passage of Scripture plainly was intended to set forth only the immediate and urgent reason of ordaining them, not the whole of what was, then or soon after, given them in charge. For we find in the same book, that Philip the deacon both preached and baptized *. And the qualifications, required in deacons by St. Pault, intimate very clearly, that more things must, even then, have been incumbent upon them, than administering to the relief of the poor. Accordingly, from the primitive ages downwards, they are described as performing occasionally most of the same offices, which they do now; and being, what their name denotes, assistant and subservient to priests in all proper employments . And the less they are engaged in their chief original one, the more opportunity and the more need they have, to shew diligence in the other good works, belonging or suited peculiarly to their station.

The next question is common to candidates for each order: Will you fashion your own lives, and those of your families, so far as in you lieth, to be wholesome examples to the flock of Christ? This extends to avoiding in your own behaviour, and restraining in theirs, follies, levities, mean and disreputable actions, as well as crimes and vices. The Apostle enjoins deacons and their wives to be grave §: much more then ought priests. He enjoins every Christian to abstain from all appearance of evil ||. And our blessed Lord enjoins all his disciples to be wise, as well as harmless ¶. Therefore govern yourselves and yours by these rules: and consider frequently, whether you observe them

* Aets viii. 5-13. 26-40.

+ 1 Tim. iii. 8-13. See Bingham's Orig. Eccl. 1. 2. c. 20. § 1 Tim. iii. 8. 11. 1 Thess. v. 22.

¶ Matt. x. 16.

well. For without it you will neither gain esteem, nor do good.

The last question, put alike to the whole number of candidates, is, Will you reverently obey your ordinary, and them to whom the government over you is committed? You would be bound to this, though you were not to promise it: for both reason and Scripture demand it. Still more firmly you will be bound, when you have promised it, though it were of small importance. But it is of very great, not only to the dignity and ease of your superiors, but to your own interest, and the benefit of the whole church. Our Saviour both commands, and prayed for unity amongst his followers in the most expressive terms *. Without union there cannot be a sufficient degree either of strength or beauty: and without subordination there cannot long be union. Therefore obey, as the Apostle directs, them that have the rule over you †; and promote their honour, their credit, their influence. This will make us abler to serve the cause of religion, and protect you. And God forbid that, so far as we are able, we should ever fail to be willing and zealous.

In the office for the ordination of priests, after a pious and awful charge, which I recommend to your most serious attention, follow several questions of the greatest moment, your answers to which, I hope, you will remember to the last day of your lives. In these answers, besides what hath been already mentioned, you promise, that the doctrine and discipline of Christ, as contained in Scripture, and received in this church and realm, shall be the standard of your teaching and acting; and every thing contrary to them be faithfully opposed by you: that you will use * John xiii. 34, 35. xvii. 11, 12. 21, 22, 23.

+ Heb. xiii. 17.

both public and private monitions and exhortations, as well to the sick as the whole, within your cures; and that, as frequently and fully as need shall require, and occasion be given. You promise also, that you will be diligent in prayers and reading the Holy Scriptures: which by the preceding exhortation evidently appears to mean, private prayer and reading; and in such studies, as help to the knowledge of Scripture; laying aside the study of the world and the flesh: that is, not making, either gross pleasures, or more refined amusements, even literary ones unconnected with your profession, or power, or profit, or advancement, or applause, your great aim in life; but labouring chiefly to qualify yourselves for doing good to the souls of men, and applying carefully to that purpose whatever qualifications you attain. Further yet, you promise that you will maintain and set forwards, as much as lieth in you, quietness, peace, and love, among all Christian people; and especially among them, that are or shall be committed to your charge. By this you oblige yourselves, never to raise or promote personal, family, parochial, ecclesiastical, political, or any other, animosities; but to discourage, and, if possible, compose and extinguish them; than which you cannot perform a more Christian part, or one more conducive to your honour and your usefulness.

But, besides pondering well beforehand these answers, which you are to make, I earnestly beg you, to read and think them over often afterwards: and particularly, at each return of the Ember weeks to examine yourselves, as in the presence of God, whether you have made good the engagement, into which you entered at your ordination. So far as you have, this practice will afford you the greatest possible

comfort: so far as you may have failed, it will suggest to you the most useful admonition.

After these questions, a short silence is appointed to be kept for the secret prayers of the congregation, that God would enable and incline you to do what you have undertaken: which blessing, I hope, you will ask at the same time for yourselves very earnestly. Then follows a hymn of considerable antiquity and to be repeated with much reverence, on account of the important petitions and doctrines comprised in it, though it be altogether void of ornament in that old translation, which we still retain. Next to this, follows a very proper address to the throne of grace, pronounced by the bishop alone, in the name of the whole assembly: which is instantly succeeded by the act of ordination.

The first words of that, Receive the Holy Ghost, were used by our Saviour to his Apostles, immediately after he had said, As my Father hath sent me, even so send I you*. God gave not the Spirit by measure unto him t: and he was able to bestow what measure he pleased, both of spiritual gifts and graces, upon others. He meant however by this benediction to confer only the ordinary ones: for the extraordinary, you know, were reserved till after his ascension. Far be it from the bishops of his church to claim, even in respect of the former, the powers which he had. But still these words in our mouths, when spoken over you, properly express, in the first place, the communication of that authority, which proceeds from the Holy Ghost. For we read, that the Holy Ghost said, Separate me Barnabas and Saul for the work, whereunto I have called them: and that the latter of these exhorted the elders of the church of Acts xiii. 2.

* John xx. 21, 22.

+ John iii. 34.

Ephesus, Take heed of the flock, over which the Holy Ghost hath made you overseers. They also express, in the second place, our earnest request to the Father of mercies, that you may at all times enjoy such proportions, both of the graces and gifts of the Spirit, as will be needful for you: which request, if it be not your own fault, will prove effectual; because having, in the common course of his providence, appointed us, though unworthy, to act in this behalf, he will assuredly be ready to own and bless our ministrations.

It follows very soon: whose sins thou dost forgive, they are forgiven: and whose sins thou dost retain, they are retained. These again are the words of Christ to his Apostles, immediately after the former. But he did not grant to them the power, either of retaining the sins of penitent persons, or of forgiving the impenitent. Nor do we pretend to grant, by uttering them, all the powers, which the Apostles had in this respect. They had the discernment of spirits†: and could say with certainty, when persons were penitent, and consequently forgiven, and when not t They were able also to inflict miraculous punishments on offenders; and to remove, on their repentance, the punishments which had been inflicted. These words will convey nothing of all this to you. But still, when we use them, they give you, first, an assurance, that according to the terms of that Gospel, which you are to preach, men shall be pardoned or condemned secondly, a right of inflicting ecclesiastical censures for a shorter or longer time, and of taking them off; which, in regard to external communion, is retaining or forgiving offences. This power, being bestowed for the edification of the Acts xx. 28. + 1 Cor. xii. 10.

Acts viii. 21. 23.