistri. In Imper. Oriental. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gallis Major Domo. : Yea, the Master's Vicegerent. Our Saviour describes both the Dignity and Duty of such an one, viz. He whom his Lord makes to be the Ruler over his Household, to give them their portion of meat in due season 
(f) Luk. xii. 42. Vid. Isai. xxxvi. 22. . Such was Eleazar in Abraham's Family, who is called the Governor over his House, and the Feeder of his Household 
(g) Gen. xv. 2. Gubernator Domus meae. Chalil. & Verse. Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aquila, ibid. ; yea, the Ruler over all that he had 
(h) Gen. xxiv. 2. . To this high Dignity, to this great Trust are these Candidates now to be admitted by Christ in his Family, for which (in his proper Cure) he is to provide Spiritual Food for the nourishment of their Souls; he is to Feed them with the Word and Sacraments, to direct all his Fellow-servants in their several Duties, to see they do their business well, to comfort and encourage the Diligent and Laborious, and to reprove the Dissolute and the Slothful: Finally, As in the preceding Gospel, and elsewhere 
(i) Ezek. xxxiv. 2.  they are compared to Shepherds; the Bishop tells them it is their duty, not only to look to the orderly part of Christ's Flock that are within the Fold; but if any (who by their outward profession did once belong to it) are now strayed out of it by Heresy or Schism, or are led away by the evil examples of this naughty World (as some even of God's Children may be, for a time 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dictum S. Matthiae apud Clem. Al. Strom. 7. ;) these they must seek out, and labour to reduce to Christ's Church, by convincing them of their Errors, and converting them from their Sins; that they also may through Christ be eternally saved. Now this is indeed a very honourable station, but withal a very difficult one, to instruct and warn, preside over, and feed all regular Christians; to search after and bring home all the irregular: this (as St. Chrysostom expresses it) is a burden too great for an Angels shoulders, and they who undertake it may cry out in St. Paul's words, Who is sufficient for these things? 2 Cor. three 16.  
And the weight of this Charge will still be more apparent if it be further considered, of how great importance the affairs, and of how infinite value the things committed to their care are. 'Tis not the affairs of one earthly Kingdom, the safety of a fenced City, or the money and goods of one great Man; but the concern of the King of Kings, the security of Christ's Church, and the Souls, the Immortal Souls of Men, that are entrusted to their care. Thousands of Gold and Silver cannot buy one Soul 
(l) Psal. xlix. 8. 1 Pet. i. 18. ; the precious Blood of Christ was the only thing in the World that could purchase them: And of these Souls his Church is composed; which is his Body and his Spouse 
(m) Ephes. v. 25, 26, etc. ; so dear to him, that he loves it as himself, yea better than his own life, for he gave himself up to die for it; yet this Church and these Souls that are a sort of Divine Being's lodge in Humane Bodies 
(n) Quid aliud voces animam, quam Deum in humano corpore hospitantem. Sen. ep. 31. ; and all that relates to their Salvation, the Blessed Jesus is now about to commit, to the care of those, who are about to be Ordained: And if this be always printed in their remembrance, doubtless they will be faithful and very diligent to answer this mighty trust reposed in them by the Lord of Glory. For his and their people's sakes they should manage it with their utmost skill and industry, for his Favour and their People's eternal Welfare or Misery entirely depends upon it. But if this will not sufficiently work upon them, the Bishop charges them to be good Stewards for their own sakes, because, as Humane Masters do strictly call their Principal Servants to account, for all things under their charge, and make them answer or suffer for all that is lost by their default: So these Spiritual Stewards may be well assured, that their Heavenly and Allseeing Lord (the Judge of all Men) will certainly reckon with them for all that he hath entrusted them with. So that if the Church in general, or any Member of it in particular be damnified by their Folly, Fraud, or Negligence; as the Sin is great to be false or negligent in such a Trust, so the punishment shall be very great also. He hath often declared, that their Souls shall be condemned, and suffer for all those poor Souls, that perish, and are lost by their wilful neglect. It was usual of old for a General to deliver a choice Prisoner to a Soldier who was to keep him at the peril of his life, which was forfeited if his Prisoner escaped 
(o) 1 Kings xx. 39 Act. xii. 19 , and God delivers up his own whom he hath rescued from Satan, to the custody of his Ministers with the same caution, having declared under the Metaphor of a Watchman, that if any perish for want of due warning he will require their Blood at the Watchman's hand 
(p) Ezek. iii. 18. & chap. xxxiii. 8. ; that is, he who wilfully loses another's Soul, must satisfy God's justice by the loss of his own: Which is so terrible, yet withal so seasonable a consideration, That in the old Gallican forms of Ordination one part of a Prayer is, That he may tremble for all the people committed to his care, remembering that all their Souls are to be required at the Watchman's hand 
(q) Orat. in Ordina●. Episc. Lit. Gall. ap. Mabillon. p. 309. . Plutarch relates, That Epaminondas killed a Centinel with his own hand, whom he found asleep, because he had hazarded the loss of his whole Army; and even at this day the discipline of Camps condemns those that are set on the Watch, if an Enemy approach on that side, and they give no warning. But if Ministers do warn their people of the danger of Heresy or Schism, and of such Vices, as they perceive they are most likely to be drawn into, and they disregard or despise the notice, and will go on to Ruin; then they are Felones de se, they are guilty of their own Destruction, the Priest is clear of blame, and shall not suffer for their faults 
(r) Ez. xxxiii. 3, 4. Nec populus debet sacerdotis culpae deputare, sed suae, cum sacerdos nec orando, proficit nec loquendo, Agobard. de jur. & priv. sacerd. p. 126. . So that this account of his undertaking, need not discourage him from the Office, but only should make him resolve to be diligent in it, because nothing can hurt him but his own neglect: And thus the Bishop goes on to apply it; charging them never to cease their Labour, but with their utmost care and diligence to do all that in them lies, according to their Duty, to bring all they have under their charge, to such unity in the Faith, and such perfection in their knowledge of God, and to that measure of the Stature of Christ, that there may neither Error nor Vice be found among them: Which exhortation is grounded on that account which St. Paul gives of himself, and the discharge of his Ministry in Asia: How that he for three years' space had not ceased night nor day to warn every one with tears 
(s) Acts xx. 31. . 'Tis a charge like that which the same Apostle gave to Timothy (when he had ordained him) saying with more than ordinary zeal, I charge thee before God and the Lord Jesus Christ (before whose Tribunal thou must give an account) to Preach the word, to be instant in season and out of season, (that is in public and in private) to reprove, rebuke and exhort, with all long suffering and Doctrine 
(t) 
2 Tim. iv. 1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil.  
Ita D. Paul. Act. 20. v 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  , a dreadful place (saith St. Chrysostom) for those who Preach not at all 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, D. Chrys. in loc. , and (I may add) for such as never speak to their people but from the Pulpit; for Ministers ought not only to instruct, exhort and reprove in general, but to apply themselves also in private, to the Ignorant and Erroneous, to such as are negligent in good, and bold in evil works, for those instructions, exhortations and reproofs are taken most kindly, and are most likely to operate, because they are so peculiarly suited to that particular Man's case: In a word, let every one who enters upon this Office, consider the end of his Ministry, as St. Paul describes it, in the Epistle before 
(w) Ephes. iv. 12, 13. See the Explic. chap. 1. §. 1. , viz. To convince all the Erroneous, convert all the Vicious, and inform all the Ignorant, till they have made them all perfect in Knowledge and Virtue, through Christ Jesus: Wherefore this is the mark he must aim at, this is the work he must continually carry on, if he would both save himself and those that hear him 
(x) 1 Tim. iv. 16. Aliorum salutem fac lucrum animae tuae, Hieron. Ep. 13. Vide Philip. 1.19. . 'Tis true, it requires much Learning and Judgement, and more Pains and Watchfulness to do this well, but since it will in all probability tend to the Salvation of many of them, and certainly end in the saving his own Soul; every Minister should cheerfully set about this noble design, firmly resolve to carry it on, and patiently endure all the difficulties thereof; and to excite him thereto, the Bishop proposes two motives, to engage the Candidate to apply himself with the greatest care and study, to the rightly discharging this excellent and difficult Office 
(y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Eth. lib. 2. c. 3. . The first with respect to God; that is, out of Duty and Gratitude to him, who hath placed them in so high a Dignity in his Family: As they have many Privileges above others, so they have also greater Obligations, the trust which God reposes in them, and the honour he confers upon them, binds them to more than ordinary diligence, and it is required in Stewards that a Man be found faithful 
(z) 1 Cor. iv. 1, 2. . Such Officers are accountable not only for their own, but their fellow-servants faults, if their negligence, or connivance occasion them, and therefore their personal innocence is no security 
(a) Quid proderit non puniri suo, qui puniendus est alieno peccato? Prosper de Vit. Contem pl. l. 1. c. 20. , with respect to their account with God: And 2ly, The same care is to be taken with respect to Men; the Laity have but a single point to manage, viz. to take care they do not offend God themselves, whereas a Minister must not only avoid that which is evil in itself, but also fly from the appearance of it, and every thing which may occasion his people to offend 
(b) 1 Thessaly. v. 22. Rom. xiv. 21. and 1. Ep. Corinth. viij. 13. . So that there are several innocent Words and Actions, which yet may be apt to be misconstrued, that a Clergyman must abstain from, lest others taking the same liberty, and wanting the like discretion, may stumble at the Stone, which the other stepped 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, lest he give offence to weak, but wellmeaning 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 Man's 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 shows 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 qualify 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. viij. 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 indicted, 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, lest the Candidates should think, (with those who called themselves gifted Men, in those times of Hypocrisy, 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. nineteen. 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 practices 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 entangled 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 solicit any affairs at the Court, or exercise any sort of Merchandise, 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. 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 entangleth himself, with the affairs of this life, that he may please him, that hath chosen him to be a Soldier, 2 Tim. two. 4. He evidently applies it to the Clergy, and intimates they cannot please their Master Jesus Christ, whose spiritual Soldiers 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 ancient Church: The Apostolical Canon's order those Clergymen (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 forbidden 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 Clergyman 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 forbidden, 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 Blow, 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 entangling 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 Clergyman, if it be well done, is enough to take up one Man's 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 public 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. three 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 Virtue. All this is the Priest's 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 intent 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. IU. 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 Tradition, or New Revelations) to make us wise to Salvation through faith in Christ Jesus 
(z) 2 Tim. three 15. ; that there is enough written in it, to make us capable of Eternal Life, through believing 
(a) Joh. xx. 30, 31. ; and that being received with meekness (and a due submission to its Doctrines and Precepts) it is able to save our Souls 
(b) James i. 21. ; Finally, That it is so perfect a Rule, That nothing can be added to it, or taken from it 
(c) Deut. iv. 2. Rev. xxii. 18. . Wherefore unless we can be so impious to imagine, that the God of Truth designed to deceive us; we must give credit to his Character of Holy Scripture, and believe it contains all necessary Truths. And this was the constant opinion of the Catholic Church in all Ages, as I have proved elsewhere. I will only note here, that the Fathers declared Nothing was fundamental in Religion, which was not attested by God's word 
(d) Nullum fundamentum aut firmitatem possunt habere, quae nullis divinarum vocum fulciuntur oraculis. Lact. l. 7. c. 2. : and that a complete Systeme of Divine Mysteries was only to be drawn from this Fountain 
(e) Universa divinarum rerum Mysteria non nisi ex ipsis fontibus hauriri queant. Sulp. Sever. Hist. Sacr. l. 1. . Yea, this of old was the Doctrine of the Roman Church; for Pope Celestine's Letter to Nestorius affirms, That he deserves an Anathema who adds to, or takes from that Faith; which being fully and plainly delivered by the Apostles, needs no increase, and must have no diminution from us 
(f) Celestin. Epist. in Concil. Ephes. Bin. Tom. 1. Par. 2. p. 136. ; but this was before they had brought in so many New Doctrines and Practices grounded on Tradition only, that they were forced to decree at Trent, That Traditions were to be received with the same pious Affection and Veneration that they received the Scriptures 
(g) Omnes Libres tam V quam N. Testamenti— nec non traditiones— pari pietatis affectu ac reverentia suscipit— etc. Concil. Trid. Sess. 4. Decr. 1. . But in the Primitive Ages, nothing but the Word of God was allowed to decide controversies of Faith, and therefore the Holy Bible alone was placed on a Throne in Christian Councils, as the only Judge in all such cases 
(h) Vid. Concil. Aquil. ap. Bin. T. 1. Par. 1. p. 545. Concil. Ephes. ibid. Par. 2. p. 214. . Wherefore 'tis very necessary every Priest should declare his belief of the perfection of Scripture; and Secondly, That he should promise to teach no Doctrines, but what may be proved by it. For this is the greatest security of his being Orthodox which the Church can have, since no man can be an Heretic, who takes his Faith from the plain Words of Scripture, and proves it by necessary Consequences drawn from thence. And it is of such importance to the Church, that those She admits for Guides to others, be not in a wrong way themselves, that all the Reformed Churches ask the same Question of their Candidates. The Lutherans say, Do you believe the Faith, which the whole Christian Church believes, etc.— And do you condemn all Errors and Heresies, that are condemned by Scripture, and by the genuine Christian Councils 
(i) Creditisne fidem quam Universa Christiana Ecclesia credit, etc.— Damnatis— omnes errores & haereses per S. Scripturam & Christiana probata Concilia damnatas. Form. Luth. Ord. Lips. 1624. item Form. Belg. Eccl. p. 261. Scotch Psalter, J. Knox, p. 19 . The Belgic and Scottish Churches ask the like Questions upon the same occasion. For this is sufficient evidence, that they who answer this Question sincerely, do not hold, nor will they teach any Heresy whatsoever; but more particularly, this excludes all Papists and Enthusiasts from Holy Orders, because the former pretend Traditions, and the latter New Revelations for the proof of their False Doctrines; and though they seem very different, yet both agree in denying the perfection of Holy Scripture, and both do this with the same design, viz. that they may Coin new Articles of Faith, as often as they please; which false Principles and dangerous Design, would make our Faith changeable and uncertain; and nothing fixes our fundamentals in Religion, like binding all Priests to a written and unalterable Rule. It is thought an excellent means to preserve men's civil Rights, to bind the Judges to decide all Causes according to the Written Laws of the Kingdom 
(k) Ut Judices secundum Scriptam Legem judicent & non secundum Arbitrium suum. Capitul. Reg. Franc. Tom. 1. p. 370. . And it is equally prudent, and more necessary, to use this Caution in Divine Truths, of which the Bible is the only Collection, and that Standard from which no private Man may vary; he may hold some pious Opinions, and urge some innocent Practices, from Reason and Antiquity, but these must not be pressed as necessary to Salvation; for nothing is so, but what is contained in, or can be proved by the Holy Scripture; and so long as we keep close to that Rule, no dangerous Heresy nor notorious Corruption can come in.   

§. 2.  
Quest. 3. Will you then give your faithful diligence, etc.]  
This Question shows the matter and manner of their Duty in Divine Administrations. A Minister is often compared to a Shepherd, whose Office it is to feed his Flock in Green Pastures, and to lead them forth besides the Waters of Comfort, and with his Shepherd's Staff, to drive in such as wander into the Valleys of Death and Destruction 
(l) Psal. xxiii 2, & 4. . So our Spiritual Pastor is to feed and nourish his People, that are regular, by the Word and Sacraments; those that are irregular, he is to fetch back to the Fold by Holy Discipline, privately labouring to convince them of their Errors, and convert them from their Sins; and if that be not sufficient, giving them up to the censures of the Church for their Reformation and Amendment: This is the matter of their Duty. As to the manner, they are to administer Doctrine, Sacraments and Discipline, so as the Lord hath commanded in his word, and so as the Ecclesiastical Laws of this Realm do appoint; which are not (blessed be God) two different ways here in this pure Church, because we have declared, that we have no power to make any Laws in these matters contrary to God's word 
(m) Non licet Ecclesiae quicquam constituere quod verbo Dei scripto adversetur. Reformat. Leg. Eccles. c. 11. p. 5. . The Scripture teaches the manner of our Ministrations as to the main, and our Offices and Canons for Discipline are drawn up by those Divine Directions, the rest is supplied out of Primitive Antiquity, as to Ceremonies and things not Essential, and both are finally confirmed by our Laws. Thus we have accurately prescribed Forms for all our Ministrations; from which if any private Minister might vary, and follow his own fancy, it would breed infinite Confusion and endless Scandals; wherefore after the example of our pious Ancestors, we oblige all the Clergy to Minister the Word and Sacraments, yea and Discipline also in one Uniform Manner 
(n) Cuncti Presbyteri omne Sacerdotale suum Ministerium, uno eodemque modo & ratione studeant agere. Concil. Cloves. Can. xi. An. 747. Spelm. T. 1. p. 248. : Which our Priests may safely promise to do, because this Church hath taken such exact care to come as near as possible to Holy Scripture in all these particulars. So that for any Minister to come short of, or go beyond this perfect Constitution, argues intolerable Pride and Folly, and discovers such a presumption, as admits of no excuse, especially after he hath so solemnly promised before God and many Witnesses, that he will administer all these according to the Rules of this Church. Moreover since he is now to take charge of a Flock, he must not only rightly dispense Doctrine, Discipline and the Sacraments himself, but must use all possible endeavours to bring his people, to do their part of these Offices strictly and conscientiously, that is, the younger are to come to Catechising, they and the elder both to attend on Prayers and Sermons; Parents are to bring their Children to Baptism, and all of riper years must prepare themselves for the Holy Communion. He must also teach them humbly to submit to private reproofs, and also to the public censures of the Church, when their offences deserve them. All which the Priests promise they will do, by God's help; and if they would often think of this promise, and diligently as well as faithfully endeavour to perform it, Piety and Devotion would once again flourish among us, and make this our Zion, the glory of all Lands, and the praise of the whole Earth.   

§. 3.  
Qu. iv Will you be ready with all faithful diligence to banish, etc.]  
The Shepherd is not only to feed and fold his Sheep, but also to watch over them, that no ravenous Creature from without seize and devour any of them. So our Spiritual Pastor is to be vigilant to discover, and courageous to drive away, all those that spread erroneous and strange Doctrines among his people: The Atheists and false Christians, Heretics and Schismatics are often compared to Wolves 
(o) Matth. seven. 15. Joh. x. 12. Act. xx. 29.  and Foxes 
(p) Cant. two. 15. Ezek. xiii. 4. , for their craft and cruelty, their mortal hatred to the Sheep, and their lying in wait to destroy them; The Prophet likens them to evening Wolves 
(q) Habac. i. 8. Quia nocte praedantur: Unde Aelian. not de lupo. Quod— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & crepusculum lucis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drus. obs. l. 13. c. 1. , who come secretly in the Dark, and are very hungry, zealous and passionately desirous, to pervert harmless and unwary Souls; like the Pharisees of old 
(r) Matth. xxiii. 15. . And lest their malice should be perceived, these ravenous Wolves disguise themselves in Sheeps-clothing 
(s) Matth. seven. 15. . That is, they pretend to great innocence and simplicity, and seem to pity the mistakes, and desire the Salvation of such as they would insinuate into, under which veil they are taken for Friends, though still they remain the worst of Foes 
(t) Erras si istorum— vultibus credis, hominum effigies habent, animos ferarum, Sen. Ep. 10. p. 406. ; for their words will eat as doth a Canker 
(u) 2 Tim. two. 17. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , or (as the Original intimates) pray upon them like a gangrene, which spreads its Poison insensibly, till it becomes incurable and mortal: Doubtless, 'tis very dangerous for the common people to converse with these Deceivers, because they have not the skill to discover their Errors, nor Learning enough to confute them; wherefore the Pastors are enjoined to watch 
(w) Acts xx. 31. 2 Tim. iv. 5. , that they may find them out, and expose their abominable Errors and pernicious Heresies, and set their mistakes as well as their malice in a true light, which is not easy to do, considering: First, That many of these Seducers are plausible, smooth and eloquent speakers, as Gennadius notes of the Heretic Nestorius, and of one Paulinus 
(x)— Insignis in docendo extempore declamator haberetur— & p. p.— eloquentiâ & abstinentiâ commendante, Catalogue. illustr. Hier. T. 1. p. 468. vid. p. 386. . Now such do easily with good words and fair speeches deceive the hearts of the Simple; as St. Paul hath noted, Rom. xuj. 18. And it requires much Art and Skill to prepare Antidotes against these gilded but poisonous Pills. Secondly, others of these Deceivers pretend to more than ordinary Sanctity, and sometimes are Men of good lives. So was Pelagius the great Heretic, as St. Augustin confesses 
(y) Aug. de peccat. merit. & remis. l. 3. , and Foelix a Nestorian (as Agobardus notes) drew Men into approving his Errors, 
(z) Qui incaute admirantes ejus vitam probanda putant cuncta quae dixit, Agobard. adv. Foelic. Urgel. pag. 3.  by their admiring his life 
(y) Aug. de peccat. merit. & remis. l. 3. . 'Tis true, We should not measure men's Faith (as he saith) by their Lives, but their Lives by their Faith, because though some true believers perish by living wickedly; yet no Man who doth not believe aright can be saved by living virtuously 
(a) Idem ibid. p. 4. . But after all, the Ignorant People, who see good Actions, but cannot discern Error, are apt to believe there must be truth wherever there is goodness, and thus also this disguise proves a dangerous snare, especially if the Orthodox Pastor, be not also a Pious and Holy Man; wherefore where such deluders creep in, he must strive to live better than they, and diligently teach his People, that even Heathens have been good moral Men, and that they have good Examples enough in the true Church for their imitation, nor need they part with their Principles, if they desire to reform their Lives, since no Religion gives stricter and holier Rules than ours: Thirdly, All that propagate false Opinions in Religion, are very zealous to make Proselytes, so were the Donatists in Africa, when they had fallen into Apostasy, they delighted to pull others down, and accused the Orthodox, who stayed in the true Church as dull People 
(b) Perditi transitus suos consolari cupientes, caeteros ut similiter labantur invitant, & residentes in sinu matris Ecclesiae ut tardos— accusant, Optat. Milev. l. 6. pag. 99 ; they are first mistaken themselves in the true way to Bliss, and so spare no pains to draw in others, because they imagine they are guiding Men to Heaven, while they are going with them to perdition, and hope to secure their own Salvation by being Instruments of the Damnation of others 
(c) 2 Tim. three 13. . Now in this case our Pastor must show a greater as well as a better grounded zeal, to save his People's Souls, than they express to destroy them: Lastly, the false Teachers, and especially those of the Roman Church, do creep in among our Sectaries, and the worst sort of Enthusiasts (as hath been proved by many instances, here and in other Countries 
(d) See the Book called Foxes and Firebrands Aderant personati quidam qui Papae causam promoturi, dissensiones mutuas promovebant, Comenij Hist. Eccl. Bohem. §. 36. ,) and promote the Popish interest, by enflaming the differences among Protestants. So that it concerns our Pastors to pull off such men's Vizors, and represent them in their true Colours, to all such wellmeaning people, as are in danger to be deceived by them. 'Tis true, all kinds of Seducers suspect their own strength, and therefore they avoid Men of Learning, and such as understand the Faith they profess; 'tis poor ignorant Men and those of the weaker Sex, that they attack, and take no Captives but such 
(e) 2 Tim. three 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocat Strabo Geogr. l. 7. ; as St. Hierom observeth concerning Basilides and Marcus, two ancient Heretics 
(f) Hieron. Ep. 29. ad Theodor. p. 251. . Wherefore our Pastor must have a strict Eye upon this part of the People under his charge, and countermine the Enemy, by engaging them to labour, both to understand and love their own Religion, and advising them not to rely too much on their own Judgements. Upon the whole matter, vigilance and industry are always necessary, but never more requisite than in these times, while reason of State obliges this Government to continue that Toleration in this Reign, which was (for very ill purposes) begun under another: This is a season, that requires the Clergy by Writing, Preaching and private Conference, to keep as many of their Flock as they can, from this Pestilence that walketh at noon day 
(g) Psal. xci. 6. Chal. Par. A caterva daemonum qui grassantur tu meridie, Polygl. Bibl. . And herein I cannot but observe, and commend the piety and diligence of many of my Brethren, to whose care under God it is to be imputed, That this Toleration hitherto hath neither increased our Adversaries number, no nor lessened ours, but we gain more and better people than we lose: May God of his mercy grant, that the following Generations may still be secured by a constant succession of such Labourers in his Harvest: Men that shall be able, by sound Doctrine both to exhort and to convince the Gain-sayers 
(h) Titus i 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. , to confirm the Orthodox, confute the Teachers of false Doctrines, and reclaim their deluded followers: When a Pastor is endued with Learning and Judgement for this good work, and also with Zeal and Piety to excite his Industry, he is a mighty blessing to the Church in general, and more particularly to all that are under his charge.  
Yet there is another part of the Clergies duty contained in this Question, as necessary as the former; and that is, to drive away Vice as well as Error, by public and private Monitions and Exhortations, both to the sound and the sick within their cures, when ever need requires: Sometimes a watchful Pastor will discern some sorts of wickedness to abound in his Neighbourhood, and against such Epidemical Crimes, public monitions to convert the guilty, and open exhortations, to secure such as are yet untainted, must be his business in the Pulpit, and when any single Person is discovered to be tempted to any notorious Sin, or hath fallen into it; then the careful Pastor must go to the offender, and privately exhort him to beware of that particular Sin, while he is only in danger; or sharply admonish him for it, if he have already offended, because (as was noted before) if any perish for want of due warning, God will require their Blood at his hands: I grant there is great prudence to be used in reproving, the quality and temper of the person, the nature and circumstances of the Crime, as also the fitness of the Season, and manner of address must be well weighed before hand: Our Superiors must be applied to with respect, and yet with sincerity, our equals with friendly plainness, our Inferiors with awful rebukes; if the offence be notorious, and the danger great and nigh, we must not delay, but save them with fear, hasting to pull such out of the Fire, as we would do a brand almost burned 
(i) Judas ver. 23. , if it be a secret and lately sprung evil, we may wait for a private opportunity, and a gentle warning may suffice: The fittest Seasons are generally before the receiving of the Holy Sacrament, or when the Party is visited with Sickness, or under some great Affliction; or when the Priest hath had some opportunity to oblige him that he is to reprove: But whenever, or to whomsoever we do this good Office, we must begin with gentle methods, always expressing a true affection for the offender, a love for his Soul, and a hatred only for his Sin 
(k) Medicus saevit in vulnus, ut homo sanetur, quia si vulnus palpetur homo perditur, Aug. V D. ser. 15. ; it must appear, that you hate the Vice for the man's sake, foreseeing the mischief it will bring on him here and hereafter, and if you can convince him, that your reproof proceeds from a tender regard to his welfare, that notion will open his Ear and Heart also to your affectionate admonition, and 'tis probable you will save his Soul; But if he prove proud and foolish, obstinate and scornful, you must use more sharpness 
(l) Titus i 13. ; and if private rebukes be despised you are (by our Saviour's direction) to complain to the Church 
(m) Matth. xviii. 15, 16 & 17. , out of which such deserve to be cast, because while they are of it, they are a scandal to it. And if reproofs were thus managed, they would be of inestimable benefit, not only to private Christians, many of which who are likely to perish eternally, might this way be converted and live: But also to the whole Church, which by this method would become pure and holy, honoured by its very Enemies, and lovely in the Eyes of God and all good Men: The only excuse on the Pastor's side, is, that the offender (out of a sense of his guilt) will be angry, since there are too many like Nero, forward to commit Sin, but enraged when they are told of it 
(n) Ut faciendis sceleribus promptus, ita audiendi quae faceret insolens erat, Tacit. Ann. l. 15. p. 1088. . Now if this be granted, first the criminals anger is a clear confession of the justice and necessity of the reproof 
(o) Qui mihi irasci voluerit prius ipse de se quod talis sit confitetur, D. Hieron. ad Nepot. ep. 2. , because it declares he is guilty: But than Secondly, this anger (if the Man be not a hardened reprobate) will not continue long, if 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). 'Tis 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 helped 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 enjoins 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, Salu. 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 terrify you so much as the wrath of God, who can cast Body and Soul into Hell: But here I must observe, that 'tis 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, 'tis to cast their Pearls before such wretched creatures, as will either rudely trample them under their Feet, or barbarously turn again, and rend them with injuries and reproaches 
(t) Matth. seven. 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, Salu. 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 God's cause, if you will not hear his Priest? Do you Sin at any one's 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 'tis observed by St. Cyril, that David, though a King, was not angry at Nathan, though he sharply reproved him for odious Crimes, because he considered 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 hearty 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, etc.]  
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 public and common Prayer in the Church, to which our Rubric binds both Priests and Deacons, if they be in health, and not hindered by any urgent cause 
(z) See the second Rubric just before the Discourse of Ceremonies, and just after the Preface. , which constant Reading of Morning and Evening Prayer in public, is also strictly enjoined 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 enjoined, 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 Handmaids 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 Clergyman's studying: 'Tis certain he cannot Preach profitably, confute Errors, defend the Truth, and solve cases of Conscience, without a complete 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 Critics, 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 sorts, and especially the History of those Ages which are coincident with the times, and of those Countries, which are spoken of, in or adjacent to the places mentioned in Holy Scripture, to which Chronology and Geography will exceedingly conduce. In short, there are few parts of human Learning, that are not some way or other necessary to accomplish a Divine. But what directly concerns him is, That which is properly called Theology, and so he must be well versed in all Writers Systematical, Textual, Historical, Polemical and Practical. The Systematical, are the Catechists Ancient and Modern, and the Authors of whole Bodies of Divinity; The Textual are the learned and laborious Commentaries of the Holy Fathers, and later Orthodox Divines. The Historical are such as have writ the sacred story of the Jewish and Christian Church in general, or the Lives of the Fathers, and most eminent Bishops and Doctors, together with the Collectors of the Councils and Ecclesiastical Laws of Christian Princes. The Polemical are the ancient Apologists, and those Orthodox Fathers who defended the Christian Religion, against Paganism and old Heresies, as also such as have maintained the Doctrine and Rites of the Reformed Church of England against Papists and Dissenters: Finally, The Practical Authors are the Editors and Explainers of Liturgies, the compilers of Offices for private Devotion, and such as write about Piety and a Holy life in general, or concerning any particular Virtue or Vice. And that he may not lose time, either by an ill method of Study, or an ill choice of Books in all faculties, there are some very useful Writers, who will direct him in these matters, some few of which I shall only name, and refer my Reader to them 
(b) 
Hug. Grotij & alior. Disserationes de studiis instituend. Amstel. 1645.  
Apparatus ad Theolog. per Steph. Penton Lond. 1688.  
Bishop Barlow ' s direction for Study, and D. Bray ' s Parochial Library.  , concluding with this advice, to keep Common places and Methodical repositories, of all the choice things they would remember, for which there are very good Rules in Drexelius 
(c) Hierem. Drexelij Aurifodina, in ejus Oper. in Fol. Tom. 4. pag. 739. . And to this end a young Divine should be provided of a Bible, a Concordance, a Common-Prayer-Book, and the Articles and Canons, all interleaved; with a large common place Book, that may lie ready, the first to note down all choice Explications of any Text, the second for the signification of Words and Phrases, the third for what is agreeable to our Offices, especially in the Primitive Writers; the fourth for such things in antiquity, chief as vindicate our Doctrine and Disciple. And the last for a general Repository of all Philological and Moral Notions: By the daily use of which a studious Man, will not only surely retain whatever he Reads, even to his old Age; but will always be furnished by consulting these Collections of his own, with variety of proper Matter for Sermons, Disputations or Discourses upon any subject in a few hours time, the advantage of which is so great (especially when our Memories begin to fail) that such as have taken pains this way in their youth, can never be surprised nor unprovided. This short account may suffice to show how necessary it is, that a Clergyman should have a liberal Maintenance to furnish him with some of the best Books in all Sciences secular 
(d) Rudes secularium literarum— cum loqui nesciunt, tacere non possunt— prius imperitorum magistri quam doctorum discipuli, Hieron. ep. 8. p. 76.  and sacred: For what the Italian Proverb saith of a well furnished House, (that it) makes a notable Dame 
(e) Camera adorna fà Donna savia. Prov. Ital. G. Torrian. p. 16. . We may say of a well filled Study, it makes an eminent Divine; and doubtless we must ascribe the ignorance of some, and the looseness of others in Holy Orders, principally to this fatal want, because it cannot be supposed that Men of ingenuous education, should either be so dull as not to improve with all those helps, or so wretched as to seek mean or lose company, when they have at home the benefit of conversing with the most learned and best Men of all Ages: And considering how large a field, he that desires to be an accomplished Scholar, hath to expatiate in, and what noble objects he hath to pursue, if he be never so young and strong, he hath employment enough for his whole life, and for all the hours he can spare from his Offices, and the necessary business of his Family: He will have no time to squander away upon the World and the Flesh, who has a generous ambition to improve himself in all these kinds of knowledge, yet will find a satisfaction in this laborious course of Study, abundantly sufficient to recompense him for all his pains.   

§. 5.  
Quest. VII. Will you maintain and set forwards, as much as lieth in you, quietness, peace and love, etc.]  
When we consider that Christ was styled the Prince of peace, before his Incarnation 
(f) Isai. ix. 6. , that he was welcomed at his Birth with the Angels singing, Peace on Earth 
(g) Luke two. 14. , that his Gospel is the Gospel of peace 
(h) Ephes. vi. 15. , and that he gives a peculiar blessing to the makers of peace 
(i) Matth. v. 9 ; we cannot wonder it should be one of the Duties of his Ministers to promote Peace and Charity among all Christians, and especially among the people committed to their special care. I have showed before in the Preface, how far the chief Priests among the Heathens and Bishops of the Christian Church, were privileged in taking up all public and private quarrels, and shall only note here, that our Saviour intended, all the Clergy should be concerned in this Office of peacemaking, for they wait at the Altar, and are to oblige the injurious person to leave his gift there, and to be reconciled to his Brother, before the Priest may accept and offer it 
(k) Matth. v. 23, & 24. , which no doubt gave occasion to those ancient Canons, that enjoin the Clergy not to receive the oblations of such as were at enmity 
(l) Concil. 4. Carth. can. 93. ap. Bin. T. 1. p. 589. , and order them to rebuke such as they perceived lived in malice, and if they proved obstinate, to suspend them from the Sacrament, till they were made Friends 
(m) Concil. Agath. An. 506. can. 31. Bin. T. 2. par. 1. p. 556. ; by which we may see that our Rubric which lays the same injunction upon every Priest 
(n) See the third Rubric, before the Communion , is grounded on Holy Scripture and the Canons, as well as the Practice of the Primitive Church: And if it were duly performed, as it is solemnly promised by all the Clergy, it would be of inestimable benefit to the Laity, by preventing all quarrels and dissension, hindering chargeable and expensive Law Suits, and extirpating the mischievous effects 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 easy and happy, and every Man would share in this blessed Tranquillity: There are in all places instruments of Satan, to sow and inflame 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 threaten against variance and strife, hatred and malice, they are most proper to show 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 qualify them for no other Society but that of Hell: And they who have such a Pastor, aught to receive his advice and admonitions with all humility and gratitude, and cheerfully 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 Rubric 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: 'Tis 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 people's great advantage to accept of; yea, to encourage their Mediation.   

§. 6.  
Quest. VIII. Will you reverently obey your Ordinary, etc.]  
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 enjoined 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 People's 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, etc.]  
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 rejoicing. 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. add Maced. ep. 52. T. 2. fol. 48. , They hope firmly that the same God will perfect in them, that which they rejoice 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 cheerfully 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 remembered 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, than they will desire an opportunity to make some special requests to God for them particularly: A Custom as ancient as 'tis pious; in the East 'tis 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 enjoined 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 join 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, etc.  

§. 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, 'tis fit a particular address be made to the Spirit before the Ordination, which we do by the Hymn, which gins, Come Holy Ghost, etc. 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, etc. , 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 Splendour, 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 shows 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, etc. 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 Sense, as it stands foremost here. And I shall explain it by a Paraphrase according to that Form, to show 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 ourselves 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 Joints with Oil, to make them nimble, vigorous and fit for Action 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucinian. ap. Petr. Fabr. Agon. l. 2. c. 2. p. 116. etc. 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 sevenfold 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 Unction] even those enlightening and healing Gifts, compared to Oil 
(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 Oil 
(p) 1 John. two. 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 Oil, being inflamed, is soon exhausted, and then its light ceases; but thy Spiritual Oil will burn and shine for ever. By it therefore [enable] us to have a right judgement 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 rejoiced, used to anoint their Faces with perfumed Oil, to make their Skin smooth and fair, and give their Countenances a cheerful 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 cheer 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 Cheer our Spirits [with the abundance of thy grace], which will extremely 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 easy 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 acknowledgements: 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 showed 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, etc.    
2 Some proper instances, viz. 

1 His giving us his Son. 

Hath given to us thine only and most dearly, etc.    
2. Sending the Apostles and other Pastors. 

Sent abroad— his Apostles, Prophets, etc.    
3. Their success and the effect of their preaching 

By whose labour and ministry he, etc.    
4. Providing this succession of Ministers. 

And for that thou hast vouchsafed to call these, etc.      
3. An Act of Praise for them all. 

We tender unto thee most hearty thanks, etc.      
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, etc.    
2. And also grow in grace. 

And that we may daily increase and go forwards in the knowledge, etc.      
2. Those for Priests and people both. 

1. That by both God's name may be glorified. 

So that aswell by these thy Ministers, as by them over whom etc.    
2ly. And his Kingdom further extended. 

And thy blessed Kingdom enlarged.      
3. The pressing conclusion. 

Through the same thy Son jesus Christ our Lord, etc. Amen.          

A Discourse upon the larger Collect. §. 2.  
ALmighty God and Heavenly Father, who of thy infinite Love, etc.]  
Nothing can more fitly dispose us to praise Almighty God, who shows 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 'tis proper here to consider, that when our first Parents fell from their Innocence, they brought two evils upon their Posterity: First, The Gild, and then the power of Sin. Now our Lord and Saviour undertook the removing of both: First of our Gild 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, 'tis 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 showed 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 Gild upon himself. For which by his Death upon the Cross, he did so fully satisfy his Father's justice, that he (who never boasted) said it is finished 
(x) Johan. nineteen. 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 Christ's 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 virtue 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 Father's 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, etc. , and consequently they are not essential to the being of this Order, because than 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 Man's 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, etc. 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 Judaisme, and Idolatry out of these parts of the World: 'Tis true, the Apostles and their glorious Successors planted this Faith by their Doctrine, their good Example, and their Miracles, and watered it with their Blood, but God alone gave this wonderful increase 
(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 spread 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 shows 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. seven. 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 world's 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, hearty 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, etc.]  
Having excited ourselves 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 dressed 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. ●●. 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 men's 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 show ourselves 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 itself, 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 duly 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 increase 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. two. 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. three 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 join 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 coming 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 Satan 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 men's present undertaking and future endeavours, through Jesus Christ, who Liveth and Reigneth, etc. 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, etc.) without any variation. I confess Morinus affirms, that the ancient Forms of Ordination, as well in the Latin 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 Schoolmen, 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 show both parts of this Form are taken.   

§. 2.  
Receive the Holy Ghost for the Office and Work of a Priest, etc.— whose Sins thou dost forgive, they are forgiven, etc.— And be thou a faithful dispenser, etc.— In the name of the Father, etc.]  
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 than he said, receive ye the Holy Ghost, etc. (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, etc. 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 losing 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, etc. And doubtless no words can be fit, 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 two. 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, etc. 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, etc. Hieron. Hebid. ep. 150. T. 3. p. 233.  
Dicit, Accipite; & subjicit, Si cui, etc. 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, etc. Now this power of Absolution is one of the ordinary parts of the Sacerdotal Office, (as I have showed before 
(b) See Compan. to the Temple, Part 1. §. 4. p. 43, etc. ): 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 Saviour's and his Apostles Preaching 
(d) Mat. iv. 17. Luk. xxiv. 46. Act. two. 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 Ambassador, (as the Form itself declares) In the Name of the Father, Son, etc. 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 showed, 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 join 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, etc. 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 qualify him to judge so rightly concerning remitting and retaining Sins, that God may ratify his Sentence in Heaven, forgiving those he declares Penitent, and condemning such as he pronounces Impenitent; and this will make him careful in his managing of Sinners, and bring a great and deserved veneration upon all his Solemn Acts of Ecclesiastical Discipline, as well as incredible benefit to his People's Souls.   

§. 3.  
2ly. The other part of these Solemn Words, are a strict charge to him that is Ordained, to be a Faithful Dispenser of God's Holy Word and Sacraments]. I have showed before they are Stewards of these Mysteries 
(l) See §. 3. supr. , that is, (in the French idiom) Dispenser's. And hence St. Paul calls his Preaching, and other Ministerial Acts, a Dispensation committed to him 
(m) 1 Cor. ix. 17. Ephes. iii. 2. Coloss. i. 25. ubi Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Now as to the Word of God, the faithful dispensing of it, is to give every Soul its proper Portion; so our Pastor must offer easy Truths, plain Similitudes and Examples, to inform the Ignorant, to prepare higher Notions and stricter Rules for the Stronger and more knowing; he must have ready Promises to comfort mourning Penitents, Threaten to warn bold Sinners; Counsel to settle the doubtful Minds, Exhortation to quicken negligent Loiterers, and Reproofs to check forward Offenders. All these are in God's Word; and every one of these kinds, are proper Food at some times for the Souls that are under his Charge; his Prudence must allot every one their Portion according to their temper and necessity; and he must act faithfully, as well as wisely; he must be impartial, and fear no Man for his greatness, nor despise any for his proverty; he must not spare a Friend for Favour, no nor expose an Enemy out of Evil Will, because their Souls are at stake; and there is a Curse upon those who do this work of the Lord deceitfully 
(n) Jer. xlviii. 10. . But this relates chief to the Pastor's private applications, besides which, it is their duty to Preach once at least in Public, on Sundays and holidays, by the ancient and modern Canons also 
(o) See xlv. Can. Eccl. Angl. Ut omnibus Festis & diebus Dominicis unusquisque Sacerdos, Evangelium Christi praedicet Populo. Egb. Can. 3. Spelm. T. 1. p. 259. id. Can. 52. Edgar. p. 454. Can. 23. Aelfric. ibid. p. 578. Capit. Carol. M. l. 1. c. 166. ; and this Office they must be Faithful in, as far as a Public Place will allow. They must conceal no necessary, nor publish any unnecessary Truths; they must reprove in general the most prevailing Vices of their People, and exhort them especially to such Duties as they are most negligent in: and if they know (as he ought) the state of their People's Souls, they may so contrive this general Discourse, that like a well-drawn Picture, it shall seem to look directly at every one in the company; so that every one may easily know and apply his own portion to himself. The same fidelity must be showed also in dispensing both Sacraments, by taking care that Infants do not (by their neglect die unbaptised,) nor forget their Vow after they have been baptised, by preparing their people for receiving the Communion worthily, frequently dispensing it publicly to those in Health, and privately to the Sick, encouraging such as are fit for it to come often, and warning all notorious Sinners, especially those in malice, to repent before they presume to come to this Holy Table. And they that thus behave themselves in God's House 
(o) Matth. xxv. 21. Euge, bone serve, etc. , shall from their great Master hear that joyful Eulogy, well done, ye good and faithful Servants, enter ye into the Joy of your Lord.  
Having spoken of the delivery of the Gospel to a Deacon before 
(p) Dis. on. Ord. of a Deacon chap. 4. §. 4. , I am only to add, that the difference is, the Priest hath the whole Bible delivered to him, with words containing a Solemn Grant of full Power and Authority to Preach out of it, and Administer the Sacraments according to it in the Congregation, whereto he shall be appointed: And whereas of old, both in the African and Western Churches as well as the Eastern, this rite was only used at the Consecration of a Bishop, in later times it was used to a Priest, who (as Isidore observes) has also the Dispensation of the Divine Mysteries committed to him, and he is colleague to the Bishop in presiding over the Church, in consecrating the Sacrament and Preaching to the people 
(q) Presbyteris sicut Episcopis, dispensatio mysteriorum Dei committitur, praesunt enim Ecclesiis Christi, & in confectione divina corporis & Sanguinis Consortes sunt cum Episcopis— &— in officio praedicandi, Isid. Hispal. de offic. c. 7. ; but with this difference, the Priest acts subordinately, and is confined ordinarily to one Parish, but a Bishop is the Supreme in Ecclesiastical matters through his whole Diocese: There are more Ceremonies and solemn words in some other Churches, especially the Roman, where of late they deliver a Patin with Wafers, and a Chalice with Wine and Water 
(r) Accipe potestatem offerre sacrificium Deo missamque celebrare tam pro vivis quam pro defunctis, Morin. de Lat. ord. p. 319. , giving them power to offer a Sacrifice to God, and celebrate Mass for the Quick and Dead: But we may observe, Morinus could not find this Form in any Ritual above 700 years old; So likewise the blessing, the several vestments and forms of delivering them, the anointing the Priest's hands in the Latin Church 
(s) Vid. Pontif. Roma●. p. 47, & 49. . The kiss given to the newly ordained Presbyter, by the Bishop and all the Priests present in the Greek Church 
(t) Euchol. p. 294. & notis p. 298. , are justly laid aside by our Reformers, as being either innovations, or too trifling for so grave an Office as this.    

CHAP. IX. The last Collect.  

§. 1.  
THere is nothing remaining of a material difference between the former Office and this, but one proper concluding Collect, which seems peculiar to our Church, and how suitable it is for the occasion, the ensuing Analysis and Discourse will show.  

The Analysis of the last Collect.  
This Collect containeth two kinds of Petitions. 

1. For the Ministers. 

1st. In general for God's Blessing. 

Most merciful Father we beseech thee to send, etc.    
2ly. In particular that they may be 

1st. Holy in their lives. 

That they may be clothed with Righteousness, &c    
2ly. Successful in all their Labours. 

And that thy word spoken by their Mouths may have such success, etc.        
2ly. For the People. 

1. That they may Reverently hear the Word of God. 

Grant also that we may have Grace to hear, etc.    
2ly. That in all other Acts they may aim at 

1. God's Honour. 

That in all our words and Deeds we may seek, etc.    
2. The enlarging of his Kingdom. 

And the increase of thy kingdom, through, etc. Amen.            

A Discourse upon this Collect. §. 2.  
Most merciful Father we beseech thee to send upon these thy Servants, thy Heavenly Blessing, etc.]  
The ancient Forms of Ordination are usually concluded with a valedictory Blessing, or else will a Prayer for a Blessing 
(u) Benedictio Dei Patris, Filij, etc. descendat super vos, etc. Morin. de ord. Latin.— super hunc famulum tuum— munus tuae benedictionis infunde, Lit. Gallic. ap. Mabil. pag. 307. Et Pontif. Rom. p. 47. , our Church uses both: The first Petition, being in general for a Blessing on these newly ordained Ministers, is introduced with remembering, that the God we pray unto is not only most merciful in his Nature, but through Christ stands in the relation of a Father to us, both which are motives to excite us to ask, and grounds for our hopes of prevailing. The merciful temper of the Kings of Israel encouraged their Foes to Petition for favour 
(w) 1 Kings xx. 31. : And 'tis our Saviour's argument (x), that if earthly Fathers can deny nothing which their Children crave, 
(z) S. Luke xi. 9  then doubtless our Heavenly Father will not withhold his Blessing from us, when we beg it so importunately: We know that the Man who is blessed by God must be always successful, because the Lord makes whatever he doth to prosper 
(y) Psalm. i. 3. Benedictio est augmentatio bom, Rab. ap. Fag. in Gen. i. 22. , and indeed his Blessing comprehends all sorts of good things which we can wish, or he can give, but more particularly. We first pray that their Lives may be Holy, and this in David's phrase, whose Petition for Zion is, That her Priests may be clothed with Righteousness 
(z) Psal. cxxxii. 9 , which implies that Holiness is the most glorious of all Robes; the innocence signified by their White garment (the clothing of the Saints 
(a) Revel. nineteen. 8. ) makes them shine more, than all their other Sacred Vestments, and the Phrase denotes further, their being full of all Virtues, wholly covered all over with goodness; and no doubt a Priest so qualified is an honour to the Church, and a mighty blessing to his own people. Secondly, Since they have promised diligently to preach God's word, we pray they may be successful to that degree, as never to speak in vain, which was a blessing granted to Samuel, one of God's chosen Priests, that none of his words fell to the ground (b); that is, 
(a) 1 Sam. three 19 Cadere in terram, est perire. Matth. x. 29. Nihil ex ijs quae locutus est irritum fuit. Eucher. in loc.  failed of success: and he promiseth in Isaiah, that none of his words shall return to him void, but shall accomplish his pleasure, and prosper on his Errand 
(c) Isaiah lv. 2. . The Word of God is often compared to good Seed, and 'tis great pity all of it should not bring forth fruit 
(d) Matth. xiii. 8. . And when it doth so, it brings abundant glory to God, and a mighty satisfaction to his Messengers, if their instructions and advice, exhortations and reproofs be always successful (as we pray they may) a good Pastor will think all his pains well bestowed, though he were to have no other Reward. But 2ly, Since the effect of his Ministry depends upon the people's receiving the word of God aright, as well as upon his faithful dispensing it, and the hearer must contribute as much to its success as the speaker 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de audit. ; we pray for the people also, that they may have grace to hear and receive, that which is delivered out of God's word, as the means of their Salvation, for the Seed was equally good, but the Crop was different, according to the diversity of the Soil 
(f) Matth. xiii. 4, 5.7 & 8. , and we see that unbelief hindered the efficacy both of our Saviour's preaching and his miracles also 
(g) Ibid. ver. 58. : It is St. Paul's observation, that it was the Faith of the Thessalonians, and their receiving his Preaching, not as the words of Man, but as the word of God (as in truth it was) which made it work effectually 
(h) 1 Thessaly. two. 13. , and the word preached did not profit those who heard it without Faith 
(i) Hebr. iv. 2. . So that being desirous the Preacher should be successful, we must pray for the People, that they may receive his words as a means appointed by God for the Salvation of their Souls: Not as if every word of a Sermon were the very word of God (as some of our Dissenting Teachers have falsely and arrogantly pretended,) but because Preaching in general, is an Ordinance appointed by God for men's Salvation 
(k) Rom. x. 13, 14, 15. 1 Cor. i 21. ; therefore when the Preachers Instructions, Arguments and Admonitions are taken out of God's word, or agreeable thereunto; then we must receive them with great Reverence, not as if it came merely from him; that is, the Speaker, but as Counsel, Comfort, Direction or Reproof, sent us from God himself for the saving our Souls. So that we must lay up these things in our Hearts, and guide all our Words and Deeds thereby: Now, if we do thus hear and receive the Sermons preached to us, the blessed effect will be, that all our Words and Actions will tend to the advancement of God's Glory and the enlarging his Kingdom. We shall praise God daily ourselves, and persuade others to join with us, we shall glorify him also; not only with our Lips but in our Lives, for Men will see our good works, and glorify our Father which is in Heaven 
(l) Matth. v. 16. . We ourselves shall be so throughly converted as to demonstrate by our Deeds, that we are faithful Subjects of Christ's Kingdom, and by persuasion as well as example, we shall labour to bring in as many Sinners as we can to that due obedience, which all Men own to his Authority: Now since such blessed and  effects will certainly flow from these Pastors faithfully dispensing the Word of God, and the People's rightly receiving it; Oh with what Fervency should we now put up these necessary requests; when we see them just ready to put their sickles into God's Harvest! May the gracious Lord of this Harvest, for Jesus Christ his sake assist and bless both Priests and People, so shall his Name be glorified, and his Kingdom increased, by large and constant Additions to the Church of such as shall be saved. Amen.     

A DISCOURSE UPON THE OFFICE For Consecrating BISHOPS, Where it differs from the former.  

A Preface, concerning the Election of Bishops.  

§. 1.  
OF the Election of the Clergy in general, and of Bishops among the rest, till the Empire became Christian, we have treated already; and shown that the right of choosing was then in the Clergy; and the People's part was only to testify their satisfaction in the choice; but this would not satisfy them after Peace was restored to the Church, in great Cities especially, where the People fell into such Factions and Mutinies, that Constantine was forced to interpose. Thus at Antioch, the Citizens would have forced the Bishops, assembled in a Synod on the vacancy of that See, to remove Eusebius from Caesarea, and make him their Bishop, contrary to the Canons 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. vit. Constant. l. 3. c. 60. p. 382. etc. ; which the Emperor hearing, he forbidden that removal, and proposed two Priests, (Euphronius of Arethusa, and George of Cappadocia) to the Bishops, requiring that one of them, or some other duly qualified, might be canonically chosen; and the choice fell on the former of those nominated by the Emperor, viz. Euphronius: So that the Popular Election was rejected, and the Bishops chose by directions from the Emperor. 'Tis true, the People very often, with the inferior Clergy, in places remote from the Court, pitched upon the Persons, and desired the Bishops, in their Synod, to choose him, as it was in the Election of Athanasius at Alexandria 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. Apol. 2. , and so in many other places, that St. Basil tells the People of Neocaesarea, It was their part to request, and God's to show who should be their Bishop: that is, by the Votes of a Synod, which was then esteemed a declaration of God's Judgement 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ep. 62.— Nempe Synódi judicio, Petr. de Marc. de Concord. l. 8. c. 5. . And the usual method of Elections then, may be gathered from the Objections against the making of Lucius, an Arian, Bishop of Alexandria, viz. that he came not in by the judgement of an Orthodox Synod, by the votes of the Clergy, or the request of the People 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. Hist. l. 4. c. 20. p. 131. . But even this liberty of petitioning the Bishops, proves the People could not Elect a Bishop. Nor did they always fix upon the Person; the Synod sometimes named the Person, and the People afterward expressed their satisfaction, by loud acclamations of Worthy, Worthy, as in the Election of Peter to be Bishop of Alexandria 
(e)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. Hist. l. 4. c. 18. p. 127. An. 371. . Nor did the Bishops, who strictly adhered to the Canons, like the Encroachments of the People. Hence the old Bishop of Nazianzen writ to the Citizens and Bishops assembled at Caesarea, then void, to recommend St. Basil for that See 
(f) Greg. Nazianz Ep. 22, & 23. p. 785. , telling the People he knew him to be very fit, and if they would needs judge of this in their Companies and Tribes, disturbing the exact manner of Elections by the Crowds interposing, he would have no hand in it 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. l. 4. c. 5, 6. . But where the Emperor was present, he generally recommended the Person; and upon a vacancy at Milan, the Bishops assembled, desired Valentinian (then in that City) to choose a Successor; but he telling them they were fit to judge than he, they went aside to consult, and then the People falling into Factions, Ambrose, the Emperor's Officer coming to compose the People, was accidentally named; and the Emperor and Bishops liking the Person, he was chosen by general consent. This indeed was an extraordinary Election, but we see it was intended the Bishops should choose, and the Emperor approve. But that which made it most commonly necessary, for the Emperors to interpose in Elections, was the violent Seditions naturally consequent upon the People's pretending to choose. So it happened at Rome, where upon a Competition between Damasus and Ursicinus, many were slain on both sides, so that the Emperor's Officer was forced to quell the Tumult, and punish the Ringleaders of that mutiny 
(h) Socrat. l. 4. c. 20. p. 670. Sozom. l. 6. c. 22. p. 385. A Valentiniano res composita est inter Damasum & Ursicinum. Pamel. not. in Cypr. Ep. 52. ; and at last Valentinian fixed Damasus in the Papal Chair 
(i) Vid. Rescript. Honor. ap. Bin. Tom. 1. p. 721. . So about fifty years after, a New Schism arising between the Parties for Boniface and Eulalius, the Emperor Honorius decided the matter in favour of Boniface, and (at that Pope's request) made a Law, That for the Future, if any difference happened, he should be Bishop of Rome whom, by a New Appointment, the Divine Judgement, and the Common Consent should choose; where by the Divine Judgement, either the decision of a Synod, or perhaps, the Emperor's determination is meant, for the phrase is used in both senses. But in the East, especially in the Royal City, the Bishop was pitched on by the Emperor. Theodosius, when the Second Council was sitting there, ordered the Bishops to present him a List of Persons fit to be chosen for the See of Constantinople, then vacant, out of which he chose Nectarius, who was Ordained by the Synod in the presence of the Emperor, all the Clergy and the whole City agreeing thereto 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. Synod. 2. Concil. inter op. Damasi, p. 74. An. 381. . Upon his death the People falling into Factions, the Emperor privately sent for Chrysostom from Antioch, and recommended him to a Synod of Bishops who Ordained him, and the People agreed thereto 
(l) Socrat. histor. l. 6. c. 2. Theodoret. l. 5. c 27. . About 30 years after, upon the death of Sisinnius, to prevent disorders, the Emperor sent for Nestorius from Antioch, and got him ordained Bishop of Constantinople 
(m) Socrat. l. 7. c. 29. p. 755. circ. An. 426. ; and upon his being deposed by the Council of Ephesus, Theodosius the younger, named Maximian to that Council, who ordained him to that See; and his known worth made the choice acceptable to all sorts of people 
(n) Talem illi Ecclesiae constituendo Pontificem qui olim se dignum hoc fastigio omnibus quibus notus est approbasset. Coelest. ep. 12. Bin. Tom. 1. p. 739. ; and Pope Celestine, with regard to this choice of the Emperor and the Council, saith, he was made Bishop by the Divine Judgement 
(o)— Te Praesulem divino judicio accepit. ejusd. ep. 13. ibid. 740. : Yea, the Council itself speaks of a Bishop to be elected for Constantinople, by the will of God, and the Favour of the Emperor 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Ephes. Par. 2. Act. 1. Bin. p. 210. . Again before Maximian was buried, for fear of Mutinies and Factions, Theodosius commanded the Bishops that were present to Ordain Proclus Bishop of that City, 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. l. 7. c. 39 p. 764.  who had been in nomination before (r). The same usage also was continued in the next Century, for Epiphanius declares he was made Bishop of Constantinople, by the Election of the Emperor and Empress, to which also the honourable Men, the Priests, Monks and faithful People consented 
(r) Epiphan. Epist. ad Pap. Hormisd. Bin. T. 2. Par. 1. p. 605. . So in the Election of Mennas to the same See about the year 535. Agapetus then declares there was the Emperor's choice, and the consent of all the Clergy and People 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agapet. epist. ibid. p. 686. . So that in this City the Emperors had the chief hand in Episcopal Elections. Yet we see in all Regular Elections there, and elsewhere, the Bishops met in Council, not only to Consecrate, but to Judge of the fitness of the Party desired by the People, or recommended by the Emperor; and therefore they are said to choose Bishops, and to have the power of promoting such as are Worthy 
(t)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Anl. Can. 23. Bev. T. 1. p. 450. , that is, in their judgement. And if any objection were made, especially as to the conversation of the Candidate, the Bishops were to examine and determine the matter, before such as had been formerly acquainted with the Person accused. For the African Code saith, When we meet for choosing a Bishop, if any Objection do arise, the three Bishops shall not determine it, but desiring two more to be added to them, shall examine it before that People over whom he is to preside, and then they may ordain him, if he be found innocent 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cod. Can. Eccl. Afr. Can. 50. Bin. Tom. 1. p. 761. Bev. T. 1. p. 577. ubi dicitur, Can. 54. Concil. Carthag. . Nor did the People's desire of a certain Person give him that was so desired a good Title; for another Canon of that Code saith, He that is sent to take care of a vacant See, shall not seize it on pretence that the People desired him 
(w) Cod. Can. Eccl. Afric. 74. Bin. ut supr. p. 770. Concil. Carthag. Can. 77. Bev. ut supr. p. 611. ; because the other Bishops were Judges whether the Party were worthy or no. Hence St. Ambrose, speaking of Anysius, Bishop of Thessalonica, saith, that he was desired by the People of Macedon, and chosen to the Chief Priesthood by the Bishops 
(x) Ad summum Sacerdotium à Macedonicis obsecratus populis, & electus à Sacerdotibus. Ambr. l. 3. ep. 22. p. 230. . The same Father looks upon this approbation of a Synod as an indication of God's choice, for he tells those of Vercelles 
(y) Idem ibid. Epist. 25. p. 245. , He that is to pray for the People, is to be chosen by the Lord, and approved by the Bishops, lest any offence be found in him, that is to intercede for others. But that which secured this Right in the Bishops to judge of Candidates, was a Custom which began in this Age (and which some weakly urge to prove Popular Elections;) that is, The Clergy and Peoples subscribing a Petition, and presenting it to the Metropolitan, who, with his Suffragans, determined the Election as they saw fit. In the end of the Fourth Century, Pope Siricius speaks of some that came from far, and had been approved by the People; 
(z)— De longinquo veniant Ordinandi, ut digni possint, & plebis & nostro judicio comprobari. Siric. Ep. 3. Bin. p. 561.  but must have also his judgement, as Metropolitan, before they could be made Bishops (a). And within twenty years after, Zosimus his Successor commends an Archbishop for keeping out Novices from Bishoprics, though desired by the People, telling him, the Rules of the Fathers, and the Authority of the Apostolical See, were on his side 
(a) Tecum faciunt praecepta Patrum, tecum Apostolicae sedis Autoritas. Zosim. Ep. 1. ibid. p. 711. , adding withal, that these Men were let in by the remissness of such Bishops as sought the favour of the multitude, and thought the good opinion of a Crowd to be their highest honour 
(b) Facit hoc nimia remissio consacerdotum nostrorum, qui pompam multitudinis quaerunt. id. ibid. . So that the Bishops were under no necessity to grant this Petition, if they disliked the Persons; however the People did petition their Metropolitan, as we see by that example of a Petition from the Clergy and People to Patroclus, Metropolitan and Bishop of Arles 
(c) Bonifac. Ep. 3. Bin. ibid. p. 721. An. 418. ; and Pope Celestine declares, none must be made a Bishop over the unwilling; the consent and desire of the Clergy, People and Magistrates is required 
(d) Cleri, plebis & ordinis consensus & desiderium requiratur. Caelest. Ep. 2. §. 5. ibid. p. 736. . But if they chance to desire an ill Man, the same Celestine saith, The People are to be taught and not followed by the Bishops, and if they know not what is lawful and what not, should not be complied with, but rather admonished by their Superiors 
(e) Docendus est populus non sequendus, nosque (si nesciunt, eos quid lictas quidve non liceat) commonere, non his consensum praebere debemus. Celestina. Epist. 3. §. 3. p. 737. . But none stood more upon this Subscription than Pope Leo; who decrees, That Bishops are to be peaceably and quietly desired, and let them present the subscription of the Clergy, the testimony of the Nobles, and the consent of the Magistrates and People 
(f) Teneatur subscriptio clericorum, honoratorum, Ordinis consensus Testimonium & plebis, Leo. Ep. 89. p. 468. : Yet still he refers all to the Judgement of the Metropolitan and saith, None can be a Bishop that is not elected by the Clergy, desired by the People, and consecrated by the Provincial Bishops according to the Judgement of the Metropolitan 
(g) Nulla ratio sinit ut inter Episcopos habeatur, qui nec à Clericis sunt electi, nec à plebibus sunt expetiti, nec à Provincialibus Episcopis cum Metropolitani judicio sunt consecrati, Idem Ep. 92. p. 475. . And more plainly in another place he saith, He shall be preferred, who is desired by the concurrent consent of the Clergy and People— but if the Votes be divided, He shall be chosen, by the Judgement of the Metropolitan, who hath most merits 
(h)— Si vota diviserint, Metropolitanis judicio is alteri praeferatur, qui majoribus studiis juvatur & meritis, Idem, Epist. 84. pag. 449. . And 'tis very observable, these are all Directions given by Leo to Metropolitans and Chief Bishops, who then were Electors. It seems also, that about this time the same method was used in the East, for in the Fourth General Council of Chalcedon it was ordered, That when a Metropolitan died, they should gather the suffrages of the Clergy, possessors and honourable Men; and after that, of all the venerable Bishops in the Province, and then he shall be chosen, who shall by them be thought worthy 
(i) Council Chalced. Act. 16 ●in Tom. 2. p. 343. . Where the Clergy are first and last in the Election, and here the Metropolitan being supposed to be deceased, could not be named, but as to other Sees, the final judgement was in him: For though Bassianus and Stephanus both proved, they were elected by their several parties of the Clergy and People to be Bishops of Ephesus, yet not being consecrated by a Metropolitan and his Synod of Bishops, they were both ejected, by the 16 Canon of Antioch, (which was read and approved in this general Council,) viz. That if any get into a vacant See, by the choice of all the People, he shall be ejected if he came not in by the Judgement of a Metropolitan and his Synod 
(k) Concil. Chalced. Act. 11. Bin. ibid. p. 301. . And it was so known an usage for the Clergy and People of a vacant Church to petition the Metropolitan for a Bishop, that in a contest whether Nicomedia or Nice were the Metropolis of Basilinopolis, Eunomius of Nicomedia saith, he can show the suffrages of the Citizens of Basilinopolis requesting a Bishop of him, and challenges the Bishop of Nice, to show where they desired a Bishop from him or his predecessors 
(l) Concil. Chalced. Act. 13. Bin. ibid. p. 309. ; and the cause was (for want of such proof) determined for Eunomius: Yet all this must be so understood, as not to exclude the Emperor in the greater Sees especially, where the Elections were made either by his Directions, or at least confirmed afterward by his Authority: Of which this Council affords us two instances; one in their Letter to the Clergy of Alexandria, certifying them of the deposition of Dioscorus, and charging to secure, that which belonged to that Church, and give an account thereof, to him that by the will of God, and the consent of the Emperor should be ordained Bishop of that great City 
(m) Concil. Chalced. Act. 3. Bin. ibid. p. 214. . And Bassianus shows, that his election to Ephesus was confirmed by the Sacred Letters of the most religious Emperor 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Act. 11. p. 300. ; but in lesser Sees, except in case of mutinies, they rarely concerned themselves either in the East or in the West: After the Empire was divided, and one of the Emperors lived in the West, he likewise interposed in the choice of the Bishops of eminent places, as we have showed concerning Milan and Rome before, and we add now, that the younger Valentinian confirmed the peaceable Election of Pope Siricius by a particular Rescript, yet extant in Baronius 
(o) Nostro cum gaudio memoratus Episcopus, ipse (Siricius) permaneat, Vid. Baron. Annal. An. 385. Tom. 4. p. 435. . And 'tis probable while the Emperors had any power at Rome, they generally confirmed the Elections there which Platina confesseth 
(p) Platin. vita Sylverij An. 537. p. , and that confession of Faith, which the Popes upon their Election, sent to the Emperors of the East, before the Goths had conquered Rome 
(q) Foelicis 3. Ep. 2. ad Aug. Zenon. Bin. ut supr. p. 448. Circ. An. 483.  shows; they desired their confirmation, although a little before Odoacer King of Italy had made a Law, that no Pope of Rome should be chosen without the advice and consent of those Kings 
(r) An. 482. Vid. Bin. Tom. 2. p. 525. ; which Law, a spurious Council under Symmachus pretends to repeal 
(s) An. 502. Vid. Nota● Bin. in Syn. 4. Roman. p. 527. . But there is no credit to be given to that repeal, because Symmachu● himself came into the Chair by Order of Theodoric a Gothic King of Italy, who also drove away Laurentius his Competitor 
(t) Theodor. lect. collect. lib. 2. p. 186. Zonara's vit. Anast. T. 3. p. 121. . And Symmachus could not modestly kick down the Ladder by which he had ascended, nor durst he have kerbed the Gothick Kings, who then used the same Power that the Emperors had exercised before, and particularly in Papal Elections, insomuch that when Boniface the second made afterwards an attempt to exclude these Kings from Elections, upon second thoughts he revokes that Canon, and owns himself guilty of Treason for making it 
(u) Papa se reum confessus est majestatis, Vita Bonif. 2. Bin. p. 643. Ar. 530. . And upon his Death the Romans came to Athalarick and petitioned for a Pope, and he made Laws to regulate future Elections 
(w) An. 532. Epist. Reg. Athalaric Bin. ibid. pag. 653. , which was in the time of Pope John the second, whose next Successor but one was Sylverius who (as Platina saith) was created Pope by the command of King Theodatus (without staying for a Decree, saith Anastasius) whereas before the Emperor's Authority interposed, not that of these Kings; but now Theodates' Threats were more prevalent than any rational Decree: Platina ut supr. And Roman Forgeries part 4. p. 267, 268. But Vigilius (when Belisarius had restored the Eastern Emperor's Authority in Italy) coming to be Pope, by the favour of Justinian and his Empress; set up the Eastern Emperor's Title to order and confirm Elections, which they did, till the Gothick Princes again prevailed: It is too tedious a Story to relate the particulars, and Bellarmine as well as Pamelius have saved me the labour by confessing, that this Power remained either in those Eastern Emperors, the Gothick Kings, or the Emperors of the West for above 600 year together 
(x) Bellarm. Apol. pro resp. ad libr. regis cap. 6. & Pamel. not. in Ep. 52. Cyprian. ; that is, until Pope Calixtus wrested it out of the hands of the Emperor Henry the fifth, about the year 1120, a fair time, if we reckon from Constantine the great (as we have proved we may) to make good a right even by Prescription, being about 800 year together: But if any more Evidence were requisite, the Authors who writ about Investitures do abundantly prove this, and Aventinus positively affirms, That Kings in that Age chose whom they pleased into the College of Bishops, when any vacancy happened 
(y) Avent. Ann. l. 4. p. ●78. , and adds, The Popes were then chosen by the Priests, Gentry and Commons, and the Election was good, if the Emperor approved it 
(z) Idem, Annal. lib. 5. p. 446. . But the Empire declining, and the Papacy increasing in power, the latter shook off the imperial Authority, to confirm the Possessor of St. Peter's Chair.   

§. 2.  
But of old not only Emperors, but all Kings in their own Dominions claimed and used a power of nominating, or approving all their own Bishops, as soon as they became Christians. I shall instance chief in the Kings of Spain and France, who being descended of those Nations, that conquered part of the Roman Empire, exercised the same Authority in Episcopal Elections, that the Emperors had formerly done: In Spain, before the Gothick Kings received the Faith, the Bishops met in a Synod had a Petition from the Clergy and People, and they made the Election, according to the custom of that early Age, as appears by a Letter of those Spanish Bishops met on such an occasion, writ to Pope Hilary about the year 462 
(a) Omnis clerus & plebs ejusdem civitatis & optimi & plurimi provinciales (Irenaeum) successorem à nobis speraverunt, Epist. Episc. Tarracon. 2. ad Hilar. Bin. T. 2. p. 425. . But when the Kings of Spain were become Christians; Baronius owns, that long before the XII Council of Toledo (viz. An. 681.) those Princes had challenged a right to nominate their Bishops to a Synod who were to consecrate them 
(b) Baron. Annal. in An. 681. num. 60. . And he observes that this method causing delays, by Reason Synods could not be so often convened as vacancies happened, therefore that Council of Toledo made this Canon: That— it shall be lawful for the Bishop of Toledo (the Metropolitan) to consecrate such Bishops into vacant Sees, as the King had chosen, and he did approve as worthy 
(c)— Quoscunque regalis Potestas elegerit, & jam dicti Episcopi judicio dignos esse probaverit, etc. Concil. Tolet. xii. can. 6. Bin. Tom. 3. pag. 274. . And in another Council there, we have an instance of a regal Election, for a Bishop named Sisebutus being there deprived for Treason, the Council confirmed Foelix, whom the King had before appointed, for his Successor, and he was then acknowledged the lawful Bishop of that See 
(d)— Alio tamen principali Electione ibidem instituto, Concil. Tolet. XVI. praefat. ibid. p. 318. An. 693. . Which Prerogative, the succeeding Kings of Spain enjoyed and used for many Ages: So they did also in France, as appears from Gregory of Tours, who writ his History about the year 590. And he generally speaks of all Bishops as chosen by the Kings, from the days of Clovis the first Christian King (An. 490.) until his own time, out of whom many instances are collected to my hand 
(e) Vide Exempl. Collect. per Bilson. de perpet. gub. Eccles. cap. 15. p. 352. etc. . And whereas some very unfit persons were sometimes advanced by the Court, without the consent of the Metropolitan: A Synod at Paris (An. 559.) decreed, That such as were made Bishops by the King without the Metropolitans consent, should not be received by the People 
(f) Concil. 3. Paris. Can. 8. Bin. Tom. 2. par. 2. p. 247. . But when by virtue of this Canon, the Bishops degraded one so nominated, and sent a Petition to the King to choose another, he was so enraged, that he used the Messenger very badly, and took upon him to restore the ejected Bishop 
(g) Vide Gregor. Turon. lib. 4. cap. 26. p. 147. & Bin. Tom. 2. par. 2. p. 215. . Now since all the Predecessors of Charles the great had exercised this Power, while they were only Kings of France; no doubt he did not lose it, by being made Emperor, as to his own Kingdom; and if he had any grant of such a Power from Pope Adrian, it must only be understood as a confirmation of those Rights in his new Conquests, which the Eastern Emperors and other Princes before had there enjoyed, and so I understand that Speech of Gregory the Sixth, (Circ. A. 1046.) recorded in one of our old Historians, who on his Deathbed said, Our Predecessor Adrian of famous Memory is commended, for granting the investiture of Churches to Charles the Great; so that a Bishop elect, could not be consecrated till he was first invested by the Kings delivering to him a Ring and a Staff 
(h) Malmsbur. de gest. regum, lib. 2. p. 47. b. . 'Tis certain, this Emperor did nominate his Bishops. Which was a point so well settled in the days of his grandchild Charles the Bald, that the Bishops in a Synod say to him, speaking of this matter, Bishops are given us by God, and regularly appointed by you 
(i)— Episcopi à Deo dati, & à vobis (i. e. Regibus) regularitèr designati. Synod. ap. Theod. Vill. cap. 2. An. 845. Capit. Tom. 2. pag. 9 . So that for the King to appoint Bishops was then thought, a regular way, which also appears by the Testimony of Pope John the eighth (An. 872.) who saith, The assent of the Emperor, is to be expected in the promotion of Bishops 
(k) Johan. 8. Ep. 34. ap. Bin. Tom. 3. par. 2. p. 13. ; and he calls him a lawful Bishop, who was chosen by the Clergy and People, and confirmed by the Emperor 
(l) Idem, Ep. 70. ibid. p. 24. . The same Pope desires Caroloman to make Gospert, the Deacon, Bishop of Vercelles 
(m) Idem. Ep. 71. ibid. pag. 49. , and he affirms in another Epistle, that this Prince gave him that Church after the manner used by his Predecessors 
(n)— More praecessorum suorum regum & imperatorum, Id. Epist. 223. p. 69. . 'Tis needless to proceed lower, where instances are without number, especially since the Kings of France still claim this power, though some of later Ages, have allowed the Popes to confirm, such as they had named to some of the greater Sees. That which is most directly to our purpose is to show, the grounds on which our own Kings of England claim this Royal Prerogative, to name their Bishops: Which are first ancient usage, for our eldest Historians speak of the Saxon Kings even from their first conversion, as choosing and appointing Bishops: So Bede tells us, (soon after Christianity was settled here) that Ecbert and Oswy (two Saxon Princes) named Wighard to be Archbishop of Canterbury, with the consent of the Holy Church of England 
(o) Bed. Histor. lib. 3. cap. 30. p. 248. & lib. 4. cap. 1. p. 253. cir. An. 666. . And the History of S. Wilfrid alone is sufficient proof, that the Election of the Clergy and People, confirmed by the Pope, was not able to make a Bishop without the King's allowance 
(p) Malmsbur. de gest. Pontif. l. 3. in Wilfrid. . King Alfred named Denewolf to be made Bishop of Winchester 
(q) Idem, ibid. p. 138. , and he chose Asserius Bishop of Schireburn 
(r) Id. de gest. regum lib. 2. cap. 4. p. 24. . Robert was preferred to the Archbishopric of Canterbury, upon the nomination of King Edward the Confessor 
(s) Id. ibid. cap. 13. pag. 45. . And Ingulphus speaking of that Prince's time saith, for many years before that, the Elections of Prelates had not been free and Canonical, (that is, made by the Clergy,) but the Court conferred all Dignities of Abbots and Bishops, as they thought fit 
(t) A multis annis retroactis, nulla electio Praelatorum erat libera & canonica, sed omnes dignitates, tam Episcoporium quam Abbatum— Regis Curia— conferebat, Ingulph. fol. 509. b. . Which plainly looks back to the usage in the times of the old Saxon Kings. So that Eadmerus need not have represented it as a new thing in William the Conqueror, to appoint Bishops 
(u) Eadmer. Histor. nov. lib. 1. p. 6. . 'Tis true, he did nominate Remigius to the See of Dorchester 
(w) Matth. Paris. An. 1085. p. 12. . And he is said to have chosen Lanfranc, to be Bishop of Canterbury 
(x) Malmsbur. de gest. Pontif. p. 116. (b.) ; but so had all his Ancestors done: And so did his Successors: For King William Rufus on his sick Bed, named Anselm for the See of Canterbury then void 
(y) Idem, ibid. lib. 1. p. 124. a.) . 'Tis 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 Pope's 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 succeed 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 Bishoprics, 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 Bishoprics, 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— etc. 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 shows the ill consequences of the Pope's interposing in these Elections: From meddling 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 licence 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 King's 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 choose 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 show 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 Supreme 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 shows 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 enjoin 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 easy to observe, that the Roman Church hath exceedingly varied from itself; 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, etc. 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 jesus Christ didst give, etc.    
2. That which he enjoined 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, etc.    
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 jesus Christ, didst give to thy holy Apostles many excellent Gifts, and didst charge them, etc.]  
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 Settled, 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 styled 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 strengthened 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 Enjoin 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 World's 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. two. 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 ●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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 Allseeing 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. viij. §. 1. , and show, 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. 'Tis true, Secondly, There is another part of their Office, wherein the Priests are not joined 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 styled 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 intent. 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: 'Tis 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 expressly 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 People's Souls; and if, when his Master calls him to an account, (as he will do) he cheerfully 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 hindering the success of his Labours, which is their loss and not his. 'Tis 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, etc. 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 appear in this Analysis.  

The Analysis of 1 Ep. Timoth. iii. ver. 1,— 7.  
This Epistle sets forth, 

1st. The usefulness of the Episcopal Office in General. Ver. 1.  
2ly. The Qualities required in such as are admitted to it. 

1. Those that are External. 

1. His Reputation, Ver. 2.  
2. His state of Life, Ver. 2.    
2. The internal Virtues that must adorn his Mind. 

1. Watchfulness, Ver. 2.  
2. Sobriety, Ver. 2.  
3. Affability and Courtesy, Ver. 2.  
4. Liberality and Bounty, Ver. 2.  
5. Diligence and Industry, Ver. 2.    
3. The Vices from which his Conversation must be Free. 

1. Intemperance, especially in Drink, Ver. 3.  
2. Furious Anger and Fight, Ver. 3.  
3. Sordidness, Ver. 3.  
4. Fretting and Impatience, Ver. 3.  
5. Evil Speaking and Railing, Ver. 3.  
6. Covetousness, Ver. 3.    
4. Those which respect his former Character, as to, 

1. His Ordering his Family, Ver. 4, and 5.  
2. The Time of his Conversion, Ver. 6.  
3. His Carriage before that, Ver. 7.          

A Paraphrase upon this Epistle. §. 2.  
1 Ep. to Timoth. iii, ver. 1. Having chosen thee, O Timothy, to preside over Ephesus, the Metropolis of that part of lesser Asia, these are the Rules I send thee, to direct thee in choosing and admitting Bishops to govern in those Churches, that are subordinate to thee: And first, as to the Office in general, some may wish it for the Dignity of it, but [this is a true saying] it is indeed an honourable place; but attended with so much difficulty, that [if a Man desire the Office of a Bishop] and knows what he wishes for, [he desireth] not so much a Station of Honour and Profit, (which are accidentally, and in some times only annexed to it) as [a good work 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zonar. in Concil. Ephes. ap. Bev. T. 1. p. 110. Opus non dignitatem, laborem non delicias, Hieron. ad Ocean. Ep. 83. T. 2. p. 500 Non est dignum ut inde exigas honorem unde refugis laborem; Bern. Epist. 87. .] An employment that is very laborious; yet very useful and necessary for the Service of God and the Church, the good Order of Christian Societies, and the Salvation of men's Souls: He is to be an Overseer of the Flock which Christ hath purchased with is Blood, and must give an account to him of his charge; and therefore the first thing you that are to choose, and he that is to be chosen are to think of, is how far, he who seeks this place, is qualified to discharge so difficult and painful an Office, that is, of so great importance to our Religion.  
Ver. 2. Concerning which take these directions, [A Bishop] First, [than must] have so led his life as to [be blameless] and of an unspotted Reputation; for since others that are Criminal are to be accused and censured by him, 'tis necessary that none of them can recriminate, or justly accuse him: Secondly, As to his Estate of life, he may be a married Man, but not one that hath used the scandalous liberties which some take, of Polygamy, or Marrying after Divorce (which the Christian Law calls Adultery 
(r) Placuit ut secundum Evangelij & Apostoli disciplinam, neque dimissus ab uxore, neque dimissa à marito alteri conjungentur: Sed ita maneant, aut sibi reconciliantur, Concil. Milevit. can. 17. Bin. Tom. 1. p. 705. .) No, he must be [the Husband of one Wife] only. Otherwise he will fall under the suspicion of being immoderate in his Lust, which is a blemish not to be endured in so sacred a Character: Thirdly, As to the Virtues that he must be endued with, the inward Qualifications that respect himself are, that he be very [Vigilant] and watchful over the Souls committed to his charge, that no harm happen to them 
(s) Constantius Pogonatus in Concil. 6. vocat S. Episcopos— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bin. Tom. 3. part 1. p. 217. . And that he may be always fit for God's Service, he must always be [Sober] and have the use of his Reason: And as to the Qualities which respect other Men, towards them he must be affable, courteous, and [of good behaviour] which is very winning, and apt to gain him respect from all. And so it will also, if he be [given to hospitality] and delight out of his own and the Church's Treasure, (with which he is trusted) to keep a good Table, to feed men's Bodies, especially the Strangers and indigent: But since his principal concern is about men's Souls, let him however be [apt to Teach] and Preach the Gospel, which is the food that nourisheth unto Eternal life, and those engaging Qualities before named, are chief designed to make way for his Doctrine, since men's affection for the Speaker add weight and efficacy to the Discourse.  
Ver. 3. Having declared the Virtues wherewith a Bishop must be endued, we proceed to reckon up the Vices he must be free from 
(t) Virtutibus vitia opposuit, didicimus quales esse debeant, discamus quales non esse debeant sacerdotes, Hieron. Ep. 83. p. 501. . He ought indeed to be clear of all sorts of Crimes, but especially he must be one that is [not given to Wine] or any sort of Strong-drink in excess, which was severely prohibited, not only to Aaron and his Sons under the Law by God himself 
(u) Levit. x. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hecat. de templ. Jud. . But to the very Gentile Priests, also by Heathen Lawgivers 
(w) Porphyr. de abstin. l. 4. §. 6. p. 150. etc. ; and therefore this intemperance is much more to be avoided, by the highest Order of Christian Ministers, who are employed in the most sublime Mysteries of the best Religion, and aught to have their Minds always clear 
(x) Ut sensus officium exhibens Deo semper vigeat & tenuis sit. Hieron. ad Ocean. Ep. 83. p. 501. . Nor must he ever be so far transported at Offenders as to beat them, or give them Bodily correction, he is an Officer of the mild Jesus, he may reprove Sinners, but must be [no striker] 
(y) Vid. Can. Apostol. 27. Bev. T. 1. pag. 17. & Just. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Novel. 123. cap. 11. p. 171.  of them, that being the invading the Province of the Civil Powers, to whom alone corporal Punishments belong [He must not however bear with offenders, who offer Bribes, nor use any Sordid ways to get Money, that it may appear he is [not greedy of filthy lucre] which would be very scandalous in a Person of so high a Character, especially when they shall be well provided for otherways 
(z) Hoc neque in Syr. ne● in Vulg. nec in 5 Mss. Graec. nec legitur in Hieron. Ep. 83. & videtur comprehendi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beza in loc. Addo nec in Chrysost. nec in verse. Arab. aut Aethiop. & ordinem turbat. T. C. .] If any Man injure him by evil Deeds, a Bishop must not be passionate and furious, [but patient] and mild, after the Example of his great Master, and that he may overcome evil with good 
(a) Rom. xii. 21. . So also for the same Reasons, if any provoke him by evil words, he must [not] render Railing for Railing 
(b) 1 Peter two. 23. , like [a Brawler] for that is below his Dignity, a practice of rude and vile people, and an imitating that evil which he is angry at in another, a committing the Sin he condemns 
(c) Ridiculum est odio nocentis perdere innocentiam. Senec. . And since he is the Steward of the Church's Treasures, and common Father of the Poor; he must be very liberal [not covetous] of much Wealth, for that will not only take off his thoughts from Spiritual things, but incline him to defraud and oppress the needy, for whom it is his duty to provide.  
Ver. 4. Moreover his former Conversation must be enquired after, for that will give a prospect of his future Carriage: And first it should be observed, what order he kept in his own Family, before he became a Candidate for this venerable Office, if he be [one that ruleth well] all those that belong to [his own House] so that none of them remain in error or infidelity 
(d) Ut Episcopi— non ordinentur priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint, Concil. Carthag. 3. Can. 18. Bin. T. 1. p. 575. , but that all his Domestics be well instructed in the true Religion, accustomed to daily Prayers, and regular in their Manners 
(e) Ut quod populo praecepturus est, prius à domesticis exigat. Hier. ut supr. Ep. 83. . It must be enquired, if he have done the duty of a Husband and a Master well, and especially if by [having his Children in subjection] so as they obey his Commands, Reverence his Person, and submit to his Correction, he hath given good proof, that he is fit to be made a Father of the Church, his ruling his Children [with all gravity] being the best Evidence, that he is like to govern his People wisely.  
Ver. 5. [For] 'tis plain, that a Family is the original of Societies 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Oecon. l. 1. c. 1. T. 3. pag. 669. , the foundation of higher and larger Governments, and particularly the emblem of a Church, which is to be ruled Paternally 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theoph. in loc. : And therefore [if a Man knows not how] or takes no care [to rule his own House] well, which is the lesser and easier Province 
(h) Prov. xxv. 21. , [how shall he] be thought fit or capable to [take care of the Church of God,] or of all the Christian in a whose Diocese, which is a far more difficult work.  
Ver. 6. And as he should have given some experiments of his Prudence, so he should also of his Faith, before he be a Bishop, and therefore he should have been a long time a believer [not a novice 
(i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod prohibetur item, Can. Apost. 80. Bev. T. 1. pag 38. & Can. Nicam. 2. ibid. pag. 45. ,] because (when inspiration ceases) he cannot of a sudden, be so throughly instructed in the Mysteries of the Christian Religion, as to be able to teach others 
(k) Eruditorum sibi assumunt supercilium, prius imperitorum magistri quam doctorum discipuli, Hieron. Ep. 8. T. 1. p. 76. . So that such hasty Promotions should be avoided, lest his People despise him for want of knowledge and experience: And [least] he himself [being lifted up with pride] and self-conceit of his own Wisdom (the common effect of a sudden advancement) should do some extravagant and irregular things, and so [he] will [fall into the Condemnation of the Devil] whose Sin was Pride, and his Judgement to be excluded Heaven 
(l) Judicium autem & ruina Diaboli, nulli dubium quin arrogantia sit, Hieron. Ep. 83. p. 502. . Or (as the word 
(m) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. in libro Edvard. 6. Lest he fall into the Judgement of the evil speaker. Sparrow's Collect. ut supra.  may signify,) so will he be obnoxious to the Calumnies of the Evil-speaker, who delights to accuse a Prelate, and takes all occasions to aggravate and expose his weaknesses.  
Ver. 7. Nor must a Bishop only be such an one, as cannot be accused justly by the Orthodox Christians. But [moreover he must have] so carried himself (especially if he were a Convert) as to have gained [a good report] so far as concerns his Life, [of them that are without] the Church; that is Infidels, Heretics and Schismatics, who (tho' they will not speak well of his Doctrine) must not be able to prove any old Crimes upon him (n), 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. in loc. Talis ergo sit Pontifex Christi, ut qui Religioni detrahant, ejus vitae detrahere non audent, Hieron. ut supr. Ep. 83.  [Lest he fall into reproach] by their Stories of him, and so become a scandal to the Gospel 
(o)— Into rebuke and the Snare of the evil speaker, Vers. Ed. 6. ut supra. , though he be never so innocent at present, or (which is worse) lest he relapse into his old Sins, [and] so be drawn into [the snare of the Devil] and consequently into everlasting Condemnation. And this may suffice for thy Direction (O Timothy) in choosing those of the highest Order.   

Of the other Portion for the Epistle, viz. Acts xx. ver. 17. to ver. 35. §. 3.  
The Lutheran Office for Ordination (often cited before) hath part of this Portion read on that occasion, viz. from ver. 28— to ver. 31. But I have not observed the use of this whole elegant Oration of St. Paul any where but in our Church, which had it not in the first Ordinal of King Edw. 6. 'Tis added since with great Reason and so exact Propriety, that at first hearing all Men must discern, nothing can be more suitable at the Consecration of a Bishop, than this Pious and Pathetical address of our Eloquent and Divinely inspired Apostle, when he took his last leave of the Bishops of lesser Asia; wherein there is so lively and lovely a character of a faithful Pastor, as no Pencil but his, and none but so guided could draw: So that the Candidates for this Order, ought (when they hear it) to suppose St. Paul himself is speaking to them, directing them by his Rules and his Example both, how to live, to suffer and to preach: And exhorting, yea charging them, by the most cogent Arguments, and most moving entreaties, to do their duty exactly in so great a trust; So that if they lay it to Heart and duly consider it, this Portion of Scripture cannot fail to inspire them with holy resolutions to follow such incomparable advice, and so great a precedent.  

The Analysis of the Second Portion of Scripture.  
This place being S. Paul's Oration at Miletus hath two parts. 

1st. The Persons to whom is was spoken there described. 

Ver. 17.    
2ly, The Subject Matter of it, being, 

1st. An appeal to their own experieence. 

1. In general as to his whole carriage among them. 

Ver. 18.    
2ly, In particular as to 

His piety and patience. 

Ver. 19    
His faithful preaching. 

Ver. 20, 21.        
2ly. The account he gives them of his, 

1. Constant intentions of doing well. 

Ver. 22.    
2. Future expecting to suffer evil. 

Ver. 23.    
3. Steady Resolution to go on. 

Ver. 24.    
4. Prospect of his approaching Death. 

Ver. 25.    
5. Integrity during his past life. 

Ver. 26, 27.      
3ly, His address to them, both, 

1. By way of in junction. 

1 His strict charge. 

Ver. 28.    
2ly, The reasons of it, 

1 External. 

Ver. 29.    
2 Internal. 

Ver. 30.        
2. And by way of caution. 

Ver. 31.      
4ly, His Prayer for them and the Reason of it. 

Ver. 32.    
5ly His Example proposed to them, 

1. Negatively against coveting. 

Ver. 33, 34.    
2. Positively for Charity. 

Ver 35.            

A Paraphrase on Acts xx. 17-35. §. 4.  
Acts chap. xx. ver. 17. From Miletus.]  
A Port of jonia on the Aegean Sea, where we touched in our way to Jerusalem, [Paul scent] a Messenger [to Ephesus] the Metropolis of that part of lesser Asia, beyond which we had Sailed, [and called the Elders] that is, the Bishops and Pastors [of the Church] who resided in that and the neighbouring Cities 
(i) Convocatis Episcopis & Presbyteris qui erant ab Epheso & à reliquis proximis Civitatibus, Iren. lib. 3. cap. 14. , and had (most of them) been both converted and ordained by him, that he might take his final leave of them, and give them his last charge.  
Ver. 18. Who speedily obeyed his Summons, though Ephesus was 30 Miles from Miletus, and some lesser Cities were much further [And when they were come to him] from every Quarter [he said unto them] Brethren, since I cannot any longer personally attend this part of my charge (after Samuel's Example 
(k) 1 Sam. xii. 1, 2, &c Ita Pericles moriturus, ap. Plut. in vit. ,) lest Religion suffer by any blemish cast upon me, I will clear my Character, by appealing to you all, because [ye know] and being of my earliest Converts, can remember [from the first day that I came into] this part of [Asia, after what manner I] lived and preached, ever since I [have been with you,] ye have heard my Doctrine, and seen my Conversation [at all Seasons.]  
Ver. 19 So that whatever the false Teachers shall say of me, you can evidence my devotion, and my [ferving the Lord] with Prayers and Praises daily offered up [with all humility of mind] remembering the glorious Majesty to whom I addressed. You are witnesses of my Penitence for my own Sins, and my Charity for the Souls of others, begging Mercy for both, with much Importunity [and with many Tears] you know the trials [and temtations] I have had, the troubles [which befell me] by the open rage, and danger I was in [by the lying in wait] and secret Plots [of the jews] who sought my life; and I hope my Patience and Courage under all these Evils will be your Example, if ever the like Dangers and Troubles threaten, or fall on you in the course of your Ministry.  
Ver. 20. As to my Preaching you can testify, how faithfully and painfully I discharged that part of my Office, in making known the whole Gospel to you, [and how I kept back nothing] which Christ had revealed to me [that was] either necessary to be known by you, or [profitable unto you] for regulating your lives 
(l)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutar. de vero amico. libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ita Philo de Sejano Caij amico, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De legate. ad Caj. pag. 1001. . Nicer speculations I did not trouble you with, [but have showed you] all those Heavenly Doctrines that are necessary to be believed in order to Salvation [and have taught you] all the Rules fit to direct your Lives, both as to the Virtues you ought to practise, and the Sins you must avoid; and this not only [publicly] on the Lord's day in your Assemblies: but privately [and from House to House] at other times, I have instructed, exhorted and reproved particular Persons as need required.  
Ver. 21. Thus have I laboured to save all sorts of Men, continually [testifying both to the jews] my own Countrymen living in Asia, [and also to the Greeks,] who were Gentiles and Natives of the Country; that none could be saved, but by [Repentance toward God] for their manifold Sins against his Holy Laws, [and] by such a lively [Faith] as would produce a sincere obedience [toward our Lord jesus Christ] his Son and our Redeemer, because both Jews and Gentiles had sinned, and could not be pardoned and justified, and consequently not saved any other way.  
Ver. 22. This I thought requisite to declare as to what is past: [And now] as to that which is to come [behold] I am as undaunted as ever, for at this time [I go bound] by a steadfast resolution of my own 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. v. 3. Act. xx. 22. Adrian. Isagog. add, Act. nineteen. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a revelation communicated to me [in the Spirit 
(n) Spiritus S. afflatu & mandato, Bez. in loc ] upon a desperate adventure, even to take a Journey [unto jerusalem] where I have great and most malicious Enemies, and consequently I might be discouraged, by justly suspecting mischiefs in general from them, tho' [not knowing] particularly what are [the things that] are now contrived against me by them, or that hereafter [shall befall me there.]  
Ver. 23. I confess the particular sufferings are not revealed to me, I know no more [save] only [that the Holy Ghost] hath intimated to me, and each Prophet that I meet with [witnesseth in every City,] that I pass through [saying] unto me, I must expect Persecution in all places 
(o) Acts xxi. 11. , and foretelling me [that bonds and afflictions] of all sorts are already prepared by my cruel Foes, and only [abide] or stay for [me] 
(p) Si te digna manet divini gloria ruris, Virg. Georg. 1. ubi Servius, manet, i. e. expectat. , till I come within their reach, who hate me so mortally for my zealous Preaching down their ceremonial Law, which I know Christ hath abolished.  
Ver. 24. All this I believe, and apprehend before I go thither [but none of these things] Prisons, Stripes or Tortures, which would make some desert so hazardous a Journey, do [move me] blessed be God in the least 
(q)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suid.  from my purpose, or put me upon taking care to prevent them [neither count I my life] which they will take away if they can, and which others would do, or suffer any thing to preserve 
(r) Job two. ver. 4. Multi cruciatus suscipiantur certi ut peuci dies adjiriantur incerti, August. Ep. 45. , so [dear to myself], but that I would freely give it up, and suffer the most tormenting kind of death [So that I might] be assured, by that Martyrdom, I should [finish my course with joy] and the peace of a good Conscience: I am willing to die in my Master's service, and like a faithful Soldier to fall upon the Spot 
(s) Adversis vulneribus omnes loca quae tuenda a Ducibus acceperunt morientes corporibus texerunt. De milit. Athen. Justin. l. 9 , when I have accomplished my Office, [and the ministry which I have received] immediately from the mouth [of the Lord jesus] who commanded me [to testify] 
(t) Act. xxvi. 16.  both to Jews and Gentiles, the truth of [the Gospel] which reveals, that he is the Saviour sent unto them, by the pure mercy, and out [of the] free [grace of God] to bring them all to everlasting life.  
Ver. 25. [And] this protestation of my willingness to be a Martyr, is not in vain, for [now behold] I tell you plainly, that by a general Revelation of the Spirit, as well as by Rational Conjectures, [I know] my Preaching will e'er long cost me my Life; and [that ye all] who are here present, [among whom I have gone] from City to City, and House to House, [Preaching] the true Doctrine of [the Kingdom of God], must take your last leave of me, because it is certain, after this, that you [shall see my Face no more] in these Churches, and this part of the World.  
Ver. 26. But though I foresee this, I am not so much concerned for my own danger, as for yours, and the Churches 
(u) Dilexi virum qui cum jam corpore solveretur, magis de statu Ecclesiarum, quam de suis periculis angebatur. Amb. de obit. Theodos. Tom. 1. p. 122. . My principal fear is, that the Gospel I have preached, may suffer by the Calumnies of False Teachers, or the Apostasy of some of you, after I am gone away; [Wherefore I take you] for my Witnesses, desiring you not only to remember, but [to record this day, that] which I solemnly affirm in the presence of God (and you know to be true) I have so sincerely laboured to ground you in all fundamental Truths, and bring you to the practice of all Holiness, that [I am pure] and can clear myself to God [from] being guilty of [the blood of all men] that have been under my care, and from being the occasion of any of your miscarrying eternally.  
Ver. 27. For I have not shunned] any one opportunity to rectify and direct your Manners, nor have I forborn [to declare unto you] as plainly and openly as I could [all the counsel of God] concerning those admirable Methods, which his Infinite Wisdom hath contrived for your salvation by Jesus Christ, so far as it was revealed to me, or needful for you to know.  
Ver. 28. Now the dangers and difficulties which I met with, may occur to you, to whom I must leave the Care of the Churches which I have planted: [Take heed therefore] I charge you, first [unto yourselves 
(w) Quis non videat quod tunc Sacerdotes sibi attendunt, quando sancte vivendo faciunt voluntatem Domini & fiducialiter praedicando Ecclesiae Dei prospiciunt. Prosp. de vit. contempl. l. 2. c. 3. ], that your lives be very holy and exemplary, for your own sakes, [and] in the next place [to all the Flock] belonging to your several charges, [over the which] you should reckon (not so much the hands of your Ordainers, as) [the Holy Ghost] the Dispenser of all Gifts and Offices in the Church 
(x) Luk. xxiv. 47. and Ephes. iv. ver. 18, and 11.  [hath made you] Bishops, that is, [Overseers] to Rule by your Authority, and [to Feed] with your Doctrine [the Church of God], being that body of Christians committed to you, [which he] who is both God and Man [hath purchased] and redeemed from eternal death (to which they were liable 
(y) Mos erat apud Gentes substituere aliquem qui morte voluntaria, eriperet alium a morte. Vit. Hadr. ap. X. Script. Var. p. 64, 65. , [with his precious blood] shed on the Cross. And since he loves them so infinitely, and bought them so dearly, you cannot but think he will call you to account for every one of them, that shall perish by your default.  
Ver. 29. Perhaps you think this severe Charge needless, and fancy you shall not either be negligent or unfaithful 
(z) 2 King. viij. 12, 13. ; nor meet with so great difficulties as I have done: But I give it upon very good grounds, [For I know this] by revelation, and now tell you, [that after my departing] when you will want both my presence and assistance, then [shall grievous Wolves], that is, Heretics 
(a) Matth. seven. 15.  in Sheep's clothing, especially the Nicolaitans 
(b) Revel. two. 6.  [enter in among you], pretending to be your Guides 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bato Dux ap. Xiphil. in August. p. 215. . But alas they will misled their followers into damnable Errors, and teach them to indulge themselves in vicious practices, to the final ruin of these straying Sheep yea, they will, if possible, devour those within the Fold, [not sparing] to set upon that part of [the Flock] which is yet untainted, whose Souls they will also seek to destroy.  
Ver. 30. Some of these may come from Antioch, or foreign Churches; but since the worst of Enemies are those within 
(d)— Plus nocet hostis domesticus, Bern. med. c. 14. , I foresee that though now you seem all to be Orthodox, yet some [Also of your own selves], whom I have made Pastors, in this pure Church that I have planted 
(e) Non se lupis opponunt, sed lupos agunt. Cypr. de dupl. Martyr.  [shall men arise] that will turn Wolves and False Apostles 
(f) See Rev. two. 2. , putting on the highest Character, and making fair pretences to Truth, and yet [speaking perverse things 
(g) Prov. viij, 8. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. perversum. ], and broaching abominable Errors, contrary to the straight Rule of Faith 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theognis. , not so much out of a desire to direct others, as [to draw away Disciples], and be counted the Heads of a deluded Party, that may run [after them] too destruction.  
Ver. 31. This alas will certainly be the case in my absence, [Therefore watch] over this People, now left to your care, that none of them be seduced; consider my example, if that will quicken you, [and remember] I have taken such care to keep them from listening to Heresies, and admiring False Teachers [that by the space of three years'], at the several times of my being among you 
(i) Act. xviii. 19 and Chap. nineteen. 10. cum Chap. xvii. 18. , [I ceased not] with great diligence and zeal [to warn] all of you in general by my public preaching, and [every one] in particular, and in private both [night and day 
(k) Noctes atque Dies, i. e. omni Tempore. Seru. in Virgil. ] of the danger of doting upon these Deceivers; and this with so great affection for some that were like to be drawn in, and so passionate a desire to save them, that my words were often mixed [with Tears]; which I hope you will never forget.  
Ver. 32. And now] after this warning, my dearly beloved [Brethren], since I can no longer stay with you, or watch over you, putting you into a better hand, [I commend you] all, most hearty, from henceforth [to God] for your Guard, who is All-sufficient, and to the Scripture for your Guide, being [the Word] that he caused to be writ [of his Grace] and infinite Mercy, to direct you in the right way to Heaven, [which is able], if you study it, cleave to it, and follow it [to build you up] and complete you in the knowledge of all Divine and Saving Truth, by its Doctrines, [and to give you], by its Promises, the assurance of your being rewarded for your Diligence and Fidelity in your Pastoral Office, with [an Inheritance] in the Kingdom of Heaven [among them that are] now glorified there, and formerly were [sanctified] here, even the Patriarches, Prophets, Saints and Martyrs, with whom you also (if you follow these Rules) shall have your portion of bliss for ever and ever.  
Ver. 33. Of which glorious reward nothing will deprive you sooner, than seeking to make Temporal Advantages by your Spiritual Calling, which will show you value not the Riches of Glory, and will put you upon pleasing the People, that you may increase your own Wealth by their Gifts, rather than profiting them and increasing their Graces by your labours; and herein I once more propose my Example: You can bear Witness, that [I have coveted] no kind of earthly rewards for my labour; though I was poor, yet I have desired [no man's Silver or Gold] to enrich myself, by impoverishing others 
(l) Ita versatus sum in provincia, ut nemo posset vere dicere, assem aut eo plus, in muneribus me accepisse. Gracch. ap. Aul. Gel. l. 15. c. 12. ; nor so much as taken any man's Meat [or Apparel], though sometimes I wanted both; and many were so kind to me, as to offer voluntarily to supply me with all sorts of necessaries of these kinds.  
Ver. 34. I considered many of the Christians were poor and persecuted, and no maintenance for Gospel Ministers could yet be established: So that I forbore to use that power which Christ had given me 
(m) St. Luk. x. 7. 1 Cor. ix. 14. , to ●equire sufficient provisions of those I preached to; [Yea, you yourselves know], the Church being in these circumstances, how [that these Hands 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesych. vid. Acts xviii. 3. Ita Abdolonymus ap. Q. Curt. Hae manus suffecere desiderio meo. ] by working at the mean Trade of Tentmaking [have ministered] and procured a supply, not only [unto my necessities], but enabled me (who lived sparingly) out of the surplusage of my labours, to relieve the Poor, [and to] give Food and Raiment unto [them that were with me], even my Fellow-labourers; which was enough to convince you all, that I sought not your worldly Wealth, but your Spiritual Good and Eternal Salvation.  
Ver. 35. I beseech you therefore to mind my Charge, and follow my Example, for [I have] now [shown you all things] that may qualify you to succeed me in this Charge; and particularly during this unsettled state of the Church I have set you a Pattern, [how that so labouring], as I have done, till God send better times, [ye aught] both to maintain yourselves, and [to support the Weak] and Sick, the Poor and Needy 
(o) Epiphanius meminit Servorum Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Panar. haer. 80.  out of what you can spare; [And to] encourage you to so necessary a Duty as this now is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Artemidor. l. 4. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicurus.  you are, besides my Example, to [Remember the words of the Lord jesus], not written, but spoken to some of his Disciples that related it to me, that [he said] be ye rather helpers of others, than accepters of their Gifts, for [It is more blessed to give, than to receive], it is more like God, more comfortable in this World, and shall be abundantly restored in the World to come.    

CHAP. IU. Of the Gospels.  

§. 1.  
'TIS certain, that in the Western Church of old, they read no other Epistle and Gospel, but those for the day on which the Consecration happened; as appears by the most ancient Formularies that are now extant, where there are only directions when the Gospel was to be read, without specifying any particular place 
(q) Vid. Morin. de Ordin. Latin. p. 275. . And hence, according to the Superstition of those times, from the words of a Gospel read at a Bishop's Consecration, many conjectures were made, how he would behave himself, and what fortune he should have: But afterwards, one proper Portion of the Gospel was fixed to be read 
(r) Luk. xxii. 24,— 30. Morin. ut supr. p. 307. . To which, a little after, a second was added for variety 
(s) Mark vi. 6. Id. ibid. p. 323. . In the Gallican Church there were also two Gospels, but both different from the former, as may be seen in the Appendix to the Capitulars 
(t) Matth. xxiv. 45, etc. and Chap. xuj. 12,— 19 Ap. Baluz. append. ad Cap. Tom. 2. p. 1350. . But in the Lectionary, Printed by Pamelius, there are no fewer than six Gospels, all differing from each other, and most of them not being the same with those two before mentioned. But no doubt these were put in only for variety's sake, and to leave the choice to the Consecrater. I shall put them all into the Margin 
(u) Joh. xii. 24. Matth. xxiv. 42. Mark vi. 6. Matth. x. 1. Luk. x. 1. Joh. x. 11. Vid. Pamel. Liturg. T. 2. p. 60, etc.  that the Reader who is at leisure may compare them with those three that are selected by our Church, viz. John xxi. 15. John. xx. 19 and Matth. xxviii. 19 which are peculiar to us (as far as I have observed) but are more pertinent to a Bishop's Consecration, than any of those used abroad. The first of our Gospels being the Commission and Charge which Christ gave to St. Peter, and in him (as the Ancients note 
(w) Cum ei dicitur ad omnes dicitur pasce Oves meai. Aug. de Agon Chr. c. 30. Vid. Barrow 's Supremacy, p. 96. ) to all Bishops. The other two are the account of that general Mission which our Saviour gave to all his Apostles (whose Successors the Bishops are) as they are severally related, by St. John and St. Matthew; concerning which two last it may be noted; the former respects the Authority that Christ gave them over those already converted, viz. to remit or retain their Sins, as they found men penitent or impenitent: The latter relates to the Power he gave them to bring Men into the Church, by first Teaching, and then Baptising them. Of these I shall only give a Paraphrase (omitting the Analysis) because the Portions are brief, and the Method perspicuous.   

A Paraphrase on John xxi. 15,— 17. §. 2.  
John xxi. 15. The third time that our Saviour appeared to his Disciples after his Resurrection, [jesus saith to Simon Peter] one of his Chief Apostles, whom he perceived somewhat dejected at the remembrance of his Fall, [Simon] I mean thou that art the [Son of jonas], thy Surname betokens Innocence and Integrity 
(x) Bar-Jona, i. e. filius Columbae. D. Hieron. in Matth. 16. ; and therefore though thy denial of me seemed to argue, thou hadst little regard for me, yet since thou hast repent sincerely for that Offence: now I will give thee an occasion to clear thyself by this Question, [Lovest thou me] now I have taken thee into favour again, [more than these] thy Fellow Apostles, who did not so openly renounce me? [He saith unto him, Yea], I am verily persuaded I love thee; but having once been so mistaken in myself 
(y) Matth. xxvi. 33, 35. , I will make no more comparisons, nor rely on my own judgement 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. , but humbly appealing to thy Omniscience, I hope, [Lord, thou], who knowest all things, [knowest that I love thee]: Which humility and ingenuity of his, so pleased Jesus, that immediately [he saith unto him] perhaps thou mayest fear, I have not forgiven thee so far as to admit thee to exercise thy Apostolical Office after my Ascension, and therefore I Authorise and Charge thee in particular, to [Feed my Lambs] those late Converts whom I must leave in the midst of Wolves, take care of them, I am now Immortal, and returning to Heaven, so that thou and the rest, who are or shall be Pastors, can show no more love to my person 
(a) Quid enim Petrus poterat praestare Domino, maximè jam immortale corpus gerenti, & in coelos ascensuro, Aug. de Verb. Dom. Ser. 62. Tom. 10. p. 57 , therefore I will make this the sign of thine and their Affection to me 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc.  even your instructing, exhorting and comforting this tender part of my Flock, which the greatest of you all must not neglect nor despise, because I love them entirely, and have bought them with my very Blood.  
Ver. 16. But Jesus was desirous to give Peter a further opportunity to express his love, and to take an occasion to repeat his charge; wherefore [he saith unto him again the second time] almost in the same words [Simon] thou [Son of jonas] let me ask thee once more, without any comparison, [Lovest thou me] at least as well as these? And Peter was now well satisfied, his affection was sincere and therefore [he saith unto him] as before [Yea Lord,] I own thee for my dear Master, my Saviour and the eternal Son of God, and so I doubt not but [thou knowest that I love thee,] for thou seest all men's hearts: Upon which Reply, Jesus repeats his charge, and requiring the same evidence of his love as before [he saith unto him,] if thou love me [feed my 
(c) Hinc Petrus discit vocare fideles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. v. 2. Nunquid dixit ei pasce agnos tuos, aut oves tuas, sed meos & meas, August. ver. Dom. Ser. 62.  Sheep] take care of the elder Christians also, for I commit the whole Flock to you and your fellow Pastors, and you must reckon them not your own but mine, to whom at my second coming, you must give an account for them, and therefore you had need take care, that none of them be lost by your default.  
Ver. 17. Yet as if this were still not enough, Jesus thinking it necessary he should blot out his three denials by a threefold Confession, and give as many proofs of his affection and zeal, as he had done of infidelity and fear 
(d) Ut trina confessione amoris, deleret trinam negationem timoris, Aug. ver. Dom. Ser. 49. p. 41. ita Epiphan. haer. 59 Lib. 2. T. 1. p. 220. Isid. Peleus. lib. 1. Ep. 103. & alij apud Causab. exercit. p. 505. . [He saith unto him the third time,] the same words [Simon Son of jonas, lovest thou me] sincerely and fervently [Peter] not discerning the true Reason of this third demand, and fearing it proceeded from his dear Master's suspicion of his constancy [was grieved] in his mind exceedingly, [because he said unto him the third time] as if he doubted it [lovest thou me?] Wherefore he replied, with much vehemence [and he said unto him] I will no more affirm it, but hope thou needest not ask me so often about the sincerity, or constancy of my affection, for [Lord, thou knowest] my Heart better than I, and seest [all things] clearly, and I hope [thou knowest] and believest for certain [that I love thee] most ardently: Upon which [jesus] being fully satisfied, reneweth his charge, and [saith unto him,] do thou and thy Fellow-pastors [feed my Sheep] by your Doctrine and good Example, by your vigilance over them, and constant attendance on them, and then I will never question either thy love to me, or doubt of theirs, for this care is an undeniable demonstration thereof; because it is a certain effect of a true affection in a Servant, when he diligently looks after his Master concerns, and this dear Flock is now that which I most set my heart upon.   

A Paraphrase on the second Gospel. §. 3.  
John xx. ver. 19 Though Christ had by the Angels, and by his own appearing both to Mary, and the two Disciples going to Emaus, sufficiently testified his Resurrection; yet some of the Apostles still doubting, he gave further evidence thereof; thus, [The same day] that he arose on Sunday [at evening, being the first-day of the Week] in the Paschal Festival, to show that his Body was now glorified [when the Doors] of that Room [were shut, where the Disciples] by appointment all met and [were assembled,] but very privately, when it grew dark [for fear of the jews,] who generally suspected them for stealing away their Master's Body, and would have destroyed them, had they found them 
(e) Matth. xxviii. 13. Acts iv. 2, 3. . In that seasonable time, while they were weeping and praying, tossed yet between hope and fear [came jesus] himself, none knew which way, for he was (when they first saw him) amongst them [and stood in the midst,] and being assured they knew his voice, he spoke immediately [and saith unto them] in his usual Form of salutation, [Peace be unto you] let no fear disturb you, I your dear Master, wish you all happiness.  
Ver. 20. [And when he had so said] that he might leave no scruple in any of them, whether it were he or no [he shown unto them] all plainly [his Hands,] with the wounds made by the nails appearing fresh, [and his Side] wherein that made by the Spear was very visible, [Than were the Disciples] not only satisfied, but also exceeding [glad, when they saw] it was really and certainly [the Lord] Jesus who 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 jesus to them,] I salute you [again] most hearty 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 two. 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 show 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 Ambassadors 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 repent 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 Wretch's [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 losing 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 [jesus came] as he had promised, to take his final leave [and spoke unto them] to this effect: Having now gone through all the Stages of my Humiliation, and perfected the work of your Redemption; Now, by virtue 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 [Baptising them] with Water, for remission of all their Sins, using this Form; I Baptise 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 baptised, 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 enjoin 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 Archbishop, and the Oath of Canonical Obedience to him.  

§. 1.  
RUbr.— And then shall be also ministered unto them the Oath of due Obedience to the Archbishop, 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 greater, after the method of the Civil Government; and this, in or soon after the Apostles times 
(k) Hammond. de Episc. jur. Disser. 4. c. 5. p. 189. Petr. de Marca de concord. lib. 6. cap. 1. §. 5. p. 175. Dr. Cave Dis. of Anc. ch. Gou. chap. 2. p. 90. , for then the Bishops of the Proconsular Asia were subject to Timothy Bishop of Ephesus, which then was the Metropolis of that Province: Which chief Bishop was originally styled the first Bishop, as his Title is in the Apostolical Canons, where the inferior Bishops are ordered to own him as their Head, and to do nothing of moment without his consent 
(l) Apostol. Can. 34. Bever. Tom. 1. p. 22. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In Africa, this principal Bishop was called the Primate 
(m) Du Fresn. Glossar. verb. Primates. ; but elsewhere, from his living in the Mother City, he was named the Metropolitan 
(n) Synod. Antiochen. Can. 9 Bev. T. 1. p. 438. . And from his Authority over other Bishops, he was called the Archbishop, a Title given to Peter Bishop of Alexandria in Dioclesian's time 
(o) Epiphan. Panar. haer. 68 fol. 318. , and also to Alexander Bishop of the same See 
(p) Athanas. Apol. 2. pag. 791. , as also to Meletius Bishop of Thebais, the head City of a Province in Egypt 
(q) Epiphan. haer. 69. fol. 324. . Yea, for some time this Name was given to the great Patriarches, for Cyril of Alexandria, and Celestine of Rome, are frequently styled Arch-Bishops in the Ephesine Council 
(r) Concil. Ephesin. par. 2. Bin. Tom. 1. par. 2. pag. 168, 177. etc. ; and Pope Foelix the third gives that Title to Acacius Bishop of Constantinople 
(s) Foelic. 3. Ep. ad Zon. Aug. Bin. T. 2. par. 1. p. 453. . There were divers Privileges belonging to the●● Arch-Bishops, but the Principal was, that no Bishop in their Province could be ordained without their presence, or consent 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nicen. can. 4. Bev. T. 1. p. 63. Vid. can. 6. ib. p. 66. . A right declared in the first General Council, and then thought so inherent in the Metropolitan, that the Consecration was to be void without him, and hence Synesius calls his Archbishop, The Lord of the Ordination 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Synes. Ep. 105. p: 249. . To which Primitive Canon our Church so strictly adheres, that it is required, the Archbishop shall by himself or his Lawful Proxy always consecrate every Bishop. As to the Oath of Canonical Obedience which the Bishop ordained takes to the Archbishop, no doubt it sprung from this Primitive Superiority in the Metropolitan, but is of a later date. At first it was thought sufficient in words to admonish the inferior Bishops to observe those Canons which declared their subjection to the Metropolitan, but afterwards a promise was required. Which Anastasius, Archbishop of Thessalonica, at the Consecration of Atticus, a subordinate Bishop, carried higher, and made him subscribe a Paper, for which Pope Leo reproves that Metropolitan, as guilty of an unnecessary innovation 
(w) Non enim necessarium, fuerat ut obligaretur scripto. Leo I. epist. ad Anastas. 84. p. 447. circ. An. Dom. 440. . Yet in the following Ages this Promise was turned into an Oath, extended also to Priests, who, as well as Bishops, were made to swear, That they were worthy, would not break the Canons, and would obey their Ordainers, and the Church in which they were ordained. Which Oath was declared dangerous and ensnaring, and abolished by a French Council 
(x)— Jurare cegunt quod digni sunt, & contra Canon's non sint facturi, & obedientes sint Episcopo qui eos ordinat, & Ecclesiae in qua ordinantur. Concil. Cabilon. Can. 13. An. 813. Bin. T. 3. Par. 1. p. 193. . However the Bishop's promise of due obedience was then in use, as appears by the Vatican Form of Consecration in that Age, extant in Morinus, where the Archbishop only asks, Will you be obedient to my See 
(y) Morin. de Ordin. Lat. Form. & Vatican. in Consecr. Episc. p. 276. . But in the middle of the next Century this Promise was much enlarged in the Particulars, and turned into a solemn Profession made in the Name of God, 
(z.) Vid. Morin. ibid. in alt. Form. circ. An. 950. p. 305.  amounting to an Oath 
(a) Pontifices jurant ante Consecrationem, omnem morum honestatem, & debitam obedientiam se exhibituros suis Ordinatoribus. Ivo Carnot. ep. 73. circ. An. 1100. , and within 150 year after, a formal Oath was again brought into use, wherein the Parties Consecrated swore to live well, and obey their Ordainers 
(a) Pontifices jurant ante Consecrationem, omnem morum honestatem, & debitam obedientiam se exhibituros suis Ordinatoribus. Ivo Carnot. ep. 73. circ. An. 1100. . But whereas of old this Oath was only taken by each Suffragan to his own Metropolitan, Pascal the Second, soon after, required all Arch-Bishops to take an Oath of Fidelity (as he called it) to the Pope; but the Archbishop of Panormus in Sicily refused it as a New Imposition, which the King and Nobles there wondered at, and disliked 
(b) Decretal. l. 1. Tit. 6. de Elect. c. 4. p. 122. Decr. Significasti. ; and that Pope there owns no Council had decreed any such thing; but he required it of his own Authority. I know some would have this Oath to the Pope, as old as Pelagius the Second, but his Decretal speaks of a Metropolitan's declaring his Faith to be Orthodox 
(e) Quicunque Metropolitanus intra tres Consecrationis suae menses, ad exponendam fidem suam non miserit,— etc. Pelag. 2. ap. Grat. Decret. Par. 2. Dist. 100 cap. Quoniam, p. 182. An. 580. , (a custom of which I shall speak shortly) which the Roman Parasites have corrupted 
(d)— Dandae fidei causa ita legit. Remund. Rufus Defence. in Molin. p. 20.  as if he were to give his Faith— or swear fealty to the Pope: a Custom so modern, that in the elder Fomularies of Morinus (though some of them be 400 year later than Pelagius the Second) there appears nothing of it. And doubtless it was hatched in the Hildebrandine Age, above 1000 years after Christ, being more like an Oath of Allegiance to a Temporal Prince, than of Canonical Obedience to an Ecelesiastical Prelate; and probably it was first administered only to such Bishops and Arch-Bishops, as were within St. Peter's Patrimony, and subject to the Pope as a Temporal Prince, and so by degrees imposed upon all the Bishops, especially the Metropolitans of the Popish part of Christendom. The Oath itself, as it was at first, may be seen in the Body of the Canon Law 
(e) Decretal. Greg. 9 Lib. 2. Tit. 24. de Ju●ejur. c. 4. p. 8●7. , falsely ascribed to Gregory the Third. But even that lofty Form did not satisfy the Ambition of later Popes, who instead of swearing to descend the Rules of the holy Fathers; put in these words,— the Royalties of St. Peter 
(f) Regulas S. Patrum adjutor ero ad defendendum. in Decret ut sapr. Hodic Regalia S. Petri. , and the modern Form for a Metropolitan keeps both, containing many other extravagant additions 
(g) Vid. Pontifical. Rom. p. 88 , and being so worded, that every Popish King when he nominates an Archbishop, loses a Subject, because he must swear fealty to another Prince 
(h) Vid. Spalatens. de Repub. Eccl. l. 4. c. 2. §. 52. p. 425. . Which was understood in England so well, even while Popery was professed here, that William Rufus declared, Anselm could not keep his Allegiance to him, together with this Obedience to the Apostolical Seat, promised against his will 
(i) Protestatus est illum nequaquam fidem quam sibi debebat simul & Apostolicae sedis obedientiam, contra suam voluntatem, posse servare. Eadmer. Hist. Nou. p. 26. . So that this Oath never was liked in the English Nation, and at last it was declared treasonable, and forbidden by Law: And not only so, but a short and plain Oath is all that is now required of our Bishops, that they will pay due reverence and Obedience to the Archbishop, the Metropolitical Church, and their Successors. Now this only relates to Ecclesiastical Matters contained in the Canons, and is no more than is necessary for the good Order and Government of the Church; it no way interferes with the Temporal Allegiance due to the King, and is much the same with that Question and Promise used 800 year ago, and cited before out of Morinus. So that there can lie no Objection against it. Wherefore it may lawfully be taken, and ought strictly to be kept, to maintain regular Subordination and good Order in the Church.    

CHAP. VI Of the Exhortation before the Litany.  

§. 1.  
BRethren it is written, Luk. vi. 12, etc. Acts xiii. 2, 3, etc.]  
The ground of this short Preface to the Litany, and other Prayers for the Bishop elect, is laid on a sure Foundation, viz. The practice, first of Christ, and then of his holy Apostles, whose custom of Praying before they Commissionated any to be Pastors, and the Churches constant following their Example, is equal even to an Express Command, for us to pray before all sorts of Ordinations. And First, St. Luke (Chap. vi. ver. 12.) tells us, Our Saviour went into a Mountain to pray, and continued all night in Prayer to God: Adding, ver. 13. And when it was day he called his Disciples, and of them he chose Twelve, etc. From whence it is clear, that the Lord Jesus (who knew the hearts of all men, and whose single request was enough with his Father, who heard him always) spent one whole Night in Prayer, before he chose and sent out his Apostles; and 'tis as plain, he did this chief for our Example, to show us how to proceed on this weighty occasion. For he retires to a Mountain apart, where it seems there was a House of Prayer (a Proseucha) built 
(k) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse. Syriac. Quoniam illic videbatur Domus Orationis: Dulplexarticulus ostendit quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de loco dicitur, ut & Act. xuj. 2. & Ham. Annot. ibid. , to which in the daytime many resorted, but at night it was empty and free, and there our Lord chose to spend his whole time in deep Meditation, and fervent Prayer, before he entered on the same Work that we are going about; and if we remember (what was observed before, upon Matth. ix. ult. and Chap. x. 1. 
(l) See Disc. on the Office of Priests, in the First Gospel. ,) that he charged his Disciples to pray also, before he gave them their Mission, it will effectually show with how great Devotion, not only the Ordainer, but those to be Consecrated or Ordained also, should prepare themselves on this solemn Occasion, Watching, Fasting and Prayer, being far more necessary in our Circumstances than it was either in his or theirs. 2ly. To this Example of our Lord is added, the imitation thereof by the Bishops and Apostolical Men at Antioch, who (even when God immediately chose the Persons, and allotted their peculiar Work) did not lay their Hands on Saul and Barnabas, till they had Fasted and Prayed 
(m) Act. xiii. 2, 3. : Our Saviour also was Fasting when he Ordained his Apostles, for it was early in the Morning after a night spent in Prayer, that he called and sent them 
(n) Luk. vi. 13. . And this was one of those Ecclesiastical Matters upon which the Primitive Bishops appointed the Christians to Fast and Pray 
(o) Episcopi universae plebi mandare jejunia solent, alicujus sollicitudinis Ecclesiasticae causa. Tert. adv. Psych. c. 13. . The inference from all which Premises naturally is, Let us therefore, following the Example of our Saviour Christ, and his Apostles, first fall to Prayer, before we admit— this Person, etc. Though we do believe he is inwardly called to this Great Work by the Holy Ghost; yet we must by Litanies, Supplications and devout Prayers, earnestly beg of Almighty God to enable him to perform it to his Glory, and the Salvation of his own and many others Souls.    

CHAP. VII. Of the Questions to a Bishop.  

§. 1. The Preface.  
BRother, for as much as the Holy Scripture, and the Ancient Canon's command, that we should not be hasty in laying on Hands, and Admitting, etc.] This Introduction is to show, that these necessary interrogatories, before the admission of a Bishop, are grounded first upon Holy Scripture, even St. Paul's charge to Timothy, concerning his not ordaining any without a previous examination 
(p) 1 Tim. v. 22. Citatur à D. Bern. & inde sic Eugenium alloquitur— Curae tibi sit maxime introducere tales, quos postmodum introduxisse non poeniteat. Bern. de Consid. l. 4. c. 4. p. 887. : Which St. Bernard expounds, of not ordaining any but such as they will not repent afterward that they did admit. Secondly, This method of ask Questions of the Candidate for a Bishopric, is grounded on divers ancient Canons, especially on that of the Fourth Council of Carthage, where it is expressly required, and where all the particulars, to be enquired of, as to his Manners, his Learning, and especially as to his Faith, are set down at large 
(q) Qui Episcopus ordinandus est antea examinetur, etc. Concil. Carthag. 4. Can. l. Bin. T. 1. p 588. , and unless he could give an Account in all the particulars, the Metropolitan was not to consecrate him. From this Canon (which also citys the place of St. Paul), our Church hath taken this Preface, being very like also to the most ancient Forms used in the Western Church, as may be seen in Morinus, which thus gins, The ancient Rules of the Fathers,— especially the Canon of Carthage ordains, according to that of the Apostle, Lay Hands suddenly on no man, etc. 
(r) Antiqua S. Patrum instituta— at legimus in Canone Carthag. etc.— secundum Apostoli dictum. Morin. de Lat. Ordin. p. 275. . And then all the Questions (like ours) tended only to try his Faith and his Life. But after the Papal Monarchy was set up, about the year 900. two Questions more were added, about receiving and keeping the Traditions of the Fathers, and the Decrees of the Apostolical See, and about Fidelity to St. Peter and his Vicar 
(s) Vis traditiones— Patrum ac Decretales S. & Ap. sedis,— etc. Vis B. Petro— ejusque Vicario, etc. Morin. ibid. p. 320. . And the Modern Roman Pontifical hath made this Second Question still larger, putting in the Pope's Name, and binding them to pay Fidelity, Subjection and Obedience in all things to him and his Successors 
(t) Vis B. Petro— ejusque Vicario Dom. nostro Dom. N. Papae— suisque Successoribus Romanis Pontif. Fidem, Subjectionem & Obedientiam— per omnia exhibere. Pontif. Roman. p. 62. ; which shows, that of late they are more concerned for Bishop's subjection to the Pope, than for their being Orthodox in their Faith, or Religious in their Lives. But all this being mere Innovation, was justly expunged by our Reformers; and we have reduced this Preface to what it was in the Primitive Ages; yea, to what it was in the Church of Rome, while it was pure and uncorrupted: And in this (as well as in many other things) we have left them, only in those things wherein they had first left their own Orthodox and Pious Predecessors, and so departed from themselves, and from the right way.   

§. 2.  
Of the Second Question. Are you persuaded that the Holy Scriptures contain, etc.]  
This Question is the same with that which is put to a Priest, and had not been necessary to be considered here, but only to give an account, that this is instead of that large Declaration of Faith which every Bishop was obliged to make before his Consecration in the Ancient Church; of which we will now observe, that St. Paul makes it a necessary Qualification for a Bishop to hold fast the faithful word as he hath been taught, and to preach sound Doctrine 
(u) Titus i 9 . And doubtless care should be taken that he be very Orthodox, who is not only to instruct a whole Diocese, but to teach and inspect the inferior Teachers; which part of the Episcopal Office was of great importance in the Primitive times, while such swarms of Heretics infested the Church of God: and hence there was a very strict enquiry then made, (as appears by the Canons of Carthage cited before) whether the Candidates for this Superior Order understood and believed the true Church's Sense of all the Articles of the Creed? especially about the Trinity, and the Incarnation, Passion and Resurrection of Christ, (than most disputed about). To which were added divers Queries, concerning their renouncing the Heresies then infesting the African Church, especially those of the Manichees, the Novatians, the Donatists, and Pelagians, as may be seen at large in the aforesaid Council 
(w) Concil. 4. Carth. Can. 1. Bin. ut supr. . And the old Roman Formularies taken out of the Vatican keep almost the same words (as we noted out of Morinus before) only requiring the Bishop elect to give his assent explicitly to every Article, and (except the additions contrived to support the Papal Supremacy) the Modern Pontifical varies but little from the old Form. As for the Greek Church, 'tis certain it hath been very anciently used there, for a Bishop to make a full confession of his Faith to the Metropolitan who Ordained him; from that passage in Synesius, who (hearing he was nominated to be a Bishop, in order to excuse himself) pretended he held divers Heterodox Opinions, which he could not dissemble when he came to be ordained, but resolved he would then declare them before God and Man, and desires his Friend to tell the Archbishop (who was to consecrate him) all this before hand 
(x) Synes. Epist. 105. p. 249. . And to this day the Greek Bishops, besides repeating the Nicene Creed, make a large Confession of their Faith, concerning the Incarnation of our Saviour, the Unity of his Natures in one Person, the Trinity, etc. and they do also specially name and condemn the Heresies of Arius, Macedonius, Nestorius and others who had disturbed the Eastern Church 
(y) Euchol. Graec. Ord. Episcopi, p. 306, etc. . Which large Forms we now omit, both because most of the ancient Heresies are now vanished, and also because we have other securities, that our Bishops are Orthodox; but especially by the several Subscriptions they have made in the lower Orders, whereby they declare their assent to the three Creeds, and to all the Articles of the Church of England. Which method of Subscribing I could prove to be as old as the time of the Nicene Council. And St. Hierom saith, such as refused it were put out of the Church, in his days 
(z) Aut scribendum eis fuerit aut exeundum de Ecclesia. Hieron. ad Pammach. Epist. 65. T. 2. p. 283. . And this same Method is yet continued in the Reformed Churches of Helvetia, where no man can be admitted to serve a Cure, unless he do first subscribe their Confession of Faith, and promise to obey all the Rules made in their Synods 
(a) Vide Bullengeri ap. Melch. Adam. p. 493. . And it is to be considered, that Subscriptions remain on Record, as a perpetual Evidence against the Party, if he shall prove an Apostate afterward; whereas a Verbal Profession may be forgot or mis-told by such as hear it but once. And therefore it was required in the Primitive Ages, that all inferior Bishops should send a Confession of Faith in Writing to their Metropolitans, and they to their Patriarches immediately after their Consecration: And the Pope's themselves (as I have showed elsewhere) for divers Centuries, writ to the Emperors, after they were advanced to the See of Rome, to prove themselves Orthodox: But finally, this question of their believing all things contained in Scripture, and promising to Preach nothing contrary to it, is sufficient to secure the Church, that they are no ways Heretical, but sound and Orthodox in all Points.   

§. 3.  
Quest. iv Are you ready with all faithful diligence to banish and drive away all erroneous and strange Doctrine, etc.]  
We have heard how strictly St. Paul charged the Bishops of Asia to watch against those grievous Wolves, the Heretics, that were likely to break into their Folds 
(b) Acts xx. 29. and 31. . And requires Titus the Bishop of Crete after two admonitions (if they prevailed not) to Excommunicate an Heretical Teacher 
(c) Titus iii. 10. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Expulsus sit è numero gregis, Bez , making it a necessary qualification of a Bishop, to be able by sound Doctrine to convince the Gainsayers 
(d) Titus i 9 Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; that is such as speak against the Truths revealed in Scripture, and received by the Church; for which end they promise upon the third Question, to exercise themselves in Study and Prayer, to gain a complete understanding of the Holy Scripture: And if a Bishop be throughly enlightened with this Divine knowledge, the bright beams thereof will banish all Erroneous Opinions, and make them disperse as the Mists before the Rays of the resplendent Sun: The inferior Clergy may confute false Doctrines; but Bishops being supposed to have more Skill and Experience, as well as more Age and Authority, they must drive them away: They are set in the Watchtowers to discover Heresies, and like wise and valiant Generals (one of which is worth a whole Army) 
(e) 2 Sam. xviii. 3. Solent— plus reponere in duce quam exercitu, Tacit. de Morib. Germ. p. 663. , must not only Fight against them themselves, but must advise, manage and encourage all the Under-officers and Soldiers: Hence the ancient Canons lay great stress upon the Bishop's care in this matter: And order, That if any Bishop let the Heretics alone in any part of his Diocese, and another Bishop shall convert them, that Town shall be given to the latter Bishop 
(f) Concil. Carthag. can. 122. ap. Ber. T. 1. p. 655. .— And the former Bishop is to be admonished of this neglect, so as if he persist in this negligence six Months after such Admonition, he shall be Excommunicated 
(g) Ibid. Can. 124. apud eund. pag. 658. : Wherefore when Riparius complained to St. Hierom, that Vigilantius spread his Heresy in that Diocese where he was a Priest, the Holy Father wonders that the Bishop should not restrain such fury 
(h) Miror sanctum Episcopum in cujus Parochia esse Presbyter dicitur, acquiescere furori ejus, etc. Hieron. ad Ripar. Ep 53. T. 2. p. 152. . And besides this promise, our Bishops are obliged frequently to confer with Recusants, and to do their utmost to reclaim them: As our Canons enjoin 
(i) Canon. 66. of the Church of England. . And here I could give many instances of divers of our learned and zealous Bishops, who have not only secured their own People from Heresy and Schism, but converted divers Recusants of all sorts: And if all our right reverend Fathers remembering this solemn promise, would apply themselves to this necessary Duty, with a Zeal suitable to the occasion, their Dignity and Station would give great weight to their Arguments, and their Example would also quicken the inferior Clergy to do their parts, in the places that are under their several charges: And multitudes of poor Souls bought with the most precious Blood of Christ, now wand'ring in the dangerous and destructive Paths of Popery and Fanaticism, would every were be happily reclaimed, and brought over to the Church: To which pious and charitable design, I shall humbly and briefly offer two or three motives. First, That the present Toleration (as to Protestant Dissenters) having suspended the Bishop's exercise of their Authority in this Matter, there is no way left to reduce this sort of Recusants but by Arguments and Persuasion; and as to Papists, those always were and are the fairest ways of convincing them; nor if we had power, ought we to imitate that unchristian Rigour, which we condemn them for using to, foreign Protestants 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dict. Marciani Aug in Concil. Chaled. Bin. T. 2. p. 361. , so contrary to the practice of the Primitive Church 
(l) Socrat. Hist. l. 7. c. 3. pag. 733. , as well as to the Spirit of the Gospel 
(m) Luke ix. 55. . Secondly, Let the goodness of our Cause be considered: Our Doctrines are so plainly contained in Holy Scripture, our Offices and Rites so proper, Pious and Primitive, and have been so clearly justified against all opposers, by many eminent Writers of this Church: That if we can but win its deluded Adversaries, to hear us Reason or Read our Books, there is little doubt of success; and their Priests and Teachers know this, which makes them hinder them (as much as in them lies) from hearing, or reading what we say or write: Lastly, Let the vigilance and strangely busy zeal of Seducers be duly considered, who, like their ancestors the Pharisees, compass Sea and Land to make one Proselyte, and ply those they find doubting, wavering, or discontented, night and day by Discourses, Books and fair Promises, and shall not we take as much pains to save men's Souls, as they do to destroy them? to propagate Gods Holy and Eternal Truth, as they to disseminate their pernicious Errors? I shall add no more, because I hope a word is sufficient to our worthy Bishops, who generally use their utmost endeavours in this kind: And merit praise rather than need Exhortation.   

§. 4.  
Qu. VI Will you maintain and set forward, as much as shall lie in you quietness, love and peace among all Men, etc.]  
There is no more expected from a Priest, but only to promote Peace and Charity, and that is also the Duty of a Bishop as the former part of this Question shows; but since the Canons of our own and the ancient Church, as well as the Laws of this Land, have put the Ecclesiastical Discipline, into none but the Bishop's hands, who also have by God's word a just right to Administer the same; Therefore it is required, that they shall further promise, To correct and punish the unquiet, disobedient and criminous, according to that Authority which they have both by God's Word, and the Ordinance of this Realm: I need not repeat that which I have proved in a peculiar tract, viz. The Bishops having this Authority vested in them both by Scripture and the Laws Ecclesiastical and Civil 
(n) See my Discourse of Excommunication printed at London, 1685. . But I shall rather briefly show here, the manifold benefits that will arise from their due Execution of this power, as to regulating the manners of those within the Church, who only can be a scandal or an honour to it: There are many faults among these (for the purest Principles and Holiest Rules, will not always secure the innocence of such as profess to believe and follow them.) But if the Rulers of the Church upon the discovery of them, zealously and prudently labour to punish the offence and reform the Offender, they not only save the honour of the Church, but probably the Soul of the Criminal also; which should be the great end of Church censures, being a Power that is given for Edification, and not for Destruction (as the Apostle declares 
(o) See ch. 8. §. 2. 2 Corinth. xiii. 10. .) Now since Bishops cannot amend the Evils they do not know; Therefore the ancient Canons require, That they shall personally visit their whole Diocese once every year 
(p) Unusquisque Episcopus Parochiam suam omni anno semel circumeat, Concil. Calcuth. Can. 3. An. 857. Spelm. T. 1. p. 193. ; and the present usage is, for them to do this annually by their Arch-Deacons, and once in three years by themselves; to inquire into all that is amiss, both among the Clergy and Laity: Which is called their Visitation, with respect to their name importing Overseers and inspecters 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graec. Acts xx. 28. . The Emperor in the sixth General Council calls Bishops the Eyes of the Church, and Isidore of Pelusium saith, they should be all Eyes, to see every thing 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Orat. Imper. ap. Bin. T. 3. par. 1. p. 217.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pel. 1. Ep. 149. . So that they ought to look well to every part of their charge, and by their Arch-Deacons and their own strict enquiry to labour to find out all Enormities and Disorders within their Cognisance, that they may apply suitable remedies to them: Their frequent presence in these Visitations must tend to discover many Evils, and their Authority will conduce exceedingly to amend them; and thus the negligences and irregularities of the Clergy, and all crimes of the people that are proper for the Ecclesiastical Tribunal, might effectually be rectified, and we become in this Sense, a truly Reformed Church: Nor will any thing more universally promote the suppression of Atheism profaneness and debauchery (which pious design, our gracious King and his Parliament are now intent upon) than the restoring the Bishops to the full exercise of their Authority, in these cases, and reducing of personal Visitations to their Primitive use, and Religious ends St. Agobardus kept his great Diocese of Lion's in excellent Order, as he declares by yearly going round about it, and taking so strict care of all his People, as to amend, whatsoever he found depraved; by the Rules of Truth and Holiness, according to the power given him by God 
(s) Agobardi Epistol. ad Nebrid. oper. Tom. 1. edi●. Baluz. p. 103. . And the inferior Clergy of old were very serviceable in their places herein, being then enjoined to inform the Bishops (in these Visitations) of such as were impenitent toward God, or cherished any notorious Sin, if they could not bring them to repentance, because of their secular greatness 
(t)— Ut Sacerdos faciat Synodo innotescere, si quem in parochiâ suâ in Deum reperit contumacem, vel qui grave aliquod peccatum foveat, nec hunc valeat audeatque ob metum secularium ad reformationem perducere, Edgar. Can. 6. ap. Spelm. p. 448. . Which is one of King Edgar's Laws, and is more briefly expressed in the Capitulars, that such as will not amend on the Priest's admonition, shall be cited before the Bishop 
(u) Capitular. R. Franc. Tom. 2. cap. 8. p. 97. . To all which must be added the care of Parish Priests to instruct their Churchwardens, in the nature of their Oath, and the great benefit to the Souls of their Neighbours, which will follow their impartial presenting all Offenders and Offences, for the happy reforming of both, as our own Canons direct: The subordinate Ministers will find some cases too intricate for them to determine, some Crimes too heinous, and some Criminals too obstinate for them to deal with, and these must be referred to the Bishops 
(w) Exod. xviii. 22. . Who upon such information are to proceed with all demonstrations of Paternal kindness 
(x) Amari Parens & Episcopus debet, non timeri, Hieron. Ep. 62. , towards the guilty Persons, for this, from those in so high a Station, will open their hearts to receive their Fatherly admonitions, and when they see that their Spiritual Father loves their Souls, and hates only their Sins, and seeks their amendment not their shame, this may prevent the necessity of a censure, and so the Parties may be restored by gentle rebukes, with all long suffering, and by the Spirit of meekness 
(y) 2 Tim. iv. 2. Galat. vi. 1. . Whereas, if reproofs be given with Bitterness and Passion, they commonly exasperate the offender, and move him to reject the admonition, and the means of his Salvation 
(z) Leniter castigatus exhibet reverentiam castiganti, asperitate autem nimiae increpationis offensus nec increpationem recipit nec salutem, Prosp. de vit. Contempl. l. 2. c. 5. . Wherefore gentle methods ought first to be tried; but if they be too weak to awake a Sinner; that is fallen into the Lethargy of obduration, then sharp reproofs, public shame, and severe censures must be used 
(a) Titus two. 13. ; yea, they must finally be cast out of the Church, who will be a perpetual scandal to it as long as they remain in it: These are the Rules of Scripture, and the Laws of the Holy Fathers for bringing Sinners to Repentance, and preserving the Church pure, and doubtless we can find out no better, nor do we need any new Orders, if this godly discipline (which is much to be wished) were universally restored: This did keep the Primitive Church Holy, and would make ours so also, if it were duly put in Execution, and backed with good Laws to punish such as did hinder or despise it. This is the discipline of which the Fathers give so fair a Character 
(b) Disciplina custos spei, retinaculum fidei, dux itineris salutaris, foams ac nutrimentum bonae indolis, magistra virtutis, Cypr. l. de Disc. & Hab. Virgin. , as to be the keeper of Hope, the anchor of Faith, the guide of our Heavenly Journey, the food and nourishment of good Inclinations, and the Mistress of all Virtue. If our Age can be persuaded to make the experiment, we shall soon find the blessed effects thereof, in a general reformation of all their manners however, who profess to be members of the established Church, and then other Parties must amend those of their persuasion, if not for love of Piety, yet for fear of Reproach.   

§. 5.  
Qu. VII. Will you be faithful in ordaining, sending, or laying hands on others.]  
We have already proved, that the Bishops have the sole right to Ordain 
(c) First Preface. §. 5. , and shall only add one passage or two, out of Antiquity, to confirm that great Truth: The writer of St. Fulgentius his life observes, That Thrasimundus the Arrian Vandal King of afric had forbid the orthodox Bishops to ordain any; but they met in Council, and resolved they would confer Holy Orders, for otherwise vacant Churches could not be provided of Pastors 
(d)— Regalis Authoritas Episcopos ordinari prohibuerat, nec viduatis ple●ibus pastores provideri licebat, Vita B. Fulg. c. 16. pag. 18. . These Holy Confessors foresaw that if an heretical persecuting Prince should suspend the Bishops from executing this important and incommunicable part of their Office for some time, the Orthodox Clergy must entirely fail, and consequently the African Church be destroyed, because the Persons single are mortal, and the Bishops by ordaining new Men do alone make the Office immortal by a Succession, that is to endure to the end of the World 
(e) Matth. xxviii. 20. . And upon this Principle Sidonius severely censures those Kings of France who kept many Bishoprics vacant, to gain the Profits of them as a Right to their Crown, which (he saith) threatened Ruin to the Gallican Church, because Bishops had the sole power to constitute Successors to supply the Ministrations proper to the lower Orders 
(f) Summis Sacerdotibus morte truncatis, nec ullis deinceps Episcopis in defunctorum Officia suffectis (per quos utique minorum Ordinum Ministeria subrogabantur) ruinam imminere Ecclesiis. Sidon. l. 7. ep. 6. . Since therefore they have this sole Privilege, doubtless it is very necessary strictly to require a Promise from them at their Consecration, that they will faithfully perform this great trust, of Ordaining and sending out fit Persons to execute the Priestly and Episcopal Offices. For if they promote any that are Heterodox, or Schismatical in their Opinions, Weak and Unripe in their Judgements, or Vicious and Debauched in their Lives, either by negligence in due examining them before, or (which is worse) by fear or favour be imposed upon, it is the greatest Sin they can possibly commit, and they are answerable for all the ill effects of admitting such Persons into so Holy an Employment. The Roman Writers record of their famous Pope Leo the Great, that for forty days together he fasted and prayed for Pardon of all his Transgressions, and that at last St. Peter appeared to him, and told him all should be forgiven him, but the Sins of his Ordinations 
(g) Dimissa sunt tibi omnia peccata tua praeterquam impositionis manuum. Pratum Spir. c. 149. ap. Bin. not. in Vit. S. Leonis. . And there is thus much moral in the Story, that if a Bishop be of never so holy a Life, and hath few Sins of his own, by this means (as St. Paul speaks) he becomes partaker of other men's Sins 
(h) 1 Tim. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theop. in lo. , because he is the occasion of all the ill consequences of putting an ill man into Sacred Orders. And therefore many pious Bishops have opposed the Commands and Menaces of Princes, and those of the highest Quality, who have urged them to Ordain such as were evil and unfit; and have therein shown a commendable Zeal for God's Glory, and the Good of the Church. In the ignorant and wretched Ages, before our Reformation, this neglect had brought the Clergy into extreme contempt, which I choose to express in the words of an honest Romish Author then living, who says of the Bishops of his time— They thrust men into Holy Orders that are like a company of Jackdaws, Infamous, Boys, and Illiterate, such as are not fit for any thing else, and are not called by God, contrary to the Rules of our Forefathers; yet if any suffer a repulse, he flies to Rome, where the most holy Fathers admit Ostlers, Cooks and Idiots, to the Altars of the Great God; yea, such as in Germany would not be allowed to communicate among the Laity, to the shame and grief of all good Men, till they have made the Name of Priest to be a reproach; surely they must have evil thoughts of Religion and themselves, or design to abuse Christian People who do such things; the Work shows the Artificer, the Tree is known by its Fruit; may Christ save us; St. Peter is asleep, and the other Simon, not to say Antichrist hath got the Dominion 
(i) Aventini Annal. l. 2. p. 118. qui scripsit circ. An. 1500. . Thus, alas, it was then, and no doubt it hastened the Reformation; and since that in our Church, though some few do creep in that prove very unworthy, by fair Certificates gained by favour, yet generally our Bishops and their Arch-Deacons are very careful to keep out ignorant and scandalous Men, for which they deserve the highest applause; and the general good Character of most of the Clergy shows, that all due caution was taken in their Admission.   

§. 6.  
Quest. VIII. Will you show yourself gentle, and be merciful for Christ's sake to the poor and needy People, and to all Strangers, etc.]  
As Bishops succeeded the Apostles in all the ordinary parts of their Office, so they did in the Primitive Times in their being Supreme Treasurers of all the Oblations of the Faithful, and by their Order, they were distributed to the Poor and Needy of all sorts, as I have showed at large elsewhere 
(k) Act. iv. 35. See the Divine Right of Tithes, Par. I. c. 4. p. 60. & Par. II. c. 15. p. 117. . In those Ages therefore the care of the indigent lay almost wholly upon them. So that the Ancient Author of the Apostolical Constitutions tells us they were to be addressed to (at their admission) in this Form, O ye Bishops, be careful to maintain all the Poor, so as none may want; Give to Orphans of the Gifts of their Parents, to Widows those of their Husbands; make Marriages for such as are grown up, get Work for the Artificer, show Mercy to the Weak, provide Meat for the Hungry, Drink for the Thirsty,  for the Naked, Medicines for the Sick, and Relief for the Prisoners 
(l) Constit. Apostol. l. 4. c. 2. fol. 60. . In after times the case was altered in some measure, since the building of Parochial Churches in all parts of the Dioceses, to which the Bishops granted or confirmed all the Profits and Oblations (formerly paid and presented at the Cathedral) arising within those Precincts, enjoining the Parish Priest to take care of his own Poor. And since that our Secular Laws have provided for the residence and relief of the Poor in every Parish; yet still there are very many and great Objects of Charity, especially in great Cities; Decayed and Aged Labourers and Tradesmen, Orphans and Widows, Sick and Lame, Blind and Maimed; many undone by Fire and Water, Thiefs and Robbers; many poor Strangers and Travellers, and many confined to loathsome Prisons: To which the Bishop is hereby obliged to be courteous and bountiful for Christ Jesus sake, who takes that which is given them, as lent to himself, and will reward such Charity with a Crown of Glory 
(m) Prov. nineteen. 17. Matth. xxv. 34, 35. . His compassion interests him, so far in their wants, that he seems to beg in them, and will be pleased by our giving them relief 
(n) Egestuosus pro se tantum & in se eget, Solus— Christus est qui in omnium pauperuw universitate mendicat, Salu. de gub. l. 4. . Now if all desire to hear those comfortable words of our Lord (saith St. Hierom) come ye blessed of my Father,— etc. for I was Hungry and ye gave me meat, etc.— how much more should a a Bishop (his Steward) desire to hear them, whose House should be ready to receive all the necessitous 
(o) Matt. xxv. 35, etc.— Cujus domus commune debet esse omnium hospitium, Hieron. in Tit. 1.8. . 'Tis certain the Apostle's Rule, That a Bishop must be given to Hospitality 
(p) 1 Tim. three 2. & Titus i 8. , doth oblige in all Ages, and every one of this Order according to his ability: And there are but few Bishoprics, which by the bounty of Christian Kings and Prelates, Nobles and others of the Faithful, are not still endowed with Lands and Revenues, sufficient to enable them to relieve many of the indigent: Wherefore it is but reasonable, they should be required to promise at their Consecration, to be Hospitable to Strangers, and Courteous as well as Liberal to the Poor. And our Form is almost the very same, which hath been used on this occasion for 800. years, in the Western Church, as the old Formularies and the Modern both show 
(q) Pauperibus, & peregrinis omnibus indigentibus vis esse propter nomen Domini affabilis & misericors? Morin. de Lat. ordin. p. 320. Pontif. Rom. p. 62. . And the ancient Canons do strictly enjoin, that every Bishop shall keep an Hospital for the sick and infirm 
(r) Concil. Carth. 4. can. 14. Bin. T. 1. p. 589. ,— and shall entertain People bountifully at his House and Table 
(s) Concil. Matisc. 2. can. 2. & can. 14. ,— especially the Strangers and the Poor, who are to be their daily Guests 
(t) Concil. Turon. 3. can. 6. .— And in one word— to be Hospitable and Liberal to all that need, even to the uttermost of their Ability 
(u) Council Meld. can. 28. Concil. Aquisgr. 1. can. 141. . To which one of our English Councils adds, That the Bishop shall keep a Clergyman for his Almoner 
(w) Concil. Oxon. Anno 1222. Spelm. T. 2. p. 182. . All which Ecclesiastical Laws show the constant Opinion of the Church, that this Duty was most especially incumbent on those of this sacred Order: I could here enlarge, by describing the great Examples of the Primitive Bishops, but will content myself with two or three. St. Ambrose his House entertained all the indigent Strangers at Milan, and when Augustine came thither a young Student from Africa, he received him like a Father, and like a Bishop loved him in his Travel 
(x) Aug. Confess. lib. 5. c. 13. ; and when St. Augustin himself was made a Bishop of a very small City, he always kept up Hospitality at his Table 
(y) Hospitalitatem semper exhibuit, Possidon. in vit. c. 22. ; yea, he entertained all comers and goers, and looked on it not only as unchristian, but inhuman to do otherwise 
(z) Aug. de vit. common. cleric. Ser. 1. Tom. 10. . Yea, St. Gregory Bishop of Rome being informed, that a covetous and sordid Person was nominated for the Bishopric of Ancona, writ to the Visitor, to put him by, if that Report were true 
(a) D. Gregor. Mag. libr. 12. Epist. 6. . From whence Gratian infers, That it is a just ground to stop a Bishop's Consecration, if he be known before hand, not to be given to Hospitality 
(b) Hospitalitas usque adeo Episcopis est necessaria ut si ab eâ inveniantur alieni, jure prohibeantur Ordinari, Grat. dist. 85. . Which Instances and Rules I can the more freely Record, because our Right Reverend Bishops since the Reformation have been, and still are very eminent for, and exemplary in their Charity and Hospitality, entertaining great numbers at their Tables, and feeding many Poor at their Gates, giving while they live great Sums to redeem Captives, release or relieve Prisoners, maintain poor Scholars, desolate Widows and Orphans, especially those of the Clergy; and at their Death leaving (when they were able) great sums of Money, with Houses and Lands, to Colleges, Schools, Hospitals and other pious uses, in so much that some of our liberalest foundations for Piety and Charity now remaining in England, are of their Erection and Endowment, or however they have been great Benefactors to them: I need only point at some such Bishops in the Margin 
(c) Vita Math. Parkeri per Godwin. p. 220. Bishop Andrews fun. Serm. p. 19 The fun. Serm. of Dr. Cousins, Bishop of Durham, the Life of Archbishop Williams Par. 2. p. 31. Bishop Warner's fun. Serm. . But it were to be wished, we had a complete History of the Lives and great Charities of our Protestant Bishops, many of whose immense liberalities of this kind, aught to be kept in everlasting remembrance, the collecting and publishing whereof would highly tend to the Honour of God, the Credit of the Church, and of this Venerable Order, as also to the Encouragement of their Successors, and many others to imitate their good Examples.    

CHAP. VIII. Of the Collect before the Consecration.  

§. 1. ALmighty God and most merciful Father, etc.]  
The large Preface to this Prayer, is the same almost verbatim, with that which follows the Veni Creator, and precedes the Ordination of a Priest, where it is explained already 
(d) Disc. on the Ord. of a Priest. §. 7. . That which is peculiar to this Form is only two Petitions for the Bishop now to be admitted, viz. That God may grant him grace— 1st, To Preach the Gospel willingly; and 2ly, to use his Authority wisely: And 3ly, here are the motives to the Consecrators and Consecrated, exciting them to make these requests. 1. The benefit of God's family committed unto this Steward's care. And 2ly, The Salvation of the Stewards own Soul. We have touched upon most of the particulars before, and shall only remark here.  
First, That as to a Bishops Preaching, 'tis expressed by his being always ready to spread abroad the Gospel, which is, the glad tidings of Man's reconciliation with God: A Message of that mighty importance, that the highest Ministers of Religion are honoured, by having the Privilege to deliver it, and an Angel was the first Preacher thereof, in verbis de praesenti 
(e) S. Luke two. 10, 11. . The Gospel signifies Good tidings, and so it is to a poor Sinner, that hath been truly humbled for his Sins, and seen how justly he hath deserved God's wrath; to such an one the feet of him that brings this joyful news, that God will pardon him, and be reconciled to him, are so beautiful, that he is ready to kiss and adore them: The consideration whereof, should make Bishops (the principal Ministers of this reconciliation) always ready to publish a thing so necessary and so acceptable: And this is no more than what St. Paul requires 
(f) 1 Tim. three 2. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . That a Bishop should be apt to teach; the word imports, Ability and Inclination both: For Preaching was esteemed so principal a part of a Bishop's duty in the first Ages, that the Apostolical Canon's order such as neglect it shall be Excommunicated 
(g) Apostol. can. 58. ubi Balsamon not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bev. T. 1. pag. 38. , because it was then so appropriate to this Office, that none but Bishops did use to Preach, a Custom continued in Africa till St. Augustine's time 
(h) Possidon. in vit. D. Augustin. c. 5. . And long after that the sixth General Council enjoined The Bishop should Preach every day, or however upon Sundays, to instruct both his Clergy and People 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conc. in Trull. can. 19 Bev. Tom. 1. p. 177. , where one of the Scholiasts observes, this Canon was obeyed by the Patriarches of Constantinople, to the time of the Emperor Alexius Comnenus An. 1110 
(k) Vid. Annot. ibid. T. 11. pag. 131. . In the Roman Church, the Bishops had neglected this part of their Office most shamefully long before the Reformation: But since that, in our Church the pious Prelates have been very frequent Preachers, and innumerable of their excellent Sermons in Print, demonstrate they were as eminent for, as frequent in their Preaching: I have seen a Register which Archbishop Mathews (who is commended by Mr. Camden for his eloquent and constant Preaching) kept, wherein he noted almost every Sunday what Church he preached in, and what Text he preached on, and sometimes with what hopes of success: It must be confessed (to the honour of this Church) that there are now in so many places Priests that are learned and able Preachers, far beyond what the last Century afforded, that Bishops preaching is not now so necessary as it was then; yet doubtless they are highly to be commended, who do often Preach both in their Cathedrals, and also in the adjacent Country Cures, where small allowances will neither support nor qualify a Preaching Minister, there their Labours will certainly be very acceptable, and highly beneficial, and wherever they Preach, 'tis certain they will have numerous and attentive Auditories, and may reprove, rebuke and exhort with more Authority (and probably with better success) than a private Minister can do: Wherefore we ought to pray that our Bishops may frequently and freely preach the Gospel, though they have no peculiar Church under their special charge, nor Superior to enjoin them; it is more pious and more honourable for them to Preach, because 'tis a free-will-offering, and their whole Diocese is in some sense their Cure.   

§. 2.  
Secondly, We pray they may have Grace to minister the Discipline of the Church wisely and profitably, expressing it in the words of St. Paul, by using their Authority, not to destruction, but to salvation 
(l) 2 Cor. xiii. 10. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , that is, not to hurt, but to help: Which intimates the difference between Secular and Ecclesiastical Power. The Temporal Magistrate is also the Minister of God, but he bears a Sword, not only to be a terror to evil Doers, but to make them suffer evil who have done it, and to cut off and execute notorious Offenders. But God's Spiritual Minister is only armed with a Pastoral Staff, and a Rod 
(m) Psal. xxiii. 4. 2 Corinth. iv. 21. ; neither of which are designed to kill, but to reform such as go astray; his Authority is that of a Father, who may correct a disobedient Child, but not destroy him; yea, the very end of his Correction must be to save the Offender. A Bishop hath a Power given him by God, to warn the Unruly, and if that take no place, to suspend and excommunicate them; yea, to oblige them to give some public Testimonies of their Repentance, before he do restore such; but this still aims at saving the Man, and destroying nothing but the Vice: For so soon as God touches the obstinate Sinners heart with a sense of his Sin and Gild (which this dreadful Anathema binds upon him); our Spiritual Fathers are ready to absolve, receive and embrace these their Prodigal Sons, after the example of their Great Master; yea, either by Personal application, or (where that cannot be) by the Parochial Priest; our Bishops are to take care, that Sinners remaining under this heavy Sentence (which will certainly prejudice them at God's Tribunal) may not die in their obstinacy and impenitence; so that they try all methods, to help and profit them by this godly Discipline: But if all prove finally ineffectual as to the single Offender, the keeping out one so infected from the Community of Christians, is not only for the honour, but also for the security of the whole Flock; and that is one main end of Church censures: not for revenge, but to support the honour of Christ's Laws, to admonish others to amend, and warn all not to despise this salutary Authority, as Lactantius notes 
(n) Surgimus ad vindictam, non quia laesi sumus, sed ut disciplina servetur, mores corrigantur, licentia comprimatur. Lactant. de ira Dei, p. 809. . And this merciful Petition, clears our Church from that which we do so justly condemn in the Roman; where (as was noted) They make their Bishops swear to persecute Heretics, whom they ought rather gently to convert, and set up Ecclesiastical Tribunals of Inquisition, to cause men to be cruelly put to death for Opinions differing from theirs; by which a good Author tells us, that even within the narrow limits of the Low Countries, in the compass of Fifty Years, they executed above 100000 poor Christians, merely on the account of Religion 
(o) Camerar. Op. Hor. Subseciv. Tom. 3. c. 2. p. 8. : Besides innumerable Cruelties of the same kind, that are registered in bloody Characters, in all the Countries of Europe, where they have power: This is using their Authority to hurt, and to destruction with a witness: but oh how contrary is it to the Spirit of the Gospel, the Example of the Apostles, and the Opinion and Practice of the Primitive Church? When Athanasius was falsely accused but of killing one man, the Catholics detest the slander, and say, Our Church uses no slaughter nor bonds; our Bishops never sent an Executioner or a Gaoler to any man 
(p) Caedes & vincula aliena sunt à nostra Ecclesia, etc. Vid. Synod. Epist. ap. Bin. T. 1. p. 402. . And for their poor excuse, that the Clergy only turn them over to the Secular Power: That was the very crime of Ithacius and his Party of Bishops, who instead of converting the Priscillian heretics, by Evil Counsel applied to the Secular Judges, that by their Sentence, and their Executions, these Heretics might be driven away from the Cities— and when he got them condemned to die, it was looked upon but as a piece of Craft to retire from the Judicature, because he knew the wicked design was sure to take effect 
(q) Parum sanis Consiliis seculares Judices adeunt, ut eorum decretis & executionibus Haeritici urbibus pellerentur— Ithacius— subtrahit se cognitioni frustra, callido jam scelere perfecto. Sulp. Sever. Sacr. Hist. l. 2. p. 422, & 430. . And 'tis certain, that not only St. Martin was highly offended at these bloody proceed 
(r) Idem Dialog. §. 15. p. 565. ; but a whole Synod of Orthodox Bishops in Council assembled condemned the Fact, and excommunicated all these Sanguinary Bishops 
(s) Concil. Trevir. An. 386. Bin. T. 1. p. 563. . But Rome is now so different from the Ancient Church, that they call that Zeal, and make it Meritorious, which the Saints they adore, and the old Catholics 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 entrusted to him, he is an inestimable blessing to his Diocese, 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 Bishop's Eternal Happiness, we do earnestly pray he may have Grace to manage thus; and methinks the very mention of it, should inflame the pious Candidate with holy desires and firm resolutions to be diligent and faithful in the discharge of these Duties, since 'tis 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, etc.— and remember that thou stir up the Grace of God, etc.  
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 losing 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. viij. §. 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 putting 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 employed in all sorts of good Works: God doth not give them his Spirit to exempt them wholly from working, but to engage them to cooperate 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. two. 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 shows, that Servant was condemned, who only kept his Talon safe, but did not improve it 
(b) St. Math. xxv. 24, etc. . Such being like idle Sailors 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, Lest 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. viij. 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 Freemen 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 itself 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 Heretics 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 increasing guilt, and imminent danger of Damnation, and therefore he pursues them with Entreaties, 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 steadily 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 men's Breasts, which being assisted with a gentle Breath, would soon show 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 Neighbour's 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 Bishop's 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 indicted 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, etc.]  
'Tis 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 mayst perfectly understand it thyself; In the next place furnish thyself out of it, with fit passages to be used in public, and serve [to exhortation] when thy Flock grow remiss, or to instruction [and Doctrine] when thou wouldst 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 increase] 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 Pastor's improvement. The people's 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 Catiline. , for thou must not only [take heed to thyself,] 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 thyself] 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 pray upon them that thou shouldst 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 Church's Communion, thou must labour to [bring again] these Wanderers into Christ's fold, and not despise them, as [the outcasts] that are unworthy of thy care: Finally, if any be utterly perverted, or grown very wicked, thou must not despair of their Conversion, but inquire after, and [seek the lost] Sheep, and try thy utmost endeavours to regain even these poor Souls, after our Lord's Example 
(f) Luke nineteen. 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. two. 14. . So that in your Acts of Jurisdiction and Government, you must always make a prudent mixture of Mercy and Judgement, 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 recompense for a few years' labour: Yet this he hath promised, and therefore you may expect, and we do beg it for you, [through jesus 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, etc. 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, etc.    
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, etc.    
2 His Example. 

But also may be, to such as believe, a whole some, etc.    
3ly, His reward. 

That faithfully fufilling his course at the latter, etc.        
3ly, A Doxology directed to Christ. 

Who liveth and reigneth, one God with the Father, etc. Amen.        

A brief Discourse on this Collect. §. 2.  
Most Merciful Father, we beseech thee to send down, etc.]  
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. three 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; and therefore we beg a large proportion of Gifts and Graces, because this is an extraordinary occasion. From these general Petitions, we pass to survey the several parts of his Duty, as they are laid down in the Epistle to Timothy; who being made Bishop of Ephesus was, first as to his Preaching, charged to be instant or earnest; that is, diligent and zealous 
(q) 2 Timoth. iv. 2. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. inst. . To Preach coldly makes no impression, and makes the People think, the Preacher is not affected with those important Truths he delivers to them 
(r) Si vis me flere dolendum est primum ipse tibi—. . And this earnestness he must show in all parts of his Sermon; whether he reprove Sin, or beseech them to practice Virtue, he must warmly describe the odious nature and dreadful consequences of all sorts of wickedness, so as to make the guilty tremble, as St. Paul did that impious Roman Governor Foelix, when he discoursed of Judgement to come: So also, he must most affectionately recommend all Holy Duties and Religious Actions, describing the Wisdom of undertaking them, the easiness of performing them by God's help, the peace and comfort which flow from having done them here, and the infinitely glorious and eternal rewards prepared for them hereafter; and all this, with such moving Oratory and pressing entreaties, that he may win his people to love God, and delight in that which is good: And when there is occasion in private to admonish and rebuke an Offender; we pray he may do it without fury and passion, like a true Spiritual Father 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. in 2 Tim. 4.2. ; with long suffering and all patience, pitying the infirmities of Human Nature, and considering the policy of the tempter; and taking time by Doctrine to instruct them concerning the heinousness of their Fault, and also the necessity and advantage of a speedy and sincere Repentance: Secondly, As to the Bishop's life we turn St. Paul's charge to Timothy into a Prayer, viz. That he may be to such as believe, a wholesome example, for his people to imitate in all points 
(t) 1 Tim. iv. 12. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesych. p. 924. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theoph. in loc. , that he may serve them as a complete Copy to write after: First, in Words, by discoursing always wisely, gravely and profitably to them: Secondly in his Deeds, that his Conversation may be Courteous, Innocent and Useful to all his Neighbours: So as to procure him Honour and esteem from all both Clergy and Laity: Thirdly as to his internal disposition, that he may abound in Love and Charity, giving liberally, forgiving freely, wishing and endeavouring most sincerely to do good to all Men 
(u) Graec. hîc habet— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae ordinem turban, & absunt haec verba à Verse. Aeth. M.S.S.A. item à Syr. & Latin. Polygl. p. 826. Nec apud veteres plerosque Patres leguntur. Beza. . Fourthly, As to his Principles. We pray he may be exactly sound in his Judgement, and Orthodox in the Faith. So that his Doctrine may be a Standard to try the Opinions of others, and a true guide to all that shall consult him: Lastly as to his Body, that he may be exemplary for keeping it in all Chastity and Purity, abstaining not only from all Actions which defile, but from all wantonness in either Looks or Behaviour, which are not allowable in any, but are most intolerably scandalous, in one of so high and holy a Character, who is also under peculiar Obligations, to censure and punish others for Offences of this kind, and must be always fit to serve God with a clean Heart: Lastly, We consider the happy issue of St. Paul's perseverance in this faithful discharge of his Office, and the comfortable prospect he had of a glorious reward prepared for him for his constancy; and so conclude our Petitions by praying, that this present Bishop may after the Example of that great Apostle, faithfully fulfil and finish his course in this manner, and then we are assured, that at the great day of Judgement (commonly called the latter or last day) that Crown of Glory 
(w) 2 Tim. iv. 7, 8. , shall be bestowed on this Pious Bishop; which is far above the merit of the greatest Righteousness; yet it is promised to and laid up for all Christ's faithful Servants, especially for his Ambassadors, who have represented him on Earth, and shall share with him in the Joys of his Heavenly Kingdom. He that is our Venerable Bishop's Master, is to be the Judge of him and all Men; and 'tis certain, he will reward his immediate and deserving Servants, not only so far as they Righteously deserve for their Labour, but as far as they can hope for from his infinite goodness: And lest it should be doubted, whether Christ's Power be equal to his unquestionable kindness, we conclude this Collect, with commemorating, that he Liveth and Reigneth with the Father and the Holy Ghost, one God, and shall do so for ever and ever, World without End. Amen.     

A TABLE OF THE PARTICULARS Contained in these Discourses.  

THE Preface, Chap. I. §. 1. Page 1.  
Of the Three Orders, §. 2. p. 3.  
Of the Honour of the Clergy, §. 3. p. 16.  
Of the Examination, §. 4. p. 42.  
Of the Solemn Admission, and the Bishops Right, §. 5. p. 45.  
Of the Excellency of our Form, §. 6. p. 55.  
Of the Canonical Age, §. 7. p. 60.  
Of the Testimonials, §. 8. p. 64.  
Of the Learning of those that are to be Ordained, and their Knowledge in Scripture, §. 9 p. 67.  
Of the times and place for Ordination, §. 10. p. 76.   

The Office for Deacons. Part I.  

OF the Form in general, Chap. I. §. 1. p. 81.  
The Analysis thereof, §. 2. p. 84.  
Of the remote preparatives, Chap. II.  
Of the Sermon §. 1. p. 85.  
Of the Archdeacon presenting, the Bishops receiving, and the Habit and Posture of those presented, §. 2. p. 87.  
Of the Words at Presenting, §. 3. p. 96.  
Of the Appeal to the People, §. 4. p. 99  
Of Popular Elections, §. 5. p. 103.  
Of Impediments alleged, §. 6. p. 116.  
Of the Congregations Praying for those that are to be Ordained, §. 7. p. 119.  
Of the more direct Preparatives, Chap. III.  
Of the place of this Office, §. 1. p. 124.  
Of the proper Collect in General, §. 2. p. 125.  
A Discourse upon it, §. 3, 4, 5. p. 128.  
Of the Epistles in General, §. 6. p. 138.  
Of the first Portion, 1 Tim. three 8. §. 7. p. 141.  
Of the second Portion Acts vi. 2. §. 8. p. 147.  
Of the Oath of Supremacy, §. 9 p. 153.  
Of the Questions to a Deacon in General §. 10. p. 164.  
Of the Analysis of them, §. 11. p. 167.  
A Discourse on the several Questions, to a Deacon, §. 12. p. 168.  
And therein— of the inward Call, Qu. 1. ib.  
Of the outward Call, Qu. two. p. 173.  
Of the belief of Scripture, Qu. iii. p. 176.  
Of public Reading thereof, Qu. iv. p. 179.  
Of a Deacons peculiar Duties, Qu. v. p. 184.  
Of their own, and their Families good Lives, and of the Marriage of the Clergy, Qu. vi. p. 200.  
Of their Canonical Obedience, Qu. seven. p. 213.  
Of the Ordination itself, Chap. IU.  
Of the Imposition of Hands, §. 1. p. 218.  
Of the Posture at Ordination, §. 2. p. 222.  
Of the Solemn Words, §. 3. p. 224.  
Of delivering the New Testament, §. 4. p. 227.  
Of the Consequents after Ordination, Chap. V.  
Of the Gospel in General, §. 1. p. 231.  
Of St. Luke xii. 35, etc. §. 2. p. 233.  
Of their receiving the Communion, §. 3. p. 238.  
Of the concluding Collect, §. 4. p. 241.  
Of the time for continuing in the Order of a Deacon, §. 5. p. 255.    

The Office for Priests. Part II.  

A Preface concerning the Dignity of this Order, §. 1. p. 259.  
Of the Epistle in General, Chap. I. §. 1. p. 267.  
Of the proper Epistle, Eph. iv. 7. §. 2. p. 269.  
Of the first Gospel Matth. ix. 36. Chap. II. §. 1. p. 274.  
Of the second John x. 1. §. 2. p. 277.  
Of the Exhortation in General, Chap. III. §. 1. p. 288.  
A Discourse upon it and therein— of the weight of their charge, §. 2. p. 290.  
Of the means to fit them for it, viz. Prayer, Reading, Holiness and avoiding secular cares, §. 3. p. 301.  
Of the Questions peculiar to a Priest, and of the sufficiency of Scripture, Chap. IU. §. 1. p. 310.  
Of their Administrations, Qu. III. §. 2. p. 314.  
Of their opposing Heresy, and reproving Sinners, Qu. IU. §. 3. p. 316.  
Of Prayer and diligent Study, Qu. V §. 4. p. 327.  
Of promoting Peace and Charity, Qu. VI §. 5. p. 332.  
Of their Canonical Obedience, Qu. VII. §. 6. p. 335.  
Of the Bishops and the People's Prayers, Chap. V §. 1. p. 337.  
Of the Hymn Veni Creator, Chap. VI 1. p.  
The Paraphrase thereof §. 2. p. 342.  
Of the large Collect before the Ordination in General, Chap. VII. §. 1. p. 346.  
Of the Preface or Laudatory part, §. 2. p. 348.  
Of the Precatory part, §. 3. p. 354.  
Of the Solemn Words in General, Chap. VIII. §. 1. p. 358.  
Of their receiving the Holy Ghost, §. 2. p. 359.  
Of dispensing the Word and Sacraments §. 3. p. 364.  
Of the last Collect, Chap. IX. §. 1. p. 368.  
A Discourse upon it §. 2. p. 370.    

The Consecration of a Bishop. Part III.  

A Preface concerning the Election of Bishops, §. 1, 2. p. 375.  
Of the Office of a Bishop in General, Chap. I. p. 389.  
And of the ancient Formularies, §. 1. p. 399.  
Of the first Collect in our Form, Chap. II. p. 403.  
Of the Epistles in General, Chap. III. §. 1. p. 412.  
The first 1 Tim. three 1. etc. §. 2. p. 414.  
The other Epistle Acts three 17, etc. §. 3. p. 421.  
The Para phrase thereof, §. 4. p. 424.  
Of the Gospels in General, Chap. IU. §. 1. p. 436.  
Of the first John xxi. 15. §. 2. p. 438.  
Of the second John xx. 19 §. 3. p. 442.  
Of the third Matth. xxviii. 19 §. 4. p. 445.  
Of the Archbishop and the Oath of Canonical Obedience to him, Chap. V §. 1. p. 447.  
Of the Exhortation to pray, Chap. VI §. 1. p. 453.  
Of the Questions to a Bishop, Chap. VII. §. 1. p. 456.  
Of Declaring his Faith, Qu. II. §. 2. p. 458.  
Of his conferring with Recusants, Qu. IV §. 3. p. 461.  
Of his Visitations, and their use, Qu. VI §. 4. p. 465.  
Of his care in Ordaining others, Qu. VII. §. 5. p. 470.  
Of his Charity and Hospitality, Qu. VIII. § 6. p. 473.  
Of the Collect before Consecration, Chap. VIII. §. 1. p. 479.  
Of his frequent Preaching, ibid.  
Of his Ministering Discipline, §. 2. p. 482.  
Of the Solemn Words to a Bishop, Chap. IX. §. 1. p. 487.  
Of Delivering the Bible to him, Chap. X. §. 1. p. 491.  
A Paraphrase on the Exhortation, §. 2. p. 493.  
Of the concluding Collect in General, Chap. XI. §. 1. p. 498.  
A Discourse upon it, §. 2. p. 500    
The End of the Table.   

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A Daily Office for the Sick, compiled out of the Holy Scripture, and the Liturgy of our Church; with occasional Prayers, Meditations and Directions, And an Office of Thanksgiving, the Second Edition Review'd.  
The Christians daily Sacrifice duly offered, or a practical Discourse teaching the right performance of Prayer, by Lancelot Addison, D. D. Dean of Litchfield.  
A Letter in Answer to a Book, Entitled Christianity not Mysterious, as also to all those who set up for Reason and Evidence, in opposition to Revelation and Mysteries. By Peter Brown, B. D. Sen. Fellow of Trin. College Dublin.  
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Johannis Clerici ars Critica, etc. in 8ᵒ.  
The genuine use and necessity of the two Sacraments, namely Baptism and the Lords Supper, with our obligation frequently to receive the latter, in small 120, by Lancelot Addison D D. Dean of Litchfield.  
The Church History cleared from the Roman Forgeries, and Corruptions found in the Councils, and Baronius, in 4 parts, by Tho. Comber D.D. Dean of Durham 4ᵒ.  
An Historical Vindication of the right of Tithes from Scripture, Reason, and the Opinion and Practice of Jews, Gentiles and Christians in all Ages, with a Discourse of Excommunication, by Tho Comber D.D. Dean of Durham in 4ᵒ.  
A Sermon preached in the Cathedral Church of Durham, on the 2d of December 1697, being the day of Thanksgiving for the Peace: By Tho. Comber D.D. Dean of Durham.  
A Sermon preached at the opening of the Lecture at Maldon in Essex, lately established by the Lord Bishop of London: By William Brampston late Fellow of Queen's College in Cambridge.  
Mr. Stalker's Book of the Art of Japanning.  
A Volume of Sermons on the following Texts, Jo. 13.13. Matthew 11.30. Hebrew 12.28, 29. Acts 16.30. Acts 16.30. Acts 16. 3●. Mark 10.17. Three Sermons on Luke 18.8. Matthew 14.9. Jeremiah 45.5. By Tho. Peirce D. D. late Dean of Sarum.  
Mr. Scrivener's Body of Divinity in fol.  
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Bishop Pearson's Opera Posthuma Chronologica in 4ᵒ.  
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