THE Text containeth a double caution; the first is this, [...], or, as Saint Chrysostom varieth the composition, [...], Take heed to thy self, that branch concerns his person. The second is this, [...], take heed to the Doctrine, that branch concerns his ministery; the former relates to his Conversation; the latter respects his Function: So that here are two things, which Saint Paul doth commend to Timothy, who was his Son; and the same two things would I commend to you, who are my brethren. What was Saint Pauls command to Timothy, shall be my request to you, and that first is this, [...], Take heed to your Selves, that your lives be Holy, Blameless, and free from all manner of Scandal; and that upon these considerations;
First, The holiness of our Lives is that, which the great God of Heaven, whose more immediate Servants we are, doth most strictly require.
[Page 2] It is our business to press all Gods Commands upon other men; and certainly, we do all stand obliged to obey them all our selves. Now amongst the commands Lev. 21. 8.of God this is one, the Priest shall be Holy, Holy in his Person, Holy in his Life; whosoever is unholy in either, it must not be the Priest. To mind the Priest of this and the like Commands, there was engraven, and that by a Divine injunction, upon his golden Plate, [...] Holiness to the Lord. 'Tis observed, that in after Ages the word was doubled, [...] to intimate the greater necessity, and the greater measure of Holiness, that should be found in the Priest more than in any man In Zach. c. 3. v. 8.besides. Thus Cornelius à Lapide, Sacerdotes Sanctitatis sint portenta, God requires that the Priests should be the Prodigies and wonders, i. e. the grand examples of holy lives. But,
Secondly, The Holiness of our lives is that, which ‘Non provenit dignitas ex Nomine, sed Virtute; merito non vocabulo; sanctitate, non Ministerio.’ Ber. Serm. de Coena Domini. ‘Sacerdotes Dei non immerito vos dixerim, si vixeriti [...] Sa [...]erdotali [...]er.’ Bern. Serm. de Coena Domini. ‘Ʋt sit quisque veru [...] Sacerdos, oportet ut non solo Sacramento, sed justitiâ quoque indua [...]ur.’ Aug. contra literas Petiliani, lib. 2. our own usual Names and Titles do require. We usually say, Bonum nomen bonum omen, Good names are lucky signes; they should be so with us; we are stiled [...], Sacerdotes, which termes do suppose as well the Integrity of our Lives, as the Functions of our Office. The Title of an Archbishop is this, Your Grace; and that of the Pope himself, His Holiness. Historians tell us, that when Aeneas Sylvius came to be Pope, he thought fit to change his name, rejicite Aeneam, recipite Pium, old Aeneas must be forgot; 'tis Pius▪ that must now be received.
I read, that Arcadius the Emperor writing to Flavianus Bishop of Antioch began his Letter thus, [Page 3] [...], your Holiness hath heard. And the Council of Carthage in their Synodical Letter to Celestine Bishop of Rome, tells him, [...], your Holiness hath declared. It seems that Holiness, as it is one of Gods most glorious Attributes, so is it one of his Ministers most necessary Qualifications too.
Matt. 5. 13. Our Saviour calleth us the Salt of the earth, and certainly the purer and whiter the Salt is, 'tis so much the better; our Saviour stiles us, the Light of Matt. 5. 14. the world, and doubtless, the more pure the oyl is, and the less snuff we have, the brighter shall we shine. I remember Cornelius à Lapide tells us, that the Bishop In Epist. priorem ad Tim. c. 3.in the Church is, instar Solis, like the Sun in the Firmament; and if so, methinks there is no inferiour Minister, but in his own lower Orb should be a Star; and if in Saint John's language the Bishop Apoc. 2. 1.be, as we grant he is, [...], an earthly Angel; ‘Sacerdo [...] Domini Angelus.’ Ber. lib. de Pracepto & dispensat. Cap. 12.then certainly, there is no Clergy-man whatsoever, but is obliged to live as becomes a Saint. But,
Thirdly, The Holiness of our Lives is that, which our Employment doth require. Saint Paul puts the 2 Cor. 2. 16.question, [...]; who is sufficient for this Sacred Function? Saint Chrysostom spends six Tracts upon Chrysost. Tom. 6. Episcopi, Presbyteri, aut Diaconi [...]ffi io nihil in hac vita difficilius, laboriosius, periculosius. Aug. Epist. 148. ad Episc. Valerium. Georgius Archiep. Alexand. in vita Chrysost. this one Argument, [...], how Sacred the Priesthood is, and how holy the Priest himself should be. Authors tell us, that after the death of Nectarius Bishop of Constantinople, several Presbyters, desiring to be his Successour, were refused, as being, [...], unworthy of that great employment. Now, that the employment, not of the Bishop only, but the Presbyter and Deacon too, requires this Holiness of our respective lives, will appear from two considerations.
[Page 4] First, we have to do, by vertue of our employment, in an especial manner, with an holy God. 'Tis Saint Bernards caution, vide, ne immundus ad Deum accedas, when you come to God, look you be clean. Exod. 19. 22.It is Gods own Argument, let the Priests sanctifie themselves; and why the Priests more than the people? why thus, let the Priests, that draw nigh to God, sanctifie themselves; the Text implyeth, that there is something in God, which requires holiness in the Priest, that Ministers before him, and what that Lev. 21. 8.is, Moses tells us, the Priest shall be holy, upon what score? why thus, for I the Lord am holy. It seems that an unholy Priest is not fit to deal with an holy God. But,
[...]. Synesius Epist. 57. contra Andronicum. 2 Cor. 5. 19. Secondly, We have to do, by vertue of our employment, in an especial manner, with holy things. See what they are in three particulars;
First, We have to do, in an especial manner, with the Word of God: thus Saint Paul, He hath committed unto us the word of reconciliation, and what kind of Word is that? the same Apostle stiles it, [...], 2 Tim. 3. 15.the holy Scriptures. And well he may; for the Author of the Scriptures is, [...], the holy Spirit; the grand Subject of the Scriptures is Christ, [...], that holy one of God. And the Pen-men of the Scriptures are expresly stiled, 2 Pet. 1. 21. [...], holy men of God. And certainly, if the Scriptures be thus holy in their Author, in their subject matter, and in their Scribes, 'tis but fit that they should be holy in their interpreters too.
Corn. à Lap. in Epist. dedicat. [...] Hovium A [...] [...]hi [...]pisc. Mechl. So Sacred are the Oracles of our God, that Cornelius à Lapide tells us, Charles Borromoeus, whom he stiles, Novus Mediolanensium Ambrosius, did never read the Scriptures, no not in his old age, but nudo [Page 5] capite, & flexis genibus, with a bare head, and a bended knee. And methinks that, which the Turks are said to write upon their Alcoran, may with better reason be written upon our Bibles, nemo immundus me tangat, let no unclean person touch me; God himself hath discovered his mind in this particular, unto the wicked, saith God, what hast thou to do to declare Psal. 50. 16. my Statutes? 'tis such a Text as once stopp'd Origens [...], Chrys. in locum. Corn. à Lap. in Epist. ad H [...]v.mouth; and if our lives be wicked, may justly stop ours too. Sure it is, if the Scriptures be thus holy, and if these holy Scriptures be, as Saint Ambrose was wont to call them, libri sacerdotales, the Priests Books, so ours, as no mans else; we are concerned, that our persons and our lives be, what these Books not only are, but require too, Righteous, Just and Holy.
Secondly, We have to do, in an especial manner, with that solemn duty of Prayer; so the Prophet, Let the Priests, the Ministers of the Lord, say, spare Joel 2. 17. thy people O Lord, &c. the Minister is Gods mouth to man, and mans mouth to God; from God we bring Commands, from man we carry Petitions. And 1 Tim. 2. 8. [...]. Oecum. in locum. Calvin. in 1 Tim. c. 2.how this must be done, Saint Paul tells us, I will, that men pray, lifting up, [...], holy hands, 'tis not manus lotas, washt hands, but, manus innocuas, innocent hands, so Tertullian. Certainly, that tongue, that begs a mercy; that eye, which expects a kindness; that hand, which would fain receive some boon from God; must be, as Calvin words it, puri cordis indices, signes of a pure heart, and a spotless Soul.
Thirdly, We have to do, in an especial manner, with the holy Sacraments, those [...] those dreadful and sacred mysteries of the Gospel.
[Page 6] Nulli Angelorum, null [...] spiritibus supernis, &c. Bern. serm. in Coena Domini. Ecc. 2. 10. Saint Bernard tells us, that the administration of Sacraments is, munus plùs quàm Angelicum, such a service, as Angels never had to do with. It's true, Angels have been Preachers, [...]. Behold I bring you good tidings, &c. An Angel hath the honour to be the very first Preacher of our new born Jesus; but as to the Administration of Sacraments, 'tis [...], Chry. [...], &c. [...]. Dionys. Arcop. de Hier. Eccles. c. 5. Bern. in serm. de Coena Domini. De imitat. Christi. l. 4. c. 12.the Minister alone that hath to do with this.
And certainly, upon this score, is the Minister highly obliged, to be holy; thus Saint Chrysostom, [...], it behoveth the Minister, when he stands at Gods Table, to be as holy, as if he now stood in Heaven in the midst of Angels. We must not be like those, whom Saint Bernard thus complains of, non sicut Sacerdotes in Altari, sed sicut carnifices in Macello, they behaved themselves not like Priests at the Altar, but like Butchers in the Shambles. We must remember, 'tis such a Service, that requires, as Thomas Theodidactus expresseth it, Mundas manus, purum os, immaculatum cor, clean hands, a pure mouth, and an unspotted Soul. But,
Fourthly, The holiness of our lives is that, to which the malice of our enemies doth oblige us.
Sophocles in Antigone. Sophocles tells us, what an imprudent thing it is [...], to give an enemy great occasion to laugh and jeer us, and surely, that counsel, Demosth. de falsa legatione.which Demosthenes gave the Athenians in this matter, concerns us this day, [...], we are obliged to take heed, that we give not our enemies just ground to rejoyce against us.
[Page 7] That the Church of England hath store of enemies, we are too sure; the Papist, the Heretick, the Sectary, the Atheist, all these are the professed enemies of our Church. Now, if Ministers prove scandalous, what then? May, I not say,
'Tis impossible to name that thing, whereby we can gratifie our enemies more, than by being scandalous. 'Tis sure, that the Papist, who magnifieth his own good works, will magnifie our bad ones too; 'tis sure that the Fanatick, who glorieth in the strictness of his own life, will take advantage from the looseness of ours; and as for the Atheist, who owns no God, we shall but confirm and comfort him in that monstrous opinion, if we, who profess to serve a God, do walk as if there were none.
Well; since we have such store of enemies, let us make the best use of them, that we can; from the consideration of their malice let us learn to be so much the more innocent; let us be as sure to avoid crimes, as they are to censure them. If a Sectary shall object that we are Gluttons or Drunkards, let our constant Sobriety and Temperance confute them: if Fanaticks shall say, as commonly they do, that we are covetous muckworms, let us give them the lie, not by uncivil language, not by evil words, but by good works.
And perhaps this may be the design of Heaven in letting loose these Beasts upon us; perhaps God designs by the worst of men to make us so much the Plutarchus in Tract. [...], &c. better. I remember, Plutarch tells us the opinion of Diogenes, that whosoever would lead a vertuous [Page 8] life, doth stand in need either [...], of right and plain dealing friends, or else [...], of incensed and inraged enemies; and the reason, he gives, is this, As for our cordial friends, it will be their endeavour to preserve us from vice, [...] by their admonitions; but if these fail, 'tis possible that our bitter enemies may better effect it [...], by their reproaches.
And O that this might be the blessed event of our enemies accursed malice! If we will not be stricter in our lives to comply with the Commands of an Holy God, yet let us be so to escape the Calumnies of wicked men. Would we but make this advantage of our enemies, how might we say with Ovid, Ovid. Met. 2. aliquisque malo fuit usus in illo? What cause should we have, not only, as our Saviour bids us, to bless our enemies themselves, but also to bless God for them, as being, though not proper and Physical means, yet happy occasions to make us wiser. But however, the way for us to confute their objections, is not to dispute like Scholars, but to live like Christians; to cleanse our own hands is the surest course to stop their mouths: and were but this once effectually done, our establishment would be the firmer; the Motto of our Church would be like that of Venice, Nec flatu, nec fluctu moveor, all the storms and tempests, that men or Devils could raise against us, would never shake us. But,
Fifthly, The Holiness of our lives is that, to which [...], Arist. in Apost. Can. 61.the Church of God doth much oblige us; what hath been, and still is, the Practice of the Church, as to this, we may see in three particulars.
First, It hath been the constant care of the Primitive Church, and still is the care of ours, that no scandalous person be received into holy Orders.
[Page 9] Basil. Mag. in Epist. [...]. To prevent this, Saint Basil tells us, that the primitive Church did [...], receive no Minister but with a great deal of Examination. The main things [...]. Concil. Nic. Can. 9. Novel. 123. c. 12, 13, 14. Just in Epist. ad Epiphanium Archiep. Constantinopol.enquired into were, [...], a mans Faith, Learning, and Life, and the law was strict in all. As to Faith, to be sure no Heretick could be Ordained; as to Learning, the statute was this, [...], or, as Justinian otherwise words it, [...], a man that is void of all learning, shall not have the least sacred Office in the Church of God.
Joannis Antiocheni Capita Ecclesiastica. But as to the Life and Conversation, the Law if possible, was sticter yet, [...], &c. saith the Emperour; we command all the Bishops of the Empire to Ordain no man whatsoever, till they have first enquired, and that strictly too, into his manners. This law was made to confirm the Canons of several Councils, among which this Concil. Chalcedon. Oecum. 4. Can. 6.was one, [...]. As with us, the names of persons to be married, so with them the names of persons to be ordained, were solemnly publish'd in the Congregation, that so, whosoever could, might object against them. That this was the only reason of that practice, may be concluded from that of Justinian, [...] Balsam. Const. Eccl. Collectio. lib. 3. ex Novel. [...], &c. Whosoever can and will object against any person to be Ordained, hath his liberty. [...]. Apost. Can. 61.
Well, suppose any crime were objected and proved, what then? why thus, [...], let not that man be Ordained, let him not be admitted into the Clergy; so say the Apostles Canons. [Page 10] [...]. Balsam. Constit. Eccl. Collect. l. 3. Concil. Nicaeni. Can. 9. Again, suppose the person himself did confess the guilt of such and such crimes, but withal testified his repentance, how sped he then? why, [...], the Canon admits them not; so the Council of Nice. 'Tis that, which the first Council of Toledo thus confirms, placuit ut poenitentes non admittantur ad Clerum. And this Pope Siricius, Siricius in Epist. Decretal. Dion. Exig. Collect. Si probabiliter vixerit, si vitae integritas sit approbata, &c. If a mans life be plausible and well approved, he is so far in a capacity of holy Orders: but suppose a man hath been a great sinner and now repents, what then? why, his decree runs thus, nec post poenitudinem, &c. such a man notwithstanding all the repentance that he can profess, shall not be made a Minister.
Nay more, a man might be refused in this case Concil. Neocaes. Can. 8.for the scandalous lives of his relations, [...], If the wife be an Adulteress, the husband, though never so chast, shall be no minister; so saith the Council of Neocaesarea. And certainly all these Laws and Canons, made purposely to prevent the Ordination of Debauched persons, are so many evidences, how greatly the Church of God doth abhorr Scandal in its Clergy. But,
Secondly, It hath been the great care of the Christian Cavete omnes suspiciones, & quicquid probabiliter fingi potest, ne fingatur, antè devita▪ Hieronymus ad Nepot. de vita Clericorum. Church to prevent in all persons, that have been ordained, not only the foul and grosser acts, but even all occasions, jealousses, and suspicions of Scandal. What was the practice of the Church in former ages, as to this, may be seen in these Four instances.
First, To prevent the least suspicion of uncleanness in the Minister, the Council of Nice forbids him [Page 11] to receive into his house, [...], mulieres Concil. Nic [...]. Can. 3. Justellus in Codic. Can. Eccl. Ʋniversa. extraneas, ascititias; or, as others nearer to the Greek, subintroductas, any woman, except a mother, a sister, an aunt, or some such person, in whom there could not be, as the Council words it, [...], any the least suspicion. It seems that Con. Nic. Can. 3.there were in that Age certain women entertained in Christian Families, [...], saith Epiphanius, [...], Epiphan. Haer. 63. de Origen [...]. Chrysost. [...]. Gregorius Nys. [...]. cap. 23. Chrysost. ubi. suprà. [...], saith St. Chrysostom; they were not Wives nor Concubines; they were not used for the Procreation of children, nor the satisfaction of Lust; no, [...], saith Gregory Nyssene; this cohabitation they stiled the Brotherhood and Sisterhood; and they had, [...], many reasons and pretences for it, as St. Chrysostom tells us. But yet notwithstanding, this must not serve the Ministers turn; the Law excludes all such women from his house, and the reason alledged was this, [...], it did Joan. Antioch. Nomocanon. ex 19. Const. Tit. 3.occasion no small suspicion and ground of reproach.
And as to that other sort of women, who were stiled, [...], Deaconesses, Concil. Chalced. Can. 15. [...] Novel. 6. c. 6. [...]. Bals. Const. Eccl. Coll. ex lib. 1. Codic. Concil. Laodic, Can. 11.whose business was, in some cases, to attend the Minister and serve the Church, to prevent all suspicion of levity and wantonness, the Council of Chalcedon decreed that no such woman should be Ordained, [...], before she were at least Fourty years of age. And lest this Canon should not be enough to prevent all jealousie, Theodosius made a Law, that no such woman should be employed, except she were, [...], above Sixty years old; so great was their age, that the Council of Laodicea expresly calls them [...], and accordingly [Page 12] Hieronymus in Epist. ad Gerontiam. St. Hierom, Anus Ecclesiae, the Elder or Ancient women of the Church; whatever their employment was, there was no Young woman admitted to it for fear of Scandal. But,
Secondly, To prevent the suspicion of covetousness, Concil. Nic. Can. 17. Apost. Can. 44.the sin that is so usually objected against the Clergy, the Council of Nice doth severely forbid the Minister, [...], to take any use for the money he lends; no not [...] not so much as one in the Leo decret. 40. hundred; and that, as Pope Leo afterward decreed, nomine aut suo aut alieno, either in his own name, or any mans else. The design of this Canon was to prevent Justel. in Can. Ʋniv. Eccl. 17. Concil. Chalced. Can. 3. Concil. Carthag. Can. 16. Negotiatorem Clericum quasi Pestem fuge. Hieron. ad Nepotianum de vita Cler. Joan. Antioch. Nomocan. Constit. 36. [...] all suspicion of filthy Lucre in the Clergy; so Justellus.
And perhaps, the Council of Chalcedon might have some respect to this, which forbids the Minister, [...], or, as the Council of Carthage otherwise words it, [...], to be a Taker, a Renter, a Farmer of Lands. To the like end seems that law of Justinian, [...], 'tis bad Greek, but it seems the Emperour thought the constitution was good, and this it was, We forbid all Clergy-men to play at Tables; and 'tis probable enough, that the reason was to prevent the suspicion of Covetousness.
Thirdly, To prevent the suspicion of rioting, gluttony, and drunkenness in the minister, the Council of Concil. Laod. Can. 24. Non debet, qui animarum curam gerit, ta [...]rnas intrare, nisi necessitate co [...]ctus. Aug. serm. 36. ad fratres in Eremo. Concil. Carthag. Can. 40. Apost. Can. 54. [...]. Arist. in Apost. Can. 54. Laodicea doth strictly charge him, [...], not so much once as to enter into a Tavern, Inn, or Ale-house. The same thing did the Council of Carthage enjoyn, only with this exception, [...], we forbid all Ministers [Page 13] to enter such Publick houses, unless the necessity of travail oblige them to it.
And as the Canons of these Councils forbid the Minister all publick Houses, so did the Synod of Laodicea Concil. Laod. Can. 54. Non licet Clerico extra horam libere, vel de domo in domum transire▪ & prandium vel coennm ordinare. Aug. serm. 36. ad fratres in Eremo. Apost. Can. 42. Novel. 123. de Episc. Aud. Joan. Antioch. Nomocan. Constit. 36. Concil. sextum in Trullo Can. 24. Symsons Church-History.restrain all Clergy-men from all private revellings and merry meetings, [...], 'tis not for Clergy-men to joyn their money and club for wine and junkets, as other men do. Once more,
Fourthly, To prevent the suspicion of voluptuousness and the love of worldly delights and pastimes in the Ministers, the law forbad them not only, [...], to play at dice themselves; but [...], to be standers by and lookers on, whilst others play. To the same purpose the Sixth Council in Trullo at Constantinople forbids the Minister, [...], to be present at horse-races; and the Council of Tours called by Charles the Great, forbad all Clergy-men to hawk, hunt, &c. Perhaps some of these Canons may be too severe, forbidding the Minister such recreations, as, being innocent in themselves, may, by some circumstances, be rendred as necessary for him, if not as food, yet at least as physick; but yet they prove that, which I bring them for, namely, the care of the Church to prevent all suspicion of scandal in the Clergy. But,
Thirdly, It hath been the constant practice of the Christian Church, where it could not by the Authority of all its Sanctions prevent Scandal, there by the Severity of its laws to punish it.
There are two sorts of Persons, in whom the sin is, and the punishment should be greater than in other men; the Magistrate and the Minister; As to the Magistrate, Laertius tells us, that amongst the laws of [Page 14] Diog. Laertius in vita Solonis. Solon, this was one, [...], If a Magistrate should be found drunk let him die for it.
Indeed, as to the Minister, the Laws of the Church are not sanguinary, but they have been somewhat severe; the censures, which the Church passed, were proportionable to those crimes, which any Clergy-man committed: in some lesser cases the sentence was Joan. Antioch. Nomoc. Constit. 36. Justinian. ad Epiphan. Archiep. Constantino. Apostolorum Can. 5.only this, [...], or, as 'tis otherwise worded, [...], in our dialect and according to our discipline, let him be suspended for three years time. But in other cases thus, [...], let him be excommunicated; upon some miscarriages thus, [...], let him be degraded; upon other crimes Apostolorum Can. 6.it rose higher, [...], let him be deposed, [...], let him be thrust out of the Ministery; or, which is all one, [...], let him be turned out amongst the Laicks.
And if once this were done, there was no place left for repentance; in this respect the Church dealt more severely with the Clergy than they did with the Laity; Concil. Nic. Can. 11. Concil. Nic. Can. 12. [...]. Concil. Ancyrani Can. 16. Concil. Laod. Can. 2.what crime soever a Lay-man had committed, yet after he had been so much time amongst the [...], so much time amongst the [...], and so much time amongst the [...], after he endured the discipline of the Church and manifested his repentance, he was readmitted, [...], to stand and pray with the Congregation, he was, in the Council of Laodicea's language, a man thought fit, [...], to be received into the Communion of the Church again, and the Participation of all its priviledges, as if he had never so highly sinned.
But if a Clergy-man, for some notorious and scandalous [Page 15] crime, was once degraded, deposed, and turned out of his office; if once he became, as the Apostles Canons Apostol. Can. 5.word it, [...], unhallowed; if once he Concil. Nic. Can. 17, & 18.were made, as the Nicene Bishops express it, [...], and again, [...], to cease from his Ministery; such a person, what repentance soever he might profess, was seldom restored; to be sure, he did, [...], Symeonis Magistri Canonum Epitome. [...]. Conc. Ancyr. Can. 1.perform no holy office any more for ever; so much doth the Council of Ancyra inform us. And now methinks, all this practice of the Christian Church, in its several ages, is enough to convince us, that Scandal in a Minister is by no means to be endured.
Ʋses.
[...] Dionys. Areop. Epist. ad Demophilum Monachum. FIrst, Consider how much to blame those persons needs must be, who charge those Ministers with Scandal who deserve it not.
The truth is, in some mens mouths, we are all grown scandalous; we are scandalous, eo nomine, because we are Ministers; for a Minister to be ordained, as Timothy and Titus certainly were; for a Minister to comply with the lawful Commands of Authority, as St. Paul himself doth strictly require, 'tis grown Rom. 13. 1. Heb. 13. 17.little less, than to be a Priest of Baal. Nay more, there are some amongst us, who would be reputed Ministers themselves; such, I mean, as formerly received their own ordination, as we still do from the Bishop, and yet now, do not only take, but snatch and create occasions to declaim against their sacred function; acting too much like those unthankful clouds, which darken the Sun that raised them.
But besides these, there are many amongst us, who [Page 16] do most narrowly watch for all our haltings; who rejoyce to see us trip, hoping that every stumble will tend toward our final fall. I am perswaded, that those very humane infirmities of ours, which are the subject of our own daily sorrow, are grown the matter of their triumph; they will not allow us to be the Ministers of God, because they see in us the imperfections of men.
Nor is it enough with these barely to report our miscarriages, but they must advance them too; 'tis not more usual than easie, through the poison of their virulent tongues, to make our mole-hills swell into mountains, and every mote to become a beam. To withdraw the people from our Ministery, their art is to vilifie our persons; and the surest way to do that, is, to aggravate our failings, and make them crimes; there is not the least Gnat that we swallow, but represented through their perspective, appears like a Camel, and carrieth a Bunch on his back.
The great sin, that is commonly charged against most of us, is that of covetousness; they cannot say, that we are dumb dogs; but something they will say, and that must be this, we are greedy dogs; since they must grant, that we bark, they are concerned to affirm, that we bite, and that more hard than becomes us. Well, here is their Indictment, but what's their Evidence? How is this sore Article proved against us? Why thus, the Minister, who perhaps hath nothing else but his Tithes to live on, makes bold to demand, what God and man have made his due; we would fain have something, and that something is our own too, to enable us to those acts of Hospitality and Charity, which God requires, and these very men, who grudg at our Tithes, do themselves expect; we would [Page 17] have something also to maintain our families, to furnish our studies, to find us books, that we may preach, and bread that we may live. Yea, hinc illae lachrymae, this is it, that makes us covetous; 'tis because we would not lose that which every man else is allowed to demand, I mean, our own; we are therefore covetous, because we are not willing to starve; or which is almost as bad, to beg or live on alms.
If there be any person in this assembly, that doth either raise or spread such false reports against the Ministers of God, let him consider, what sin he commits, and what danger he runneth. And here, I might as easily foretel you, what such false accusers are like to suffer in the next world; as to inform you, what they have already suffered in this.
Cicero pro M. Coelio. I remember Tully tells us, aliud est maledicere, aliud accusare, 'tis one thing to reproach, another thing to accuse; accusatio crimen desiderat, so he; And so Thucydides, Thucyd. l. 1. [...], an accusation doth suppose and require some crime; but if there be none, what then? [...], Justinian. Imp. Petro Magistro officiorum.let the accuser suffer what punishment he well deserves; and what that is, the same Justinian, that made this law, doth elsewhere specifie, [...], Balsam. Constit. Eccl. Coll. l. 3. ex Novellis.an everlasting, or, at least, a very long excommunication.
The Law of England, that very Magna Charta, to which we appeal in our other concerns as a refuge, that is Sacred and Inviolable, hath long since provided, that whosoever shall dare to slander any Peer of the Kingdom, or Prelate of the Church, shall suffer Imprisonment; but if not, if you make some shift to escape mans Gaol, yet you are concerned to take heed of Gods.
Sure it is, scandal in a Minister, whether it be real or but reputed only, is ever attended with dreadful [Page 18] circumstances and events; if the Minister be certainly either proved or believed to be wicked, presently his person is contemned, his doctrine is slighted, and, upon that score, 'tis too too probable, that the Souls under his charge may perish. Now, past all peradventure, that man, who raiseth or spreadeth those false reports of the Minister, that prove so destructive to his Parish, is justly chargeable with all the sad consequences of those forged Calumnies, the result whereof is nothing less, than the damnation of Souls.
Remember, Sirs, when you revile such and such worthy Ministers of God, you revile those very persons, who make it their business, in Publick to Pray, and in Private to Weep for such as you; when you basely reproach Christs pious and Learned Servants, you cast dirt upon the Chariots of our Israel, the Fathers of our Church, and the Embassadors of Heaven. Remember yet once more, when you raise false Aspersions against the Minister of such and such a Parish; you do, what in you lieth, to render his Person odious, his Labours vain, and his Flock undone to eternity; and if so, 'tis at your hands that God will require the blood of so many Souls. But,
Secondly, Consider how much to blame those Parishes are, that content themselves with a scandalous Minister, if perhaps there be any one such person yet found amongst us. That amongst those eight or nine thousand Ministers, that are in our Church, there may be here and there a man that is Scandalous, is a thing neither new nor strange at all; In the Church of the Jews, that was nothing so numerous as ours, we find a wicked Saul amongst the Prophets, a scandalous Hophni and Phineas among the Priests; and in the New Testament, when the Ministery, set [Page 19] but aside the Seventy Disciples, was confined within Christs own family, we find but amongst Twelve Apostles a weak Peter, that denied his Lord; and a [...], Chrys. [...]. Orat. 4. wicked Judas, that betrayed him. Nay more, in the Church Triumphant in Heaven there was a proud Lucifer, and many Apostate Spirits amongst the Angels those more Immediate Ministers of God. And certainly, whilst the Church below is like the Moon, subject to Eclipses, Alterations and Changes, it will not be without her Spots.
And methinks, the presence of some few untoward Ministers, which hath been the constant and general unhappiness of all Churches and Ages, should not be urged as the peculiar crime of ours.
Indeed, that scandalous Ministers are justly decried, and ought to be severely censured, there is no good man but grants; all the question is, where lieth the blame? upon whom shall we fix it? why thus; one man blames the Bishop that Ordains; a second blames the Patron that Presents; a third blames the Diocesan, that giveth Institution and commands Induction.
But notwithstanding all this, what if I tell you, and that upon very good reason, that the main fault lieth somewhere else? As to the Patron that presents he is commonly some Noble person, at least some man that is Rich; and since he is so, let him fee his Lawyer, or answer for himself; but as to the Bishops of England, they are our Fathers; and their just honour, by the Law of our God, are we bound to vindicate; and for them who Ordain and Collate all Ministers, we have enough to reply.
'Tis well known, that the Bishops of England do not pretend▪ as the Bishop of Rome doth, to be infallible; after their strictest enquiry into the lives of [Page 20] persons to be Ordained or Collated, 'tis possible, that the wisest of them being but men, though stiled Angels, may be mistaken. 'Tis impossible, that the Bishop, who is neither omnipresent nor omniscient, should certainly and personally know the conversations of all, nor the hearts of any, that come to be Ordained or Collated. But yet, whoever doth so, doth present [...]. Chrys. [...]. Orat. 2.himself to the Bishop as a pretender to Religion and Holiness; and to justifie that pretence of his, he brings along with him fair Testimonials, Certificals, and Subscriptions from some eminent persons, who, upon their own knowledge, bear witness to the Integrity of his Conversation. It is true, what our Learning is, what Intellectuals we have, the Bishop himself may sift and easily know; but as for our Morals, there is a necessity, that he must rely upon that Testimony, Character, and Credential Letters that are given by others.
And as it is impossible that the Bishop, who is but a man, should discover the present hypocrisie of any mans heart; so is it equally impossible, that he should foresee the future miscarriages of any mans life. There may be after our Ordination, Quinquennium Neronis, I mean, we may carry our selves very fair for a while, and yet break out at last; But what then? is the Bishop to blame for this? tell me, is it possible, that the Governours of our Church should fly as Cherubims? is it possible, that our Bishops, who are clogg'd with flesh, should move in an instant, like so many Intelligences, from parish to parish, from Church to Church, that so they may see and hear how the Minister preacheth upon the Sunday, and how he liveth all the week after? No; 'tis absolutely necessary, that the Bishop, though he be the great [Page 21] Watch-man of Israel and the Seer of the Church, must notwithstanding see with other mens eyes, and hear with other mens ears; he must be informed of those misdemeanours in the Diocess, which 'tis impossible that he should otherwise know himself, and that is the design of our solemn convention this day.
And doubtless, the want of this information is the only just ground of those complaints, that are continued of such and such miscarriages in the Clergy. I dare affirm, that if there be any one scandalous Minister yet found amongst us, the blame doth not lie in the Bishop, who is the great Officer and Judge of the Church; but rather in the Church-Wardens, those inferiour Officers, who are the Trustees of every Parish.
'Tis like enough, that in some Towns the Officers themselves may be men of Debauched lives; and, being such, do love that Minister best, that is most like themselves, who perhaps spares their sins, because they are his own too. But if not, then tell me, is your Minister a drunkard? can you prove him such? if so, then by all the respect, which you owe to God, the Church, your Neighbours, and Your selves too, you stand obliged to present him; but perhaps you'l say, to what purpose? I'l tell you what, do but prove your Minister to be a drunkard, and I dare warrant, that he will be quickly forced either to leave the Ale-house, or quit the Church.
Once more; is your Minister a Swearer? can you prove him such? if so, then by all that Sacred respect, which you owe to your own solemn Oaths, you are obliged to present those rash ones of his: and when once that is done, I dare assure you, that such a Minister, if he will not reform his mouth, shall find it stopp'd.
[Page 22] To conclude; you are this day obliged to present whatever is found amiss among your selves or us; you are concerned to take heed, that your Presentments be Candid, Fair, and Impartial: Present no man that is Innocent, because perhaps you hate him; spare no man that is Guilty, because perhaps you love him; were it thus, your just complaints would be removed, your just desires would be accomplished; were it thus, you would all be convinced, that the design of this days meeting is Christian, high, and noble; in a word, you would find by your own experience, that the End of a Visitation is not, as some dare falsly mutter, to enrich the Officers, but barely to reform the Church.