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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34064	A discourse upon the form and manner of making, ordaining, and consecrating bishops, priests, and deacons, according to the order of the Church of England by Thomas Comber ...	Comber, Thomas, 1645-1699.	1699 (1699)	Wing C5464; ESTC R1808	281,164	522

a Metropolitan and his Synod of Bishops they were both ejected by the 16 Canon of Antioch which was read and approved in this general Council viz. That if any get into a vacant See by the choice of all the People he shall be ejected if he came not in by the Judgment of a Metropolitan and his Synod (k) Concil Chalced. Act. 11. Bin. ibid. p. 301. And it was so known an usage for the Clergy and People of a vacant Church to petition the Metropolitan for a Bishop that in a contest whether Nicomedia or Nice were the Metropolis of Basilinopolis Eunomius of Nicomedia saith he can shew the suffrages of the Citizens of Basilinopolis requesting a Bishop of him and challenges the Bishop of Nice to shew where they desired a Bishop from him or his predecessors (l) Concil Chalced. Act. 13. Bin. ibid. p. 309. and the cause was for want of such proof determined for Eunomius Yet all this must be so understood as not to exclude the Emperor in the greater Sees especially where the Elections were made either by his Directions or at least confirmed afterward by his Authority Of which this Council affords us two instances one in their Letter to the Clergy of Alexandria certifying them of the deposition of Dioscorus and charging to secure that which belonged to that Church and give an account thereof to him that by the will of God and the consent of the Emperor should be ordained Bishop of that great City (m) Concil Chalced. Act. 3. Bin. ibid. p. 214. And Bassianus shews that his election to Ephesus was confirmed by the Sacred Letters of the most religious Emperor (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Act. 11. p. 300. but in lesser Sees except in case of mutinies they rarely concerned themselves either in the East or in the West After the Empire was divided and one of the Emperors lived in the West he likewise interposed in the choice of the Bishops of eminent places as we have shewed concerning Milan and Rome before and we add now that the younger Valentinian confirmed the peaceable Election of Pope Siricius by a particular Rescript yet extant in Baronius (o) Nostro cum gaudio memoratus Episcopus ipse Siricius permaneat Vid. Baron Annal. An. 385. Tom. 4. p. 435. And 't is probable while the Emperors had any power at Rome they generally confirmed the Elections there which Platina confesseth (p) Platin. vita Sylverij An. 537. p. and that confession of Faith which the Popes upon their Election sent to the Emperors of the East before the Goths had conquered Rome (q) Foelicis 3. Ep. 2. ad Aug. Zenon Bin. ut supr p. 448. Ci●c An. 483. shews they desired their confirmation although a little before Odoacer King of Italy had made a Law that no Pope of Rome should be chosen without the advice and consent of those Kings (r) An. 482. Vid. Bin. Tom. 2. p. 525. which Law a spurious Council under Symmachus pretends to repeal (s) An. 502. Vid. Nota● Bin. in Syn. 4. Roman p. 527. But there is no credit to be given to that repeal because Symmachu● himself came into the Chair by Order of Theodoric a Gothic King of Italy who also drove away Laurentius his Competitor (t) Theodor. lect collect lib. 2. p. 186. Zonaras vit Anast T. 3. p. 121. And Symmachus could not modestly kick down the Ladder by which he had ascended nor durst he have curbed the Gothick Kings who then used the same Power that the Emperors had exercised before and particularly in Papal Elections insomuch that when Boniface the second made afterwards an attempt to exclude these Kings from Elections upon second thoughts he revokes that Canon and owns himself guilty of Treason for making it (u) Papa se reum confessus est majestatis Vita Bonif 2. Bin. p. 643. Ar. 530. And upon his Death the Romans came to Athalarick and petitioned for a Pope and he made Laws to regulate future Elections (w) An. 532. Epist Reg. Athalaric Bin. ibid. pag. 653. which was in the time of Pope John the second whose next Successor but one was Sylverius who as Platina saith was created Pope by the command of King Theodatus without staying for a Decree saith Anastasius whereas before the Emperors Authority interposed not that of these Kings but now Theodates's Threats were more prevalent than any rational Decree Platina ut supr And Roman Forgeries part 4. p. 267 268. But Vigilius when Belisarius had restored the Eastern Emperors Authority in Italy coming to be Pope by the favour of Justinian and his Empress set up the Eastern Emperors Title to order and confirm Elections which they did till the Gothick Princes again prevailed It is too tedious a Story to relate the particulars and Bellarmine as well as Pamelius have saved me the labour by confessing that this Power remained either in those Eastern Emperors the Gothick Kings or the Emperors of the West for above 600 year together (x) Bellarm. Apol. pro resp ad libr. regis cap. 6. Pamel not in Ep. 52. Cyprian that is until Pope Calixtus wrested it out of the hands of the Emperor Henry the fifth about the year 1120 a fair time if we reckon from Constantine the great as we have proved we may to make good a right even by Prescription being about 800 year together But if any more Evidence were requisite the Authors who writ about Investitures do abundantly prove this and Aventinus positively affirms That Kings in that Age chose whom they pleased into the College of Bishops when any vacancy happened (y) Avent Ann. l. 4. p. ●78 and adds The Popes were then chosen by the Priests Gentry and Commons and the Election was good if the Emperor approved it (z) Idem Annal. lib. 5. p. 446. But the Empire declining and the Papacy encreasing in power the latter shook off the imperial Authority to confirm the Possessor of St. Peter's Chair §. 2. But of old not only Emperors but all Kings in their own Dominions claimed and used a power of nominating or approving all their own Bishops as soon as they became Christians I shall instance chiefly in the Kings of Spain and France who being descended of those Nations that conquered part of the Roman Empire exercised the same Authority in Episcopal Elections that the Emperors had formerly done In Spain before the Gothick Kings received the Faith the Bishops met in a Synod had a Petition from the Clergy and People and they made the Election according to the custom of that early Age as appears by a Letter of those Spanish Bishops met on such an occasion writ to Pope Hilary about the year 462 (a) Omnis clerus plebs ejusdem civitatis optimi plurimi provinciales Irenaeum successorem à nobis speraverunt Epist Episc Tarracon 2. ad Hilar. Bin. T. 2. p. 425. But when the Kings of

these Seven who were all qualified as the Apostles required First Steven (s) Qui vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Menol. Anthol Graec. the chief and most eminent among them a Man full of Faith and zeal and inspired with extraordinary gifts of the Holy Ghost above the rest who all had such degrees of these gifts and graces as fitted them for this Office and therefore they elected Philip (t) Vide Act. viii 5 26 cap. xxi 8. and Procorus and Nicanor and Timon and Parmenas and Nicholas (u) Vid. Apoc. ii 7. Ab eo orti sunt Nicolaitae Epiphan haer 25. Hieron ep 48. At ipsum inculpa●um asserunt Clem. Alex. Strom. 3. Euseb l. 3. c. 23. Theod. haeret Fab. l. 3. who was of Gentile Extraction a Proselyte converted first to the Jewish Religion and formerly of Antioch all which had deserved a good testimony and were then well known in the Apostolical College and divers of them afterward proved eminent in the Church Ver. vi These Seven are the Men whom they of the Synod elected and set before the Apostles who as Supream Rulers of the Church had the sole power of delegating a right to any that were to officiate therein And since the Office of Deacons was sacred necessary and to continue in the Church they solemnly admitted them in such manner as all others afterwards were to be admitted therefore when they had prayed earnestly to God for them they laid their hands upon them as the Jews were wont to do in their solemn Designations of any to Offices of Dignity and trust (w) Numb xxvii 18. and from this Precedent set by the Apostles here and afterwards all Ordinations in the Christian Church were made by Prayer and Imposition of Hands (x) Ordinatio Clericorum non solum ad imprecationem vocis sed ad impositionem impletur manus Hieron in Isai 58. Tom. 4. p. 421. And these two have been ever since accounted so necessary that no regular Ordination could be without them Ver. vii And God who directed the setting up this New Order gave it a good effect the Apostles having more leisure to make Converts and being sometimes assisted by the Deacons in these higher Ministries divers became Christians And the word of God was preached so frequently that the knowledge thereof encreased and the number of the Disciples by the accession of new Converts multiplied in that Church of Ierusalem greatly notwithstanding the malice and menaces of the Jewish Rulers So that abundance of the common people and a great company of the Priests (y) Male Beza dubitat de hoc loco cum omnes MSS. Graec. ita legunt themselves not only professed but were obedient to the Faith of Christ believing the Principles and practising the Duties of Christianity §. 9. Of the Oath of Supremacy Though the Form of this Oath in our Nation be no older than the dawning of our Reformation under King Henry 8. (z) Sub Henrico 8. primo introductum est juramentum primatûs Reg. Jacobi Apol. log p. 53. yet the thing is as old as Scripture History for the right of Kings which this Oath declares is set forth in God's Word where David and Solomon Hezekiah and Jehosaphat (a) 1 Chron. xxviii 21. 1 King ii 27. 2 Chron. viii 14 15. chap. xx 21. as Supream in the Ecclesiastical as well as in Civil Affairs made Laws in matters of Religion and the Priests as well as the People were subject unto them As to the putting it into the Ordination Office we will shew 1st The reasonableness thereof in general 2ly The particular reasons for giving it to the Clergy 3ly The occasion of introducing it here 1st That it is reasonable in general will appear from the consent of all mankind the modern Papists excepted that Kings are Supream in all sorts of Causes the Jews thought so as was shewed before and so did the Gentiles as the great Philosopher sufficiently declares in saying the King is Lord of all things that relate to the Gods (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. l. 3. of which opinion also was a good old Pope who did not foresee the unjust claim of his Successors but owned that God had given the Emperor dominion over all Priests as well as Soldiers (c) Deus qui ei omnia tribuit dominari eum non solum Militibus sed etiam Sacerdotibus concessit Greg. l. 2. ep 64. a Doctrine taught long before by St. Chrysostom who says the Emperor was the Supream and Head of all things upon Earth (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. de Stat. 2. p. 463. To which agree all those Titles that the Clergy gave Christian Princes or they claimed as their due Pope Eleutherius calls Lucius King of Britain The Vicar of God in his Kingdom (e) Epist Eleuther ad Luc. Spelm. Tom. 1. p. 34. King Edgar is called The Vicar of Christ in the Laws promulgated in his time (f) Leg. Hydens ibid. p. 438. and he stiles himself Pastor of the Pastors (g) Charta ejus apud Seld. notis in Eadmer p. 146. and in much later times before the Pope pretended to give the Kings of England this Title for defending the Roman Errors our Princes claimed it as a right inherent in their Crown to be the Defenders of the Faith (h) Fidei defensores sumus esse volumus Brev. Ric. 2. Reg. Eliens fol. 1384. and 't is very remarkable that the General Councils of Constantinople and Chalcedon used that very same stile as of right belonging to the Emperors Theodosius and Marcian (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Constant Bin. Tom. 2. Par. 1. p. 89. ita Concil Chalced. Act. 6. Bin. ibid. p. 269. and Leo Magnus Bishop of Rome calls the latter of these the Defender or Preserver of the Faith (k) Custos Fidei Leo M. ep 71. ad Anastas p. 415. Agreeably to which Pope Anastasius calls the Emperor of the same Name God's Vicar appointed in his stead to preside in the Earth (l) Epist Anastas Pap. ad Imperator Anastas Bin. ut supr p. 507. The like Titles were given by the Bishops in Councils to the Western Emperors for Charlemaign is stiled Ruler of the true Religion and Governor of God's holy Church (m) Concil Mogunt An. 813. in Praef. Bin. T. 3. Par. 1. §. 2. p. 196. his Son Lewis is also called The strenuous Ruler of the true Religion (n) Vid. ibid. An. 847. p. 372. But if any should object these are only Complements and do not prove that Princes were really Supream in all Causes I shall observe that they really exercised this Supream Authority for the Codes and Novels of Justinian Theodosius and other Emperors in the East the Capitulars of Charles the Great and his Successors in the West the Laws of our Saxon Danish and first Norman Kings abound with Statutes and Edicts concerning

(y) Idem ibid. lib. 1. p. 124. a. 'T is true that haughty Prelate encouraged by the Pope laboured to wrest this Privilege from King Henry the first but his procurator at Rome protested to the Popes face That his Master would part with his Kingdom as soon as with his Right to Elections (z) Matth. Par. Ann. 1103. pag. 59. And though he forbore a while to use his Prerogative herein upon his being reconciled to Anselm yet upon his Death he chose Rodulph to succede him (a) Idem ibid. An. 1113. pag. 65. in that See And afterwards he nominated or recommended all other Bishops that were preferred in his Reign it being recorded by an ancient Historian that this King made four Bishops in one years time (b) Henr. Huntingd. An. 1123. lib. 7. Histor pag. 219. And the same Authority was exercised by the following Kings who besides this first Title of usage had Secondly another founded upon Law and Common Right as being Patrons and Founders of all English Bishopricks which they had endowed with Lands and large Possessions And the Civil Law ordains That if a Man build a Church and provide for the Clergy that are to officiate there he and his Heirs shall name a fit Person to be ordained to it (c) Justin Authent collat 9. Tit. 6. Novel 123. cap. 18. p. 172. So that the Kings of England have as just a right to the Patronage of Bishopricks as private Patrons Founders and Endowers of lesser Benefices have to present to them And this Title is urged in that excellent Letter to Pope Clement the sixth writ by King Edward the third together with the former claim of immemorial usage where he thus speaks From the very beginning of the Church in this our Kingdom of England the Memorable Piety of our Progenitors Nobles and faithful Subjects have built Churches endowed them with large Possessions and given great immunities to them For which Reason they placed fit Ministers in them As to Cathedrals our Progenitors aforesaid have for a long time upon any vacancy by their Royal Prerogative freely bestowed them on fit Persons c. The whole Letter is extant in Tho. of Walsingham (d) Tho. Walsing Hist in Edward 3. An. 1343. p. 150. and deserves to be Read because it shews the ill consequences of the Pope's interposing in these Elections From medling wherein he was soon after excluded by the Statutes of this Realm An. 25. Ed. 3. and An. 13. Rich. 2. The former of which Statutes mentions a Grant from former Kings to Deans and Chapter that they might freely elect their Bishop Provided and upon these Conditions First That they desired the Kings leave to elect And Secondly That after they had chosen they did obtain the Royal Assent Which method is still observed among us only the King recommends a Person to the Clergy when he grants them license to elect yet so as there have been instances where just ground of objection appeared against the Person so nominated by the King where the Clergy have humbly remonstrated to the Kings Majesty in order to obtain a second Nomination There is one Reason more why our Kings should nominate their own Bishops and that is because they are Peers of their Realm and divers of them are or may be employed in Offices of the highest trust under the King and therefore it is fit he should chose the Person who is to make so considerable a Figure in the Government and may have so great a share in the Administration thereof Yet still not only the Chapter of the vacant Church but the Bishops who consecrate him have sufficient Security as to his ability for so sacred an Office and his care to perform all the Duties of it by the very Form of Consecration which now we shall go on to explain The end of the Preface A DISCOURSE UPON THE OFFICE For Consecrating a BISHOP Where it differs from the former CHAP. I. Of this Office in general §. 1. ST Cyprian to shew the great use and necessity of a Bishop compares him to the Shepherd of a Flock the Pilot of a Ship and the Ruler among the People (e) Ut pascendo gregi pastor ut gubernando navi gubernator ut plebi regendo rector redderetur Cypr. Ep. 58. and implies that as a Flock cannot be fed without a Shepherd a Ship steered without a Pilot nor a Multitude kept in order without a Governor so neither can a Church be managed or preserved without a Bishop which being the highest Order in the Church and those who are advanced to it being constituted Supream Ecclesiastical Rulers not only over the People but also over the inferior Orders of the Clergy therefore the Holy Scripture gives very strict Rules for the choice of Bishops and their Admission to this Dignity hath been very solemn in all Ages At first by Fasting Prayer and Imposition of Hands and afterwards with more ceremony The first General Council requires three Bishops at least shall perform the Consecration (f) Concil Nicaen I. Can. 4. Bev. T. 1. p. 63. which was grounded on those Apostolical Canons made in the Ages of Persecution (g) Can. Apostol I. ibid. p. 1. not Bevereg T. 2. p. 10. and that shews this practice which we still retain is very Primitive And so is their declaring of their Faith and the strict scrutiny into their Manners with the laying the Holy Bible on their Head though no express Constitution do appear to enjoyn these things till the 4th Council of Carthage (i) Acts xiii 3. (h) Concil Carthag 4. Can. 1 2. ap Bin. Tom. 1. p. 588. There is no doubt but there were Forms of Prayer and particular Supplications for the Holy Spirit used even from the Apostles Times and by their Examples (i) Acts xiii 3. and therefore Mystical Prayers are the very definition of this Ordination (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 1. Can. Apostol But those now extant though some of them be very ancient yet are of later date However there have been such Forms in all Churches in the Eastern or Greek Church as also among the Syrian and Ethiopick Christians and in all Eminent Churches of the West The oldest of which are elaborately collected by Morinus in his Learned Commentary of Ecclesiastical Ordinations which I shall have often occasion to cite in the following Pages by comparing those Offices with our modern English Form to which also I shall sometimes compare not only the present Roman Ordinal but also those Ancient Formularies of the Gallican Church and of this Nation (l) Extant ap Baluz append ad Capitul Tom. 3. p. 1372. ap Mabillon Liturg. Gallican l. 3. p. 307. in Theodor. Poenitent p. 283. while they were in Communion with Rome From all which it is easie to observe that the Roman Church hath exceedingly varied from it self the oldest Offices whereof were very short containing few Ceremonies

xiv 18. and by the testimony of Heathen Writers (o) Temporibus heroicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Polit. l. 3. c. 14. Majorum b●ec erat consuetudo ut Rex esset etiam Sacerdos Serv. ad Virg. Aen. 3. p. 276. as well as the evidence of Christian Authors (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelcus l. 2. ep 47. So that in those eldest times the dignity of the Priesthood was reputed very great and only fit for the greatest Persons to exercise And it is rationally believed it was this right which Esau despised and sold (q) Gen. xxv 34. for which he was rejected by God who confirmed this honour to Jacob However it is certain that before the Levites were chosen to officiate about holy things the first-born were Priests and such were those young men who were sent by Moses to offer Sacrifices before Aaron's election (r) Exod. xxiv 5. misit primogenitos Cald. Par. Vers Arab. Ante erectum Tabernaculum li●urgia erat penes primogenitos Beresc Rab. Yea God himself declares he had taken the Levites to minister to him instead of the first-born (s) Numb iii. 12 45. who therefore must have been the Priests of the Lord till then and some observe Reuben regularly was to have this dignity but was excluded by a notorious crime so was Simeon the next Son also and Levi his Partner in destroying Shechem had been deprived also but only that Tribe expiated their Fathers fault by slaying the Idolaters Exod. xxxii 29. and so as the eldest Tribe duly qualified were chosen to this honour for which Dathan and Abiram the Reubenites envyed them and joyned in a Sedition against Moses on this occasion (t) Numb xvi 1. which shews these Offices were then very highly accounted of and God did intend they should remain great and honourable both by the large and noble Revenues setled on them which maintained them in the state of Princes under the Jewish Oeconomy a (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. de praem sacerd p. 832. And by the Authority of judging all sorts of Causes so that even the Levites sat on the Tribunals by Divine Command (w) Deut. xviii 9. 2 Chron. xix 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph adv Ap. l. 2. and bore the highest Character among that People As for the High-Priest his Garments his Palace his place in the Sanhedrin and elsewhere do all shew an extraordinary Grandeur and Authority was vested in him and Josephus saith that Moses who was King in Jeshurun (x) Deut. xxxiii 5. when he published God's having elected Aaron for High-Priest declared if it had been left to his choice he would have named himself and have accounted it a reward for all his labours for that People (y) Joseph Antiq. Jud. l. 3. c. 9. p. 179. We know that Eli was both High-Priest and the Supream Judge over Israel so that both Offices were united in him (z) 1 Sam. iv 18. and in Joshua's time Eleazar's dignity was such that he is generally named before Joshua the Prince and Chief Magistrate of Israel (a) Numb xxxii 28. and xxxiv 17. Josh xvii 4. and xxi 1. We see also that God was so tender of Aaron's honour that when he and Miriam were both in a fault she was struck with Leprosie and he spared (b) Ut discamus cavere ne Sacerdotes exesos reddamus Drus in Num. xii 1 10. which Example Solomon also imitated who only deprived Abiathar the High-Priest but put Joab his Partner in the same Treason to death (c) 1 King ii 26 27. To this purpose also we may note that the Priests in Scripture are called Gods (d) Exod. xxii 28. RR. exempl de Sacerdotibus D. Paul locum applicat Pontifici Act. xxiii 5. and sometimes as the Rabins tell us Angels (e) Jud. ii 1. Hic erat Phineas Phesic fol 2. For that Angel who came up from Gilgal to Bochim they say was Phineas the High-Priest because Angels properly come down and not only in Judea but in the adjacent Countries of Egypt and Midian there was the same name for a Prince and a Priest which often causes a difference among Interpreters but it 's probable the persons were both (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. xvii 9. Exod. ii 16. Chald. Par. Principem Midian ita Gen. xli 45. the Priests also as Princes then were usually called Fathers (g) Judg. xvii 10. So that no Titles were then too great for them which might express veneration and respect For it seems by Josephus that among the Jews to have right in ministring holy things was reckoned the highest kind of Nobility wherefore when he would set out his own extraction he glories that he descended of a Sacerdotal Family (h) Joseph Vita Tom. 2. p. 661. All this and much more which I might add proves the reverent estimation of these Orders among God's ancient People and that by divine direction The same also we shall find as if it were by universal consent was the Opinion and Practice of the Gentiles all over the World to esteem and give honour to their Priests next to their Kings Among the Egyptians the King was either chosen out of the Priests or was obliged to be of that Order before his election as divers ancient Authors do relate (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes de Prov. p. 93. ita Plat. de Repub. Plut. Is Osir and their lesser Orders were plentifully supplied with variety of Meats and Wines at the publick Charge (k) Herodot Euterp l. 2. p. 104. The Persian Priests were their Magi who are described by Porphyry as the Divine Philosophers and Servants of their God a great and venerable Order of men (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porph. de abst l. 4. §. 16. who were highly respected by and Privy-Councellors to that great Emperor (m) Id. ibid. Yea one of the Persian Kings made it to be writ on his Monument as one of his greatest Titles that he had been Master of the Magi For as Strabo tells us they by excelling others in Wisdom of old time got themselves dominion and honour (n) Sacerdotes Aegyptios Chaldaeos Magos aliqua sapientia caeteris excellentes principatum honorem apud majores nostros comparasse Strabo Geogr. l. 1. p. 18. The Indians likewise so revered their Brachmans or Priests as to exempt them from all legal penalties and tribute and both Prince and People applied to them for their Prayers and Advice in all difficulties (o) Porphyr de abstin l. 4. §. 17. p. 168 169. The Priest of Hercules at Tyre wore a Mitre and a Purple Robe and was next in dignity to the King as Alex. ab Alexandro hath recorded (p) In Tyro Herculis Sacerdos cum insula purpura procedit post Regem secunda dignitate fungitur Alex. ab Alex. Gen. Dier l. 2. c. 8. p. 66.

a. b. and the same Author there hath collected divers instances of the same veneration given to and like ensigns of honour used by the Priests of several other Nations So that Clem. of Alexandr had reason to say That even down to his time among the most rational of the Barbarous Nations the race of Priests is kept up as a security to the Kingdom (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. ap Causab not in Suet. p. 167. And truly in those Ages there were not many more barbarous than the Northern People even our Ancestors the Britains Galls and ancient Germans whose Priests were called Druids or Druidren which our Saxons write Dritchten that is Lords as Lipsius gives us the Etymology (r) Lips Cent. 3. ad Belg. Ep. 44. to whom these People paid the highest honour and respect as Diodorus Siculus reports (s) Quos eximio honore dignantur Diod. Sicul. l. 5. c. 9. And Caesar who knew them very well saith there were two Orders of Nobility only among the ancient Gauls first the Druids and then the Knights the former being among them in great esteem judging all publick and private Causes distributing also rewards and punishments and over them was one chief Druid who had the supream Authority but all of them were exempted from War and Tribute and enjoyed an universal immunity (t) magnoque ii sunt apud eos honore fere de omnibus controversiis constituunt praeest unus qui summam inter eos habet autoritatem c. Caesar Bel. Gal. l. 6. p. 225 226. which character of them is confirmed by Tacitus (u) Tacit. de moribus Germ c. 7. p. 607 c. Pomponius Mela (w) Pomp. Mela l. 3. c. 2. and other Authors As for Strabo he seems to have hinted at Vossiu● his derivation of Druids from Dru that is as we write it True (x) Vossius de idolol l 1. c. 35. or Faithful Men hence he says All account them the most just so that both publick and private judgments are trusted with them and they also determine matters of War and if they forbid a Battel already begun they immediately desist (y) Justissimi autem omnium opinione ideo privata publica judicia eorum fidei mandantur c. Strab. Geogr. l. 4. p. 137. The same Author also affirms that the Getae another of these Northern People had a Priest who was an associate with the King in Governing and had a title of Divinity (z) Id. ibid. l. 7. p. 208. and a later Writer mentions two other Nations of this Clime who honoured their Chief Priest no less than their King (a) Flaminem suum non minus quam regem venerantur Helmold de Rug. Sclav So that the honours now annexed to these Sacred Orders in these Northern and Western parts of the World (b) See the Bishop's right to vote in Capital Causes chap. 4. did not owe their beginning to Christianity but were annexed originally to such as were Priests from Pagan times as far as any memory remains and Christian Princes did not begin but continue their Dignity and Authority And particularly their freedom from Taxes was a Privilege enjoyed not only by the Druids but by the Egyptian Priests (c) Gen. xlvii 26. Joseph Antiq. l. 2. c. 4. by those of India (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr de abst l. 4. §. 17. and Persia for the custom of his own Country moved Artaxerxes to exempt the Jewish Priests Levites c. from all Toll and Tribute (e) Ezra vii 22. vide quae Josephus notat de Ocho Tyranno Joseph an t l. 11. c. 7. who were also to enjoy the like Privilege by a Special Order of Julian the Apostate that they might be freer to pray for his prosperity (f) Julian Epist 25. p. 153. But of this more hereafter I should tire my Reader and my self if I should enlarge upon the honours and dignity of Priests among the more cultivated Greeks and Romans who had an incredible number of them many belonging to every one of their almost innumerable Gods and yet none of them wanting either maintenance or respect So that I shall only briefly instance in some of the principal among these Among the Greeks it was a special honour to make some very great and very eminent men Priests with the Title of the Chief of that Province where they were created Presidents of the Sacrifices such were those Asiarchae in the Acts (g) Act. xix 31. Quidam de principibus Asiae Vulg. Alii vert de primoribus Asiae which we translate the Chief of Asia That is the Chief Priests who held the Highest Dignity in the lesser Asia and such were the Helladarchae in Greece Bithynarchae and Galatarchae in Bithynia and Galatia as a late learned Writer hath fully made out (h) Prid. Marmor Oxon. p. 28. not ejus p. 95. The Priest of Venus was also King of Cyprus (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholiast in Pindar Pyth. Od. 2. and the Honour and Revenue annexed to it was so considerable that Cato offered King Ptolemy if he would yield up his Arms to procure him chosen Priest of the Goddess at Paphos and then he should want neither Riches nor Honour (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. in vita Catoni● Among the Romans there were very many Colleges of Priests to whom the highest respect was paid and by whom divers of the Principal Offices of State also were managed but these are so well known that a few observations will suffice The greatest Men as Q. Fab. Maximus (l) Plin. Hist lib. 7. cap. 48. and the famous Cicero (m) Cicero Orat. 2. Phil. were Augurs at Rome and they had this privilege that till they died they could not by any Crime forfeit their place (n) Plutar. Quaestion Rom. Prob. 99. and with it they might hold the Consulship or any other Praefecture and therefore the Sons of the Nobility were sent to Tuscany to be fitted for this Office (o) Cicer. de divinat l. 1. Valer. Max. l. 1. c. 1. Numa the Second King of Rome executed the place of Chief Flamin (p) Liv. Hist l. 1. of which there were three Orders and the first viz. the Flamin of Jupiter had singular privileges and could deliver Criminals who kneeled to him (q) Aulus Gellius l. 5. c. 15. Rittershus de Jure asyli c. 2. and was excused from taking an Oath (r) Aul. Gell. ibid. and to omit many other particulars The Pontifex maximus bore the Title of King of Sacred things and was next to the King in dignity living at home and going abroad in the state of a Prince for he was reputed Supream Arbiter both of divine and humane Affairs (s) Pontifex maximus judex atque arbiter habetur rerum divinarum humanarumque Ver. Flaccus Verbo Orde p. 144. So that the Consuls of old

sought this high Dignity And the Emperors afterwards from Augustus his time not daring to trust so large an Authority in any other hand always were solemnly admitted High-Priests till Gratian's time (t) Sueton. vit August c. 31. p. 167. not Causab ibid. item Al. ab Alex. gen dier l. 2. c. 8. who refused it out of Conscience as a Pagan Office By all which it is most apparent that all Nations who owned any God or had any sort of Religion unanimously agreed to use his Priests and immediate Servants with all possible honour and respect But since the Preface speaks only of the Ministers of the Christian Church it is more to our purpose to enquire what esteem is due to them and what honours have been conferred on them and doubtless as their Office is more excellent and their Administrations more sublime than those of any other Religion so their dignity is not and their esteem should not be less Wherefore we will enquire what light we have from Scripture and what evidence from Antiquity in this matter When our Lord sent forth his newly ordained Apostles to preach he declares that such as despised them despised both him and his heavenly Father and that he would take all the respect and favour shewed to them as if it were to himself (u) Matt. x. 40 41. Luc. x. 16. Piissimus Dominus communem sibi cum servis suis honorem simul contumeliam facit Salv. de gub l. 8. and St Paul strictly charges that none presume to despise his lately constituted Bishops (w) 1 Tim. iv 12. Titus ii 15. and Orders that the Presbyters who were diligent in preaching should have double honour (x) 1 Tim. v. 17. he enjoyns the People over whom they are set to esteem them very highly in love for their work sake (y) 1 Thess v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when he sent Epaphroditus the Bishop of Philippi to his See he commands the Christians to have a great honour for him and such as he was (z) Philip. ii 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is an high Authority lodged in the Episcopal Order who are not only to teach but to command (a) 1 Tim. iv 11. and rebuke with all Authority (b) Titus ii 15. And the People were not only to obey their commands but to submit also to their punishments (c) Hebr. xiii 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc Which clear places of Holy Writ do confer on them a power to Govern and a right to be Honoured by their Flock Hence the Apostles though very humble did not even in their persecuted estate refuse all expressions of honour for Cornelius fell down at St. Peter's feet so did the Jaylor before Paul and Silas and the Governor of Melita honoured St. Paul with many honours (d) Acts x. 25. xvi 29. xxviii 10. But besides these precepts and practices the very Names and Titles given to those in these Sacred Orders in the Scripture do imply that the Holy Ghost designed them to a very Honourable Employment The name Apostle imports a Messenger sent with Authority to act in his Masters name and therefore the Emperor's Praefects are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) 1 Pet. ii 14. and the Judges in France of old were stiled Missi Dominici (f) Capitular reg Franc. Tom. 1. p. 198. alibi Yea the Chief Officer under the Jewish Patriarch was called his Apostle (g) Cod. Theod. tit de Judaeis l. 16. Tit. 8. LL. 14. and 't is plain our Lord intended his Apostles should have Chief Authority in his Church because he promised them twelve Thrones and power to judge all Christians that is the true Israelites (h) Matt. xix 28. Their Successors who were fixed in the Churches they had planted are called Bishops which is a name importing Oversight and Rule for Eleazar who was Son to the High-Priest and a Chief over the Rulers of the Levites is called a Bishop by the Greek Interpreters and elsewhere a Prince of the Rulers (i) Numb iv 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui cap. iii. 32. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the sense of a Governor that word is elsewhere used by them in the Old Testament (k) Nehem. xi 9 14. Isai lx 17. In the New Testament the place of an Apostle is called a Bishoprick (l) Act. i. 20. and our Saviour is stiled the Bishop of our Souls (m) 1 Pet. ii 25. At Athens this name was given to the Judges (n) Aristid orat de concur ad As civ At Rome the High-Priest was sometimes named the Bishop of the holy Virgins (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. vit Numae which perhaps might occasion Hesychius to explain it by the word King (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 364. So that every where it hath been reputed a Name importing Dignity and Rule So doth the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul gives to Bishops (q) Heb. xiii 7. signifie commonly chief Governors (r) Matt. ii 6. Act. vii 10. as doth also that other of Presidents which is applied to Bishops by very ancient Christian Writers (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Ma●t Apol. 2. p. 97. Dionys Cor. ap Euseb l. 6. c. 23. I shall only add that they also have the name of Angels as some Fathers expound that of the Apostle of Womens wearing a Covering because of the Angels (t) Sacerdotes Ministros altaris intellige Prim. in loc ita Ambros Euch. in 1 Cor. xi 10. and as all of them generally interpret that of the Revelations where the Angels are the Bishops of the seven Churches of Asia (u) Revel ii 1. Epiph. l. 1. T. 2. Panarii alii passim a Title sometimes given to the Jewish High-Priest as we noted before The name Presbyter which some will have originally belonging to the first but afterward commonly given to the second Order of the Clergy denotes also Authority and Rule and seems to confirm the old usage of the eldest Sons governing all the Family (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sic. l. 2. a custom retained in Arabia till Strabo's time (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strab. Geog. l. 16. p. 530. The Ancients in Homer are put for the most Honourable as Eustathius notes (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not. Eustat ad Hom. Iliad 2. And it is not only in the Old Testament that a Presbyter or Elder signifies a Ruler and one in Authority (z) Numb xi 16. xxii 7. Josh xxiv 31. alibi But in all Languages some word of like signification is used for men in some Office or Honourable Post as Senators in Latin Seigneur in French Signore in Italian Sennor in Spanish and our Saxon Ealdorman are all Titles of Honour (a) Vide Seld. Syned l. 1.

〈◊〉 〈◊〉 Julian frag p. 556. The Druids who were Priests to our Heathen Ancestors trained up their Disciples twenty years together in their Discipline and then admitted them with a solemn Oath the Form of which is yet extant (a) Vettius Val. Antiochi ap Seld. Praef. de Diis Syris And when their chief Priest died a Successor was chosen by Merit only and the Common suffrage (b) Caesar de Bell. Gall. lib. 6. p. And Suetonius notes That the Emperor Claudius would admit none into the Colleges of Priests till they had first taken a solemn Oath (c) In cooptandis per Collegia sacerdotibus neminem nisi juratus nominavit Sueton. vit Claud. c. 22. which shews that all Mankind agreed to use great caution in the choosing and initiation of the Ministers about holy things But our previous care relies on a better Foundation than this for we have the command of God in Scripture and the Laws and Practice of the Primitive Church for it Our Lord no doubt chose his Apostles and lxx Disciples out of the very best of the Jews or else he made them so and because he knew their Hearts there was no need of Testimonials or Examination Yea the Apostles and their immediate Successors had the Gift of discerning Spirits (d) 1 Cor. xii 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac in loc that is of knowing by Inspiration who were fit for the Ministry So that they could foretel what proof they would make and such were the Prophecies that went before concerning Timothy (e) 1 Tim. iii. 18. Vide Chrys c. in loc apud Annot. Grotij ibid. This also was the meaning of St. Clement's saying The Apostles made Priests and Deacons of such as they had proved by the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corinth p. 96. and the same were such as St. John ordained in the lesser Asia Men that were marked out by the Spirit (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 3. c. 17. p. 67. But the Apostles foresaw that this temporary miraculous Gift would cease after the Church was setled whereupon having fixed Timothy Bishop at Ephesus and Titus in Creet who were to have a subordinate Clergy he gives them Rules to direct them in examining and approving the Candidates for holy Orders (h) 1 Tim. iii. 1. c. Titus i. 6. 11.2 and charges them to Ordain none hastily that is not till they had throughly tried them (i) 1 Tim. v. 22. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Theophil in loc And it is very observable that no such Rules are given in any of St. Paul's Epistles written to whole Churches only in these two that are directed to two Superior Bishops Which is a demonstration that this Apostle intended not only the Ordination but the Scrutiny and Approbation of all Ecclesiasticks should be solely in the Bishops power Now these are Injunctions laid on these Governors of the Church by Divine Authority which they are bound in Conscience to obey and how exactly every one of them was observed by the Primitive Bishops shall be shewed more particularly afterwards It is sufficient here only in general to observe that the ancient Council of Sardis Decrees The Candidates shall be examined with all exactness and care and each of them must stay no little time in the inferior before they are admitted to the superior Orders since neither Prudence nor Piety allows that Men shall enter into these Orders rashly or suddenly and the Blessed Apostle the Doctor of the Gentiles forbids the making hasty Ordinations (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Sard. Can. 10. Bever T. 1. p. 496. And before this the first General Council of Nice declares that a time and a trial is necessary to all before they can be made Clergy-men (l) Concil Nicaen 1. Can. ● Bev. T. 1. p. 60. Can. 9. ibid. p. 70. As to our Church we not only enquire after their inward Calling but try and examine their Qualifications before that which may be counterfeited as being secret is allowed and if the same care were taken to enquire into the fitness of all that are put into secular Offices of Trust and Power as there is into the Candidates for sacred Orders the Publick would be much better served for the Ecclesiasticks must bring Testimonials and pass one if not two Scrutinies before they can be accepted of which more hereafter §. 5. And also by Publick Prayer with imposition of Hands were approved and admitted thereto by lawful Authority It would make intolerable confusion in all Professions if every Man who judged himself qualified for an Eminent Station might thrust himself into it till he were solemnly admitted by lawful Authority For every Man thinks well of himself and at this rate every conceited Soldier would be a Captain and every Opinionative Lawyer a Judge wherefore there are two things here required 1st That the Clergy shall be solemnly admitted by Prayer and Imposition of Hands 2ly That they shall be admitted by lawful Authority which will give me occasion to discourse in general First Of their solemn Admission Secondly Of Episcopal Ordination for Bishops only with us have the sole lawful Authority to admit First No Clergy-man can enter into Orders but by a solemn Admission which is appointed in Conformity to the Divine directions under the Law concerning the Garments the Sacrifice the Anointing and the Washing in the Tabernacle Exod. chap. xxix before Aaron or his Sons might Officiate I might enlarge upon the solemn Forms of admitting the various sorts of Priests among the Gentiles but for brevity sake I will only refer to one or two Authors concerning the Creation of Flamins and Vestals (m) Rosin Antiqu. l. 3. cap. 15. p. 215. item Brisson de Formul lib. 1. p. 118. Nor shall I enlarge upon all the Christian Rites of Ordination in this place because the particulars will occur afterwards Only note in general that Fasting Prayer and Imposition of Hands were always used on these occasions Our Lord directed his Disciples to Pray immediately before he created them Apostles (n) Matt. ix 38. chap. x. 1. and both Deacons and others were ordained by Fasting Prayer and Imposition of Hands (o) Acts. vi 6. chap. xii 2 3. 1 Tim. iv 14. Which holy Custom was kept up in all Ages of the Church with great Reason since it was begun by our Saviour and his Apostles and because these Orders are of so great importance to the Church 'T is plainly the Sense of all Mankind that no Office of Trust or Power should be conveyed to any sort of Men Civil or Military without some solemn Creation Admission or Investiture to the same wherefore this is much more necessary with respect to such as are Officers under the King of Heaven and entrusted with the care of Souls This then being agreed on all hands we pass to the second thing

observable in this Paragraph Secondly What is the lawful Authority to admit Men into holy Orders which we affirm to be only Bishops and here I shall not content my self to prove this by the Statute Law of this Land that no Man can be a lawful Priest or Deacon unless he be ordained by a Bishop (p) Stat. 13. Eliz. cap. 12. §. 1. and Act of Uniformity 14 Car. 2. but further shew this Law is grounded upon holy Scripture and the Canons and Practice of the Universal Church First Our Lord as Supreme Ruler of his Church called and ordained his Apostles (q) Matth. x. 1 2. chap. xxviii 19 20. John xx 21 22 23. and they ordained Deacons Presbyters and Bishops (r) Act. vi 6. xiv 23. 2 Tim. i. 6. but they gave the power of admitting all others only to the Bishops to whom also they only gave Rules to choose Candidates by as was observed before The Canons of the Apostles are express that two or three Bishops are necessary to the Consecrating a Bishop and one to the Ordaining a Priest and Deacon (s) Can. Apostol 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bev. T. 1. p. 1. Neither of which as Dionysius observes can be initiated without the Bishops Prayer (t) Dionys Eccles hierar cap. 5. So Firmilianus affirms That the Presidents have the sole power of Baptizing Imposition of Hands and Ordination (u) Firmilian Ep. ad D. Cypr. numb 75. p. 237. which Testimony with others did so convince the learned Daillé the great Patron of Presbytery that he owns Ordination in St. Cyprian 's time was properly the Bishops right (w) Ordinationem Episcopalis juris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse in Cyprianci seculi Ecclesiâ confitemur Daillé de cult Latin relig lib. 2. c. 13. p. 171. So that this confession of so great an Adversary may excuse any further proof for that Age and if it be considered that the Bishops down from the Apostles to Cyprian's days were very Poor and persecuted as well as very Pious it cannot be supposed they should within that period have usurped or monopolized any Authority that was not left them by the Apostles and thus this concession amounts to a grant that the Bishops had the sole right of Ordaining given them by the Apostles Afterwards that Bishops alone did Ordain is so plain it needs no proof And St. Hierom where he warmly attempts to equal Presbyters and Bishops in many things yet even there excepts the power of Ordination as the Bishops sole right (x) Quid facit Episcopus excepta Ordinatione quod Presbyter non facit Hier. ad Evagr. Ep. St. Chrysostom also makes the same exception as to Ordination (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. in 1 Tim. §. 11. T. 4. p. 287. And if this had not been the general belief of the Ancient Catholick Church Aerius would not have been reckoned an Heretick by Epiphanius and St. Augustine for denying this difference between a Bishop and a Presbyter (z) Epiphan haer 75. p. 404. Augustin de Haeres haer 53. Tom. vi p. 6. Where Epiphanius notes the Episcopal Order makes Fathers of the Church which the Order of Presbyters cannot do (a) Epiphan ut supra l. 3. T. 1. c. To which also the Ancient Canons agree Those of Ancyra ten years before the Nicene Council forbid both the Chorepiscopi and City Presbyters to Ordain (b) Synod Ancyran can 13. not Bev. T. ● p. 175. In the Council of Sardica those Clerks that were Ordained by Musaeus and Eutychianus who were not Bishops were only admitted to Lay-communion (c) Concil Sardic an 347. can 18 19. Bev. T. 1. p. 505. The like Decree also was made about the Ordinations of Maximus a pretended but no real Bishop that the Persons should be reputed no Clergy-men and all his Acts annulled (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Concil Const 2. can ● Bev. T. 1. p. 91. Soz. lib. 1. cap. 9. So it was determined in a Synod at Alexandria that Ischyras who was ordained by one Colluthus a meer Presbyter should be deprived of that degree to which he had falsly pretended (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synod Alexand. ap Athanas Apol. 2. for say they since Colluthus died but a Presbyter his Ordinations are void (f) Epist Synodal ap Bin. Tom. i. p. 405. So in the Council of Antioch where the Chorepiscopi are forbid to Ordain Balsamon notes Presbyters are not mentioned because it was taken for granted they could not pretend to such a power (g) Balsam in 10 Can. Concil Antioch ap Bev. T. 1. p. 439. The Council of Hispalis degraded a Priest and two Deacons for this only Reason That the Bishop being ill in his Eyes suffered a Priest to say the Prayers over them contrary to the Ecclesiastical Custom and they say the Bishop should have been deprived also had he been alive (h) Concil Hispal 2 Can. 5. An. 619. Bin. T. 2. par 2. pag. 326. Whoever desires to see more instances may consult Baluzius his notes (i) Baluzij not in Capitular Reg. Franc. Tom. 2. p. 1246. where he gives other Examples of Clerks that were un-episcopally ordained who were to be re-ordained or reputed meer Lay-men It was upon this universally owned principle that Bishops only could Ordain that when the Emperors gave Rules for the qualifications of Candidates for holy Orders they directed them only to the Bishops (k) Collat. Authentic Tit. 6. Nov. Just 6. T. 2. p. 2 c. and the General Council of Chalcedon lays the Penalties for all Un-canonical Ordinations only upon the Bishops because they only could be Guilty of these Crimes (l) Concil Chalced. can 2. can 6. Bin. Tom. 2. p. 112. 118. The sixth General Council upon the same ground reckons up Ordinations as those things which peculiarly belong to the Office of a Bishop (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil in Trul. can 37. Bev. Tom. 1. p. 199. So that nothing can be clearer than the Bishops sole Right to Ordain if we consult the Canons or usage of the Church in all former Ages But some object this will deprive divers Foreign Churches where they have no Bishops of a lawful Ministry because their Ministers have no Ordination but by Presbyters To which I shall only say that the first Presbyter who presumed to Ordain had no such power given him and so could not rightly convey that which he never received There is no precedent in Scripture of meer Presbyters Ordaining alone and such Ordinations would have been declared null in the Primitive Ages yea for 1500 year together no such were allowed But the fairest plea is That some of these Churches were forced by dire necessity to this irregularity by the obstinate refusal of the Popish Bishops to ordain any that were for Reformation so that they must either have such a

against their Civil Superiors So that when there was an irreconcilable difference between Rome and our King and he had by Law cast out the Pope's usurped Power he was obliged for his own safety to restore the ancient custom and make a Law that all the Clergy should swear Allegiance to him as being under Christ Supream Head on Earth or as we now without a Metaphor call it Supream Governor (g) Vide Stat. An. 23. Hev 8. And this Oath was brought into the Ordination Office in the first Book of King Edward the 6th (h) Sparrow's Collect. pag. 145. and in the beginning of Queen Elizabeth's Reign the taking it was enjoyned under the severest Penalties (i) Stat. 1 Eliz. 1. 5. 1. And no doubt there was good reason and great cause for this for the Pope by his Interest in the Clergy had long oppressed this Nation and taken away much of the King 's just Prerogative as our Nobles and Parliaments in Popish times had often complained (k) Vid. Gravamina Eccles Anglicanae ap Fascic rerum expetend T. 2. p. 416. Vid. item Histor Tho. Wals An. 1312. p. 74. and they made divers good Laws to retrench these encroachments (l) Stat. Provis 25. Ed. 3. Stat. Ric. 2. cap. 5. but all in vain for the Pope proceeded in the exercise of his Tyranny and the Clergy receiving divers yea contrary commands from different Masters the King and the Roman Bishop could not possibly serve them both as our Saviour notes and they generally stuck to their Spiritual and despised their Temporal Lord (m) Matth. vi 24. Nemo potest quamvis uno Domino obtemperare repugnantia jubenti Aug. de verb. Dom. Ser. 2. p. 2. So that it was absolutely necessary utterly to expel the Pope's Authority from hence because as one of our Kings soon after the Conquest publickly declared No Man could keep his Allegiance to him and pay Obedience to the Apostolick See against his Will (n) Nequaquam fidem quam sibi debebat simul Apostolicae sedis obedientiam contra suam voluntatem posse servare Gul. 2. Anselmo ap Eadmer l. 1. p. 26. And this seemed so necessary at first to many who in other things were zealous in the Romish Faith that they took it and Gardiner writ an excellent Book in defence of this Oath and the Supremacy therein asserted as well as the Allegiance there promised o (p) Gardin de vera obed in Fascicul rer exp T. 2. p. 800. and the Pope's prohibiting it only produced stricter Injunctions to oblige the taking it and greater penalties on the refusers especially because our Governors observed (p) Vid. praefat Laur. Humph. ad Hist Jesuitismi that the Opinion of the Pope's Supremacy put him upon Excommunicating and Deposing our Kings and excited his Creatures in these Realms to lay many execrable Plots to destroy the Queen and change the Religion and Government also And 't is the restless endeavours of the bigotted Papist to restore the Papal Power that has since brought in another stricter Oath and doth make it necessary to continue these Precautions even in our times I shall not enter into this Dispute which has been already handled by so many learned Pens but refer the Reader to some of them who elaborately and unanswerably confute the Pope's and assert the King's Supremacy (q) Regis Jacobi Apolog. pro juram Relig. Christian subjection par 2. Lond. 1586. Mason de minister Anglic. l. 3. c. 4 5. and particularly shall recommend a posthumous work of Dr. Is Barrow upon this Subject (r) Dr. Barrow of the Pope's Supremacy Lon. 1680. which unfinished though it be is abundantly sufficient to satisfie any impartial Enquirer and had it received the advantage of the Author 's own last hand it would have been the most perfect Tract on any point of Controversy now extant so that I wish some Pen that were suitable to his would fill up the vacant references and enlarge upon the pertinent hints of that Book which would make it next to a Demonstration of the Question he undertook to prove §. 10. Of the Questions in general That all possible care may be taken to make or find those who enter into Holy Orders Worthy Our Church hath here rightly placed these Questions not deferring and confining them to the consecration of a Bishop as the Roman Ordinal doth (s) Pontific Roman p. 61. because the greatest security to Religion is the careful guarding the first entrance into its Ministrations (t) Cujusque rei potissima pars principium est Digest l. 1. Tit. 2. praef and therefore we put these interrogatories to Deacons and Priests for he that would breed good Officers must choose good Soldiers and he that is faithful in a lesser will be so in a greater trust (u) Luke xvi 10. 'T is a calling that Men can never forsake and so ought not to be rashly undertaken (w) Luke ix 62. Et Conc. Chalced. can 7. Item Annot. Bev. T. 2. p. 114. So that though these Questions be now first proposed to the Candidates yet it is absolutely necessary they should have Read them over seriously before in Private and duly weighed them all before they presume to answer them in the Presence of God and of his Holy Angels (x) Tenetur vox tua in libro viventium praesentibus Angelis locutus es Ambros de initiand c. 2. p. 343. as well as of the Bishop his representative if they answer falsly or rashly before so great an Assembly and just before they are to receive the Holy Sacrament it is an inexcusable as well as a presumptuous Sin and Solomon hath told us we cannot come off by saying it was an Error (y) Eccles v. 2 3 4 5 c. neither God nor the Angels who attend these Holy Ministries will so excuse us The wise Heathens advise us not to answer any Questions suddenly (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschin ap Plutar. de audit p. 39. The Scripture makes it the character of a Fool to answer a matter before he heareth that is understands and considers it (a) Prov. xviii 13. and it is an evidence of a most notorious Hypocrite to promise easily for gaining his ends b (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Matth. 20. But if either of these be the case in a matter of so high importance it is unpardonable For what says a late Author is more unworthy What is worthy of greater Punishment than to profess they know that which they are Ignorant of to say they will do that which they do not intend and can do that which they cannot any ways perform (c) Soccolovij Epithalamion Episcopi cum suâ sponsâ Eccles p. 39. Wherefore I must beseech all that are to take Orders to set apart some days before their Ordination by Fasting and Prayer to examin themselves concerning every Question that they may answer truly to

out of the Catholick Fathers Writings and fitted then to every Festival enjoyning them to be read in the Church as an old Historian informs us (d) Sigeberti Chronic. ad An. 807. A little after whose time a Council at Mentz enjoyns every Bishop to provide some Homilies containing necessary admonitions for informing the people of his Diocess and the Priests are to translate them into the rustick Roman or Dutch Tongue that all may understand what is read to them (e) Concil Mogunt can 2. An. 847. Bin. T. 3. par 1. §. 2. pag. 373. Among our Saxon Ancestors abundance of these Homilies were compiled for publick use and a Catalogue of many of them still extant in the Saxon Tongue is preserved by a learned Writer (f) See Dr. Hicks his Saxon Grammar p. 133. But no Church ever had a better Collection of Homilies than those which were made at our Reformation in the first year of King Edward the sixth and enlarged afterwards Wherein the Principal Articles of the true Faith are explained and confirmed and the chief Precepts of good life declared and inculcated out of Scripture and ancient Fathers in so exact a method so plain a phrase and so persuasive and rational a way of Arguing that the most ignorant people may receive very great advantage by them and such as are more knowing cannot but esteem them far above those crude and indigested Discourses they sometimes hear from modern Pulpits 'T is certain the compilers of our Homilies were Men of great Learning and Judgment and the ignorance of the Clergy newly converted from Popery with the general disuse of Preaching before the Reformation made these plain Discourses absolutely necessary in that Age and if the stile and phrase which is now grown somewhat obsolete were adapted to our present times they would be of great use still in many places where the Clergy want Books and Maintenance to qualify themselves for Preaching so that I hope our Governors will take care to put this excellent matter into a better dress and then the use of them ought to be revived 4ly It is his Office to instruct the Youth in the Catechism Of which Duty I have treated at large before (g) Companion to the Altar par 3. fol. p. 210. So that I shall only note here that the Catechist was a peculiar Officer in the African and Eastern Churches but we being unwilling to multiply Sacred Orders beyond the number instituted by the Apostles chiefly fix this duty upon the Deacons being the lowest step toward the knowledge of God and easier than Preaching though it be as necessary and profitable a Duty as that therefore the Canon enjoyns all Ministers Priests as well as Deacons to Catechise all the Children Servants and young people of their Parish every Sunday and Holy day (h) Can. 59. Eccles Anglican But in such Churches as can maintain both a Deacon and a Priest there the former is principally to look to this Duty For this was very anciently a part of their Office The Deacons saith the Book ascribed to Dionysius the Areopagite teach those who have renounced darkness by catechizing them into the ways of light (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hier. cap. 5. and while they are laying a foundation of Divine knowledge in others they very much improve their own understanding in these first Principles of the Doctrine of Christ 5ly Their duty is to Baptize Infants which we may gather from St. Philip the Deacons Baptizing the Samaritans but the Apostles were sent to confirm them afterwards (k) Acts viii 12 13 14 15 c. from whence that ancient Canon did appoint that a Bishop should confirm such as had been baptized only by a Deacon (l) Si quis Diaconus regens plebem sine Episcopo vel presbytero aliquos baptizaverit Episcopus per benedictionem eos perficere debet Conc. Ellib can 77. and we see in Scripture Baptism was reckoned one of the lowest kinds of Ministeries so that our Saviour did not Baptize but his Disciples (m) John iv 2. St. Peter commanded others probably some of the Deacons to Baptize Cornelius his Houshold (n) Acts x. 48. and St. Paul saith he had baptized but few (o) 1 Cor. i. 15 16 17. The Roman Pontifical reckons it among the ordinary works of a Deacon to wait at the Altar and Baptize (p) Diaconum enim oportet ministrare ad altare Baptizare c. Pont. Roman p. 31. but out of respect to the higher order of Priesthood our Church seems to allow this to be done by a Deacon only in the absence of a Priest because Baptism being a Sacrament should be administred by the principal Minister that is present though there is no doubt but a Deacon's Baptizing is as valid as that of a Priest 6ly The last part of their Ministration within the Church is Preaching for which we have the Example of St. Stephen and Philip two of the first Deacons who preached often (q) Acts vi 10. chap. vii 2. chap. viii 5 and 35. 't is true they were extraordinarily inspired by the Holy Ghost and consequently very fit for this great work but our Deacons being generally young Students in Divinity who have had little time to fit themselves for sound and profitable Preaching therefore they are not permitted to Preach unless they be specially licensed from the Bishop who ought to examin them very strictly and to be fully satisfied that they are very well qualified for the Pulpit and not as the manner of some is to grant Licences promiscuously to all that enter into this Order For though the pretence is that most of them are to serve cures alone yet in such case it is generally better they should only read Homilies in this year of Deaconship whereby they would gain time for Study and opportunity to prepare a stock of general Learning and useful Notions to enable them to Preach much better when they come to be Priests to whose Office the duty of Preaching in the ancient Church seems to have been so appropriated (r) Unde nunc neque Diaconi in populo praedicant Ambros vel Hilar. Diac. in 4 Ephes that Vigilius Bishop of Rome censures Rusticus and Sebastianus two of his Deacons who without his order had presumed to take on them the Authority of Preaching contrary both to the Custom and the Canons (s) Epistol Vigil ad Rustic c. Collat. 7. Concil 5. and Pope Leo decreed that none but Priests should dare to Preach (t) Praeter eos qui Domini sacerdotes sunt nullus sibi jus docendi praedicandi audeat vendicare Leon. ep ad Max. Antioch but this must be understood of ordinary cases for when Deacons were very well qualified we find they were allowed to Preach as may be seen in the instance of Benjamin a Deacon in Persia (u) Theodoret. lib. 5. cap. 38. pag. 178. who was Martyred for

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

Caesarea in Cappadocia he kneeled all the time which the whole Congregation interpreted as an Omen he would become a Priest afterwards because that was the Posture of a Candidate for Orders not of a Catechumen (p) Greg. Naz. Orat. 19. de Patre suo Vide item Baron Anno 325. n. 30. p. 284. Now a Rite so well known then could be of little less than Apostolical original The Author of the Ecclesiastical Hierarchy mentions it and notes that a Deacon kneeled but upon one Knee a Priest on both before the Altar while the Bishop laid his Hand on his Head (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Eccl. Hier. c. 5. which is also enjoyned in the Greek Rubrick (r) Eucholog Graec. pag. 256. pag. 297. But we according to the Custom of the Western Church require Deacons as well as Priests to kneel humbly upon both knees (s) Pontifical Roman p. 32. and the Lutheran Form requires them to kneel before the Altar as soon as the Questions are proposed to them (t) Ad ordinandos procumbentes coram Altari Creditisne Fidem c. Form Luth. Lips 1624. The reasons for which ancient usage are principally two First In respect to the Bishop who in this Sacred Action represents our Lord Jesus himself and executes a Power delegated to him from his and our Great Master and this Posture of Adoration is principally due to him only it is paid to the Embassador for the King of Heavens sake Secondly We must observe that though the Bishop pronounces the Words yet Christ gives the Grace and confers the Gifts which therefore the Candidate must receive with the profoundest humility and no Posture so fit as that of Prayer for he must all the time humbly and earnestly beg of Jesus to confirm the Words of his Servant the Bishop and that he would give all those good Qualities to him which are requisite for a just and conscientious discharge of this Office We put up our Petitions to Mortal Princes upon our Knees and whoever is advanced to Secular Dignity receives his Investiture from the Royal Hands kneeling how much more reasonable is it we should kneel to the King of Heaven when He is about to endue us with his Grace and invest us with an Office in his Courts §. 3. The Solemn Words Take thou Authority to execute the Office of a Deacon in the Church of God committed to thee in the Name c. There are generally certain Forms used in the admissions to all Offices Civil and Military and so it ought to be in these that are Ecclesiastical But because there are no Forms prescribed in Scripture every Church hath taken the liberty to compose its own Formularies It would suffice saith Pope Innocent if the Ordainer only said be thou a Priest or a Deacon but now Forms are made by the Church they must be used (u) Innocent de Sacram. non iterandis That of the Roman Church indeed is a very odd Form (w) Accipe Spiritum Sanctum ad robur ad resistendum Diabolo c. Pont. Rom. p. 36. and belongs no more to a Deacon than to any other Christian for they pretend to give him the Holy Spirit to enable him to resist the Devil and his Temptations The Form of the Greek Church is much better where because of that ancient error of those who did attribute the efficacy of Sacramentals to the vertue of him that Ministers them as the Ancients note (x) 1 Cor. iii. 4. Vide D. Chrys Hom 50. in Matth. Aug. Tract 6. in Jonah The Bishop humbly ascribes the whole Act to God and says The Divine Grace which always heals that which is weak and fills up that which is defective promotes N. to be a Deacon (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chol p. 250. And to the same effect they speak in the Ordaining of a Priest As to our Form it is owing to our Reformation and is as it ought to be a clear explication of the Ceremony of Laying on of Hands which signifies as was noted collation of Power and delegating Authority and therefore the Bishop says Take thou Authority c. It seems by St. Ambrose there were in his time some mystical words used at Imposition of Hands which were believed to convey authority (z) Manus vero impositiones verba sunt mystica quibus confirmatur ad hoc opus electus accipiens Authoritatem Ambr. in 1 Tim. 4. And here the Bishop in whom the Supream Power is lodged grants Authority to the Candidate to execute the Office of a Deacon which is his Commission and lawful Call giving him a right to perform all the Duties annexed to that Order Yet according to the example of the Eastern Church the Bishop declares he doth not this purely of himself but by a Power granted him from God and therefore he adds In the Name of the Father of the Son c. to intimate that the Holy and ever Blessed Trinity doth confer this Order on him We are commanded by St. Paul to do all in the Name of the Lord Jesus (a) Coloss iii. 17. Quicquid agis in nomine Dei agas R. D. Kimch in Psal 1. ver 2. from whence the Christians generally begin all their Solemn Instruments with this Form In Nomine Domini and sometimes the whole Trinity is expressed especially in Religious Ministrations such as Absolution Marriage and Holy Orders where each Person of the Trinity concurs the Father by his Providence guides the Choice the Son by his Supream Authority over the Church grants the Power the Holy Ghost by his Gifts and Graces qualifies and fits the Person now chosen One of the Greek Ritualists makes this a calling the whole Trinity to witness this Present Act (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. Thessai de Sacr. but I take the former to be the true sence because to do a thing in the Name of God c. is to do it as his Representative and by his Authority and so the Person is promoted to be a Deacon Ministerially by the Bishop but Originally and Principally by God himself from whom he receives this Honour humbly kneeling on his Knees and he should remember that to him he must one day give an account how he hath performed his Duty which cannot but strike his Mind with reverence and holy fear while these Solemn Words are repeated §. 4. Rubr. Delivering the New Testament Take thou Authority to read the Gospel in the Church of God and to Preach c. This is the second significant Rite used in our Ordination concerning which we shall observe That the Deacons in the Christian Church are made after the pattern of those Ministers among the Jews whose Office was to keep the Book of the Law and upon occasion to read it publickly in their Synagogues in whose stead our Saviour himself did once Minister (c) Luke vi 20. 〈◊〉 〈◊〉 〈◊〉

indecently nor to suspend him without the approbation of his Chapter (b) Vel inhonestè tractare aut sine judicio capituli suspendere Alex. 3. in Decret l. 5. Tit. 31. c. 1. And some Parish Priests then had power to suspend or interdict their inferior Clerks and Lay-Parishioners which Sentence if it were just the Bishop was to confirm and could not relax it but by the consent of the Priest that laid it on s (b) D●cretal L. 1. T. 31. de offic jud ordin 1. 3. I know in later times many of the Privileges belonging to the second Order have been laid aside whether to repress the ambition of the Presbyters who unjustly aimed at an equality or out of an affectation of singularity in some of the superior Degrees I will not determine It is sufficient to my purpose to shew the honour of Priesthood which in the best Ages was thought worthy to act joyntly with Bishops in most Ecclesiastical concerns and to have the next degree of Reverence and Authority to them yet still so as to be inferior and subordinate to their Bishop And I look upon it to be equally pernicious to the Church for Presbyters to aspire to a parity with Bishops or for these to despise the others as unworthy to advise or assist them For the former destroys and the latter very much impairs the good Government of the Church The Bishops cannot exercise that Authority which Christ and his Apostles left them if Presbyters be their equals this will make as St. Hierom speaks as many Schisms as Priests And they cannot have that useful assistance toward the execution of their Episcopal Function which was designed them when they exclude so many learned and able Men as this next Order affords from their Counsels and and Administrations wherefore the Orders must be distinct to avoid confusion but provided the Subordination be kept up due respect should be shewn to exclude Arbitrary Dominion And this temper is prescribed by that often quoted Council of Carthage which decrees That the Bishop shall sit higher in the Assembly of Presbyters in the Church But within the House he shall consider them as his Colleagues (c) Ut Episcopus in Ecclesiâ in confessu Presbyterorum sublimior sedeat intravero domum collegam Presbyterorum se esse cognoscat Conc. Carth. 4. can 35. Bin. T. 1. p. 589. So that antiquity required of Presbyters to express all imaginable Reverence in publick to their Bishop and remember his Superiority and of Bishops to shew them in private all possible respect and treat them with great Civility And I could instance in some of our greatest Bishops of this and the last Age who by calling some of the most learned grave and experienced of their Clergy to consult with in private about their weightiest Affairs have done themselves great Service and gained a great Reputation from all as well as a greater respect from their whole Clergy thereby To conclude Humility is the Duty the Ornament and Security of both Orders and that Grace alone will set all right on both sides and bring Glory to God and benefit to the Church CHAP. I. Of the Epistle §. 1. THere is nothing to be remarked on this Office but where it differs from that for making Deacons and the first material difference lies in the proper Portions of Scripture appointed for the Epistle and Gospel at the Ordination of a Priest which have been various in divers Churches The ancient Gallican Offices appoint for the Epistle Titus I. ver 1. to ver 7. (u) Mabil Litur Gal. l. 2. p. 171. Or as an old Lectionary hath it to ver 10. (w) Lectionar in Append ad Capitul Franc. per Baluz Tom. 2. p. 1350. But since that more properly belongs to the Order of Bishops our Reformers chose Ephes iv ver 7 to ver 13. which is also read in the Ordination of a Priest by the Syrian Maronites (x) Morin in Ordinat Syror. p. 408. and it is very proper for the occasion because the Apostle here treats of the diversity of Gifts and Offices in the Church and particularly of their Author variety and use which we proceed in our usual method to illustrate The Analysis of the Epistle Ephes iv 7 13. This Epistle concerns the variety of Ecclesiastical Gifts shewing 1st The universality and measure of them Ver. 7. 2ly The Author of them and the time of giving Ver. 8 9 10. 3ly The various kinds of them different Offices receiving them 1. Apostles Ver. 11. 2. Prophets Ver. 11. 3. Evangelists Ver. 11. 4. Pastors Teachers Ver. 11. 4ly The end of giving them and their duration 1. The Churches good in general Ver. 12. 2. The perfecting every Christian in particular Ver. 13. The Paraphrase of this Epistle §. 2. Ephes 4. ver 7. Having exhorted you to unity as Members of the same Body I fear lest the different kinds and measures of Gifts which you behold in the several degrees of Ministers may break this Union and move some to Pride others to envy and so make dissention among you Wherefore I will give you a clear account of this diversity which doth not make you divers Bodies but distinguishes one Body into several Members (y) Non multa sunt corpora per varietatem gratiarum sed membra diversa Hieron in loc All Christians have some gifts but the sort and degree depends on the free-will of the giver (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thophil in loc For unto every one of us especially such as are in the ministries of the Church is given some kind of Grace some share of these Gifts but the proportion is according to the measure of the gift of Christ who being the Donor and there being no merit in the Receivers ought to be at liberty to give more or less as seems fit to him with respect to the Persons station or capacity (a) Non quod mensura Christi diversa sit sed tantum gratiae ejus infunditur quantum valemus haurire Hieron in Jovin l. 2. T. 2. p. 110. So that if you contend about this you must quarrel with the Bestower not the Receivers of these Gifts Ver. 8. Now that Christ is the Distributer of these Gifts may be proved by a Prophecy of David (b) Psal lxviii 18. for he foresaw our Saviours Resurrection and Ascension long before they came to pass wherefore he saith by the Spirit as Princes on the day of their Triumph are wont to scatter large Donatives among their People so Christ when he ascended up on high and returned back to Heaven like a Victorious General he led in Chains Sathan and Death which had brought mankind into captivity these being now by him taken Captive He received as a Reward from his Father a power to distribute variety of the Holy Spirits operations and gave these different Gifts which he had so received (c) Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signif Tam

of malice and mutual provocation introducing Unity Peace and Concord with all the blessed consequences of Love Charity and Beneficence This would make Towns and Cities Families and Neighborhoods easie and happy and every Man would share in this blessed Tranquility There are in all places instruments of Sathan to sow and enflame discord and either out of ill nature or for gain (o) Qui lites creant qui si nihil est litium lites serunt Plaut in Penul 3. 2. p. 874. to disturb the repose of Mankind and who so fit as the Servants of the God of Peace to countermine those Agents of the Prince of Darkness They can best set forth the gracious promises made to Peace and Unity the dreadful threatnings against variance and strife hatred and malice they are most proper to shew their people the Sin and mischief of living in Enmity which makes them and their prayers odious to God and will hinder his remitting their offences against him banish the holy Spirit of love from their Souls and qualifie them for no other Society but that of Hell And they who have such a Pastor ought to receive his advice and admonitions with all humility and gratitude and chearfully to leave their quarrels to his mediation and arbitrement But if they shall on either side be found implacable the party who is willing to be reconciled may be admitted to the Holy Sacrament (p) Quid faciemus in quorum potestate voluntas tantum pacis est non effectus Heir Ep. 62. because the innocent must not suffer for the guilty while the other as our Rubrick directs is to be suspended from it and his obstinacy notified to the Bishop that by his Authority he may either be brought to a reconciliation or prosecuted for his malice 'T is evident the Laity in the Primitive times voluntarily desired Bishops and Priests to decide their differences and it is remarked by the writer of St. Augustine's life That at the request of his people he spent the forenoon often and sometimes the whole day fasting while he was hearing their causes but would not leave off till he had decided them (q) Interpellatus ergo causas audiebat diligentèr pie usque ad horam refectionis aliquando autem totâ die jejunus semper tamen dirimebat Possidon in vit Aug. I doubt not but the Clergy are now as willing to undertake this charitable office especially in such controversies where there is no Title or nice point of Law to be determined as those of ancient times and certainly it would be our peoples great advantage to accept of yea to encourage their Mediation §. 6. Quest VIII Will you reverently obey your Ordinary c. This being the same in our Offices both of Deacon and Priest had not been repeated here but only to observe that the Roman Church only requires this promise of Canonical obedience from Priests (r) Vid. Pontif. Rom. in Ord. Presb. p. 54. and that is all the engagements they enter into but only to say a few Masses and pray for the Bishop and these two last particulars are late Additions (s) Vid. Pontif. Innoc. 8. edit An. 1485. For they were not in the Pontifical of Pope Innocent the 8th Printed about 100 years ago Now the engaging their Priests only to obey their Superiors and not to perform the Duties of their Office enjoyned by Christ as we do Looks as if they were more concerned for the Polity of their Church than for the Salvation of Souls and considering the tendency of our distinct Questions to make our Priests careful of their whole Duty I doubt not but every impartial Man will judge our Office excels theirs in this as well as in most other things CHAP. V. Of the Bishops and Peoples Prayers THe Priests having solemnly promised to perform all these necessary and weighty parts of their Pastoral Office by God's help First the Bishop openly prays for them in these words §. 1. Almighty God who hath given you this Will to do all these things Grant also unto you strength c. The Lutheran Forms after the Questions and Answers cited before have a Prayer very like this in substance (t) Dominus igitur noster Jesus Christus summus Pastor Episcopus animarum nostrarum vos in hac fide in Christiano proposito clementer confirmet conservet Form Lips An. 1624. And this being pronounced by the Bishop who is Christ's immediate Officer must be looked on as a Benediction and not barely Petitionary Though we see the Ordainer gives all the glory to God ascribing to him that good will which they have declared in freely undertaking these Duties without whom we are not sufficient so much as to think one good thought (u) 2 Cor. 3.5 much less to make so many holy Resolutions Now upon this ground that the pious inclination and religious purpose came from God the Bishop proceeds rightly to beg of the Divine Author of their good will to grant them strength and power to perform all that they have promised which is no more but the accomplishing of that Work which he hath begun They did own in the first answer that God's Spirit they believed moved them to take on them this Sacred Calling and he disposed them freely to engage that they will do all the Duties thereof Now though resolving to do well be the beginning yet putting these Resolves in execution is the finishing of every good Work and Performance is the only perfection of a Promise The Bishop finds therefore God hath begun and he hopes he will accomplish this Work yea he may say with St. Paul to his Philippians He makes this request with joy being confident of this very thing that he who hath begun will certainly go on to perfect this good Work (w) Philip. i. 6. Which place as we find in the life of St. Bernard (x) Vit. D. Bernardi p. 1967. being read in the Church the same day that the holy Father and his Companions had vowed to live a very strict life they were much encouraged and went away rejoycing Our Lord hath declared it is his method to give to him that hath already (y) St. Matth. xiii 12. and Chap. xxv 9. He that thankfully receives and carefully improves a good thought into a holy purpose shall be enabled to do what he hath resolved Wherefore the Persons now to be Ordained having found the grace of God Making them willing to promise may say with St. Augustine (z) Ab illo in me perfici fideliter spero à quo inchoatum esse humiliter gaudeo nec in eo quod non donavit incredulus nec in eo quod jam donavit ingratus Aug. ad Maced ep 52. T. 2. fol. 48. They hope firmly that the same God will perfect in them that which they rejoyce humbly to find he hath begun And they cannot doubt of that which he hath not yet given them without being

no words can be fitter than those spoken on the same occasion by our Saviour who had been sent by his Father after the Holy Ghost descended on him to Preach the Gospel which he had hitherto done by himself but being now to leave the Earth hereby he delegates this Work to his Apostles and sends them with the like Qualifications and Authority as he was sent by his Father Now as Elisha being to succeed Elijah in his Office was to have a share of his Spirit (z) 2 Kings ii 9. even so Christ gave to the Apostles his Successors the Holy Ghost that is the ordinary assistance thereof so far as was necessary in order to reconcile Sinners to God by preaching the Gospel For we must distinguish this first Mission for the ordinary Office of Pastors which was always to continue in the Church from that extraordinary Mission and Miraculous giving of the Holy Ghost on the day of Pentecost after his Ascension That made them Apostles and gave them an extraordinary Authority necessary for the first planting of the Gospel which Office was to cease But these Gifts of the Spirit which our Lord gave them when he breathed on them were such as were necessary for them and all their Successors to the end of the World for so long in this manner our Lord hath promised to be with such as are called to be Ministers So that these Words Receive the Holy Ghost c. are properly used by us on the ordinary Mission of Pastors and so it is declared to be only so far as is necessary for the Office and Work of a Priest not to work Miracles or speak with other Tongues but in order to execute the several parts of the Pastoral Office viz. 1st For the remitting and retaining Sins 2ly For the dispensing of the Word and Sacraments As to the first we must observe that the Fathers generally explain this communication of the Spirit to be a granting to the Pastor the power of absolving such as are penitent and of denying absolution to the impenitent (a) Qui Spiritum Sanctum accepit solvendi peccata potestatem ligandi accepit D. Ambros de Poenit. l. 1. c. 2. Spirit Sancti gratiam acceperunt qua peccata dimitterent c. Hieron Hebid ep 150. T. 3. p. 233. Dicit Accipite subjicit Si cui c. hoc est Spiritus dimittit non vos Aug. Hom. 23. p. 103. and so our Lord himself expounds it for he adds to his giving them the Holy Ghost Whose Sins ye remit they are remitted c. Now this power of Absolution is one of the ordinary parts of the Sacerdotal Office as I have shewed before (b) See Compan to the Temple Part 1. §. 4. p. 43 c. And therefore when Christ made his Disciples Pastors he gave them the Holy Ghost to this purpose and a power to communicate it for the fame end to such as they did ordain to succeed them (c) Acts ix 17. 1 Tim. iv 14. 2 Tim. i. 6. because without this Power they could not rightly perform their Ministry We see that repentance and remission of Sins were always the main subjects of our Saviours and his Apostles Preaching (d) Mat. iv 17. Luk. xxiv 46. Act. ii 38. x. 43. xxvi 18. Now when hereby some were brought to unfeigned Repentance and others remained obstinate it was absolutely necessary the Pastors should have Authority to declare that the Penitents should be absolved by God to pray to him to pardon them yea and to comfort them further by pronouncing their Remission in God's Name and on the contrary to declare the Obdurate bound by the guilt of their Sins and liable to God's wrath yea to pronounce them Excommunicate out of the Church wherein Remission of Sins alone is to be had These Keys St. Ambrose saith Every Priest as well as Peter doth receive (e) Claves illas Regni Caelorum quas in B. Petro cuncti suscepimus Sacerdotes Ambr. de dig Sacerd. c. 1. and upon this Principle the whole Conduct of keeping Men under censures for longer or shorter time according to the degree of their penitence was committed to Priests by advice of their Bishops (f) Con. Ancyran Can. 2. 5. Bev. T. 1. p. 376 379. Item Theodor. poenit c. 43. p. 35. ibid. observ p. 113. by all the Primitive Canons and under the same Regulation they enjoy this Power at this day Now if any think it too bold for a Bishop to use the words of Christ I reply he pronounces them as God's Embassador as the Form it self declares In the Name of the Father Son c. he acts only Ministerially God gives the Spirit by the imposition of his hands with the Presbytery (g) Deus dat Spiritum Sanctum non enim humanum hoc opus Sed qui invocatur à Sacerdote à Deo traditur in quo Dei munus ministerium Sacerdotis Ambr. de Sp. S. l. 1. c. 7. p. 223. it is God's Gift conveyed by his Deligate which is the way that he chooses to bestow it for he could have given St. Paul the Spirit immediately when he called him to be a Minister but thought fit to send Ananias to him as the Text expresses it that he might he filled with the Holy Ghost (h) Acts ix 17. We have already shewed that the various Offices in the Church are distributed by this Blessed Spirit and why should we not believe with St. Leo that he who imposes the duty will assist us in the Administration of it (i) Qui mihi est oneris Author ipse fiet Administrationis adjutor dabit virtutem qui contulit dignitatem Dict. P. Leonis mag We cannot execute this Office to which the Spirit of God hath called us unless we do receive the Holy Ghost so that we ought not to doubt but God will by this Rite and these Words give his Holy Spirit when so many joyn to ask it upon so great and necessary an occasion (k) St. Luke xi 13. especially if the Parties put no bar to it by their unworthiness or unpreparedness to receive it Finally Some will have this Form to be no more than Optative and say that Receive the Holy Ghost implies only Mayest thou Receive c. But I think there is no need to strain the words because the plain import of them is very proper for God's Representative in this case as hath been already proved But whether we interpret them Positively or as a Wish let the Pastor firmly believe that so much of the Holy Ghost and his Gifts are now imparted to him as are necessary for the discharge of that Office to which the Spirit hath called him so much as will qualifie him to judge so rightly concerning remitting and retaining Sins that God may ratifie his Sentence in Heaven forgiving those he declares Penitent and condemning such as he pronounces Impenitent and this will make

of all the Clergy and People (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agapet epist ibid. p. 686. So that in this City the Emperors had the chief hand in Episcopal Elections Yet we see in all Regular Elections there and elsewhere the Bishops met in Council not only to Consecrate but to Judge of the fitness of the Party desired by the People or recommended by the Emperor and therefore they are said to choose Bishops and to have the power of promoting such as are Worthy (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Anl. Can. 23. Bev. T. 1. p. 450. that is in their judgment And if any objection were made especially as to the conversation of the Candidate the Bishops were to examine and determine the matter before such as had been formerly acquainted with the Person accused For the African Code saith When we meet for choosing a Bishop if any Objection do arise the three Bishops shall not determine it but desiring two more to be added to them shall examine it before that People over whom he is to preside and then they may ordain him if he be found innocent (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cod. Can. Eccl. Afr. Can. 50. Bin. Tom. 1. p. 761. Bev. T. 1. p. 577. ubi dicitur Can. 54. Concil Carthag Nor did the Peoples desire of a certain Person give him that was so desired a good Title for another Canon of that Code saith He that is sent to take care of a vacant See shall not seize it on pretence that the People desired him (w) Cod. Can. Eccl. Afric 74. Bin. ut supr p. 770. Concil Carthag Can. 77. Bev. ut supr p. 611. because the other Bishops were Judges whether the Party were worthy or no. Hence St. Ambrose speaking of Anysius Bishop of Thessalonica saith that he was desired by the People of Macedon and chosen to the Chief Priesthood by the Bishops (x) Ad summum Sacerdotium à Macedonicis obsecratus populis electus à Sacerdotibus Ambr. l. 3. ep 22. p. 230. The same Father looks upon this approbation of a Synod as an indication of God's choice for he tells those of Vercelles (y) Idem ibid. Epist 25. p. 245. He that is to pray for the People is to be chosen by the Lord and approved by the Bishops least any offence be found in him that is to intercede for others But that which secured this Right in the Bishops to judge of Candidates was a Custom which began in this Age and which some weakly urge to prove Popular Elections that is The Clergy and Peoples subscribing a Petition and presenting it to the Metropolitan who with his Suffragans determined the Election as they saw fit In the end of the Fourth Century Pope Siricius speaks of some that came from far and had been approved by the People (z) De longinquo veniant Ordinandi ut digni possint plebis nostro judicio comprobari Siric Ep. 3. Bin. p. 561. but must have also his judgment as Metropolitan before they could be made Bishops a And within twenty years after Zosimus his Successor commends an Archbishop for keeping out Novices from Bishopricks though desired by the People telling him the Rules of the Fathers and the Authority of the Apostolical See were on his side (a) Tecum faciunt praecepta Patrum tecum Apostolicae sedis Autoritas Zosim Ep. 1. ibid. p. 711. adding withal that these Men were let in by the remisness of such Bishops as sought the favour of the multitude and thought the good opinion of a Croud to be their highest honour (b) Facit hoc nimia remissio consacerdotum nostrorum qui pompam multitudinis quaerunt id ibid. So that the Bishops were under no necessity to grant this Petition if they disliked the Persons however the People did petition their Metropolitan as we see by that example of a Petition from the Clergy and People to Patroclus Metropolitan and Bishop of Arles (c) Bonifac. Ep. 3. Bin. ibid. p. 721. An. 418. and Pope Celestine declares none must be made a Bishop over the unwilling the consent and desire of the Clergy People and Magistrates is required (d) Cleri plebis ordinis consensus desiderium requiratur Caelest Ep. 2. §. 5. ibid. p. 736. But if they chance to desire an ill Man the same Celestine saith The People are to be taught and not followed by the Bishops and if they know not what is lawful and what not should not be complied with but rather admonished by their Superiors (e) Docendus est populus non sequendus nosque si nesciunt eos quid lictas quidve non liceat commonere non his consensum praebere debemus Celest Epist 3. §. 3. p. 737. But none stood more upon this Subscription than Pope Leo who decrees That Bishops are to be peaceably and quietly desired and let them present the subscription of the Clergy the testimony of the Nobles and the consent of the Magistrates and People (f) Teneatur subscriptio clericorum honoratorum Ordinis consensus Testimonium plebis Leo. Ep. 89. p. 468. Yet still he refers all to the Judgment of the Metropolitan and saith None can be a Bishop that is not elected by the Clergy desired by the People and consecrated by the Provincial Bishops according to the Judgment of the Metropolitan (g) Nulla ratio sinit ut inter Episcopos habeatur qui nec à Clericis sunt electi nec à plebibus sunt expetiti nec à Provincialibus Episcopis cum Metropolitani judicio sunt consecrati Idem Ep. 92. p. 475. And more plainly in another place he saith He shall be preferred who is desired by the concurrent consent of the Clergy and People but if the Votes be divided He shall be chosen by the Judgment of the Metropolitan who hath most merits (h) Si vota diviserint Metropolitani judicio is alteri praeferatur qui majoribus studiis juvatur meritis Idem Epist 84. pag. 449. And 't is very observable these are all Directions given by Leo to Metropolitans and Chief Bishops who then were Electors It seems also that about this time the same method was used in the East for in the Fourth General Council of Chalcedon it was ordered That when a Metropolitan died they should gather the suffrages of the Clergy possessors and honourable Men and after that of all the venerable Bishops in the Province and then he shall be chosen who shall by them be thought worthy (i) Concil Chalced. Act. 16 ●in Tom. 2. p. 343. Where the Clergy are first and last in the Election and here the Metropolitan being supposed to be deceased could not be named but as to other Sees the final judgment was in him For though Bassianus and Stephanus both proved they were elected by their several parties of the Clergy and People to be Bishops of Ephesus yet not being consecrated by

and divers Prayers with a brief Exhortation But of late they have added abundance of frivolous and superstitious Ceremonies and Benedictions which crept in while Ignorance and Error prevailed in all these parts of the World as is fully demonstrated by an exact Author (m) Antiqu. Recentior Officia Roman Collat. vid. ap Mason de Minister Anglican l. 2. c. 17. to whom I refer the Reader And I shall only note here that our judicious Reformers in compiling this Office as well as in the rest have cast away all the Roman Superfluous and Corrupt Innovations about blessing Vestments anointing delivering the Ring Pastoral Staff c. and so have reduced the substantial Part of it as nigh to the Primitive Forms as our Circumstances could bear but have enlarged it with divers pertinent places of Scripture and proper Questions as also with accurately composed Prayers So that now we may affirm our Form of Consecrating Bishops is the best and most adapted to the occasion of any Office extant in the World as will more particularly appear in the subsequent Discourses upon that which hath not been already treated of in the Former Offices CHAP. II. Of the First Collect. The Analysis thereof This Collect consists of Two Parts 1st An Introduction commemorating 1. That which Christ gave to his Apostles Almighty God who by thy Son Iesus Christ didst give c. 2. That which he enjoyned them and didst charge them to Feed the Flock 2ly The Petitions that are grounded on it 1. For the Bishops that they may Teach and Govern well Give grace to all Bishops the Pastors of thy Church that they may c. 2. For the People that they may obey them in both and grant to the People that they may obediently follow the same 3. For both that they may be finally saved that all may receive the Crown of Everlasting Glory through c A Discourse on the First Collect. §. 1. Almighty God who by thy Son Iesus Christ didst give to thy holy Apostles many excellent Gifts and didst charge them c. Nothing can be more proper to begin the Consecration of a Bishop than the commemoration of those Gifts which Christ gave and that Charge he laid upon his Apostles the First Bishops of his Church the same Charge being incumbent upon Bishops now which was given to the Apostles and as they have their Duty they need some measure of their Assistance The Apostolical Office was only temporary while the Church was planting but the Bishops by their appointment were fixed to Feed and Rule it after it was Setled unto the end of the World Hence they were in all Antiquity counted the Successors of the Apostles and the Fathers call the Apostles Bishops (o) Apostolos i. e. Episcopos Praepositos Dominus elegit Cypr. Epist 65. Ipse enim imponens Manum Apostolis ordinavit eos Episcopos Aug. in N. Test Qu. 97. Tom. 4. p. 179. and as commonly give Bishops the Title and Name of Apostles (p) Apostolorum honorem possidentes habere nitentur meritum Hieron Epist 13. yea all Bishops were then stiled Apostolical and their Sees Apostolical Seats (q) Episcopatus dicitur Apostolatus Sidon Apollinar l. 6. ep 7. l. 7. ep 4. Et unusquisque Episcopus sedit in Apostolica sede Idem l. 6. ep 1. 4. Although of later times the Popes and Bishops of Rome have arrogantly made a Monopoly of those Titles But this right of Succession and community of Names being general doubtless it is very fit when any are to enter into this Venerable Order to commemorate first what Gifts God through Jesus Christ gave to his Apostles since we may reasonably believe so far as their Office and Duty is the same so far his Goodness and Bounty will move him to supply them also with Gifts suitable to their need He gave to his Apostles many excellent Gifts indeed which St. Paul enumerates viz. The Word of Wisdom and of Knowledge the Gift of Faith the Power of Healing and Working Miracles the Spirit of Prophecy the Skill of Discerning Spirits and of Speaking as well as Interpreting divers Tongues (r) 1 Cor. xii 8 9 10. Some of which were Miraculous and peculiar to that Age and therefore are now ceased but those of Wisdom and Knowledge and a sound as well as a strong Faith are still necessary and therefore permanent So that we may justly beg these Gifts for our Bishops so the Greek Church pray That God would strengthen their Bishops with the Grace of his Blessed Spirit as he strengthned his holy Apostles (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol in Ordinat Episc p. 303. which is a very natural deduction especially considering Secondly The Charge which Christ first gave to his Apostles viz. To feed his Flock These Words were spoke to St. Peter but in him the rest were intended yea all the Successors of the Apostles are obliged by this Charge as well as they (t) John xxi 16. Cum ei dicitur ad omnes dicitur pasce Oves meas Aug. de Agon Christi c. 30. and therefore both St. Paul (u) Act. xx 28. and St. Peter (w) 1 Pet. v. 1 2. repeat this Charge and Enjoyn the Bishops which they had chosen to Feed the Flock of Christ the Burden goes with the Honour to every Bishop that is or shall be Consecrated to the Worlds end And therefore we commemorate this as their present Duty and accordingly pray that this and every other Person who is called to so great a Charge may have grace to perform it very well In the Petitions we give Bishops the Title of Pastors of Christ's Church and our Lord himself first had both these Names being called the Pastor or Shepherd and Bishop of our Souls (x) 1 Pet. ii 25. He is the Chief Pastor (y) 1 Pet. v. 4. and they under him are also Pastors of their several Portions of Christ's Flock where they Preside in his Name and Rule by his Authority and for which at last they must render him an account (z) Singulis Pastoribus portio gregis ascripta quam ●ogat unusquisque rationem sui actus Domino redditurus Cypr. ad Cornel. ep 55. For while he was on Earth he Fed his Flock himself by his Preaching his Example his Exhortations and Reproofs and loved his Sheep so entirely as to die for them whence the Greek Church desires of God to make this Bishop an Imitator of his true Shepherd (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euchol p. 303. And then only he deserves the same Name with his Great Master when he follows his Example in his fervent love of and diligent care for the Souls committed to his Charge Methinks the consideration of this sharing with Jesus in the Pastoral Office should make the Bishops very careful and faithful in executing the same for which they have such a Pattern and concerning which their All-seeing Master

death So that I might be assured by that Martyrdom I should finish my course with joy and the peace of a good Conscience I am willing to die in my Master's service and like a faithful Soldier to fall upon the Spot (s) Adversis vulneribus omnes loca quae tuenda a Ducibus acceperunt morientes corporibus texerunt De milit Athen. Justin l. 9. when I have accomplished my Office and the ministery which I have received immediately from the mouth of the Lord Iesus who commanded me to testifie (t) Act. xxvi 16. both to Jews and Gentiles the truth of the Gospel which reveals that he is the Saviour sent unto them by the pure mercy and out of the free grace of God to bring them all to everlasting life Ver. 25. And this protestation of my willingness to be a Martyr is not in vain for now behold I tell you plainly that by a general Revelation of the Spirit as well as by Rational Conjectures I know my Preaching will e're long cost me my Life and that ye all who are here present among whom I have gone from City to City and House to House Preaching the true Doctrine of the Kingdom of God must take your last leave of me because it is certain after this that you shall see my Face no more in these Churches and this part of the World Ver. 26. But though I foresee this I am not so much concerned for my own danger as for yours and the Churches (u) Dilexi virum qui cum jam corpore solveretur magis de statu Ecclesiarum quam de suis periculis angebatur Amb. de obit Theodos Tom. 1. p. 122. My principal fear is that the Gospel I have preached may suffer by the Calumnies of False Teachers or the Apostacy of some of you after I am gone away Wherefore I take you for my Witnesses desiring you not only to remember but to record this day that which I solemnly affirm in the presence of God and you know to be true I have so sincerely laboured to ground you in all fundamental Truths and bring you to the practice of all Holiness that I am pure and can clear my self to God from being guilty of the blood of all men that have been under my care and from being the occasion of any of your miscarrying eternally Ver. 27. For I have not shunned any one opportunity to rectifie and direct your Manners nor have I forborn to declare unto you as plainly and openly as I could all the counsel of God concerning those admirable Methods which his Infinite Wisdom hath contrived for your salvation by Jesus Christ so far as it was revealed to me or needful for you to know Ver. 28. Now the dangers and difficulties which I met with may occur to you to whom I must leave the Care of the Churches which I have planted Take heed therefore I charge you first unto your selves (w) Quis non videat quod tunc Sacerdotes sibi attendunt quando sancte vivendo faciunt voluntatem Domini fiducialiter praedicando Ecclesiae Dei prospiciunt Prosp de vit contempl l. 2. c. 3. that your lives be very holy and exemplary for your own sakes and in the next place to all the Flock belonging to your several charges over the which you should reckon not so much the hands of your Ordainers as the Holy Ghost the Dispenser of all Gifts and Offices in the Church (x) Luk. xxiv 47. and Ephes iv ver 18 and 11. hath made you Bishops that is Overseers to Rule by your Authority and to Feed with your Doctrine the Church of God being that body of Christians committed to you which he who is both God and Man hath purchased and redeemed from eternal death to which they were liable (y) Mos erat apud Gentes substituere aliquem qui morte voluntaria eriperet alium a morte Vit. Hadr. ap X. Script Var. p. 64 65. with his precious blood shed on the Cross And since he loves them so infinitely and bought them so dearly you cannot but think he will call you to account for every one of them that shall perish by your default Ver. 29. Perhaps you think this severe Charge needless and fansie you shall not either be negligent or unfaithful (z) 2 King viii 12 13. nor meet with so great difficulties as I have done But I give it upon very good grounds For I know this by revelation and now tell you that after my departing when you will want both my presence and assistance then shall grievous Wolves that is Hereticks (a) Matth. vii 15. in Sheeps cloathing especially the Nicolaitans (b) Revel ii 6. enter in among you pretending to be your Guides (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bato Dux ap Xiphil in August p. 215. But alas they will mislead their followers into damnable Errors and teach them to indulge themselves in vicious practices to the final ruin of these straying Sheep yea they will if possible devour those within the Fold not sparing to set upon that part of the Flock which is yet untainted whose Souls they will also seek to destroy Ver. 30. Some of these may come from Antioch or foreign Churches but since the worst of Enemies are those within (d) Plus nocet hostis domesticus Bern. med c. 14. I foresee that though now you seem all to be Orthodox yet some Also of your own selves whom I have made Pastors in this pure Church that I have planted (e) Non se lupis opponunt sed lupos agunt Cypr. de dupl Martyr shall men arise that will turn Wolves and False Apostles (f) See Rev. ii 2. putting on the highest Character and making fair pretences to Truth and yet speaking perverse things (g) Prov. viii 8. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. perversum and broaching abominable Errors contrary to the streight Rule of Faith (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theognis not so much out of a desire to direct others as to draw away Disciples and be counted the Heads of a deluded Party that may run after them to destruction Ver. 31. This alas will certainly be the case in my absence Therefore watch over this People now left to your care that none of them be seduced consider my example if that will quicken you and remember I have taken such care to keep them from listning to Heresies and admiring False Teachers that by the space of three years at the several times of my being among you (i) Act. xviii 19. and Chap. xix 10. cum Chap. xvii 18. I ceased not with great diligence and zeal to warn all of you in general by my publick preaching and every one in particular and in private both night and day (k) Noctes atque Dies i. e. omni Tempore Serv. in Virgil of the danger of doting upon these Deceivers and this with so great affection

for some that were like to be drawn in and so passionate a desire to save them that my words were often mixed with Tears which I hope you will never forget Ver. 32. And now after this warning my dearly beloved Brethren since I can no longer stay with you or watch over you putting you into a better hand I commend you all most heartily from henceforth to God for your Guard who is All-sufficient and to the Scripture for your Guide being the Word that he caused to be writ of his Grace and infinite Mercy to direct you in the right way to Heaven which is able if you study it cleave to it and follow it to build you up and compleat you in the knowledge of all Divine and Saving Truth by its Doctrines and to give you by its Promises the assurance of your being rewarded for your Diligence and Fidelity in your Pastoral Office with an Inheritance in the Kingdom of Heaven among them that are now glorified there and formerly were sanctified here even the Patriarchs Prophets Saints and Martyrs with whom you also if you follow these Rules shall have your portion of bliss for ever and ever Ver. 33. Of which glorious reward nothing will deprive you sooner than seeking to make Temporal Advantages by your Spiritual Calling which will shew you value not the Riches of Glory and will put you upon pleasing the People that you may increase your own Wealth by their Gifts rather than profiting them and encreasing their Graces by your labours and herein I once more propose my Example You can bear Witness that I have coveted no kind of earthly rewards for my labour though I was poor yet I have desired no mans Silver or Gold to enrich my self by impoverishing others (l) Ita versatus sum in provincia ut nemo posset vere dicere assem aut eo plus in muneribus me accepisse Gracch ap Aul. Gel. l. 15. c. 12. nor so much as taken any mans Meat or Apparel though sometimes I wanted both and many were so kind to me as to offer voluntarily to supply me with all sorts of necessaries of these kinds Ver. 34. I considered many of the Christians were poor and persecuted and no maintenance for Gospel Ministers could yet be established So that I forbore to use that power which Christ had given me (m) St. Luk. x. 7. 1 Cor. ix 14. to ●equire sufficient provisions of those I preached to Yea you your selves know the Church being in these circumstances how that these Hands (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych vid. Acts xviii 3. Ita Abdolonymus ap Q. Curt. Hae manus suffecere desiderio meo by working at the mean Trade of Tent-making have ministred and procured a supply not only unto my necessities but enabled me who lived sparingly out of the surplusage of my labours to relieve the Poor and to give Food and Raiment unto them that were with me even my Fellow-labourers which was enough to convince you all that I sought not your worldly Wealth but your Spiritual Good and Eternal Salvation Ver. 35. I beseech you therefore to mind my Charge and follow my Example for I have now shewed you all things that may qualifie you to succeed me in this Charge and particularly during this unsetled state of the Church I have set you a Pattern how that so labouring as I have done till God send better times ye ought both to maintain your selves and to support the Weak and Sick the Poor and Needy (o) Epiphanius meminit Servorum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panar haer 80. out of what you can spare And to encourage you to so necessary a Duty as this now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artemidor l. 4. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus you are besides my Example to Remember the words of the Lord Iesus not written but spoken to some of his Disciples that related it to me that he said be ye rather helpers of others than accepters of their Gifts for It is more blessed to give than to receive it is more like God more comfortable in this World and shall be abundantly restored in the World to come CHAP. IV. Of the Gospels §. 1. 'T IS certain that in the Western Church of old they read no other Epistle and Gospel but those for the day on which the Consecration happened as appears by the most ancient Formularies that are now extant where there are only directions when the Gospel was to be read without specifying any particular place (q) Vid. Morin de Ordin Latin p. 275. And hence according to the Superstition of those times from the words of a Gospel read at a Bishop's Consecration many conjectures were made how he would behave himself and what fortune he should have But afterwards one proper Portion of the Gospel was fixed to be read (r) Luk. xxii 24 30. Morin ut supr p. 307. To which a little after a second was added for variety (s) Mark vi 6. Id. ibid. p. 323. In the Gallican Church there were also two Gospels but both different from the former as may be seen in the Appendix to the Capitulars (t) Matth. xxiv 45 c. and Chap. xvi 12 19. Ap. Baluz append ad Cap. Tom. 2. p. 1350. But in the Lectionary Printed by Pamelius there are no fewer than six Gospels all differing from each other and most of them not being the same with those two before mentioned But no doubt these were put in only for varieties sake and to leave the choice to the Consecrater I shall put them all into the Margin (u) Joh. xii 24. Matth. xxiv 42. Mark vi 6. Matth. x. 1. Luk. x. 1. Joh. x. 11. Vid. Pamel Liturg. T. 2. p. 60 c. that the Reader who is at leisure may compare them with those three that are selected by our Church viz. John xxi 15. John xx 19. and Matth. xxviii 19. which are peculiar to us as far as I have observed but are more pertinent to a Bishop's Consecration than any of those used abroad The first of our Gospels being the Commission and Charge which Christ gave to St. Peter and in him as the Ancients note (w) Cum ei dicitur ad omnes dicitur pasce Oves meai Aug. de Agon Chr. c. 30. Vid. Barrow 's Supremacy p. 96. to all Bishops The other two are the account of that general Mission which our Saviour gave to all his Apostles whose Successors the Bishops are as they are severally related by St. John and St. Matthew concerning which two last it may be noted the former respects the Authority that Christ gave them over those already converted viz. to remit or retain their Sins as they found men penitent or impenitent The latter relates to the Power he gave them to bring Men into the Church by first Teaching and then Baptizing them Of these I shall only

the greater after the method of the Civil Government and this in or soon after the Apostles times (k) Hammond de Episc jur Disser 4. c. 5. p. 189. Petr. de Marca de concord lib. 6. cap. 1. §. 5. p. 175. Dr. Cave Dis of Anc. ch Gov. chap. 2. p. 90. for then the Bishops of the Proconsular Asia were subject to Timothy Bishop of Ephesus which then was the Metropolis of that Province Which chief Bishop was originally stiled the first Bishop as his Title is in the Apostolical Canons where the inferior Bishops are ordered to own him as their Head and to do nothing of moment without his consent (l) Apostol Can. 34. Bever Tom. 1. p. 22. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Africa this principal Bishop was called the Primate (m) Du Fresn Glossar verb. Primates but elsewhere from his living in the Mother City he was named the Metropolitan (n) Synod Antiochen Can. 9. Bev. T. 1. p. 438. And from his Authority over other Bishops he was called the Arch-Bishop a Title given to Peter Bishop of Alexandria in Dioclesian's time (o) Epiphan Panar haer 68. fol. 318. and also to Alexander Bishop of the same See (p) Athanas Apol. 2. pag. 791. as also to Meletius Bishop of Thebais the head City of a Province in Egypt (q) Epiphan haer 69. fol. 324. Yea for some time this Name was given to the great Patriarchs for Cyril of Alexandria and Coelestine of Rome are frequently stiled Arch-Bishops in the Ephesine Council (r) Concil Ephesin par 2. Bin. Tom. 1. par 2. pag. 168 177. c. and Pope Foelix the third gives that Title to Acacius Bishop of Constantinople (s) Foelic 3. Ep. ad Zon. Aug. Bin. T. 2. par 1. p. 453. There were divers Privileges belonging to the●● Arch-Bishops but the Principal was that no Bishop in their Province could be ordained without their presence or consent (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicen. can 4. Bev. T. 1. p. 63. Vid. can 6. ib. p. 66. A right declared in the first General Council and then thought so inherent in the Metropolitan that the Consecration was to be void without him and hence Synesius calls his Arch-Bishop The Lord of the Ordination (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Ep. 105. p 249. To which Primitive Canon our Church so strictly adheres that it is required the Arch-Bishop shall by himself or his Lawful Proxy always consecrate every Bishop As to the Oath of Canonical Obedience which the Bishop ordained takes to the Arch-Bishop no doubt it sprung from this Primitive Superiority in the Metropolitan but is of a later date At first it was thought sufficient in words to admonish the inferiour Bishops to observe those Canons which declared their subjection to the Metropolitan but afterwards a promise was required Which Anastasius Arch-Bishop of Thessalonica at the Consecration of Atticus a subordinate Bishop carried higher and made him subscribe a Paper for which Pope Leo reproves that Metropolitan as guilty of an unnecessary innovation (w) Non enim necessarium fuerat ut obligaretur scripto Leo I. epist ad Anastas 84. p. 447. circ An. Dom. 440. Yet in the following Ages this Promise was turned into an Oath extended also to Priests who as well as Bishops were made to swear That they were worthy would not break the Canons and would obey their Ordainers and the Church in which they were ordained Which Oath was declared dangerous and ensnaring and abolished by a French Council (x) Jurare cegunt quod digni sunt contra Canones non sint facturi obedientes sint Episcopo qui eos ordinat Ecclesiae in qua ordinantur Concil Cabilon Can. 13. An. 813. Bin. T. 3. Par. 1. p. 193. However the Bishops promise of due obedience was then in use as appears by the Vatican Form of Consecration in that Age extant in Morinus where the Arch-Bishop only asks Will you be obedient to my See (y) Morin de Ordin Lat. Form Vatican in Consecr Episc p. 276. But in the middle of the next Century this Promise was much enlarged in the Particulars and turned into a solemn Profession made in the Name of God (z.) Vid. Morin ibid. in alt Form circ An. 950. p. 305. amounting to an Oath (a) Pontifices jurant ante Consecrationem omnem morum honestatem debitam obedientiam se exhibituros suis Ordinatoribus Ivo Carnot ep 73. circ An. 1100. and within 150 year after a formal Oath was again brought into use wherein the Parties Consecrated swore to live well and obey their Ordainers (a) Pontifices jurant ante Consecrationem omnem morum honestatem debitam obedientiam se exhibituros suis Ordinatoribus Ivo Carnot ep 73. circ An. 1100. But whereas of old this Oath was only taken by each Suffragan to his own Metropolitan Pascal the Second soon after required all Arch-Bishops to take an Oath of Fidelity as he called it to the Pope but the Arch-Bishop of Panormus in Sicily refused it as a New Imposition which the King and Nobles there wondred at and disliked (b) Decretal l. 1. Tit. 6. de Elect. c. 4. p. 122. Decr. Significasti and that Pope there owns no Council had decreed any such thing but he required it of his own Authority I know some would have this Oath to the Pope as old as Pelagius the Second but his Decretal speaks of a Metropolitan's declaring his Faith to be Orthodox (e) Quicunque Metropolitanus intra tres Consecrationis suae menses ad exponendam fidem suam non miserit c. Pelag. 2. ap Grat. Decret Par. 2. Dist 100. cap. Quoniam p. 182. An. 580. a custom of which I shall speak shortly which the Roman Parasites have corrupted (d) Dandae fidei causa ita legit Remund Rufus Defens in Molin p. 20. as if he were to give his Faith or swear fealty to the Pope a Custom so modern that in the elder Fomularies of Morinus though some of them be 400 year later than Pelagius the Second there appears nothing of it And doubtless it was hatched in the Hildebrandine Age above 1000 years after Christ being more like an Oath of Allegiance to a Temporal Prince than of Canonical Obedience to an Ecelesiastical Prelate and probably it was first administred only to such Bishops and Arch-Bishops as were within St. Peter's Patrimony and subject to the Pope as a Temporal Prince and so by degrees imposed upon all the Bishops especially the Metropolitans of the Popish part of Christendom The Oath it self as it was at first may be seen in the Body of the Canon Law (e) Decretal Greg. 9. Lib. 2. Tit. 24. de Ju●ejur c. 4. p. 8●7 falsly ascribed to Gregory the Third But even that lofty Form did not satisfie the Ambition of later Popes who instead of swearing to desend the Rules of the holy Fathers

received by the Church for which end they promise upon the third Question to exercise themselves in Study and Prayer to gain a complete understanding of the Holy Scripture And if a Bishop be throughly inlightned with this Divine knowledge the bright beams thereof will banish all Erroneous Opinions and make them disperse as the Mists before the Rays of the resplendent Sun The inferior Clergy may confute false Doctrines but Bishops being supposed to have more Skill and Experience as well as more Age and Authority they must drive them away They are set in the Watch-towers to discover Heresies and like wise and valiant Generals one of which is worth a whole Army (e) 2 Sam. xviii 3. Solent plus reponere in duce quam exercitu Tacit. de Morib Germ. p. 663. must not only Fight against them themselves but must advise manage and encourage all the Under-officers and Soldiers Hence the ancient Canons lay great stress upon the Bishops care in this matter And order That if any Bishop let the Hereticks alone in any part of his Diocess and another Bishop shall convert them that Town shall be given to the latter Bishop (f) Concil Carthag can 122. ap Ber. T. 1. p. 655. And the former Bishop is to be admonished of this neglect so as if he persist in this negligence six Months after such Admonition he shall be Excommunicated (g) Ibid. Can. 124. apud eund pag. 658. Wherefore when Riparius complained to St. Hierom that Vigilantius spread his Heresie in that Diocess where he was a Priest the Holy Father wonders that the Bishop should not restrain such fury (h) Miror sanctum Episcopum in cujus Parochia esse Presbyter dicitur acquiescere furori ejus c. Hieron ad Ripar Ep 53. T. 2. p. 152. And besides this promise our Bishops are obliged frequently to confer with Recusants and to do their utmost to reclaim them As our Canons enjoyn (i) Canon 66. of the Church of England And here I could give many instances of divers of our learned and zealous Bishops who have not only secured their own People from Heresie and Schism but converted divers Recusants of all sorts And if all our right reverend Fathers remembring this solemn promise would apply themselves to this necessary Duty with a Zeal suitable to the occasion their Dignity and Station would give great weight to their Arguments and their Example would also quicken the inferior Clergy to do their parts in the places that are under their several charges And multitudes of poor Souls bought with the most precious Blood of Christ now wandring in the dangerous and destructive Paths of Popery and Fanaticism would every were be happily reclaimed and brought over to the Church To which pious and charitable design I shall humbly and briefly offer two or three motives First That the present Toleration as to Protestant Dissenters having suspended the Bishops exercise of their Authority in this Matter there is no way left to reduce this sort of Recusants but by Arguments and Persuasion and as to Papists those always were and are the fairest ways of convincing them nor if we had power ought we to imitate that unchristian Rigour which we condemn them for using to foreign Protestants (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dict. Marciani Aug in Concil Chaled Bin. T. 2. p. 361. so contrary to the practice of the Primitive Church (l) Socrat. Hist l. 7. c. 3. pag. 733. as well as to the Spirit of the Gospel (m) Luke ix 55. Secondly Let the goodness of our Cause be considered Our Doctrines are so plainly contained in Holy Scripture our Offices and Rites so proper Pious and Primitive and have been so clearly justified against all opposers by many eminent Writers of this Church That if we can but win its deluded Adversaries to hear us Reason or Read our Books there is little doubt of success and their Priests and Teachers know this which makes them hinder them as much as in them lies from hearing or reading what we say or write Lastly Let the vigilance and strangely busie zeal of Seducers be duly considered who like their ancestors the Pharisees compass Sea and Land to make one Proselyte and ply those they find doubting wavering or discontented night and day by Discourses Books and fair Promises and shall not we take as much pains to save Mens Souls as they do to destroy them to propagate Gods Holy and Eternal Truth as they to disseminate their pernicious Errors I shall add no more because I hope a word is sufficient to our worthy Bishops who generally use their utmost endeavours in this kind And merit praise rather than need Exhortation §. 4. Qu. VI. Will you maintain and set forward as much as shall lie in you quietness love and peace among all Men c. There is no more expected from a Priest but only to promote Peace and Charity and that is also the Duty of a Bishop as the former part of this Question shews but since the Canons of our own and the ancient Church as well as the Laws of this Land have put the Ecclesiastical Discipline into none but the Bishops hands who also have by God's word a just right to Administer the same Therefore it is required that they shall further promise To correct and punish the unquiet disobedient and criminous according to that Authority which they have both by God's Word and the Ordinance of this Realm I need not repeat that which I have proved in a peculiar tract viz. The Bishops having this Authority vested in them both by Scripture and the Laws Ecclesiastical and Civil (n) See my Discourse of Excommunication printed at London 1685. But I shall rather briefly shew here the manifold benefits that will arise from their due Execution of this power as to regulating the manners of those within the Church who only can be a scandal or an honour to it There are many faults among these for the purest Principles and Holyest Rules will not always secure the innocence of such as profess to believe and follow them But if the Rulers of the Church upon the discovery of them zealously and prudently labour to punish the offence and reform the Offender they not only save the honour of the Church but probably the Soul of the Criminal also which should be the great end of Church censures being a Power that is given for Edification and not for Destruction as the Apostle declares (o) See ch 8. §. 2. 2 Corinth xiii 10. Now since Bishops cannot amend the Evils they do not know Therefore the ancient Canons require That they shall personally visit their whole Diocess once every year (p) Unusquisque Episcopus Parochiam suam omni anno semel circumeat Concil Calcuth Can. 3. An. 857. Spelm. T. 1. p. 193. and the present usage is for them to do this annually by their Arch-Deacons and once in three years by themselves

to enquire into all that is amiss both among the Clergy and Laity Which is called their Visitation with respect to their name importing Overseers and inspecters (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. Acts xx 28. The Emperor in the sixth General Council calls Bishops the Eyes of the Church and Isidore of Pelusium saith they should be all Eyes to see every thing (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. Imper. ap Bin. T. 3. par 1. p. 217. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pel. 1. Ep. 149. So that they ought to look well to every part of their charge and by their Arch-Deacons and their own strict enquiry to labour to find out all Enormities and Disorders within their Cognisance that they may apply suteable remedies to them Their frequent presence in these Visitations must tend to discover many Evils and their Authority will conduce exceedingly to amend them and thus the negligences and irregularities of the Clergy and all crimes of the people that are proper for the Ecclesiastical Tribunal might effectually be rectified and we become in this Sence a truly Reformed Church Nor will any thing more universally promote the suppression of Atheism profaneness and debauchery which pious design our gracious King and his Parliament are now intent upon than the restoring the Bishops to the full exercise of their Authority in these cases and reducing of personal Visitations to their Primitive use and Religious ends St. Agobardus kept his great Diocess of Lyon's in excellent Order as he declares by yearly going round about it and taking so strict care of all his People as to amend whatsoever he found depraved by the Rules of Truth and Holiness according to the power given him by God (s) Agobardi Epistol ad Nebrid oper Tom. 1. edi● Baluz p. 103. And the inferior Clergy of old were very serviceable in their places herein being then enjoyned to inform the Bishops in these Visitations of such as were impenitent toward God or cherished any notorious Sin if they could not bring them to repentance because of their secular greatness (t) Ut Sacerdos faciat Synodo innotescere si quem in parochiâ suâ in Deum reperit contumacem vel qui grave aliquod peccatum foveat nec hunc valeat audeatque ob metum secularium ad reformationem perducere Edgar Can. 6. ap Spelm. p. 448. Which is one of King Edgar's Laws and is more briefly exprest in the Capitulars that such as will not amend on the Priest's admonition shall be cited before the Bishop (u) Capitular R. Franc. Tom. 2. cap. 8. p. 97. To all which must be added the care of Parish Priests to instruct their Church-wardens in the nature of their Oath and the great benefit to the Souls of their Neighbours which will follow their impartial presenting all Offenders and Offences for the happy reforming of both as our own Canons direct The subordinate Ministers will find some cases too intricate for them to determine some Crimes too hainous and some Criminals too obstinate for them to deal with and these must be referred to the Bishops (w) Exod. xviii 22. Who upon such information are to proceed with all demonstrations of Paternal kindness (x) Amari Parens Episcopus debet non timeri Hieron Ep. 62. towards the guilty Persons for this from those in so high a Station will open their hearts to receive their Fatherly admonitions and when they see that their Spiritual Father loves their Souls and hates only their Sins and seeks their amendment not their shame this may prevent the necessity of a censure and so the Parties may be restored by gentle rebukes with all long suffering and by the Spirit of meekness (y) 2 Tim. iv 2. Galat. vi 1. Whereas if reproofs be given with Bitterness and Passion they commonly exasperate the offender and move him to reject the admonition and the means of his Salvation (z) Leniter castigatus exhibet reverentiam castiganti asperitate autem nimiae increpationis offensus nec increpationem recipit nec salutem Prosp de vit Contempl. l. 2. c. 5. Wherefore gentle methods ought first to be tried but if they be too weak to awake a Sinner that is fallen into the Lethargy of obduration then sharp reproofs publick shame and severe censures must be used (a) Titus ii 13. yea they must finally be cast out of the Church who will be a perpetual scandal to it as long as they remain in it These are the Rules of Scripture and the Laws of the Holy Fathers for bringing Sinners to Repentance and preserving the Church pure and doubtless we can find out no better nor do we need any new Orders if this godly discipline which is much to be wished were universally restored This did keep the Primitive Church Holy and would make ours so also if it were duly put in Execution and backed with good Laws to punish such as did hinder or despise it This is the discipline of which the Fathers give so fair a Character (b) Disciplina custos spei retinaculum fidei dux itineris salutaris fomes ac nutrimentum bonae indolis magistra virtutis Cypr. l. de Disc Hab. Virgin as to be the keeper of Hope the anchor of Faith the guide of our Heavenly Journey the food and nourishment of good Inclinations and the Mistress of all Virtue If our Age can be persuaded to make the experiment we shall soon find the blessed effects thereof in a general reformation of all their manners however who profess to be members of the established Church and then other Parties must amend those of their persuasion if not for love of Piety yet for fear of Reproach §. 5. Qu. VII Will you be faithful in ordaining sending or laying hands on others We have already proved that the Bishops have the sole right to Ordain (c) First Preface §. 5. and shall only add one passage or two out of Antiquity to confirm that great Truth The writer of St. Fulgentius his life observes That Thrasimundus the Arrian Vandal King of Africk had forbid the orthodox Bishops to ordain any but they met in Council and resolved they would confer Holy Orders for otherwise vacant Churches could not be provided of Pastors (d) Regalis Authoritas Episcopos ordinari prohibuerat nec viduatis ple●ibus pastores provideri licebat Vita B. Fulg. c. 16. pag. 18. These Holy Confessors foresaw that if an heretical persecuting Prince should suspend the Bishops from executing this important and incommunicable part of their Office for some time the Orthodox Clergy must intirely fail and consequently the African Church be destroyed because the Persons single are mortal and the Bishops by ordaining new Men do alone make the Office immortal by a Succession that is to endure to the end of the World (e) Matth. xxviii 20. And upon this Principle Sidonius severely censures those Kings of France who kept many Bishopricks vacant

every one of this Order according to his ability And there are but few Bishopricks which by the bounty of Christian Kings and Prelates Nobles and others of the Faithful are not still endowed with Lands and Revenues sufficient to enable them to relieve many of the indigent Wherefore it is but reasonable they should be required to promise at their Consecration to be Hospitable to Strangers and Courteous as well as Liberal to the Poor And our Form is almost the very same which hath been used on this occasion for 800. years in the Western Church as the old Formularies and the Modern both shew (q) Pauperibus peregrinis omnibus indigentibus vis esse propter nomen Domini affabilis misericors Morin de Lat. ordin p. 320. Pontif. Rom. p. 62. And the ancient Canons do strictly enjoyn that every Bishop shall keep an Hospital for the sick and infirm (r) Concil Carth. 4. can 14. Bin. T. 1. p. 589. and shall entertain People bountifully at his House and Table (s) Concil Matisc 2. can 2. can 14. especially the Strangers and the Poor who are to be their daily Guests (t) Concil Turon 3. can 6. And in one word to be Hospitable and Liberal to all that need even to the uttermost of their Ability (u) Concil Meld can 28. Concil Aquisgr 1. can 141. To which one of our English Councils adds That the Bishop shall keep a Clergy-man for his Almoner (w) Concil Oxon. Anno 1222. Spelm. T. 2. p. 182. All which Ecclesiastical Laws shew the constant Opinion of the Church that this Duty was most especially incumbent on those of this sacred Order I could here enlarge by describing the great Examples of the Primitive Bishops but will content my self with two or three St. Ambrose his House entertained all the indigent Strangers at Milan and when Augustine came thither a young Student from Africa he received him like a Father and like a Bishop loved him in his Travel (x) Aug. Confess lib. 5. c. 13. and when St. Augustin himself was made a Bishop of a very small City he always kept up Hospitality at his Table (y) Hospitalitatem semper exhibuit Possidon in vit c. 22. yea he entertained all comers and goers and looked on it not only as unchristian but inhuman to do otherwise (z) Aug. de vit commun cleric Ser. 1. Tom. 10. Yea St. Gregory Bishop of Rome being informed that a covetous and sordid Person was nominated for the Bishoprick of Ancona writ to the Visitor to put him by if that Report were true (a) D. Gregor Mag. libr. 12. Epist 6. From whence Gratian infers That it is a just ground to stop a Bishops Consecration if he be known before hand not to be given to Hospitality (b) Hospitalitas usque adeo Episcopis est necessaria ut si ab eâ inveniantur alieni jure prohibeantur Ordinari Grat. dist 85. Which Instances and Rules I can the more freely Record because our Right Reverend Bishops since the Reformation have been and still are very eminent for and exemplary in their Charity and Hospitality entertaining great numbers at their Tables and feeding many Poor at their Gates giving while they live great Sums to redeem Captives release or relieve Prisoners maintain poor Scholars desolate Widows and Orphans especially those of the Clergy and at their Death leaving when they were able great sums of Money with Houses and Lands to Colleges Schools Hospitals and other pious uses in so much that some of our liberalest foundations for Piety and Charity now remaining in England are of their Erection and Endowment or however they have been great Benefactors to them I need only point at some such Bishops in the Margin (c) Vita Math. Parkeri per Godwin p. 220. Bishop Andrews fun Serm. p. 19. The fun Serm. of Dr. Cosens Bishop of Durham the Life of Arch-Bishop Williams Par. 2. p. 31. Bishop Warner's fun Serm. But it were to be wished we had a complete History of the Lives and great Charities of our Protestant Bishops many of whose immense liberalities of this kind ought to be kept in everlasting remembrance the collecting and publishing whereof would highly tend to the Honour of God the Credit of the Church and of this Venerable Order as also to the Encouragement of their Successors and many others to imitate their good Examples CHAP. VIII Of the Collect before the Consecration §. 1. ALmighty God and most merciful Father c. The large Preface to this Prayer is the same almost verbatim with that which follows the Veni Creator and precedes the Ordination of a Priest where it is explained already (d) Disc on the Ord. of a Priest §. 7. That which is peculiar to this Form is only two Petitions for the Bishop now to be admitted viz. That God may grant him grace 1st To Preach the Gospel willingly and 2ly to use his Authority wisely And 3ly here are the motives to the Consecrators and Consecrated exciting them to make these requests 1. The benefit of God's family committed unto this Stewards care And 2ly The Salvation of the Steward 's own Soul We have toucht upon most of the particulars before and shall only remark here First That as to a Bishops Preaching 't is expressed by his being always ready to spread abroad the Gospel which is the glad tidings of Mans reconciliation with God A Message of that mighty importance that the highest Ministers of Religion are honoured by having the Privilege to deliver it and an Angel was the first Preacher thereof in verbis de praesenti (e) S. Luke ii 10 11. The Gospel signifies Good tidings and so it is to a poor Sinner that hath been truly humbled for his Sins and seen how justly he hath deserved God's wrath to such an one the feet of him that brings this joyful news that God will pardon him and be reconciled to him are so beautiful that he is ready to kiss and adore them The consideration whereof should make Bishops the principal Ministers of this reconciliation always ready to publish a thing so necessary and so acceptable And this is no more than what St. Paul requires (f) 1 Tim. iii. 2. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a Bishop should be apt to teach the word imports Ability and Inclination both For Preaching was esteemed so principal a part of a Bishop's duty in the first Ages that the Apostolical Canons order such as neglect it shall be Excommunicated (g) Apostol can 58. ubi Balsamon not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bev. T. 1. pag. 38. because it was then so appropriate to this Office that none but Bishops did use to Preach a Custom continued in Africa till St. Augustine's time (h) Possidon in vit D. Augustin c. 5. And long after that the sixth General Council enjoyn'd The Bishop should Preach every day or however upon Sundays to instruct

Bishops Clergy-men and Religion and Eadmerus owns that all things Divine and Humane expected William the Conquerors Order (o) Cuncta ergo divina simul humana ejus nutum expectabant Eadmer Histor I shall say nothing now of the Right of Kings and Emperors prefiding in all great Councils of old because I have treated of that in a peculiar Tract (p) See the Roman Forgeries Vol. 1 2. and shewed there also that they confirmed both the Decrees of Faith and Canons made there by consent of the Clergy Nor will I enlarge this Discourse by proving that the right of investing and confirming Bishops in their Sees was anciently in Christian Kings and Princes and owned to belong to them in the fourth General Council of Chalcedon (q) Vid. Acta Concil Chalced. Act. 2. Bin. T. 2. Par. 1. p. 404. 'T is more direct to my purpose to cite those other ancient Councils which speak of the Oath of Allegiance taken by the Clergy especially those of the Higher Order to their several Kings and Princes at their admission to their places or upon the change of the Supream Governor and first of those in Spain (r) Concil Tolet. 4. Can. 74. An. 633. Concil 5. ibid. Can. 7. An. 636. Concil 6. ibid. Can. 18. An. 638. One of which Councils hath these words If any Church-man from a Bishop to the lowest Order of Clerks or Monks be found with wicked intentions to have violated the general Oaths they took for the safety of the King their Country and the Nation he shall immediately be deprived of his Dignity and be excluded from his Place and his Honour (s) Concil Tolet. 10. Can. 2. circ An. 658. Bin. T. 2. p. 519. And there are variety of testimonies that the French Clergy did always swear Allegiance to their Princes The Bishops in their Councils had declared it as a matter of right (t) Concil Turon 3. Can. 1. Aquisgran 2. Can. 2 12. and so also in their private Epistles (u) Hincmar opera T. 2. ep 4. c. 15. Yea there are the very Forms extant among divers ancient Instruments shewing what the King promised the Bishop and he swore to the King (w) Vide Theod. poenitent p. 476 477. And for the practice it is recorded that Bishops Abbots Arch-deacons and Canons did swear Allegiance over again who had been in a Conspiracy against Charles the Great (x) Capit. Pipin An. 973. Tom. 1. p. 540. And that Pope Leo the 3d took an Oath of Fidelity to the same Prince upon his Creation (y) Epist Carol. M. ad Leon. ibid. T. 1. p. 271. Moreover when he was made Emperor he made a Law That every Man in his Realms who had sworn fealty to him as King should swear it to him again as Emperor and this was to be done by the Clergy as well as the Laity (z) Capit. Car. M. An. 801. c. 2. Tom. 1. p. 363. We have also a Record containing the Privileges granted to a Bishop of Anjou when he took the Oath of Allegiance as other Bishops of France use to do to Lewis King of that Nation (a) Fecimus Sacramentum fidelitatis sicut alit Episcopi regni Franciae ipsi faciunit Theod. poenitent p. 476. together with an inspeximus to confirm it (b) Ibid. p. 477. And the practice of swearing Fealty by our Bishops in this Nation is so ancient that its first original can scarce be found yet so well known withall that it needs no particular Proof therefore I proceed 2ly To give the Reasons why it should be given to the Clergy 1st Because the holy Scripture declares they are subjected to Kings and Princes as well as Lay-men St. Chrysostom notes that St. Paul says Every Soul though he be a Priest or an Apostle he must be subject to the higher Powers (c) Rom. xiii 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. è Chrys in loc And St. Bernard tells a great Bishop if Every Soul must be subject then yours he that attempts to except you out of that universal Command endeavours to deceive you (d) Si omnia anima etiam vestra quis vos excepit c Bern. ad Henr. Senon Episc Ep. 42. Now if the Clergy be subject and the Prince supream over them why should they not recognize this Supremacy and vow that Allegiance which is consequent thereupon when their Superior requires it of them 2ly Their qualifications condition and interest also as well as their numbers are generally such that it is of great importance to a King to be secured of their Fidelity yea it is necessary to the safety of his Government for being Teachers of the People they may either establish them in their Loyalty or excite them to dangerous Seditions and Rebellions of which the Annals of Popish Kingdoms whose Clergy of old took no Oath to their Prince but one to the Pope afford many woful examples And 't is noted by Josephus that the Pharisees a bold and busie Sect among the Jews were often troublesom to their Kings and dared to oppose them openly for there were 6000 of them and they all refused to swear Allegiance to Herod and Caesar as the whole Nation besides had done (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Ant. l. 13. c. 22. To which I may add the relation of Simeon of Durham concerning Aldwin and Turgot two Monks of that Church wherein I have the honour to be preferred who raised Sedition in Scotland against King Malcom and pretended they could not in Conscience swear Allegiance to him (f) Sim. Dunelm Chron. l. 3. c. 22. 3ly The Clergy of all Christian Kingdoms are and have been endowed with Tithes Lands and Houses and invested with very great Immunities Honours and Privileges chiefly by Kings and Princes who have been the Founders or Confirmers of most of our eminent Churches and therefore are Patrons of the same So that they are bound in gratitude to give their Benefactors all possible assurance of their Fidelity and they would be the worst of men if they do not as sincerely pay it as they universally and justly promise it They as all other Subjects are protected in their Persons Estates and good Names by the Laws of their Prince and this Protection always obliges the Persons so protected to bear Faith and Allegiance to him that protects them but their Provision being also chiefly from the Crown they owe more duty to it than many others of their Fellow-Subjects But 3ly There was a particular Reason for requiring this Oath from the English Clergy of all Orders at the Reformation because divers of them especially the Regulars had not sworn Allegiance to the King but had taken Oaths to their Superiors and to the Pope to obey them and promote their Interest in all things which left them at liberty upon any Quarrel between our King and the Bishop of Rome or his Dependants to take part with their Ecclesiastical