The Work of the Ministry Represented to the Clergy, Part 1

The Work of the Ministry Represented to the Clergy · Part 1

p. 7PART I.

NOW as to the Duties which are incumbent upon the Miniſters of Chriſt, I ſhall Firſt treat of thoſe which are to be performed in Private; and then of thoſe which are of Publick concernment.

SECT. I.

The Private Duties, being to qualifie them for the right diſcharge of all Publick Offices, are principally, the Study of the Holy Scriptures, and Prayer.

We profeſs at our Ordination, that we are Perſwaded the Holy Scriptures contain ſufficiently all Doctrine required of neceſſity for Everlaſting Salvation, &c. and we declare that we are determined out of the p. 8aid Scriptures to inſtruct the People committed to our charge, &c. Which ſuppoſes that above all things we ought to apply our ſelves to the ſerious ſtudy of theſe Holy Books; that there we may learn, our own duty, and the duty of thoſe whom we are to inſtruct in the Chriſtian Religion. And accordingly a ſolemn Exhortation is made to thoſe who are to be admitted to the Order of Prieſthood; to conſider how ſtudious they ought to be in reading, and weighing, and learning the Scriptures; that they may wa… riper and ſtronger in their Miniſtry And more than this, we promiſe before God and his Church, that we will be diligent herein: which no Man can think of, if he have any Conſcience, and live in the neglect of this Sacred Study. For after we have given our Faith … God and to his Church to be careful in this matter; we Seal it by receiving the Holy Communion p. 9of Chriſt's Body and Blood. Which one would think ſhould be of mighty force (and will be ſo if duly weighed) to ſtir us up to this part of our duty; that we may not be guilty of the breach of ſuch ſolemn promiſes, as were made to God at his Altar.

And here it may be proper briefly to remember you that this is ſo conformable to the Doctrine and practiſe of the Ancient Church; that Theophylact (upon the X St. John 1 &c.) ſaith the Scriptures are the door by which the true Paſtor enters; and that he is a Thief, who comes not in by theſe, foreign, &c. for he doth not uſe the Scriptures as witneſſes and vouchers for what he ſays. By theſe, ſaith he, we are brought to God: theſe will not permit Wolves to enter; they keep out Hereticks, placing us in ſafety and ſecurity: Theſe give us right notions of all things p. 10wherein we deſire to be infomed.

And therefore, My Brethren, apply your ſelves devoutly to the Study of theſe Divine Books; or rather of theſe Books which will make you Divine. For ſo they were called in the Ancient Chriſtian Language, Deificos libros, and Deificas Scripturas, and Inſtrument a Deifica (as Aelianus Proconſul of Africa calls them in Optatus lib. 1.) Which Name the very Heathen had learnt, it was ſo common, as appears by the enquiries they made after Bibles to burn them: this being an uſual queſtion in the examination of the Martyrs, Libros Deificos habetis? Which we ſhould look upon therefore, (as they did) as an invaluable Treaſure: and let the word of Chriſt dwell in us richly in all wiſdom, as the Apoſtle S. Paul ſpeaks III Coloſſi. 16. Such wiſdom, as will not indeed make us Philoſophers, or Rhetoritians, p. 11&c. (to uſe the words of Juſtin Martyr) foreign, &c. But gives ſuch inſtructions, that of Mortals it makes us immortal; of Men it makes us God-like; from the Earth it tranſlates us above the top of Olympus. Exhort. 2. ad Graecos. p 40.

And the very ſame in effect the Holy Scriptures ſpeak concerning themſelves, when they tell us they are able to make ſuch a Man as Timothy was, wiſe unto ſalvation; being profitable for doctrine, for reproof, for correction, for inſtruction in righteouſneſs; that the Man of God may be perfect, throughly furniſhed unto all good works. 2 Tim. III. 15, 16, 17. which ſhould move us to follow his Exhortation in the foregoing Epiſtle, 1 Tim. IV. 13, 15. Give attendance to reading, &c. Meditate on theſe things, give your ſelves wholly to them, that your profiting may appear to all, or in all things.

p. 12For this end you muſt joyn with this, ſuch other Studies, as tend to lead you into a right underſtanding of the Holy Scriptures: Of this you were admoniſhed alſo at your Ordination; when you promiſed to be diligent in reading the Holy Scriptures, and in ſuch ſtudies as help to the knowledg of the ſame, laying aſide the ſtudy of the World and of the Fleſh. And chiefly you are to ſtudy to underſtand the Language, in which the Holy Scriptures were Originally delivered to the Church: eſpecially the New Teſtament; in which we ought to be as perfect, as Lawyers are in Littleton's Tenures. For this is our ſtanding Rule, of Faith, and Manners: in which if we be not well skilled our ſelves, we ſhall never be able to direct others. And next to this, it is neceſſary to ſtudy diligently ſome approved Commentator upon the Bible; eſpecially Dr. Hammond on the New p. 13Teſtament: which is not only to be read over, but to be digeſted ſo that you may be Maſters of the ſenſe of our Saviour and his Holy Apoſtles. I ſhall not lanch out into any further directions about the ſtudy of the Fathers, and the Church-Hiſtory, which are neceſſary to accompliſh a compleat Divine: for that would ſwell this Book to a much greater bulk, than I deſign it ſhould have.

To conclude this Section, let Ezra that Reſtorer of Religion among the Jews be your pattern: who tells us himſelf, that he was a ready Scribe in the Law of Moſes, VII Ezra 6. Such we ſhould be, well verſed in the Holy Scriptures, eſpecially in the Laws of Chriſt: ſo as to have them ready at hand for our purpoſe. And in the 10th Verſe, he tells us how he came to deſerve this Character. Firſt, he had prepared his heart to ſeek the Law of the LORD. i. e. p. 14underſtand it: and then Secondly, it follows, he prepared his heart to do it: that is, to act according to his knowledg; and ſo, to teach Iſrael ſtatutes and judgments.

SECT. II.

Which that we may be able to do with good ſucceſs, we ought as the Pſalmiſt ſpeaks moſt emphatically, give our ſelves unto prayer, CXIX Pſal. 4. This is a duty incumbent upon all private Chriſtians, whom our Saviour and his Apoſtles command, to pray alway, and to pray without ceaſing, and to watch unto prayer: but the Miniſters of Chriſt ought more eſpecially, to be inſtant and inceſſant in it; becauſe they have need of a ſpecial aſſiſtance and bleſſing from above, upon their labours to make others good Chriſtians.

Which cannot be done without the bleſſed preſence of God's Holy Spirit with us: which muſt p. 15conſtantly and earneſtly be implored; to give us a right judgment in all things; to fill us with a lively ſence of Divine Matters, and to enable us to convey it into the Minds and Hearts of others.

Of this alſo we are put in mind at our Ordination; and therefore ſhould never forget it. For in that admirable Exhortation, which goes before the Queſtions to which we are to make Anſwers, the great excellence, and the great difficulty of our Office is repreſented to us; to make us ſenſible what need we have to pray earneſtly for God's Holy Spirit: without which it is impoſſible for us to have either a will or ability to perform it as we ought. And accordingly this is one of the things, which immediately after we promiſe to God and to his Church: That we will be diligent in Prayers, as well as in reading the Holy Scriptures.

p. 16Let us therefore, as it follows in the forenamed Exhortation, Pray continually to God the Father, by the Mediation of our only Lord and Saviour Jeſus Chriſt, for the heavenly Aſſiſtance of the Holy Ghoſt. For as the Holy Scriptures are foreign the Door whereby the good Shepherd enters to the performance of his Office, as Theophylact I obſerved before Expounds our Saviour's words, X John 1. So the Holy Spirit of God, in the opinion of the ſame Father, is the foreign mentioned in the third Verſe of that Chapter, which we tranſlate the Porter, or the Doorkeeper, who opens the Door for us; and lets us into the ſenſe of the holy Scriptures. So his words are; becauſe by the Holy Spirit, the Scriptures being opened and underſtood, Chriſt is made known to us; therefore it is called the Door-keeper. foreign, &c. By whom he being the Spirit of Wiſdom p. 17and Knowledg, the Scriptures are opened unto us: and by that means, our Lord the good Shepherd enters to take us into his care and conduct.

To be Strangers then to this Holy Duty, is to be Strangers to God, and to all that is good: who as He is nigh to all thoſe that call upon him faithfully; ſo he withdraws himſelf from thoſe who neglect him. Of which we cannot be guilty, if we remember, in what need we ſtand above all other Men, of his bleſſed Preſence with us, to guide, and ſtrengthen, and further us in the diſcharge of our weighty truſt for his Honour, and the Salvation of Men. This will ſtir us up not only to ask, and ſeek, but knock alſo (as our Saviour Speaks) that is pray with the greateſt importunity for the Holy Spirit, which our Heavenly Father is more ready to give, than Parents are to give food to their hungry Children.

p. 18Let us be awakened by the example of King David, who prevented the morning light to pray to God, and to meditate in his Statutes, as he tells us, CXIX Pſal. 147, 148. Though he was a man that had abundance of Cares upon him, and was engaged in many Warrs (as Theodoret gloſſes upon that place) yet God ſtill was in all his thoughts; without whoſe aid he durſt not undertake any thing, much leſs hope for ſucceſs in his Affairs. And ſhall we who have no ſuch load of buſineſs upon us, roll our …e…ves up and down in eaſe, and (as that Father there ſpeaks) foreign, &c. not ſo much as in the beginning of the day, offer up an hymn of Praiſe and Thankſgiving to the giver of all good things; and implore his Bleſſing upon us? A moſt ſtupid negligence, and an unpardonable inſenſibleneſs of our conſtant and moſt bountiful p. 19benefactor: without whom we can do nothing.

His Grace and Mercy we ought to ſeek as ſoon as we riſe; and as often, as we can in the day; retiring our ſelves on purpoſe into our Cloſets, to beſeech him to be with us in our Studies, and in our Labours for the good of Souls. For as Clemens Alexandrinus ſpeaks (Lib. VII. Strom.) a Prieſt ought to be of ſuch an heavenly Spirit, that foreign, his whole life is Prayer, and Converſation with God. Which St. Baſil (in his Homily upon the Martyr Julitta) thinks is the Apoſtles meaning, when he bids us, Pray without ceaſing: not by putting up Petitions to Heaven perpetually, in ſo many words (for that's impoſſible) foreign, &c. but rather by the ſettled Diſpoſition of our mind, and bent of our Wills towards God (into which our Prayers ought to put us and preſerve us p. 20therein) and by a regular Life: whereby we ſhall draw down ſtill more of his Grace upon us.

For this I muſt obſerve in the Concluſion of this part of my Diſcourſe; that careleſs and frigid Prayers, which make no alteration in our ſelves, have no effect with God. To whom we muſt addreſs our ſelves with ſuch fervent and earneſt Deſires, as turn our Hearts towards him; and give us ſuch a lively ſence of him, as brightens and chears our minds, knits our Wills and Affections to him, and makes us like him. Thus Daniel repreſents this Duty to us, when he complains of the Children of Iſrael, that They did not make their prayer to the LORD their God, to turn from their iniquity, and to understand the truth, IX. Dan. 13. Which as it denotes their dull formality in their Prayers, (which no doubt they continually made in their Captivity) whereby they were p. 21not converted to God, and reformed in their lives: So it implies withal that ſerious and devout Prayer, hath a power in it to turn about the Heart, and give God the poſſeſſion of it: which is the beſt way to underſtand the truth.

Employ therefore as much time as you can, in ſecret Prayer to God; with ſuch Affection, that you may feel your ſelves really bettered by it. Pray for your ſelves and pray for your Flock (that God would bleſs your Labours among them, and pour the Dew of his Heavenly Grace upon them) for the whole Church of Chriſt; yea for all Mankind. For ſuch is the Nobleneſs of this Duty, that in the exerciſe of it, we extend our Charity to all the World, which we cannot do by any other means. It enlarges our Souls into a kind of infinity and immenſity in our good Deſires and Wiſhes; and in the readineſs of our p. 22Mind to do good to every one, were it in our power.

SECT. III.

Thus having briefly laid before you the private Duties intumbent on the Miniſters of Chriſt, I proceed to thoſe which are of a publick Concernment. And in treating of them, I ſhall take them into conſideration, in that Order wherein they lie in the publick Liturgy of our Church.

Where the firſt thing that preſents it ſelf unto us, is the Order for MORNING and EVENING Prayer, daily throughout the year. Which is to be performed by him that Miniſtreth in every Pariſh-Church or Chappel, being at home, and not being otherwiſe reaſonably hindred. This is the ſtanding Law of this Realm; and a moſt reaſonable Law it is. For who can imagine, that God who ſo ſtrictly enjoined the Jews, to p. 23offer to him a Lamb every morning and every evening at the Temple, to double this Sacrifice on their Sabbath, doth not expect that we (who are made a peculiar people to him, by far greater benefits than were conferred on them) ſhould offer unto him the Sacrifice of prayer, and praiſe and thankſgiving, Morning and Evening in our Churches? All Chriſtians from the beginning ever did it. At this day all the Eaſtern Churches, both Greek and Armenian conſtantly do it. I need ſay nothing of the practiſe of the Roman Church; which in this matter is truly Catholick. The Lutherans and Calvinists (as they are called) in Germany, have their daily publick Offices; and full Congregations. The Socinians in Poland, as Ruarus tells us (Cent. 2. Epiſt. pag. 99.) had publick Prayers Morning and Evening, which laſted three Quarters of an Hour. Yea, the Mahometans p. 24themſelves have their ſtated times of Prayer; five times in the day. For Mahomet had ſo much ſenſe, as to call Prayer, The Pillar of Religion (as Dr. Pocock obſerves upon Abul-Pharagii, p. 304.) For take this away, and Religion falls to the ground: as this Pillar of i… will ſoon do, if it be not ſupported by publick Aſſemblies.

How they came to be ſo much diſuſed among us, here in this Church, except only on Sundays it is ſad to conſider, and extreamly to be lamented. We herein forſake the practiſe of all Churches; and fall ſhort of thoſe who are not Chriſtians. The Conſtitutions indeed of our Church, are conformable to all others; and ſtrictly enjoyn that which we do not now practiſe. Which is a publick Witneſs againſt us, that we are degenerated from our firſt Principles; and by degrees grown cold and remiſs in our Religion. The fault perhaps may p. 25have been very much in the People; but it is to be feared we have been to blame alſo: in not admoniſhing them of their Duty, and calling upon them to aſſemble themſelves daily to Worſhip their bleſſed Lord and Saviour.

It muſt be allowed, that in ſome Pariſhes, the Houſes are ſo ſcattered, and lie ſo far diſtant from the Church, that they cannot poſſibly meet together daily for the Publick Service of God. But this Plea cannot, with any appearance of truth, be made for all Pariſhes; eſpecially for Market-Towns: where the Houſes are built cloſer together, and not far from the place of publick Worſhip. Many are at leiſure alſo in ſuch Pariſhes, to attend daily, if they had Hearts to do it, upon the publick Prayers: Whatſoever may be alledged in the excuſe of poor labouring People.

Therefore uſe your beſt endeavours to bring the People to a ſenſe p. 26of their Duty, in this matter; and to the performance of it: where no tolerable reaſon can be given for the neglect of ſo neceſſary a part of our Religion; and which tends ſo much to the honour of it, and to the Glory of God. To attempt ſuch a good thing, though you ſhould not ſucceed in it, will give you great ſatisfaction. But whoſoever conſiders the Condition of the Cities of London and Weſtminſter, as they were formerly, and as they are now, will not deſpair of Succeſs. For before our unnatural Civil War, I have been informed by a Reverend Divine, there were few Churches in thoſe Cities, where daily publick Prayers were read; and where they were, very few People to joyn with the Miniſter in them. But now there are very few Churches that want them; or a Congregation to attend them. And though ſuch Aſſemblies were but thin, when this firſt begun, a p. 27little after the happy Reſtauration of our Monarchy and Church; yet I my ſelf can witneſs, that their Numbers daily encreaſed: in ſo much that in ſome places there are publick Prayers four times a day, and good Congregations; where, in my Memory, there were none at all.

This is a great Encouragment to try what may be done in other great Towns; where People are not far diſtant from the Church.

Begin with perſwaſions to come, at leaſt, upon Litany days: And ſo, by degrees, they may be induced to wait upon God conſtantly at his Houſe, to make their Prayers and Acknowledgments to him. Repreſent to them frequently how much the publick Service of God, excels all that we can perform in Private: Becauſe then God appears more glorious in Praiſes, when his People joyn together to ſet them forth. Bid them mark how David p. 28and other inſpired Perſons, have, in the Book of Pſalms, ſtirred up the Affections of the whole Body of God's People, to meet together for his Divine Service: ſaying, O praiſe the LORD, all ye nations: praiſe him all ye people, CXVII. 1. O magnify the LORD with me, and let us exalt his name together, XXXIV. 3. Praiſe ye the LORD. Sing unto the LORD a new ſong, and his praiſe in the congregation of Saints, CXLIX. 1. Or, as it is in the Hymn appointed every day, after the ſecond Leſſon at Morning Prayer, C Pſal. 4. O go your way into his Gates with thanksgiving, and into his Courts with praiſe: be thankful unto him, and ſpeak good of his Name. In ſhort inſtruct them, that every Hallelujah, they meet withal in the Holy Scriptures, or, Praiſe ye the LORD, ſuppoſe publick Aſſemblies (to which all the foregoing Exhortation are directed) where many met together for Divine Worſhip: not p. 29contenting themſelves to praiſe God alone by themſelves; but with all thoſe who were Members of the ſame Body with them.

But if by all your endeavours you cannot bring this to paſs, yet there is one thing of which I muſt admoniſh you, that I am ſure is in your power. It is this, That all Prieſts and Deacons are bound by the Law of this Realm and of this Church, to ſay daily Morning and Evening Prayer privately, when they cannot openly: Not being let by ſickneſs, or ſome other urgent Cauſe. See the firſt Rubrick in the Common-Prayer Book, after the Preface, concerning the Service of the Church: Do not fail therefore, I beſeech you, to read the daily Prayers, Morning and Evening, privately in your own Family: That the Divine Service, according to Law, may be performed daily in every Pariſh, though not every p. 30Church. There cannot be conſtantly nor commonly urgent Cauſes, much leſs Sickneſs, I hope, to hinder this: And when there is not, look upon your ſelves as bound in Conſcience, to read the Prayers at home.

And when you do officiate Publickly on the Lord's Days, or other times, in the Church, let it be in ſuch a ſolemn manner; that it may move the People to attend, and make them in love with our Prayers. There is a careleſs, overly way of reading them, ſo faſt, and with ſuch little Devotion, as hath exceedingly diſgraced them: and given great offence to the better ſort of People among us, and hardned the bad in Prophaneſs and Irreligion. I hope none of you are guilty of this; but it becomes me to admoniſh you of the danger of it, and to beſeech you conſtantly to compoſe your ſelves with the greateſt ſeriouſneſs, and reverence, and p. 31affection, to perform Divine Service in the Church. This will keep up the Majeſty of our Worſhip, and preſerve it from Contempt. For I can ſee nothing that ſhould move thoſe that Diſſent from us, to call it dead and formal, but only the deadneſs and formality that hath appeared too often in him that Officiates. Stir up your ſelves therefore to Officiate in every part of the Divine Service, with a becoming Gravity and Deliberation; and yet with ſuch Life and Affection, as may expreſs your Concern to have your Petitions Granted, and the word of God Regarded.

Avicenna (as he is vulgarly called) an Arabian Philoſopher, hath an excellent Diſcourſe upon this Subject, in the third part of his Metaphyſicks: Where having ſaid that they who inſtruct the People, ought to teach them Forms of Prayer, wherein to addreſs themſelves p. 32to God. He adds this Direction to them. As a Man uſes to prepare himſelf to come to the King, in purity and cleanneſs; with graceful Language, and an humble Gravity: with a comely Deportment of Body; ceaſing from all diſorderly Motions there, as well as from perturbation of mind: ſo it is fit there ſhould be laudable Modes and Forms of ſerving God at all times. For theſe do highly conduce to imprint on the minds of the People a ſenſe of the moſt high: and to confirm them in their Devotion to the Laws and Rules of Life. Which if they were not preſerved by this ſolemn Commemoration; Men would quite forget in one or two Generations. Thus I find him quoted by Mr. Selden in his Comment. in Eutichii Origines, fol. 57. And he doth but expreſs the ſenſe of the Ancient Chriſtians; from whom the Mahometans derived that ſolemnity and ſeriouſneſs which they uſe in their Divine Service.

p. 33It is no ſmall part of the Study of Prieſts in the preſent Roman Church, to learn how to compoſe their Looks, and Geſtures, and Voices; in the ſeveral Offices which they are to perform. Which as it hath too much of the Theatre in it, ſo that pains may all be ſpared, by poſſeſſing our Minds with a deep ſenſe and feeling of the Majeſty of God to whom we ſpeak; and of our great need of the things which we pray him to beſtow upon us. This will naturally compoſe our Countenances, and regulate the tone of our Voice, and make us pronounce the Prayers as gracefully, as we would a Petition to the greateſt Majeſty on Earth. The Organs of Speech indeed in ſeveral Men, are of a very different Frame and Figure; ſo that all cannot ſpeak no more than ſing alike: But ſome more harſhly, ſome more ſweetly. Yet an awful Senſe of God upon our p. 34Minds, and an hearty Love to him, would form every Man's Voice to as good an Accent, as his natural Capacity will permit.

SECT. IV.

The next Office in our Liturgy, is The Order for the Adminiſtration of the Holy Communion; which being the higheſt Duty of our Religion, that which is moſt peculiar Chriſtian Worſhip; the greateſt Care ought to be taken about the due Performance of it. That is:

1. Firſt of all you ought to invite your People to a frequent Participation of it. We are not told in Scripture how oft we are to do this in remembrance of our Saviour: But when we conſider, that this is the end and intention of it, to Commemorate the wonderful Love of our Lord, in his Death and Paſſion for our ſakes, we cannot p. 35think fit to let there be a long time between one communion and another. Eſpecially when we conſider that the firſt Chriſtians, it is manifeſt, met together every LORDS Day, at leaſt, to magnifie the mercy of God, in giving his only begotten Son to be our Redeemer; and the inconceiveable love of the Son of God, in making himſelf an Offering for our Sins. This they thought their great buſineſs, when they aſſembled together; ſo that our Aſſemblies never look ſo like Chriſtian Aſſemblies, as when the Holy Communion is celebrated.

2. In order to which frequently open to your People, the Nature, Neceſſity, and the great Benefits of communion with Chriſt, and one with another, in this Holy Sacrament of Chriſts Body and Blood. Anſwer their Scruples, and remove their Objections: but eſpecially awaken them out of p. 36that lazy indifference wherein too many live; whether they live like Chriſtians or no.

3. When the time is appointed for its Adminiſtration, warn them to prepare themſelves for it; and direct them how to do it: and require them who intend to partake of it, to ſignifie their Names to you, at leaſt, ſometime the day before. So the firſt Rubrick before the Order for Adminiſtring the Holy Communion, requires with great reaſon: becauſe you ought to have time to do what follows.

4. If any Perſon in your Pariſh, be a notorious evil liver, or have done any wrong to his Neighbours, either by word or deed, ſo that the Congregation be thereby offended, you ought, having knowledge thereof, to admoniſh him (as the next Rubrick directs) to amend his naughty Life; and not preſume to come to the p. 37Lord's Table, till the Congregation be ſatisfied of his Repentance; and that he hath made ſuch a recompenſe to thoſe he hath wrong'd, as they accept of. The like is to be done when you perceive Malice and Hatred to reign among any of your Pariſh: endeavouring to bring them to a reconciliation; before you ſuffer them to partake of the Holy Communion.

5. And more than this, the Third Rubrick requires you, if theſe private endeavours have no effect, openly to repel ſuch Perſons from the Communion, if they offer themſelves to receive it, who will not be reconciled, nor reformed: giving notice of their obſtinacy to the Ordinary, within the time there preſcribed.

6. In the Adminiſtration of the Holy Communion, compoſe your ſelves, to the moſt ſerious and ſolemn deportment, and perform every part of this moſt Chriſtian p. 38ſervice, with the higheſt degree of Devotion. So St. Juſtin Martyr tells us, in his Second Apology (where he gives an account of what was done in the Chriſtian Aſſemblies in his time) that Bread, Wine and Water, being ſet before him that preſided, He ſendeth up Prayers and Thankſgivings foreign, with all his Power, or Might. Which is an expreſſion that hath been much abuſed by thoſe who ſeparate from us, to prove that no forms of Prayer were uſed in the Church in thoſe days: but he who officiated, conceived a Prayer of his own, as well as he was able. So they interpret that Phraſe foreign: which is manifeſtly an expreſſion of that earneſtneſs of Devotion with which the Biſhop or Prieſt came to Conſecrate the Sacrament of Chriſt's Body and Blood. It being a Phraſe very much uſed among the Jews, when they ſpeak p. 39of their Prayers; For their Ancient Doctors, have this ſaying among them (as our excellent Mr. Thorndike obſerves) Whoſoever ſaith Amen WITH ALL HIS MIGHT, the gate of the Garden of Eden is opened to him: And Maimonides deſcribing their Morning Service uſeth the ſame form of Speech. The People anſwer, Amen: be his great name Bleſſed for ever and ever, WITH ALL THEIR MIGHT: See Service of God at Religious Aſſemblies, Chap. VII. To which may be added what we read in the Apoſtolical Conſtitutions; where there is a large Form of Thankſgiving at the Euchariſt, for all Gods Bleſſings; Eſpecially in our Lord Chriſt, from his Incarnation to his Sufferings, Death and Reſurrection: And then it follows, Therefore being mindful of theſe things, which he ſuffered for us, We give Thee thanks, O Almighty God, foreign, p. 40not ſo much as we ought, but as much as we are able. Which exactly anſwers to the foreign ALL THE MIGHT in Juſtim Martyr, and explains the meaning of it.

But there have been ſo many excellent Books written about the Holy Communion, that I will enlarge no further upon this Subject.

SECT. V.

In that Office there is a Rubrick directing where the Sermon is to come in: and therefore I ſhall in the next place ſay ſomething to you concerning Preaching. Which is a Duty to be performed by every Prieſt, according to the Authority given to him at his Ordination, in thoſe words, Take thou Authority to Preach the Word of God, and to Minister the Holy Sacraments, in the Congregation, where thou ſhalt be lawfully appointed thereunto: And the Prayer made after the Ordaining of p. 41Prieſts, That God's Word ſpoken by their mouths, may have ſuch ſucceſs, that it may never be ſpoken in vain.

Now to make it thus ſucceſsful a great many directions might be uſefully given, concerning both the Matter of Sermons, and their Form; their Stile alſo, and manner of Delivery, with diſtinct Pronunciation, and ſuch like: into which if I ſhould launch out, they alone would be ſufficient to fill a little Book. I ſhall therefore only briefly deſire you to conſider, the ſtate and condition of your Auditory, and to ſuit your Diſcourſes thereunto. Country People are not to be troubled with Controverſies and Diſputes; but to be plainly taught, what to believe and practice.

1. Therefore endeavour to inſtruct and ſettle their minds in the Principles of Religion. And for this end ſtudy well the Works p. 42of Two Late Biſhops of Chester. One of which (Dr. Wilkins) hath wrote a Treatiſe of Natural Religion: and the other (Dr. Pierſon) hath given a full account of the Chriſtian, in his admirable Book upon the Apoſtles Creed.

2. Eſpecially inſtruct them in the great Fundamental Article of our Religion, the Divinity of our Bleſſed Lord and Saviour; and of the Holy Ghoſt: ſhowing them how all our comfort is built upon this. And truly I look upon it as a ſingular Providence of God, that he did not … Hereticks who now boldly ſtrike at this great Article of our Faith, to ſtart up in an ignorant Age; but in a time when there are ſo many able Men in the Church to beat them down. God hath furniſhed us with a great number of ſuch excellent Perſons, as have throughly ſtudied the Holy Scriptures, and the Ancient Doctors of the p. 43Church: And they who have not had opportunity to make ſuch improvement in Divine Knowledge, may furniſh themſelves out of their Writings, which theſe Hereticks have occaſioned. Particularly out of the Biſhop of Worceſter's Diſcourſe about the Bleſſed Trinity; which is not long, but very full and ſatisfactory.

3. Yet I muſt admoniſh you, when you find it neceſſary to diſcourſe to your People upon this Subject, that you be mindful of His Majeſties late Injunctions; and not preſume to invent any new ways of explaining ſo ſublime a Myſtery, as the Holy Trinity, or uſe any other terms to expreſs it, but ſuch as the Ancient Chriſtians uſed, and are in the Articles of our Religion, the Three Creeds, and our Liturgy. Which teach us, that our Bleſſed Saviour is the Son of God, in the higheſt and moſt proper ſenſe of theſe Words, by p. 44Eternal Generation. In like manner we are to believe that the Holy Ghoſt is God, proceeding from the Father and the Son. This may be evidently proved out of the Scriptures, wherein God hath thus far revealed his own moſt Bleſſed Nature, as well as his Mind and Will unto us. But how the Son is Begotten of the Father, and how the Holy Ghoſt proceeds from both he hath not revealed unto us (becauſe it is as incomprehenſible, as the Divine Eſſence is) and therefore we muſt not adventure to ſay any thing about it. For though we know that the Son is God, and the Holy Ghoſt is God, and yet there are not Three Gods, but one God in Three Perſons (becauſe the Holy Scriptures plainly declare the Son to be a diſtinct Perſon from the Father, and the Holy Ghoſt from both) yet what it is that makes the diſtinction of the Perſon of the Son, from the Perſon of the p. 45Father, &c. that is not declared to us by God, who only knows it, and therefore is not to be enquired into. Accordingly the Holy Fathers of the Church frequently admoniſh us to forbear ſuch enquiries, in that Memorable ſaying of theirs, foreign ſearch not into the manner, how ſuch things can be, but ſhun ſuch enquiries. For the manner of the Sons Generation, and the Holy Ghoſts Proceſſion, can be comprehended by none but themſelves.

But ſuch things being let alone, as out of our reach, let it be your buſineſs to eſtabliſh the People in this great Truth, that Jeſus Chriſt is really the Eternal Son of God, begotten of him before all Worlds: By repreſenting this to them as the great ſupport of their Souls; which may ſafely rely upon one ſo mighty to ſave. For he who is perſwaded that our Saviour, is perfect God, as p. 46well as perfect Man, can no more doubt of his Power to communicate all Divine Grace to us; than he can doubt of the Vertue of his Sacrifice, to make ſatisfaction for our Sins, and work our Reconciliation with God: whereby whatſoever might hinder his Divine Communications to us, is taken out of the way. We are ſure, if this be true, that he is an Everlaſting Spring of Divine Grace, to the whole World; would they but believe on him: Whereas it is inconceivable how any mere Creatures, ſhould be ſo highly exaulted, as to be poſſeſſed of Omnipotence and Omniſcience; that is to be able to know all our needs, as well as to ſupply them. Which it is eaſie for our Bleſſed Saviour to do, if he be the Eternal Son of God; who hath taken out Nature into a perſonal Union with himſelf.

p. 474. Which great truth being firmly eſtabliſhed in their belief, endeavour I beſeech you to improve it all you are able, to the amendment of their lives. Such an amazing love of God, ought to have a mighty effect upon us all; and will make a great change in us, if it be heartily believed, and preſſed home by ſerious conſideration. Let that therefore be the great buſineſs of your Preaching, to reduce this and all other Chriſtian Truths, to Chriſtian Practice. Make them ſenſible what manner of Perſons they ought to be in all holy Converſation and Godlineſs (as St. Peter ſpeaks) being ſo nearly related to the Son of God. Whatſoever Sin you know them to be addicted unto, lay the heynouſneſs of it before them; eſpecially after God hath loved us ſo much, as to give his only begotten Son to redeem us from all iniquity, and purifie us to himſelf a peculiar p. 50people zealous of good Works. Whatſoever duty you know them to neg lect, or to be remiſs in the performance of it, repreſent to them how dangerous it is to diſobey our Bleſſed Saviour, who hath made this the teſt of our love to him; that we keep his Commandments. Remember them frequently of what he ſaid to his Diſciples, in his laſt Diſcourſe he had with them, XV John 14. Ye are my Friends, if ye do whatſoever I command you.

5. Endeavour to convince their judgment about theſe things, by clear Reaſons; and then to awaken their Affections by your Zeal and Fervour. And that will be excited in you, by an inward ſence and feeling in your own hearts, of that which you deliver to your People. It is an admirable obſervation of Eraſmus (in his Book De ratione Concionandi) upon thoſe words of our Saviour concerning John the Baptiſt, V John p. 5135. He was a burning and a ſhining Light. ARDERE PRIUS EST, LUCERE POSTERIUS. To burn (with Zeal, that is, for God, and fervent affection to the People) is the firſt thing; and then we ſhall ſhine, by Chriſtian inſtructions. Which will be faint and feeble, if they do not proceed from an ardent Spirit.

6. And there is very much in another thing of which the ſame great Man, put me in mind, in another part of his Works; Lib. V. Epiſt. 27. Where he tells Jodocus Jonas, Non parum ponderis adder orationi tuae, ſi quae doces, potiſſimum ex arcanis voluminibus haurias, ſi vita doctrinae reſponderit; ſi docendi Officium, nullâ gloriae, nulla quaeſtus ſuſpitione vitietur. It will add no ſmall weight to thy Sermons, if thou draw thoſe things that thou tacheth chiefly out of the Holy Scriptures; if thy life be correſpondent to thy Doctrine: and the p. 50Office of inſtructing, be tainted with no ſuſpition of vain glory, or worldly advantage. The proof of what you ſay out of the Holy Scriptures, rightly expounded and fitly apply'd, will certainly make it very powerful. For what is there that hath ſo much force in it; as the Authority of God? All Believers have a great reverence to his Word; which the Ancient Chriſtians thought the higheſt learning. Inſomuch that the Abyſſines (who retain much of the ancient Simplicity) are never ſo pleaſed, as to hear the Word of God alledged; and the more Scripture any Man hath in his Sermons, the more learned they eſteem him. So Ludolphus informs us in his late Hiſtorica Ethiopica, Lib. III. Cap. V. N. 16.

7. And there is nothing in the Holy Scripture that you ought to explain with greater care, or inculcate more frequently, than the p. 51Covenant of Grace, which God hath made with us in Chriſt. The terms and conditions of which you ſhould endeavour to make your People thoroughly to underſtand; both on Gods part, and on their own: together with the Mediator of this Covenant, and the means whereby he purchaſed ſuch gracious Conditions of Salvation for us.

But above all things we muſt take the greateſt care that our life, do not contradict our Doctrine: for it is not ſufficient that our Converſation in this World be innocent and unblameable, but we muſt endeavour to make it exemplary and uſeful: It muſt be ſo ordered as to convince the People that we firmly believe, the excellence of thoſe Vertues which we commend to them: and that our chief aim and deſign, is to ſave their Souls. This will procure us love and eſteem; and p. 54make the People look upon us with Reverence, as Men of God. Our Office, which is indeed very honourable, is not ſufficient to ſecure us from contempt; if we act not according to it. Nay, men are prone to pry into our lives, to ſee if they can find a juſtification of their own evil Practices, by ours. Which is the argument that Iſidorus Peleuſiota uſes to a Biſhop to be very cautious (Lib. IV. Epiſt. 219.) foreign. becauſe his Life is ſcanned, and ſtrictly examined, by a thouſand eyes and tongues.

I ſhall ſay nothing particularly of our care to avoid, any tang of Vain Glory, and deſire of applauſe in our Preaching; but conclude this matter, with this plain admonition. That in an age ſo degenerate, as that we now live in, we ought to give all diligence, to ſhine as Lights in the World, as p. 55well as to be harmleſs and blameleſs, the Sons of God, without rebuke, in the midſt of a crooked and perverſe Nation; holding forth the Word of Life: by our examplary converſation, that is, as well as by Preaching, II Philip. 15, 16. This St. Paul there makes the duty of all Chriſtians: but above all it concerns the Miniſters of Chriſt; whom he himſelf calls (V Mat. 13. 14.) in a peculiar manner, the Salt of the Earth, and the Light of the World. And there never was greater need than now, that we ſhould ſtudy to ſeaſon Men, not only with wholſome Doctrine, but an holy Example: that we may preſerve them from the Corruption, which is in the World through luſt. There is a moſt dangerous putrefaction of manners (as I may call it) which hath ſo univerſally ſpread among us, that I look upon the Nation as loſt, if we ſhould loſe our Savour. Nothing can then p. 54preſerve it from utter ruin and deſtruction. And therefore let us diſtinguiſh our ſelves from others, by our diligence in our calling, by our exemplary Piety and Holineſs; that if it be poſſible, we may ſave our Nation from periſhing.

SECT. VI.

The next Office wherein you are concerned, is the Ministration of Baptiſm of Infants. Concerning which I ſhall only briefly admoniſh you of theſe things following.

1. Firſt, that it is your duty to inſtruct your People frequently, in the nature of this Sacrament: that they may not imagine it an indifferent thing whether their Children be Baptized or no; nor bring them careleſsly to the Font, as an old Ceremony that hath been long uſed in the Church: But they may look upon it as, indeed p. 55it is, a ſolemn dedication of their Children to Chriſt, and their entrance into the Covenant of Grace; which they ſtand bound ſacredly to keep. And conſequently call upon them often to conſider their Children after this, as Chriſt's Children; by whom they are regenerate and boru again: and therefore ought to be carefully brought up in the nurture and admonition of the Lord. VI Epheſ. 4.

2. More particularly put them in mind that in Baptiſm a ſolemn profeſſion is made of belief in the Bleſſed Trinity: that is of God, in Three Perſons, Father, Son, and Holy Ghoſt: Unto whoſe Service we are there devoted. For it is no frivilous obſervation of Theophylact upon thoſe Words of our Saviour, XXVIII Mat. 19. Go and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoſt, That foreign; p. 58he does not ſay, Baptiſe them into the Names, but into the Name of the Father, Son, and Holy Ghoſt. For though they be three, yet their Name, viz. foreign, Their Godhead is but one, as he there explains it. One God in three Perſons, of whoſe Love and Favour we are aſſured in Baptiſm: and ſhould value it above all the Riches in the World.

3. And therefore admoniſh them what care they ought to take to give up their Children, as ſoon as they can to this Bleſſed Trinity: That they may be under their Care, and partake of the Grace of our Lord Jeſus Chriſt, and of the Love of God, and the Communion, or Communication, of the Holy Ghoſt, as St. Paul ſpeaks, 2 Corinth. XIII. 14. And the firſt Rubrick before the Office for private Baptiſm directs them to admoniſh the People often, that they defer not the Baptiſm of their Children, longerthan the firſt or Second p. 59Sunday next after their birth, or other Holy-day falling between; unleſs upon a great and reaſonable Cauſe to be approved by you.

4. Next of all you are bound by the following Rubrick, to warn them, that without great Cauſe and Neceſſity, they procure not their Children to be Baptized at home in their Houſes. The reaſon of which is given in the firſt Rubrick before the Office of Publick Baptiſm, which ſets forth the convenience of adminiſtring Baptiſm, only upon Sundays or other Holy-days, when the moſt number of People come together: Firſt, For that the Congregation there preſent may teſtify the receiving of ſuch as be newly Baptized into the Number of Chriſt's Church; and Secondly, that every Man preſent may be put in remembrance of his own Profeſſion made to God in his Baptiſm. Which are ſuch wiſe and holy Reaſons, that every Man of Conſcience, p. 58who is Conſiderate, will yield unto them.

5. Adviſe Parents alſo about the Choice of Godfather and Godmothers, and of the uſefulneſs of them. Firſt, about their Choice, that they be ſuch Perſons as have a ſenſe of Religion and underſtand it; and will take ſome care, it may be hoped, of their Children, if they themſelves ſhould die before they be grown up. It is ſuppoſed that as long as Parents live, they will put their Children in mind of their Vow in Baptiſm: which is the reaſon that no new Obligation, beſides that they have already, is laid upon them, by making them Sureties for their Children. But without this ſolemn undertaking for them, other Men would not be ſo ready to aſſiſt them, and look after their Education; as it is to be hoped this will make them. Which ſhows the other thing; the uſefulneſs of this Inſtitution: Which in the beginning p. 59of our Religion, was in a manner abſolutely neceſſary. For when Parents were ſometimes ſnatch'd on a ſudden from their Children, by bloody Perſecutors: They might have been brought up in Paganiſm, if theſe Spiritual Parents had not been engaged to look after them, and inſtil Chriſtian Principles into them.

6. You give a charge, after Baptiſm, to the Godfathers and Godmothers, that they take care, the Child be brought to the Biſhop to be confirmed by him, ſo ſoon as he is fit for it: And therefore you would do well to remember them, as you have opportunity, of this part of their Duty; and in order to it to ſee they be inſtructed in the Church Catechiſm ſet forth for that purpoſe.

SECT. VII.

Which is the next part of your care diligently, upon Sundays, and Holy-days, to p. 62inſtruct and examine openly in the Church, ſo many of the Children of your Pariſh ſent unto you, as you ſhall think convenient, in ſome part of the CATECHISM. They are the very words of the firſt Rubrick, in the end of that Office where, in the next Rubrick, Fathers, Mothers, Maſters, and Dames, are ordered to cauſe their Children, Servants, and Prentices (which have not learnt their Catechiſm) to come to the Church at the time appointed, and obediently to hear and to be ordered by you, till they have learned all that is appointed in the Catechiſm for them to learn. It is to be hoped they will do this, if you call upon them, and beſeech them to take care of it: letting them know that you are ready and deſirous to perform your Duty, if they will do theirs.

And mark, I beſeech you, what is required of you, not only to examine the Children in the Catechiſm, p. 63(that is, to ask them the queſtions, and receive their anſwers) but to inſtruct them therein; that is, teach them the meaning, and make them underſtand the weight of every word. If you would ſpend a quarter of an Hour, in this exerciſe all the Summer long, when the days are long, at Evening Prayer, after the Second Leſſon (as the Rubrick appoints) it would be of wonderful uſe both to your ſelves, and to your People. I ſay to your ſelves as well as the Pariſh: becauſe it would put you upon Conſidering, Collecting and Digeſting, ſuch proper places of Scripture as relate to every Article of the Creed, and to the Commandments, and to all other parts of the Catechiſm. And upon ſtudying alſo and framing the plaineſt and cleareſt Explications, and Illuſtrations of every Point; couched in ſo few words, that they might eaſily be carried away and remembred. Which being once p. 62well done, it would ſerve you all your Life: The ſame thing being to be repeated over and over again every Year. For I ſuppoſe you may be able once a Year to go through the whole Catechiſm: Which would certainly edify your People very much, and make them more capable to underſtand your Sermons, by having a clear Notion of many Terms, which you have conſtant occaſion to uſe in them. It would bring People alſo to Church in the Afternoon: For they would ſoon perceive this ſhort Inſtruction to be as uſeful as any Sermon. And conſequently they would obſerve the Lord's day better: For I cannot but think, that many would by this means, have your Explication of the Catechiſm by Heart; and be able to inſtruct their Children again at home.

I ſhall quicken you to this, by what I find was done about it in the Reign of King James I. who p. 63ſent ſtrict Orders to the Arch-Biſhop of Canterbury, both concerning Preaching and Catechiſing; eſpecially the latter: Which he would have by all means continued in the Afternoon, according to the former cuſtom in England (ſo his words are) which it ſeems then began to be diſuſed. And of this the Lord Keeper Williams ſaith the King was ſo deſirous, that he declared, If his Biſhops would not take care that it ſhould be done, he would recommend it to the care of the Civil Magiſtrate. And in a Letter to the Biſhop of London, he tells him the reaſon of all this. He ſaw many going away to Popery, or Anabaptiſm, or other points of Separation, and conſidering with much admiration, what ſhould be the cauſe of it (eſpecially ſince he oppoſed both ſo much himſelf) he could think of none in greater probability, than the lightneſs, affectedneſs, and unprofitableneſs, of that kind of Preaching, which had of late Years been much taken up p. 66in Court, Univerſity, and Country. The uſual ſcope of very many Preachers being noted to be ſoaring up in points of Divinity, too deep for the Capacity of the People; or the muſtering up a great deal of reading; or the diſplaying of their own Wit; or an ignorant medling with Civil Matters; or the venting their own Diſtaſts, &c. So the People being bred up with this kind of teaching, and never inſtructed in the CATECHETICAL and Fundamental Points of Religion, were eaſily led aſide from their Religion, either by Papiſts, or Anabaptists, or other Sectaries. This I find in the Cabala of Letters, p. 112. which is neceſſary to be conſidered now: Becauſe ſince that time, the Explication of the Catechiſm in the Afternoons hath been much neglected; unto which we have reaſon to impute the inſtability of many Souls in their Religion.

p. 67SECT. VIII.

When the Children of your Pariſh are throughly inſtructed in the Church-Catechiſm, and are come to a competent Age, (as the words of the third Rubrick are, in the end of that Office) you are to take care that they be brought to the Biſhop, to be Confirmed by him.

Now ſuch little Children as are commonly preſented to the Biſhop, cannot be thought to be of a competent Age. Which is explained, both in the Title of the Order of Confirmation, and the Preface to it, to ſignify ſuch as are come to years of Diſcretion. That is, to underſtand what they do; and conſent to renew the ſolemn Promiſe and Vow, that was made in their Name at their Baptiſm, ratifying and confirming the ſame in their own Perſons, and acknowledging themſelves bound to believe and do what their Godfathers and Godmothers undertook for them.

p. 66As you are bound therefore, (by the last Rubrick, at the end of the Catechiſm) when the Biſhop gives notice of his intention to Confirm, either to bring or ſend in Writing, with your Hands Subſcribed thereunto, the Names of all ſuch Perſons within your Pariſh, as you ſhall think fit to be Preſented to him to be Confirmed: So I beſeech you take care you ſet down the Names of none, but ſuch as have a ſenſe that they take upon themſelves an Obligation, to keep their Vow in Baptiſm; and are reſolved to do their Duty towards God, and towards their Neighbour, as they have been taught in their Catechiſm.

In ſhort, I think none ripe to be Confirmed, but ſuch as are fit and diſpoſed, immediately after it, to receive the Holy Communion of Chriſt's Body and Blood. Our Church ſeems to ſignify ſo much, when in the end of this Office it Ordains, That none be admitted to p. 67to the Holy Communion, until ſuch time as he be Confirmed, or be ready and deſirous to be Confirmed. One of theſe is plainly here made, a Preparation for the other: And as none ſhould be admitted to the Communion till they be Confirmed; ſo being Confirmed (or ready for it, and deſirous of it) I take it none are to be refuſed the Communion.

It is of the greateſt Concernment therefore, that young People be diſcreet and ſerious before they be brought to be Confirmed. Of the Neceſſity of which King James before-mentioned, was as ſenſible, as he was of the Neceſſity of Catechetical Inſtruction. For his Son (who was afterwards King Charles the Martyr) was not Confirmed till the thirteenth year of his Age. Then he was Confirmed on Eaſter Monday, 1613. in Whitehall-Chappel, after a long and ſtrict Examination by the Arch-biſhop of p. 70Canterbury, and the Biſhop of Bath and Wells, as Dr. George Hackwell, who was an Ear-witneſs of the Satisfaction he gave, tells us in a little Tractate he wrote upon that Occaſion, concerning Confirmation.

I conclude this Section with theſe remarkable Words of a famous Divine of our Church, Dr. Jackſon, in his X Book upon the Creed, Chap. 50. (which I have mentioned, with a great deal more upon this Subject, in a little Book about Baptiſm, near Forty Years ago) Whether the ſolemn Baptizing of all Infants, which are the Children of preſumed Chriſtian Parents, throughout this Kingdom, without ſolemn Aſtipulation, that they ſhall at years of Diſcretion, perſonally ratify their Vow in Baptiſm in Publick, in ſuch manner as the Church requires, be not rather more lawful or tolerable, than expedient, I leave with all ſubmiſſion, to the conſideration of higher Powers. p. 71In like manner may I be bold to put this Queſtion, Whether it be to any purpoſe to admit thoſe to this ſolemn Act of Ratifying and Confirming their Vow in Baptiſm, who are not arrived at ſuch Years of Diſcretion, as underſtandingly to conſent thereunto, and to remember it all the Days of their Life. For I fear many have been Confirmed, who have no more Memory of what they then did; than they have of what was done to them in Baptiſm.

SECT. IX.

The next Office wherein you are concerned, is the Solemnization of Matrimony. Which though it be not a Sacrament, yet is ſuch an Holy State, that as there is the greateſt reaſon it ſhould be ſolemnized with publick Rites and Forms by the Miniſters of Chriſt; ſo they ought to take care to perform it in a very ſolemn manner.

p. 70It may be demonſtrated, that no Marriage anciently was ever made among Chriſtians, which the Church did not allow: and the Benediction of Marriage by the Prieſt was a ſign of that allowance. Nay among the Jews it is manifeſt from the Story of Boaz and Ruth, that Marriage was Celebrated before the Elders. IV Ruth 11. And Epiphanius was of Opinion, that our Lord was invited to the Marriage of Cana in Galilee; that, as a Prophet he might bleſs the Marriage.

And therefore it ought to be lebrated in the Church, in as publick a manner as may be; and with ſuch Gravity and ſeriouſneſs, as becomes the Place, and the Prieſtly Function, and the State it ſelf, which is Holy and Honourable. In order to this, the People are to be inſtructed often, with what Advice, Deliberation and Reveence, ſuch a weighty p. 71matter, is to be undertaken. Of which they are excellently admoniſhed in our Liturgy at the time of Marriage: and ſhould be admoniſhed before-hand, that they may not lightly or wantonly enterpriſe it, but diſcreetly ſoberly, and in the fear of God.

For the better ſecurity of this, keep ſtrictly to LXII Canon, which requires you to marry none except the Banns of Matrimony have been firſt Publiſhed in time of Divine Service, three ſeveral Sundays, or Holy-days: Or a Licenſe have been obtained to do it without, according to the Canons C. CI. CII. CIII. Which moſt reaſonably conſtitute, that none be Married either with Licenſe, or after Banns Publiſhed, under the Age of One and Twenty Years compleat, without the conſent of their Parents, or of their Guardians and Governours, if their Parents be deceaſed.

p. 72Remember alſo that Marriage is to be celebrated publickly in the Pariſh Church or Chappel, where one of the Parties dwelleth, and in no other place, and that between the hours of Eight and Twelve in the Forenoon. For which reaſon care is taken by the Second Rubrick in the Office of Matrimony, that if the Perſons that are to be Married dwell in divers Pariſhes, the Banns muſt be asked in both Pariſhes; and the Curate of the One Pariſh ſhall not Solemnize Matrimony betwixt them, without a Certificate of the Banns being thrice asked, from the Curate of the other Pariſh.

Theſe Laws are the more Sacredly to be obſerved, becauſe they are for the preſervation of Human Society. Which made Plato ſay in the beginning of his Book de Legibus, that the foreign, the Laws for the regulating Marriage, ſhould be the very firſt, which a Lawgiver p. 73ſhould eſtabliſh: becauſe the Propagation of Mankind is the ſupport of Cities and Kingdoms: of which if due care be not taken, all other Laws are in Vain.

This very conſideration, that Marriage is Seminarium generis humani (as Tertullian calls it Lib. 1. ad Uxorem cap. 2.) was ſufficient to make our Church ſo very cautious in its Conſtitutions about this important affair: that thoſe many miſchiefs might be prevented, which have inſued, from the neglect of them in many places. Which have been no leſs than inceſtuous Mixtures: together with the ruin of ſeveral Families, great grief of Parents, by the diſobedience of their Children: which hath quite alienated their Affections one from another: not to mention the contempt and reproach it hath brought upon thoſe of the Clergy or others, that have had a hand in theſe irregular actions.

p. 74I queſtion not but all imaginable care will be taken in my Dioceſs, that no Licenſe be granted, but according to the Canon: and, none of My Clergy I perſwade my ſelf, can be ſo mean, as to let a little Money prevail with them to diſhonour their Holy Calling, by violating thoſe Wiſe and Pious Conſtitutions of our Church, which they have ſworn, as I take it, to obſerve, in their Oath of Canonical Obedience.

SECT. X.

The next Office which follows in our Liturgy, is that of Viſitation of the Sick; which ought to be attended very ſeriouſly; as much, if not more than any elſe. For Men are never ſo ſenſible of the everlaſting concerns of their Souls, as they are when they lye on a ſick Bed. If they had no thought of God before, no reflections on their ways; they can ſcarce avoid them, in that p. 75condition. Pliny tells us, he learnt this by the Sickneſs of a Friend of his, Optimos nos eſſe, dum infirmi ſumus, that we are then the beſt Men, when we are ſick, Read a moſt pithy Epiſtle of his, which is wholly upon this Subject. Lib. VII. Epiſt. XXVI. Where among other things he tells Maximus (to whom it is directed) then a Man remembers that there are Gods (that you know is the Pagan Language) and that he himſelf is but a Man. Then he envies no Man; admires no Man; deſpiſes no Man; Riches ſignifie nothing to him, nor Honours; Luſt is extinguiſhed, &c. all that he deſires is, that he may recover his Health, purpoſing then to lead an innocent and happy Life. So that whatſoever Philoſophers indeavour to teach in many words and many Volumes; that I may teach the e and my ſelf in this ſhort Precept: p. 76Ut tales eſſe ſani perſeveremur, quales nos futuros profitemur infirmi, that we continue ſuch when we are well, as we promiſe to be when we are ſick. So he concludes that Epiſtle.

By which you cannot but ſee what an opportunity the Sickneſs of any of your Pariſhoners aſſords you, to help forward the Salvation of their Souls, by your Prayers, Inſtructions, and Exhortations: when they are moſt diſpoſed to receive them, and to be tenderly affected with them. Do not ſtay therefore till notice be ſent you by thoſe about them, of any ones Sickneſs (for they are too apt to defer it, till there be no hope of life left) but when you hear of it, repair to ſuch Perſons, and apply your ſelves to them in ſuch diſcourſes as are proper to their condition.

Examine them, as the Office directs, about their belief in God, p. 77and in Jeſus Chriſt, and all the reſt of the Articles of the Chriſtian Faith. If they have led a bad Life, contrary to their belief, repreſent to them how highly it concerns them to repent, and reſolve to become new Men. Bid them conſider how much they have neglected God, and his Divine Service (which is a common Sin) and alſo what wrong they have done to any of their Neighbours; that they may make them what Satisfaction they are able. If they have lived in moſt things regularly, but been negligent in ſome Duties; comfort and ſupport them with this perſwaſion, that God hath ſent this Sickneſs to perfect what was wanting in them. As for ſuch as have led truly Pious Lives, void of Offence towards God and towards Man, they are to be ſtrengthened with all the Conſolations that are in Chriſt; and raiſed in their hope p. 78of Remiſſion of Sin and Eternal Life, which will baniſh all fear of Death. By this means not only the ſick Perſon may receive great Benefit; but all the By-ſtanders alſo, who hear your Diſcourſe: Which may raiſe ſuch a ſenſe of things in you, as will much improve your ſelves.

And here I ſhall admoniſh you only of one thing more, leaving you to the directions in the Office, for the reſt: That Abſolution of Penitents, is a thing of great moment; which may alone be ſufficient to convince you both of the Dignity, and the Difficulty of your Holy Function. For what an high Honour is it to be made a Judge of the ſtate of Mens Immortal Souls, and to pronounce a Sentence upon them, according as you find them, upon Examination? But how induſtriouſly then ought you to labour to underſtand the Goſpel of Chriſt, p. 79whereby you are to Judge; that you may not paſs a wrong Sentance, through ignorance of the Conditions of Salvation by Chriſt? Whoſe promiſes are made plainly to an Holy Life, which if it hath not been minded, till a Man come to die; let him not deſpair of God's Mercy, but take heed how you abſolve him in his Name: For we can make no certain judgment of Men, by what they reſolve in their Sickneſs, when they have no Temptation to run on in their former Wicked courſe of Life: but muſt ſtay to ſee how they will keep their Reſolutions, which they too often break, when they are well. If they do not live to give a proof of their Sincerity, God notwithſtanding, who knows the Secrets of all Hearts, if he ſee them to be ſincere, and that they would be ſtedfaſt, ſhould they have recover'd their Health, will undoubtedly abſolve them, though p. 80they depart the World without our Abſolution. In ſhort, this may well (as the Pythagoraeans were wont to admoniſh their Schollars) make, you reverence your ſelves, ſo as to live up to this Dignity and high Authority, he hath committed to you: and this very Power, if you uſe it well, will procure you reverence from others, who underſtand any thing of Religion.

At the end of this Office, is annexed the Order of Adminiſtring the Communion to the Sick: which Mr. Calvin himſelf thinks (though it was not the uſage of Geneva) ſhould not be deny'd to them, if they deſired it, and underſtood what they did, and were diſpoſed with ſolemn Reſolutions to renew their Covenant with Chriſt. But timely notice ought to be given of this deſire, with a ſignification how many there are to communicate with the Sick Perſon, which muſt be three or two at the leaſt; unleſs p. 81it be in the time of a Plague; or other Contagious Diſeaſe, when the Miniſter may Communicate with him alone.

SECT. XI.

Concerning the next thing in our Liturgy, which is The Order for the Burial of the DEAD, there needs not much to be ſaid. But that commonly Men and Women are apt to be very ſerious, when they ſee their Friends and Neighbours laid in their Graves: and therefore what you are then ordered to ſay either, when you meet the Corps, or in the Church, or at the Grave, ſhould be pronounced with great Gravity, Earneſtneſs, and Affection; that the Hearts of thoſe who are preſent may be moved with it. If you are deſired to come to the Houſe of the Deceaſed, and thence to accompany the Corps to the Grave, you may have an opportunity to put thoſe in mind p. 82who ſit near to you, of preparation for Death; which ſhould never be out of our thoughts, but then eſpecially be ſenſibly reflected on, when we have a Spectacle of Mortality before our Eyes. Who was as ſtrong and healthy perhaps as any there preſent; and yet on a ſudden ſnatch'd away. Such things piouſly repreſented, are apt, (for the preſent at leaſt) to touch Mens Hearts, and make deep impreſſions there.

SECT. XII.

Of the Churching of Women, after Child-birth, I ſhall ſay only this: that the Firſt Rabrick directs that the Woman, at the uſual time after Delivery, ſhall come into the Church decently Apparelled, and there kneel down in ſome convenient place, as hath been accuſtomed. Now the accuſtomed place (it appears by our Old Common-Prayer Book before the Reſtauration) was nigh to the p. 83Communion Table. To put her in mind I ſuppoſe, that ſhe ſhould take the next opportunity, to receive the Holy Communion: if there be none that day, when the laſt Rubrick declares, it is convenient ſhe ſhould partake of it. Unto this therefore you are to Exhort her, that ſhe may perfect her acknowledgments of Gods goodneſs; by the higheſt Thankſgiving the Church can offer; and which is proper and peculiar to Chriſtian People.

SECT. XIII.

The laſt Office wherein you are concerned, is the Reading the Commination, which is to be done but once a Year, on the firſt day of Lent: though the Prayers then appointed are to be uſed at other times, as the Ordinary ſhall appoint. This if done ſolemnly, though it ſeem a thing of no great labour; yet might have a great effect. For p. 84every one knows (or ought to know) that the Lent Fast was Inſtituted, to be a time of Repentance: and to bring Men to it, what can be more effectual than this Denunciation of Gods Anger and Judgments againſt Sinners; with moſt comfortable aſſurances of Grace and Mercy to the Penitent?

I know it is hard, as the World goes, to get a Congregation together, upon that day; when this is required to be read in the Church. You may therefore read it on the Firſt Sunday in Lent; and then put the Senſe of it into your Sermon: where it may be proper to preſs them to weigh every part of it diſtinctly. And in order to it, remove that fooliſh Objection, which I have heard ſome have in their Mouths, that they cannot endure to Curſe their Neighbours: by ſhowing them plainly, that they are not the p. 85Curſes of the People, but of God himſelf, which he hath denounced againſt Sinners. To which when the People are ordered to ſay AMEN, they only conſent to the truth of that which God ſaith. The very Office teaches this, when it declares the end of reading thoſe Curſes gathered out of the XXVII of Deuteronomy and other places of Scripture, and the Peoples ſaying Amen to them; that they may flee from ſuch vices, for which they affirm with their own mouth the Curſe of God to be due. And repreſent to them alſo, that whether they will affirm theſe Curſes to be due, or no; they will fall upon them, if they be ſuch Sinners as are there named: and the ſooner, becauſe they refuſe to ſay Amen to the Words of God: that is affirm what he affirms, who is the Faithful and the True.

p. 86This Cavil being taken away, it will be eaſie to make them ſenſible, how uſeful it is for them to joyn with you in this Commination: which may awaken drouſy Souls, to conſider and amend their evil doings; that they may eſcape thoſe Judgments that are threatned to them, which are unavoidable, if they go on ſtill in their Sins.

There was ſomething like this among the ancient Jews, who at certain ſtated times, were wont to denounce a general Anathema, againſt all the Iſraelites, who knowingly and willingly, violated ſuch and ſuch Laws. A Form of which Mr. Selden hath given us out of their Ritual, called Colho, Lib. IV. De Jure Nat. & Gent. cap. 7. This it is likely the Chriſtian Church thought fit to imitate; not by denouncing a formal Anathema, but only by a ſolemn recital of the Threatnings in God's Laws, againſt p. 87impenitent Sinners: And their affirming the truth, and certainty of them. Which in the Romiſh Church came at laſt to ſuch an Anathema as I now mentioned in the Jewiſh Ritual: call'd, The greater Excommunication: which here in England was denounced by every Biſhop twice a year; and by every Pariſh-Prieſt four times a year, againſt certain Perſons. A Form of which great Curſe, the ſame moſt Learned Perſon hath given us, out of the Ritual, according to the uſe of the Church of Sarum, in his firſt Book De Synedriis, Cap. X. where he obſerves that in the room of this our firſt Reformers only ordered this Maledictory Commination (as he well ſtiles it) to be uſed once a Year.

In the beginning of which Commination there is mention made of a godly Diſcipline in the Primitive Church, whereby ſuch Perſons as ſtood Convicted of notorious ſins, p. 88were in the beginning of Lent put to open Pennance. This Diſcipline we there wiſh might be reſtored again; but ſeem to ſuppoſe, that for the preſent, we can only, inſtead of it, denounce God's anger and judgments against ſinners, and make them ſay Amen thereunto; whereby they may ſtand Convicted in their own Conſciences, that they are under the Curſe of God, and ſo be brought to Repentance. Had we not need then do this very ſeriouſly, if it be all that we can do of this kind? Yet let it be conſidered, whether we may not be able to do ſomething more; if we will attempt it. For may not ſcandalous Perſons be more frequently preſented, than they are? May not private Admonitions, if not publick, be more uſed? Let us not then think fit to do nothing, becauſe we cannot do all that we would. The right way to enlarge our Authority, (of the want of which we complain) p. 89is to uſe that which we have uprightly and faithfully. That is, if we preſented none in the Eccleſiaſtical Court, till private Applications had been made to them, with ſeriouſneſs and earneſtneſs, unſucceſsfully; and if it were done without reſpect to Perſons, Parties, or Intereſts, we might bring our Courts into that juſt eſteem and credit, which they ought to have.

And having mentioned private Admonition, let me, in a few words, remember you, that at your Ordination, you promiſed to uſe both publick and private monitions and exhortations, as well to the ſick, as to the whole within your Cures, as need ſhall require, and occaſion ſhall be given. And perhaps more good might be done this way than any other; if it were done at fitting times, with as much ſecrecy as may be, and with apparent affection to them. In ſome Caſes p. 90perhaps it may be done moſt effectually, by Letter: which may be ſent, when you cannot have opportunity to ſpeak to them. And here it may be proper to admoniſh you, that Diſſenters from our Church are thus to be dealt withal; by ſome way of private Conference with them, not by Preaching againſt them, for they are not there to hear it. Our own People indeed are by publick Diſcourſes, as well as otherways, to be confirmed and eſtabliſhed in our Communion: But there is no way to reduce them, but by private arguing with them. Which is not to be omitted; becauſe the preſent act of Indulgence, doth not juſtify them in their ſeparation, but only ſuſpends the Puniſhments to which they were before liable. Still they are in a ſtate of Schiſm, out of which you ſhould endeavour to recover them, by kind Perſwaſions and Arguments, which may work more p. 91upon them than all the Penalties formerly inflicted, which made them Angry, but did not Convert them.

For the Concluſion of this part of my Treatiſe, I ſhould upon the mention of LENT have ſaid ſomething concerning that Faſt, and other days of Faſting or Abſtinence, appointed by the Church, which if Men could be perſwaded to obſerve, as times of Recollection, and Examination of themſelves, and Prayer, they would find great benefit thereby, to the encreaſe of Chriſtian Piety. I wrote a little Book about it in the beginning of the late Reign; which had the Approbation of my Superiours: But I have not room to ſay more of it here. Nor of the Feſtivals which are ordered to be kept, in Commemoration of great Bleſſings God hath beſtowed upon us. Of which you ſhould endeavour to make your People ſenſible; whereby they may be induced to obſerve them with p. 92Religious Joy. Eſpecially the three chief Feſtivals, in memory of our Saviour's Nativity, Reſurrection, and the Coming of the Holy Ghoſt.

But it is time to proceed to the other part of this Diſcourſe, which I propounded in the beginning: And I muſt be the ſhorter in it, becauſe I have been longer in this, than I at firſt intended.