XXXVIII. CHAP. be denied, but all orders of the clergy are and ought to be of higher rank in the Church, than any degree of monkeryi; inasmuch as they bear a part in the government of the Church, at least as ministers of those that are trusted with it. For their office is founded in the distinction, that our [Mark x. Lord made of His disciples: whereof some "left all" to follow 28.] Him; others followed Him for His doctrine as opportunity served, not abandoning their estate in the world by being His disciples. But monks leave the world to avoid the temptations of it in the course of their Christianity. And therefore I do not find, that it is properly called a contemplative life, or that any life should be more active than it; having always business of a charitable nature to employ the time it spares from the works of devotion'. But the clergy being engaged in the world upon the account of the salvation of others, the more difficult it is, the more honourable it ought to be; and when it is not, certainly signifies the ruin of the common Christianity. [Two reasons for the single life of the clergy.] § 2. There are therefore two reasons of great importance for the single life of the clergy. The one is taken by the fathers from St. Paul's advice to all Christians, to forbear the work of marriage for extraordinary times of prayer: by the consequence, if all Christians for extraordinary times, then the clergy always, because they are always to attend upon the occasions of the people, especially of celebrating the eucharistm. For the eucharist especially, among other offices of God's service, was so frequented in those best times of the Church, that the ministers of the altar were daily engaged to the occasions that might fall out". The other, from the revenues of the Church; which the clergy had the dispensing of, without any propriety in it. For being consecrated, not to their benefit, but to the maintenance of the Church, they must be consecrated to the frequenting of the assemblies of it. Therefore to the maintenance of the poor, that they might frequent them the more. Therefore to the maintenance or building of churches, where they were found wanting. There 1 See Epilogue, ibid., c. xxxii. § 23. 1 See ibid. § 17. See ibid. § 28, 33. : n See ibid. and Serv. of God at Rel. Ass., c. viii. § 37-43. • See Epilogue, ibid., c. xxxii. § 32; and Bk. I. Of the Pr. of Chr. Tr., c. xvi. § 22, sq.: Due Way of Composing Differences &c., § 22: Just Weights and Measures, c. xxv. § 3. XXXVIII. fore to the maintenance of persons, attending on them; but CHAP. not to the raising of estates for their posterities. Which when it cannot be avoided, to keep them from contempt if left unprovided, and to the order whence they come; what remains, but that we must think them prohibited marriage, whereupon such inconveniences follow. great rea § 3. There is a very great reason to the contrary of these [One very two, which may justly seem to have been in consideration son to the with the apostles themselves not to command it; that is, the contrary.] difficulty of so high a strain for all the clergy which the Church should need: which must needs weigh much more, now the world is come into the Church, and Christianity settled all over kingdoms and nations". nor prac § 4. For we do not see, that the apostles have left in [Neither writing any precept of continence upon any degree of the precept clergy. And though it is certain, that the custom was very tice of the apostles in ancient and very general, for bishops and priests to forbear its favour.] the use of wedlock, when they came to their orders: yet can it not appear, that it was imposed upon them, but that they imposed it upon themselves; and, therefore, that it was no bar to hinder them from orders, that were thought fittest otherwise. So neither can we say, that the apostles tied themselves to it; nor their first successors and assistants $. For neither were they unprepared at any time to minister to the people; nor was there any fear, that they should spend their oblations otherwise than was intended. steps it came in.] § 5. When the Church was enlarged, and these things [By what must needs be feared; then became it a rule, rather by voluntary choice than by constraint, because of the great good the Church had by it: but so that, as all rules of the Church gave way to necessity, so they, that were otherwise recommendable, found forbearance. We see some abatement at the great council of Nicæat. And the canon of Ancyra" allows a deacon to protest against single life, and yet admits him. In the west they took another course we see. For we see the attempts of Jovinian in Italy, and of P See Cassander as quoted in Epilogue, Bk. III. Of the Laws of the Ch., c. xxxii. § 39, note k. See Epilogue, ibid. § 24, sq. See ibid. § 31. See ibid. § 24, notes y, z. u See ibid., note t. * See De Dominis, De Republ. Eccles., lib. ii. c. x. § 26: and S. Jerom's tract cont. Jovinianum. XXXVIII. CHAP. Vigilantius in Spain. And if St. Jerome had not told us, that he was favoured by bishops2; we could not oversee the concurrence of the Roman, Italian, African, Spanish, and Gaulish, Churches, under St. Ambrose, Syricius, and other chief bishops, to whom their decretals are directed, in settling the strictness of the rule. And I can easily believe, that under so good governors it might be held up to the edification of the Church. But by the time that the Greeks abated it further by the canons of Trullo, then was the west guilty of abominable hypocrisy, to wink at so much uncleanness, that the canon might have force. [What rule § 6. I will rake no further in the kennel; but hope, that upon the the temper, which I proposed here at his Majesty's happy subject is desirable.] return, may serve everywhere;-that cathedral and collegiate Churches be tied to continence, consisting of those that have years and experience before they come into them, and being furnished of employment for their time in the service of the Church, but retired from occasions unto the company of themselves. As for the country clergy, that must have the care of souls in parishes: the indifference of the apostles' times may be their pattern; the single not to confuse the married, nor the married the single, but both to contend who shall best improve the advantages of this and that state to the salvation of souls. [Communion in the CHAPTER XXXIX. [OF THE CIRCUMSTANCES AND CEREMONIES OF DIVINE SERVICE.] CONCERNING the circumstances and ceremonies of God's eucharist service, and the offices thereof, the greatest difference is that better than which is least spoken of; that the exercise of religion is hearing sermons.] thought to consist, on one side, in hearing a sermon, on the other side, in hearing a mass. A controversy easily resolved upon the premisses. For there can be no question made, See De Dominis, ibid. § 38; and b Quoted in Epilogue, ibid. § 35, note t. See ibid. § 35, 36; and De Dominis as above. Quoted ibid. § 34, note o. Due Way of Composing Differences &c., § 21-33. So in MS. See Epilogue, Bk. III. Of the Laws of the Ch., c. xxiv. § 1, sq. that the eucharist is the chief office of God's service and the CHA P. XXXIX. most to be frequented. And so the Church thought, when for this reason they went so far for the continence of the clergy. But this is not a dry mass without communion: which Christians may be taught, that they are not concerned to understand what it means; but that they have the effect of the sacrifice by the intent of him, that celebrates'. Therefore the sermon is to go before, and to instruct the people in the condition of their covenant, wherein their salvation consists. And this will as much condemn the opus operatum of hearing a sermon, as that of hearing a mass; which a great part, on the one side, place their salvation in, as in this on the other side. curiosities but upon mon salva tion.] § 2. And I do freely profess, that Christian people are [Sermons much abused, when they are called to church to hear should not be spent learned and eloquent speeches in the matter of the Scrip- upon the tures, but not concerning the common salvation for the of the most part. For I am persuaded, that the pulpit ought to Scriptures, rest content with that, which the whole audience may make the comtheir salvation by; and that the faculty of the preacher consists in making vulgar diet acceptable, the Christianity of the hearers in encouraging the same. This for the generality of the world, that is come into the Church; whatsoever exception the wisdom thereof shall allow for more solemn assemblies. It is a hard choice between a blind ignorance and a false opinion of the skill of the Scriptures. The one is attended with debauched life: the other with divisions in the Church; when men think themselves as good divines by hearing sermons, as those who are to govern the Church. I said, that the greatest fault the whole Church ever did, was the not catechising those that are baptized infants. But grant them catechised, and confirmed, and partakers of the eucharist; are the precious hours of the Church to be spent in the curiosities of the Scriptures, far removed from the common salvation? New generations come up; and the old, as much as they grow in years, so much will they grow in understanding that which they learned young: that is, the CHAP. covenant of grace, the grounds and reasons, the consequences and productions, of it. XXXIX. [The difference be Law and pit, never § 3. One thing of the trade of a divine I could wish the tween the pulpit could innocently undertake. It is the difference between the Law and the gospel. It meets us in all the duties the gospel a fit subject of Christians, which we treat out of the Old Testament. for the pul- But when Christians have attained all knowledge in the Scriptures conducing to salvation, it will be necessary to say, that things clear in the gospel are not to be questioned for things obscure in the Law. And therefore it is easy for the preacher to forbear that curiosity, which he must teach his audience to forbear, if he will teach them with a good conscience. theless.] [How fre the eucha be cele brated.] § 4. And thus far I will particularize, as concerning the quently eucharist that the Church is to endeavour the celebrating rist should of it so frequently, that it may be reserved to the next communion. For in the mean time it ought to be so ready for them, that pass into the other world, that they need not stay for the consecrating of it on purpose for every one. The reason of the necessity of it for all, which hath been delivered, aggravates it very much in danger of death. And the practice of the Church attests it to the utmost. Neither will there be any necessity of giving it in one kind only; as by some passages of antiquity may be collected, if common reason could deceive in a subject of this nature. [Principle and limitation of consecration under the CHAPTER XL. [OF THE CONSECRATION OF TIMES, PLACES, AND PERSONS, UNDER THE GOSPEL.] CONCERNING the times, the places, the persons, which God is served by; the reason is the same for all under the gospel. All is God's; and all He challenges, when His service regospel.] quires it. But He also requires, that the world subsist for the entertainment of Christianity, and the completing of His kingdom; and, therefore, that times, places, and persons, be so consecrated to His service as the necessities of See Epilogue, Bk. III. Of the Laws of the Ch., c. xxiv. § 16—28. |