from the Apostles time Whereby we make a distinction between these three truly Sacred Orders which were instituted by Christ and his Apostles and alone are retained by our Reformers as necessary for all Ages and those inferior Orders of Subdeacons Acolyths Exorcists Readers c. invented by men in later times and therefore laid aside in this Reformed Church 'T is true these were names of Offices used in some places very early but those who had these Titles had no solemn Ordination at first and were looked on rather as Candidates for than Persons in Holy Orders And therefore Alphonsus a Castro (b) Alf. a Castro adv haeres l. xi tit Ordo with very many other eminent Doctors of the Roman Church cited by the learned Chamier allow not these lesser Orders to be Sacraments nor truly Sacred as not being instituted by Christ (c) Cham. Panstrat l. iv c. 22. p. 212. But as to these three greater Orders our Preface modestly dates their use from the Apostles time for it might have been carried much higher since it is also evident that in the Jewish Oeconomy the first Church setled by a written Divine Law above 3000 years ago three Orders were appointed the High-Priest the Priests and the Levites answering to our Bishops Presbyters and Deacons and being the very Pattern to the Apostles in the institution of these three Christian Orders as divers of the Fathers have observed (d) Et ut sciamus Traditiones Apostolicas sumptas de Veteri Testamento Quod Aaron filii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri atque Diaconi vendicent in Ecclesia Hieron ad Euagr. Ep. 85. T. 2. p. 511. Vide item Clem. Epist ad Corinth pag. 92. I may also add that our Saviour who loved not unnecessary alteration kept as nigh to this Form in his own time as the circumstances would bear for he sustained the place of High-Priest and Bishop by both which names he is called (e) Heb. iv 14. 1 Pet. ii 25. being the supream Ruler of his Church and under him the Apostles were then only as Priests having below them the LXX Disciples like to the Levites and Deacons (f) Luc. x. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc Out of whom after the Apostles succeeded their Master in the Government of the Church many were chosen into higher Orders and seven of them were fixed as Deacons in Jerusalem the Mother of all Churches (g) Vid. Chron. Alexand Bibl. Patr. T. 12. p. 60. Epiph. Panar T. 1. haer 20. After our Lord's ascension also Scripture mentions the like number of stated Orders First The Apostles who then held the place of Bishops though they could not be fixed to any one City Secondly The Evangelists who were sent to plant or to water newly converted Churches and these represented the Presbyters to which we may add the Deacons ordained not only in Judea but also among the Gentile Proselytes (h) Phil. i. 1. 1 Tim. iii. 8. as appears from the Title of some Epistles and the Rules given to Timothy about them The only Objection as to the Scripture-Period is about the seemingly promiscuous use of the words Bishop and Presbyter or Elder For which Objection it suffices to note 1st That in those Churches where any of the Apostles lived or commonly resided as Jerusalem and Corinth there St. James and St. Paul for a while kept the Government in their own hands and so long there was no occasion for any more than two Orders under the Apostles in those places viz. Presbyters and Deacons 2ly That in those Cities where few were converted there was no occasion for Presbyters at first and it seems reasonable to think there were no more fixed there than a Bishop and his Deacons which some make to be the case at Philippi that Epistle being directed only to the Bishops and Deacons though others will have Bishops there to signify Presbyters and think Epaphroditus his Title left out in the direction because he carried the Epistle (i) Cum Presbyteris Diaconis Syriac vers Ita Theoph. in loc and they observe St. Polycarp only mentions two Orders at Philippi Presbyters and Deacons (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Philip. p. 18. but for their argument from the plural number Bishops it is sufficiently answered by observing Philippi was a Metropolis and had many Cities under it in that Province and so had many Bishops However we do not deny that in some Churches before a due settlement could be made there might be but two Orders besides the Apostles who as St. Clement says Preaching in Countries and Cities ordained the First-fruits of them proving them by the Spirit Bishops and Deacons of such as should believe (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Corinth p. 96. But Epiphanius against Aerius the heretical Founder of the Presbyterian party gives a convincing reason for this viz. because while the Preaching was new all things could not be setled by the Apostles at once and where none were found worthy to be Priests they were content only with a Bishop who could not be without his Deacons for ministrations but the Church was not yet compleated in its Offices since nothing is perfect at first but in process of time all that it s needs required was fixed (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Panar contr Aer lib. 3. T. 1. haer 75. Whence we may infer that in perfect Churches there were then three Orders and I hope our Adversaries will not offer imperfect ones for our imitation especially since it is clear even in the Apostles days that they then being in the place of Bishops had power over Deacons and gave a mission to Presbyters (n) Act. vi 6. and xv 22. That Evangelists could not confirm the converted Samaritans without the Apostles (o) Act. viii 14 15 16 17. That the Bishops constituted by them were to charge the Pastors not to preach any strange Doctrine (p) 1 Tim. i. 3. and to see laborious Preachers well rewarded (q) 1 Tim. v. 17. to censure offending Elders (r) 1 Tim. v. 1. yea to examine and approve of Deacons (s) 1 Tim. iii. 8. and to admit both these by Imposition of Hands (t) Chap. v. 22. which place the Fathers generally explain of Ordination (u) Vid. Theoph. in loc Bern. de consid lib. 4. c. 4. p. 887. And the like superiority Titus had in Creet (w) Tit. i. 5. and Chap. iii. 10. From all which it appears there was an Order of Bishops above the Presbyters who must have jurisdiction over them or else they could not reprove and censure them as Epiphanius notes (x) Epiphan ut supra haer 75. contr Aer who also had then the only Power of Ordaining both the Presbyters and the Deacons and of confirming baptized
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 D. D. Dean of Durham and Chaplain in Ordinary to His MAJESTY LONDON Printed by Samuel Roycroft for Robert Clavell at the Peacock in St. Paul's Church-Yard 1699. TO THE Most Reverend Father in GOD THOMAS Lord Arch-Bishop of CANTERBURY Primate of all ENGLAND And Metropolitan c. May it please your Grace BY the divine Mercy and assistance I have now finished my illustration of our Publick Offices which end with these Forms of Ordination By shewing how agreeable these as well as the rest are to Scripture to pure Antiquity and to the design of this important Duty I have also compared this with the Ordinals of other Churches Ancient and Modern and hope all impartial Judges will own that ours receives great advantage by the comparison But my principal care hath been to help the Candidates for Holy Orders not only to understand but consider the whole compass of their Duty and to persuade them to perform it strictly and exactly Being well assured that nothing will more effectually conduce to the Glory of God the Honour and Establishment of this Church to the growth of saving Knowledge and Piety and the suppression of Heresie Schism and Vice than a learned and devout an exemplary and industrious Clergy And certainly 't is great pity we should not have the best of Men to officiate since we are blest with the most excellent Forms for all Divine Administrations 'T is not possible more care should be taken of this than is here as far as Rules and Offices can go But 't is your Grace and the College of Bishops must give life to the Churches Orders and to my Endeavours Your Grace hath a Right to these Papers because you are the chief Governor in Ordinations under whose Hands most of the Right Reverend the Bishops receive their Character with power to admit others to the inferior Orders Wherefore from your Graces known zeal and exemplary care we cannot but expect such measures shall every where be taken in this Affair that none shall be received into this Holy Function but such as are like to be a lasting Honour to it Our Adversaries on both Hands seem now to despair of their baffled objections against our Forms but fail not to enlarge on the popular Theme of personal reflections upon some defaulters so that if those that are already Ordained and yet offend were reformed and the unqualified kept out for the future our Enemies ill will would want matter to work on and our Sion would be the Joy of the whole Christian World If both Clergy and People could be brought up to an adequate conformity to our incomparable Rules it would immediately be apparent what all these Discourses are intended to prove that there is nothing material to be reformed in our Constitution (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Polit. Cavendum ne si graviora inferremus vulnera dum minoribus mederi desideramus Ambr. de offic l. 2. c. 2. And therefore the one thing necessary in our Church whatever some would suggest to the contrary is to live up to our Engagements and to let care be had that our Lives be answerable to our most Holy Profession and our Practices agreeable to our Vows Which I am confident will be sincerely endeavoured by your Grace and that Heaven may prosper you and all our Governors in so just so pious and so laudable a design shall ever be the subject of his Prayers who desires on this and all occasions to approve himself My Lord Your Graces most humble and faithful Servant THO. COMBER Durham Octob. 8th 1699. ERRATA PAg. 19. Marg. at l. 31. r. R.R. expon de p. 22. l. 12. r. Druidten p. 65 l. 22. dele as p. 73. l. 10. r. a truer p. 90. l. 23. r. The person p. 93. l. 17. r. their hair p. 100. r. reverend l. 13. and p. p. Marg. r. praesident p. 104. l. 1. r. desiring them p. 117. l. 8. r. other Synods p. 133. Marg. at l. 21. r. Doctrinae p. 174. l. 11. r. Mission p. 181. l. 7. r. usage that is p. 227. Marg at l. 28. add after lectitabor Hieron p. 231. Title r. consequents p. 229. Marg. at l. 11. r. manu recenti p. 259. after the Title l. 3. r. it is a. p. 280. l. 19. r. he calleth p. 282. l. 11. r. out and coming p. 325. l. 25. r. this salutary p. 330. l. 33. r. Discipline p. 365. l. 32. r. as they ought p. 443. l. 1. r. in his name l 4. r. in my name Marg. l. 5. r. mittentis A DISCOURSE ON THE OFFICES OF ORDINATION CHAP. I. Of the Preface §. 1. IT hath been the constant use of this Church to take care pursuant to St. Paul's Rule (a) 1 Cor. XIV 26. that all her Offices may be done to Edification Which evidently appears here in premising this seasonable and instructing Preface concerning the Kinds and dignity of Holy Orders the solemn manner of being admitted to them and the Qualification of such as are to enter into any of them especially the first being the Gate to all the rest which is so proper an Introduction that we shall after our usual method first set out its several parts and then explain the whole The Analysis of the Preface This Preface shews concerning Holy Orders and Ordination these two Particulars 1st The Opinion and practice of all other regular Churches concerning 1. The distinction of the three Orders It is evident to all men diligently reading Holy Scripture and ancient Authors c. 2. The honour and respect paid to them all Which Offices were evermore had in such reverent estimation 3. The solemn manner of being admitted to them That no man might presume to execute any of the same except he were first called c. 2ly What is required by this Church in that case and therein 1. A general reason is premised And therefore that these orders may be continued and reverently c. 2ly Particular Rules laid down as to 1. All three Orders in respect of the 1. Examination No man shall be accounted or taken to be a lawful c. 2. Solemn Admission And admitted thereunto according to the Form c. 3. Ages of the Persons And none shall be admitted a Deacon except he be c. 2. That of a Deacon concerning 1. His Qualifications And the Bishop knowing either by himself or c. 2. His Admission May at the time appointed in the Canon c. §. 2. It is evident to all men diligently reading Holy Scripture and ancient Authors that from the Apostles time c. Being about to prescribe the several Forms for ordaining Deacons Priests and Bishops we studiously avoid the odious charge of Innovation and therefore appeal to Scripture and Antiquity as our Evidence that these three Orders have been in the Church
Converts and 't is plain they had two Orders under their Inspection and Rule both the Preaching Presbyters and ministring Deacons in regular Churches especially a little before the end of the Apostles time But our Preface dates the certain and general use of these Orders from the Apostles time So that we need not prove much more than what is granted by D. Blondell the great Champion for two Orders who confesses that Bishops were distinguished from and superior to Presbyters so early that the usage had prevailed about the year of Christ 140 (y) Blondel citat a Dr. Hammond in Epist praefix Dissert de Episc §. 23. Now it is agreed that St. John lived till An. Christ 98. and if this usage had prevailed within 42 years after it must either have begun in the time of the Apostles and then must be made with their consent or else we must suppose so great a Change could be begun and perfected in distant places in a very short time which is incredible especially if we look on the temper and state of those poor pious and persecuted Pastors who succeeded the Apostles for no man can imagine they were busie in procuring a Dominion over their Brethren which neither Christ nor his Apostles had allowed them Yet we can go higher than Mr. Blondell yields and as early as St. Clemens Romanus who writ an Epistle to the Corinthians before St. John's death or about that time and though in one place of it where he speaks of the time when the Apostles first planted Churches he mention only two Orders yet afterwards he takes notice that before the late unhapy Schism They walked in Gods Laws being subject to their Governors and giving due Honour to the Presbyters among them (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corinth p. 4. Now since we cannot reasonably suppose the Christians at Corinth then had any secular Governors of their own These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are set before and distinct from the Presbyters must be Bishops Spiritual Governors who in Scripture are called by that very name (a) Act. xv 22. and Hebr. xiii 7. And we may from this place further note Obedience is due to them and only Reverence to the Presbyters So that these two Orders were distinct from the very time of the Apostles And he mentions the third of Deacons also so that it is no wonder if he liken the Christian Hierarchy to the three Orders among the Jews nor can it be doubted but these Three Orders were distinct in his time S. Ignatius follows him who was Martyred ten years after St. John's death An. 108. and his Epistles mention Bishops Priests and Deacons as then fixed in all the Churches he Writ to so very often that we cannot cite all the places in this brief account but refer the Reader to Dr. Hammond's Dissertations (b) D. Hammond Dissert 2. de Episc cap. 25. de Testim D. Ignatij where they are all collected and the places are so clear that such as would maintain only two Primitive Orders are forced to question the Authority of the Holy Martyr 's Epistles But a learned Writer hath so fully vindicated them for genuine (c) Vid. Vindic. Epistolar D. Ignatij per Pearson Edit Cantab. 1672. and so plainly proved that all other Writers of the second Century did distinguish these Orders (d) Ibid. cap. 13. p. 155. that my pains are superseded in that matter and Ignatius remains an undoubted Evidence for these three Orders So are those two genuine Epistles of Pius Bishop of Rome Anno 164. Wherein he names two of his Subordinate Clergy Soter and Eleutherius both afterwards his Successors most worthy Presbyters And in the fourth Epistle written to a Bishop he saith That the Presbyters and Deacons should honour him not for his Superiority but for his being Christ's Servant d (e) Epist 3. Pij prim cap. Bin. Tom. 1. p. 70. Epist 4 ibid. p. 71. In the same Century Anno 192 lived Clemens of Alexandria who speaks of some precepts in Scripture given to Presbyters others to Bishops and others to Deacons (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. paedag l. 3. cap. 12. And expresly affirms that there were then in the Church the Degrees of Bishops Presbyters and Deacons (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Strom. lib. 6. p. 667. than which nothing can be clearer Next to him may be placed Tertullian his contemporary who names all these Orders and affirms the right of Baptizing is in the Supreme Priest that is the Bishop and then in Priests and Deacons but not without his Licence for the Honour of the Church (h) Dandi quidem jus habet summus sacerdos qui est Episcopus dehinc Presbyteri Diaconi c. Tert. de Bapt. cap. 17. And he blames the Hereticks for blundering these Sacred Orders and confounding them with the Laity So that one was a Bishop to day and another to morrow one a Deacon or Presbyter to day to morrow a Reader or a Lay-man (i) Idem de praescript haeret cap. 41. p. 217. Yea he there tells us that Bishops were set over the Church by the Apostles and that the Succession was continued to his time (k) Idem ibid. cap. 32. p. 213. which is what our Preface affirms concerning Bishops that they had been over the Church from the Apostles time To him in the beginning of the next Century may be added Origen Anno 220 who saith that Bishops Priests and Deacons are names of distinct Administrations (l) Origen in 19. Matth. p. 363. And he names these Orders again (m) Idem in 21. Matth. ver 12. p. 442. and when he had reckoned up the Laity the Deacons and himself among the Presbyters he adds The Bishop is he that had delivered to him the Ecclesiastical Rule over all of us (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Jerem. hom 2. Before the middle of this Century flourished St. Cyprian An. 248. who every where names these three Orders so expresly that none can deny they were fixed in the African Church long before his time wherefore waving innumerable testimonies concerning the distinction of the Orders I will only cite two or three about their Subordination First he saith Bishops succeeded the Apostles and are ordained in their stead and that Schisms and Heresies spring from contemning this one Bishop * Praepositos qui Apostolis vicariâ ordinatione succedunt inde enim Schismata Haereses obortae sunt dum Episcopus contemnitur Cypr. Ep. 69. And as to the Presbyters acting presumptuously against their Bishop he represents it as an offence against God a forgetting the Gospel their own place and the future Judgment when without regard to their Superiour without any precedent in former Ages they challenge his whole Power with rudeness (o) Cypr. Ep. 10. p. 29. And he hath writ one Epistle only to shew the horrid Crime of a Deacon
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 Maâ—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
ad Cler. Synod ejus An. 1547. which scandalous ignorance remains still among many of this sort of Clergy-men in France as one of their own Communion complains (n) Baluzii not ad capitul T. 2. p. 1132. And another who lately was at Rome gives the same Character of very many Priests in that so much gloried of City (o) Mabillon in itin Italico p. 113. So that it is needful yet to put the old Question in the French Capitulars to many of them whether the Priests understand their Missal (p) Capitular Tom. 1. lib. 1. c. 6. p. 713. And now what false Doctrines and corrupt Practices may not be first imposed upon such a set of blind Guides and by them received and taught as Gospel Truths and Apostolical or Primitive Rites And what reason have we to bless God that our Clergy are generally skilled in the Tongues and some great Masters of them and other polite literature equalling at least if not exceeding their Predecessors in this and most other Churches and more would be thus qualified if their great charge and scanty Livings did not deprive them of good Books and force them to strugle with Poverty and so hinder their improvement Which I hope is a juster account of this Matter and a true character of our English Clergy than is given by a late writer in this Church who makes a comparison between the modern Popish Clergy and ours preferring the former and lamenting the gross Ignorance of such as are either in holy Orders or would be put into them the contrary to which is manifest to all unprejudiced persons and the reflection needs not to be confuted But there is another sort of knowledge which is a sufficient understanding of holy Scripture And since this is the perfect Rule both of Faith and Manners (q) In ijs quae apertè in S. Scripturis positae sunt inveniuntur illa omnia quae continent fidem moresque vivendi Aug. de Doctr. Christ l. 2. cap. 9. None can be fit to instruct others who is not very well instructed herein himself It was Timothy's recommendation to St. Paul and the chief motive to him to ordain him that from a Child he had known the holy Scripture (r) 2 Tim. iii. 15. this qualified Apollos for a Preacher and enabled him to make many Converts because he was mighty in the Scriptures (s) Acts xviii 24. 28. and Titus is ordered to admit none to be Pastors but such as had been taught in the Faithful word so as to be able thereby both to exhort the Orthodox and to convince the gainsayers (t) Titus i. 9. 'T is Recorded of St. Basil and his Friend Gregory Nazianzen that they spent 13 years together in a Monastery before they entred on any publick Ecclesiastical Function Reading no other Books but only the holy Scripture (u) Ruffin Hist Eccles lib. 11. cap. 9. which may justly be esteemed the principal ground of their extraordinary Proficiency afterwards And hence the ancient practice of Pious Bishops was to examine the Candidates strictly if they had diligently Read the holy Scripture and it is Recorded of Caesarius Bishop of Arles that he would ordain none of what Age soever who had not first Read over in order the whole Bible four times (w) Ut nec in qualibet majori aetate ordinaretur nisi quatuor vicibus in ordine libros Vet. Test legerit ante toties Novum Cypr. vit Caesarij lib. 1. n. 32. St. Hierom began to complain in his time that this was but too much neglected so that among the Teachers one could hardly find Men that could understand the Law of God (x) Hieron adv Pelag. lib. 1. cap. 9. But this was endeavoured to be amended by the Canons In the East the Bishop before he ordained any Man was strictly to enquire into his Life and Manners and especially concerning his Knowledge of the holy Scriptures (y) Nomocan l. 16. ap Coteler Monum Eccl. Graec. Tom. 1. p. 71. and Charles the great tells his Clergy that they must not only learn the Scripture themselves but be able also to teach them to others (z) Capit. Car. M. an 811. Tom. 1. p. 479. In the second Council of Nice the Metropolitan was to examine a Bishop elect whether he could readily and with understanding Read the Canons and the holy Scripture (a) Concil Nicaen secundum An. 787. Can. 2. Bin. Tom. 3. p. 1. p. 701. the latter of which if those Fathers had been well versed in they would not have decreed for Image-worship But after that and the like unscriptural Doctrines and Practices were crept into the Western Church we find by degrees the Study of the Scripture was generally laid aside and fabulous legends devised by the Priests and read to the People instead of them so that about the time of the Reformation the principal Divines of the Roman Church were utterly ignorant in Scripture it being remarked that Albert Prince Elector and Bishop of Mentz at the Diet of Ausburg took up a Bible that lay on the Table and asked what Book that was which spoke so much against the Church (b) Acta Comitiis Augustan An. 1530. And another Bishop about that time reproved a Priest for expounding the Scriptures to his People and said he thanked God he never knew what the Old and New Testament were not understanding nor wishing to understand more than his Portitory and Missal (c) See Foxe Acts and Monuments p. 1153. But our reforming Princes soon cured this evil here by injunctions that every Clergyman should have the new Testament both in English and Latin with Erasmus 's Paraphrase on it and should diligently study the same and the Bishops were to enquire how they had profited therein (d) Injunctions of King Ed. 6. An. 1547. Sparrows Collect. p. 6. Injunct of Q. Eliz. An. 1559. §. 16. ibid. p. 72. So that in a little time our Protestant Clergy became very expert in Scripture and thereby were able both to instruct their own Flock and to confute their Adversaries For which and many other Reasons our Bishops are still obliged to be very careful to admit none but such as are very well read in holy Scripture §. 10. May at the time appointed in the Canon or else upon urgent occasion on some other Sunday or Holy day in the face of the Church admit him a Deacon in such manner and form as hereafter followeth The Person being thus qualified may be admitted by the Bishop but regularly the Ordination should be First At one of the times appointed by the Thirty first Canon that is on the Sundays after the four Ember weeks which were the ancient Seasons for this Office as I have shewed before (e) See the Compan to the Temple Par. 2. Edit Fol. p. 353. But however it ought to be on some Sunday or Holyday as was used even from the Primitive times 〈◊〉
Ignat. Epist ad Trall and St. Cyprian affirms the Apostles chose them to be Ministers of their Episcopal Office and of God's Church (l) Episcopatus sui Ecclesiae Ministros Cypr. ad Rogat Ep. 9. but their special duty was to distribute the Bread and Cup to the People after the Bishop had Consecrated it as a learned Author hath made out (m) Bevereg Annot. ad Can. 2. Concil Ancyr T. 2. p. 174. who also shews there that they bore a part in the Liturgy with the Priest or Bishop and when Churches were built in the Country Deacons alone sometimes performed the whole Office there and not only read the Prayers but the Gospel and by license Preached or made an Homily upon it So that their Privileges encreasing at last they began to despise the Presbyters of which divers of the Fathers complain (n) Aug. Quaest ex utr Testam mixt qu. 101. Hieron ad Evagrium Ep. 85. Gregor M. lib. 1. Ep. 14 15 16. and many Canons of Councils were made to reform this abuse (o) Concil Carthag 6. Can. 18. Concil Rom. sub Gelas c. 9 10. Concil 1. Arelat Can. 18. 2 Can. 15. but since we shall have occasion to treat of the particulars hereafter we will now go on after our usual method first to give the Analysis of the whole Office and then explain the Parts in order The Analysis of the whole Office for making a Deacon §. 2. This Office is made up of 1st The preparatives before Ordination 1st More remote in 1. The Sermon Rub. I. 2. Presenting them to the Bishop 3. His Appeal to the People 4. The Litany 2ly More directly by 1. The proper Collect. 2. The Epistle 3. The Oath of Supremacy 4. The Questions and Answers 2ly The Ordination it self being 1. The Imposition of Hands 2. The solemn words 3. Delivering the New Testament 3ly The Consequents after Ordination 1. Reading the Gospel 2. Receiving the Communion 3. The Prayers after it 4. Some Instructions Rubr. ult CHAP. II. Of the Remoter Preparatives to Ordination §. 1. Rubr. 1. WHen the day appointed by the Bishop is come after Morning Prayer is ended there shall be a Sermon or Exhortation declaring c. This Section orders a Sermon or Exhortation shall precede every Ordination which if it be celebrated in a Cathedral and on a Sunday or Holy-day the Sacrament is always Provided only two things are to be noted first the placing and then the subject of these Sermons The place of our Sermons ordinarily are after the Nicene Creed but on these days lest the Office should be broken the Preaching is fixed after the end of our Morning Prayer strictly so called The Litany being removed into the Communion Service as very proper to this occasion otherwise the Litany would be to be said twice in one Morning and so too much lengthen the Offices And since the Ordination is to be performed at the Altar and always joyned with a Communion this Rubrick orders that all the rest shall be finished in the Body of the Church before the Bishop and Candidates go up to the Holy Table 2ly As to the Subject of the Sermon it is required that it relate to this Occasion for nothing is more comely (p) Prov. xxv 11. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super rotis suit nor more profitable than a word spoken in due season it is very fit to instruct at this time first the Candidates in the several parts of their Duty and the Nature of their Office that they may weigh and consider well the great Charge they are about to undertake and be encouraged chearfully to promise and sincerely to resolve they will perform it by God's help 2ly It is also equally proper now to teach the Congregation what reverent esteem they ought to have of such as are set to watch for their Souls to offer up their Prayers to God and to make known God's Word and Will to them and thus all may be edified by such a pertinent Discourse and truly the usefulness of such a Sermon at this time is sufficient to justifie our own and other reformed Churches in requiring it (q) Post habitam Concionem incipit is qui Ordinationis ritum administrat Form Eccles Luther Edit Lips 1624. if we had no Precedents for it in Antiquity In the Roman Church in later Ages we can expect nothing of this kind because Preaching was there generally laid aside for divers Centuries yet in some very old Rituals there is a brief exhortation to such as are to be ordained or to the people or to both something like a Homily (r) Form of Ordin by Mr. Knox. p. 10. Print Middleburgh 1594. But probably in the Greek Church it was generally used that one of the Candidates if well qualified preached as St. Chrysostom did at Antioch on the day he was ordained Priest as the Title of that Sermon still extant plainly shews (s) Et convertens se Ordinator ad populum faciat Sermonem fi velit ante Litaniam Vet. Ordinal circ An. 900. ap Morin de Ord. par 2. p. 322. viz. The first Homily when he was promoted Presbyter and the Discourse appears to be made that very day (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 6. Hom. 38. p. 443. edit Savil. But he was a very extraordinary Person and so might be chosen to give an early experiment of his fitness to enter into this Holy Order Otherwise and ordinarily it seems more fit some graver and more experienced Priest should be appointed to do this Office because such an one may be likely to exhort and direct all present with more Judgment and more Authority than he who hath scarce yet made any trial of his abilities §. 2. Rubr. II. The Arch-Deacon or his Deputy shall present unto the Bishop sitting in his Chair near to the Holy Table such as desire to be ordained each of them being decently habited saying c. This Rubric directs 1st Who shall present the Candidates 2ly To whom and where they shall be presented 3ly And in what Habits As to the first it hath been very ancient and as generally observed that the Arch-Deacon should present both Priests and Deacons to be ordained So that we find an universal consent in all the old Formularies both of the Eastern and also of the Western Church in this matter so it is ordered in the Euchologion (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 252 in the Syrian forms (w) Ordin Syror. ap Morinum par 2. p. 406. in the old Latine Ordinals (x) Ver. Form Latin ibid. p. 398. and in the modern Roman Pontifical (y) Pontif. Rom. p. 31. as well as in our Church and there is greater reason for this now than of old when the Arch-Deacons lived with and constantly attended on the Bishop at the Cathedral For now they have a considerable Jurisdiction allotted them in each Diocess which they ought
Roman Ordinal puts into his Mouth as far as Human frailty suffers me to know (m) Quantum humana fragilitas nosse sinit scio testificor Vet. form ap Morin ibid. Which the Forms of Edw. the 6th caused to be left out least any negligence might shelter it self under such an excuse (n) Confer Pontifical Roman p. 31. cum Liturg. Ed. 6. apud Sparrow pag. 139. But however least any unworthy Person should impose upon the Arch-deacon or his Deputies divers of our best and greatest Bishops have used after all to examine the Candidates themselves and though they did not lay aside the use of their Delegate nor of this Form yet they resolved to be certain of their own knowledge that the Arch-Deacon did both answer truly and judge aright (o) See the Life of Ar. B. Williams Par. 2. p. 41. and Life of Ar. B. Usher p. 90. As to the Phrases here made use of 't is known that the Sons of the Prophets called them by the honourable and endearing Name of Fathers (p) 2 Kings ii 12. and Kings gave them the same Title in those days also (q) 2 King xiii 14. The Apostles called Clergy-men their Sons (r) 1 Tim. i. 1. 2 Ep. i. 2. Titus i. 4. and claimed to be Fathers to them and to all the Faithful (s) 1 Cor. iv 15. by which Name Christian Bishops who succeeded them in their Office were generally called as I shewed before (t) Preface §. 3. but to distinguish them from Natural Parents they saluted them Fathers in God or in Christ and they are so Particularly in this Solemn Act to those they Ordain wherein they put them into a new and nearer relation to God and Christ Jesus and adopt them into not only the Service but the Family of their Heavenly Father I need not enlarge upon that solemn Charge the Bishop gives the Presenter which briefly but fully intimates first the necessary Qualifications for a Minister viz. Learning and Godly Conversation 2ly The principal ends for which Ministers are appointed viz. to promote the Honour of God and to edifie Men who are Members of his Church of both which I shall have frequent occasion to speak hereafter §. 4. The Appeal to the People Brethren if there be any of you who knoweth any impediment or notable Crime in any of these Persons presented c. In pursuance of this care to keep unworthy Men from entring into Holy Orders by the direction of Holy Scripture and Primitive Practice our Church enjoyns the Bishop shall enquire of the People if they know any of the Candidates to have been guilty of any such Crimes as ought to exclude them from Holy Orders The first Deacons were appointed to be such as all the Disciples could witness for their goodness (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. vi 3. and St. Paul makes it necessary not only for a Bishop but even for a Deacon also that he be found blameless (w) 1 Tim iii. 2 and 10. Tit. i. 7. before he can exercise that Office Now this can no other way be secured but by enquiring of those among whom he hath lived before he came to be Ordained wherefore this method was always taken in all Churches for upon this ground Orders were given in publick as was noted before and among the Apostolical Canons it is decreed That such as have been convicted of Fornication Adultery or any other notorious Crime should never be admitted into any Ecclesiastical Order (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apostol 61. Bever Tom. 1. p. 40. they might upon their repentance be absolved but after such a blot could not be advanced to the honour of the Clergy that Dignity being to be conferred upon none but unblemished Persons and the higher the Order was the stricter care was taken for Tertullian acquaints us that the Governors of Christian Assemblies must be approved and reverent Men acquiring this Honour not by Mony but by a testimony that is whose innocence the people could attest (y) Praesidunt probati quique Seniores honorem istum non precio sed testimonio adepti Tert. Apol. c. 39. St. Cyprian is very full and clear in this matter for he observes (z) Cyprian Epist 68. ad Cler. Pleb Hisp p. 201 202. That God ordered the Priest of old should be set before the whole Congregation that the People being present the Faults of evil men may be discovered and the Merits of the good published and if any were then charged with any Crime such might be admitted to repentance but were prohibited Ordination into the Clergy and excluded from the Sacerdotal Honour the same thing is also affirmed by Origen viz. that such as have notoriously sinned can have no Dignity in God's Church (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. in Cels l. 3. and the same Author further shews the use of a publick Ordination saying The presence of the People is required at the Ordaining of a Priest that they may all know and be satisfied that he who is chosen is the Best the Learnedst the Holyest and the most eminent for all Virtue (b) Idem hom 6. in Levit cap. 8. and when such were pitched on the People used to cry He is Worthy he is Worthy a Phrase which seems to have been originally derived from the ancient Romans for so Fabius in Livy recommends P. Decius to be his Collegue in the Consulship that he was Worthy of the People and Worthy of his Parentage (c) dignum vobis dignum Parente suo Liv. liv 10. c. 13. p. 758. which Brissonius takes to be a Form (d) Brisson de formul lib. 2. p. 135. and notes that such as were unworthy were not allowed to give in their Names among the Candidates (e) Quos indignos judicavit profiteri vetuit Vell. Paterc l. 2. yet if any such did stand for Offices the Form of denying them was for the People to cry out Unworthy when their Names were published (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. in Galb And that this publishing the Names of the designed Clergy was usual both among Christians and Jews in the eldest times we may learn from a remarkable passage of the Emperor Alexander Severus who lived An. Chr. 230. and endeavoured to revive this Custom then obsolete in Heathen Rome For when he would give Governors to Provinces or make any great Officers He published their Names and exhorted the People if they knew any Crimes they had committed they should prove them or else not to accuse them on peril of Death For he said 't was unreasonable that what the Christians and Jews did in publishing their Priests before they ordained them should not be done in making Rulers of the Provinces to whose power not only mens fortunes but their lives also were committed (g) Lamprid. vit Alex. Severi cap. 45. p. 570. that just Prince it seems liked the custom but knew not
the Christians had greater reason than he to do this viz. Mens Souls which are of more value than their Lives and Estates are committed to our Priests but of the rite it self all Ages afford evidence When Fabian was designed Bishop of Rome An. 237. by the miraculous lighting of a Dove on his Head The People with one Soul and all readiness cryed He is Worthy (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 6. c. 29. The Author of the Apostolical Constitutions who though he writ after this relates many ancient Customs saith that upon the publication of a good Man they use to cry thrice He is Worthy (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apostol l. 8. c. 4. In the Western Church there is abundant proof of this form of Acclamation as may be seen in St. Ambrose (k) Ambros de dignit Sacerd. c. 5. Tom. 4. p. â—82 and in St. Augustine who declaring Eradius his Successor the People cryed out divers times He is Worthy He is Worthy He is Just (l) Aug. Epist CX edit Venet. 1552. T. 2. p. 107. So when Rusticus was chosen Bishop of Auvergne all the People immediately cryed out He is Worthy and Just (m) Greg. Turon hist Franc. l. 2. c. 13 yea in this Church of England it is recorded of Gundulphus that his excusing himself as Unworthy to be a Bishop was drowned by the cry of the People that he was Worthy n Vox se indignum clamantis opprimitur cùm quo se clamat indigniorem eo dignior acclamatur Selden not in Eadmer p. 196. and so he was chosen Bishop of Rochester about ten years after the Conquest But nothing can make this Custom clearer than the ancient Forms of Ordination which in the two lower Orders constantly prescribe that the People shall testifie their consent by crying Worthy which they thrice repeat in the Greek Church (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol in Ordin Diac. p. 251. ita in Ordin Presbyt p. 294. and in like manner at the Consecration of a Bishop the Clergy repeated thrice he is Worthy he is Just in the old Roman Form (p) Ordin Roman vet ap Morin de Ord. Lat. Par. 2. p. 276. In other Forms of great antiquity the same acclamation is required before a Bishop be Consecrated (q) Morin ibid. p. 265. and in the lower Orders there is generally in all the Gallican and other Western Offices of Ordination a form of address to the People desiring to declare by their Voices that such an one is Worthy to be a Priest or a Deacon (r) Mabil de Lit. Gallic l. 3. p. 103. p. 305. Morin ut supr p. 263 264. But it seems this was afterwards turned into a Summons to the People to make their Objections against any of the Candidates (s) Morin in ordin circ An. 700. p. 267. And so hath this Form continued for near 1000 years together as may be seen by comparing the ancient and later Offices and those of other Churches with that of our own (t) Morin de ord Lat. Par. 2. p. 272 281 284 310 c. Pontif. Roman p. 31 p. 40. Ordin Ed. 6. apud Sparrow Col. p. 139. Scotch Psalter by Jo. Knox. p. 11. So that in so universal an agreement of the whole Christian World founded upon so plain intimations of Holy Scripture we cannot but own the usage is right in it self and the best expedient that can be found to exclude the Unworthy Yet this constant and solemn application to the People no doubt gave occasion to their further encroachments at elections of the Clergy and at last from witnesses of their Conversation they presumed in some places to claim a right of choosing especially their Bishops which filled those Churches where it was practised with violent Factions and intolerable Mischiefs However not only Mr. Baxter but some that pretend to our Communion have undertaken to defend this false pernicious and impracticable Opinion that the People have right to choose their Pastors wherefore I shall take leave to digress a little and briefly enquire into this matter §. 5. Of Popular Elections If the People had a right to choose doubtless it would have been declared in Scripture or in pure and primitive Antiquity or it must be grounded upon constant and uncontrolled practice in some of the first and best Ages but neither of these can be proved Before the Law the Priestood being hereditary and the privilege of the First-born God who only gives precedency of Birth and long Life not the People chose their Priests Under the Law the Priesthood was fixed in one Tribe and the Office of High-Priest in one Family and none of them could be excluded unless there were some defect in their Extraction their Bodies or their Minds or for some high Crime of which ordinarily the Sanhedrin not the People were judges (u) Vid. Outram de Sacrif l. 1. c. 6. p. 63. and the Kings sometimes placed or displaced the High-Priest (w) 1 Kings ii 27 ver 35. so did Antiochus Epiphanes (x) Joseph Antiq. lib. 15. cap. 3. and the Roman Emperors when they had successively conquered the Jews choose or reject the High-Priests at their Pleasure But in all this period for near 4000 years there are no footsteps of either Right or Fact as to popular Elections After our Saviours coming and entring on his Ministry he chose his Apostles and the LXX Disciples himself and 't is plain he gave his Apostles power to choose and ordain others and left no manner of intimation that the People should have any right herein Those CXX who appointed two Candidates for the vacant place of Judas and left the choice by lot to God (y) Act. i. 23 26. Solent quae sorte dantur dici divinitus dari Aug. Gen. ad lit l. 1. c. 18. were not all the Believers no nor that multitude of the Disciples who chose the seven Deacons (z) Act. vi 2.5 but the Apostolical College of Pastors which consisted of the Apostles and 70 Disciples and about 38 more of the principal Disciples fitted for the Ministries of the Church as a very learned man hath proved (a) Dr. Lightfoot's works Tom. 1. pag. 744 c. pag. 778. The Holy Ghost chose Barnabas and Saul (b) Act. xiii 1 2 3. The Apostles were only guided by it in choosing Bishops for their fixed Successors (c) 1 Tim. i. 18. Vid. Patr. citat à Grot. in loc and had a peculiar gift of discerning Spirits that is of judging who were fit for these Offices (d) 1 Cor. xii 10. and they being inspired gave Rules only to the Bishops Timothy and Titus what kind of Persons they should choose into the Ministry (e) Vid. Theoph. Praef. ad 1 Ep. Tim. ad Epist Tit. as hath been observed already therefore they only then had a right to elect The Peoples part allowed by St.
Paul being no more but only to declare them blameless as witnesses of their Conversation and certainly so long as the Apostles lived who had so extraordinary an inspiration and so had most of their immediate Successors it had been the highest presumption for the People to meddle any further in Elections than to applaud their choice So that there is no ground in Scripture for the Peoples Right to choose their Pastor Wherefore if they had not this power from Christ nor his Apostles let us next enquire whether the Primitive Church gave them any such Right St. Clement who lived with the Apostles saith they chose Bishops and Deacons out of those they had proved by the Spirit and that the whole Church was pleased with their choice (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corin. p. 100. Universa Ecclesia sibi gratum esse testante ita vertit P. de Marca lib. 8. c. 2. that is they did not give their consent before but by an after-act testified their satisfaction as that word elsewhere signifies (g) Rom. i. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. xi 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the People then could not be said to elect nor yet in any of those Cases where God by immediate direction of his Spirit or by some miraculous indication singled out the Person which was to be Ordained of which for some Ages there are divers instances (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 3. c. 17. p. 67. idem l. 6. c. 9. p. 156. idem ibid. c. 22. p. 169. and till the time of compiling the Apostolical Canons there were Bishops promoted by divine Grace that is by indications from the Spirit (i) Apostol Can. 80. Bever Tom. 1. p. 52. So also the People had no right to elect nor hand in the choice of Bishops in those Churches where the eldest Presbyters succeeded of course being fit or if not the Presbyters of that Church chose one out of themselves as it continued to be done at Alexandria from St. Mark down to the time of Dionysius for near 250 years (k) Hieron ad Evagr. ep 85. Tom. 2. p. 511. but Ecchellensis saith the usage remained there to much later times (l) Ambros com in cap. 4. ad Ephes T. 3. p. 504. item Ecchellens ap B. Stilling unreas of Separat p. 320. And I could give many examples though they were irregular where Bishops nominated their Successors and the People did submit to their Choice and here also they could not be said to elect The main arguments for this pretended Right are some passages of St. Cyprian and a few seeming reasons But first as to St. Cyprian though he used to consult with the Priests Deacons and People in ordaining to the lower Degrees the reason was that he might weigh every ones merits and manners by their common advice (m) Solemus vos ante consulere c. Cypr. ep 33. p. 76. But to shew this gave them no right to elect he there speaks of one that he ordained privately because he knew the Person was worthy (n) Id ibid. p. 77. and his next Epistle presents us with a like case (o) Id. ep 34. p. 80. Vid. item ep 35. p. 84. Now it is not likely this strict Father and holy Martyr would have chosen men into his Clergy without the People if they had a right to elect Besides where he runs highest to prove the Peoples presence necessary it is only that unworthy Persons may be excluded (p) Ne quis ad altaris Ministerium vel ad Sacerdotalem locum indignus obreperet Cypr. ep 68. p. 201. The election is made by the Bishops but before the People who know perfectly every ones life and have seen their Conversations (q) Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit Id. ibid. p. 202. So that here they are only witnesses and they have the testifying part but the Bishops the power of judging and approving 'T is true the People in those difficult persecuting times were forced sometimes to sieze on and compel Men to become Clerks or Bishops which was then a prologue to Martyrdom and the Governors of the Church connived at and confirmed these uncanonical Elections otherwise they might have wanted Clergy but this must not be pressed for a Precedent to our peaceable times any more than Phedimus of Amasia his choosing and dedicating Gregory Thaumaturgus Bishop of Neo-caesaria when he was distant three days journey can justifie ordaining men at a distance or one of the Crouds naming Alexander a Collier for Bishop of Comana ought to be brought to justifie the right of popular nominations these were extraordinary cases and proved well in those instances but must by no means be drawn into example The reasons also given to prove popular Elections necessary in this period before Christianity was setled are not cogent 'T is said 1st The Clergy were then chosen out of the Body of the People 2ly It was necessary they and their Pastors should be dear to each other 3ly Their maintenance was only the Peoples free-will offerings To which 't is replied that every one of the particulars are true of the Apostles times in which 't is certain the People did not elect Besides 1st The Pastors being chosen out of the People only proves that they were proper witnesses of their Conversation but not judges of their Learning which yet Electors ought to be 2ly Nothing was more likely to set variance between the Pastor and the Party which was over-voted in the choice than such popular elections as was found by sad experience afterwards (r) Vide Augustin ep 225. D. Hieron ep 60 61 62. and had that hapned in times of persecution those factions had ruined Christianity in the Cradle 3ly The defeated Party would have been provoked to withdraw their Contributions from a Pastor forced on them and so great want must have ensued in many places but I must remark though the Quantity was voluntary yet they were better Christians in those Ages than to think themselves at liberty to give less than a Tenth Part since Christ had ordained agreably to his Fathers provision under the Law that they who preached the Gospel should live of the Gospel (s) 1 Cor. ix 13 14. and whoever chose them when they were chosen this at least was their just due I shall not now mention those weak Inferences from publishing their Names to the People as if that made them Electors For that very Historian who says the Emperor Severus proclaimed the Names of his intended Governors for Provinces also notes that he gave and he chose the Men for those places So that as yet there appears no ground for any right of the People in choosing Pastors no nor in the Canons of these Ages Those called the Apostolical Forbid Bishops to be translated though the multitude force them unless the Bishops judge it
reasonable (t) Apostol Can. 14. Bev. T. 1. p. 8. They suppose a Bishop sent to a stubborn People who will not receive him (u) Apostol Can. 36. ibid. p. 24. who therefore certainly was not chosen by them yea divers of these Canons make the Bishops Judges whether the Person be worthy or no (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 77 79 82. ibid. The Council of Ancyra ten years before that of Nice also speaks of Bishops constituted over a Diocess that would not receive them (x) Concil Ancyran Can. 18. Bev. Tom. 1. p. 385. from whence the learned de Marca infers That Bishops were sometimes elected and consecrated at a distance from the vacant City and without the Peoples consent (y) Petr. de Marca de Concord l. 8. c. 5. p. 358. So that nothing appears of a right thus far After Constantine had setled Christianity and Peace brought Plenty into the Church the People began to interpose in Elections and some ill men made their interest that way but to assure us this was usurpation and no right the Councils of that Age condemned it and laboured to prevent this growing encroachment The first General Council of Nice condemns the Peoples forcing Bishops to ordain new Converts as being contrary to Scripture and the Canons (z) Concil Nicaen 1. Can. 2. Bev. Tom. 1. and the Council would have all in the Province consent to every Bishops Ordination and three at least to be present the rest declaring their consent by writing however the Metropolitan must agree to it and if any difference arise the suffrage of most should prevail (a) Ibid. Can. 4. Can. 6. p. 63 66. I know some of the Patrons of popular Elections stretch these Canons to all the People in the Province But besides the absurdity of so universal an Assembly on every vacancy all other Canons which repeat and confirm these do expresly expound them of all the Bishops in the Province (b) Concil Antioch Can. 19. Bev. T. 1. p. 448. Conc. Arelat Can. 5. Bin. T. 1. p. 565. Concil Carthag Can. 13. ibid. 527. Canones Mart. Bracar Can. 3. Bin. T. 2. par 2. p. 240. So that Balsamon affirms whereas the people had medled in Elections before these Canons restrained that use and placed the sole right of choosing in the Bishops (c) Balsam in 4 can Concil Nicaen Bev. ut sopr pag. 63. and de Marca saith this Council restored the ancient right of Election to the Bishops and to restrain the contumacy of the people did not so much as name their presence (d) Petr. de Marca de Concord lib. 8. cap. 3. pag. 382. The Council of Antioch nulls the advancing of a Bishop though all the people choose him if he be not first approved by a Synod and the Metropolitan (e) Concil Antioch An. 341. can 16. Bev. Tom. 1. pag. 445. it allows not of Translations by compulsion of the people (f) Can. 21. Ib. 450. and declares the Bishops in a Synod alone have power to promote a worthy Person (g) Can. 23. ibid. In the Council of Sardica the peoples inviting Men by Letters to be their Bishops is condemned as proceeding from Bribery and tending to Sedition (h) Concil Sardic An. 347. Can. 2. Bev. Tom. 1. pag. 484. and the Peoples desire of a Bishop cannot be satisfied unless all the Bishops have notice and most agree to it (i) Can. 6. p. 490. ibid. The Synod of Laodicea appoints Elections of the Clergy shall be made in private (k) Concil Laod. An. 465. can 5. Bev. Tom. 1. pag. 455. and having declared the Judgment of the Metropolitan and his Suffragans necessary to the appointing a Bishop (l) Can. 12. p. 458. They absolutely forbid the Crouds to elect (m) Can. 13. p. 459. For now the Church began to be very sensible of those many mischiefs that were the natural and necessary consequences of the peoples usurping a part in Ecclesiastical Elections in which they had no right to meddle further than to testifie their knowledge concerning the Candidates Life and Manners Wherefore there were after this all along many good Laws made to stop this growing evil but still in great Cities especially the people encroached more and more and fell into Factions Mutinies and Seditions almost upon every vacancy which often ended in Fighting Cruelty and Bloodshed to the shame of Christianity and the scandal of the Church of which I could give very many deplorable instances but they are collected to my hand by a most Learned and now Right Reverend Author (n) Unreasonableness of separat by B. Stilling p. 318. to whom I refer the Reader being not willing to lanch out into the Laws or practices of later Ages which signifie little to create a right in the people which Christ never gave them nor did his Apostles or their Successors in the pure Ages convey it to them but it began upon some urgent necessity in a few Cases in times of Persecution it was carried on in times of Peace by Force and Faction and was forced to be taken away by the abominable abuses of it and the miserable consequences that followed on it The only wonder is that Men to gratifie a Party should suppose that Christ or his Apostles were the Authors of a thing so naturally tending to divide and disgrace the Church and so manifestly the cause of confusion and every evil work 'T is well known the generality of the People are so bad Judges that if they had such a Right the most Votes would commonly fall on the worst Men (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. ap Stohaeum an empty cunning and plausible Hypocrite would easily get more suffrages among the Mob of a City than the most knowing humble and holy Men who least seek the honour they most deserve and if the Election were to be made in an assembly of the better sort of Citizens as was practised in some places a while the matter would not be much mended for in such Bodies of Men as Pliny well observes the Opinions are numbred not weighed and therefore in such Assemblies nothing is more unequal than this seeming equality for though the Members be unequal in Sense and Understanding yet their right to Vote is equal (p) Plin. Epist lib. 2. ep 12. p. 109. and this may suffice at present to say of this Matter for I shall afterwards have occasion to shew how the Bishops regained their original Right in naming and choosing the inferior Clergy and the Emperors and Princes with the Clergy elected Bishops and so put a period to the Mischiefs that had arisen every where from popular Elections And now I return to that ancient and just Privilege which our Church still preserves to the People that is a Liberty upon good grounds to accuse any of them who come for holy Orders §. 6. Rubr. iii. And if any great Crime or
Collegue they prayed first (z) Acts i. 24. and tho' the holy Ghost had named Barnabas and Saul yet the Church of Antioch fasted and prayed before their Designation (a) Acts xiii 2 3. And Reason teaches us that application ought to be made to God in this case as well because these Persons are to be appointed his immediate Servants as because he only can fit them for this great work Wherefore all regular Churches have set Forms on this occasion only in the Scotch method the Minister who ordains is to direct his Prayer as God shall move his heart (b) Scotch Psalter by Mr. Knox p. 11. But doubtless a judicious Form like this of ours is abundantly better upon so solemn an occasion and how very fit ours is I shall now shew by the following Analysis and Discourse The Analysis of the first Collect. This Collect contains 1st A Preface of the Divine Institution 1. Of divers other Orders in general Almighty God who by thy divine Provedence hast appointed c. 2ly Of Deacons in particular And didst inspire thine Apostles to choose into the order of Deacons the first Martyr c. 2ly The Petitions for the Candidates 1. More generally for Mercy Mercifully behold these thy Servants now called to the like Office c. 2ly Particularly for 1. True knowledge Replenish them so with the truth of thy Doctrine 2ly Holiness of Life And adorn them with innocency of Life 3ly The Motives to excite 1. Us to ask viz. 1. Their right discharging of their Office That both by word and good example they may faithfully serve thee 2. The churches benefit by it To the glory of thy Name and the edification of thy Church 2. God grant these requests Through the merits of our Saviour Iesus Christ who liveth c. Amen A Discourse on this Collect. §. 3. Almighty God who by thy divine Providence hast appointed divers Orders of Ministers in thy Church and didst inspire thine Apostles to choose into the Order of Deacons c. 'T is a just encouragement to our Prayers when we know that we desire Gods blessing upon his own institution and not our invention Wherefore our business being to beg his favour upon us in this Ordination in general and these Deacons in particular the Preface properly sets out 1st That the variety of Orders among Ministers in his Church And 2ly This Order of Deacons had their original by divine appointment God in his Providence foresaw in every Age what his Church would need While Jesus himself was on Earth only two Orders were necessary the Apostles and LXX Disciples and those he ordained to these the Deacons were added by the direction of the holy Spirit And while the Church was in planting divers extraordinary degrees of Ministers were requisite for that difficult work wherefore when our Lord ascended up on high he received of his Father and bestowed on Men several other special Gifts to qualifie some as Prophets to interpret the Scriptures of the old Testament by the same Spirit they were writ others as Evangelists to write the Acts and Sermons of our Saviour and Preach them and his Doctrine to such Nations as had not heard of him (c) Ephes iv 8. 11. But when these extraordinary occasions ceased then these Orders which were only temporary expired also But still the Ordinary Ministers of the Church were to continue to the end of the World viz. The Bishops for the perfecting of the Saints by Confirmation the Deacons for the works of Ministration at the Altar and in disposing Charity the Presbyters for the edifying the Body of Christ by Preaching and Admonition (d) Ephes iv 12. Jesus foresaw these would be things always to be done and therefore these Orders were ever to endure which Original of all the various degrees and the suiting them to the Ages and Occasions of the Church is well expressed in the Old Western Collect where God's presence is desired on this ground because he is the distributer of Orders and prepares things fit for each Season (d) Adesto quaesumus Domine honorum dator ordinum distributor officiorumque dispositor qui sempiterna providentia praeparas aptanda dispensas c. Vid. Morin Par. 2. p. 263. Mabillon Lit. Gall. l. 3. p. 304. Rom. Pont. p. 25. and then dispenses what is so prepared e But 2ly Our business being now to ordain Deacons it is further observed that this particular Order is also of Divine Appointment for as the Apostles were inspired in other Acts so no doubt they were guided by inspiration in the choice of a new Order and the old Offices say expresly in another Prayer for a Deacon that the Holy Ghost moved them to choose this Order (f) Eorum gradu quos Apostoli tui sancto Spiritu autore elegerunt dignus existat Morin p. 286. Mabil ut supr p. 305. Pontif. Rom. p. 39. And herein also we imitate the Eastern and Western Offices both that we make especial mention of the first Martyr St. Stephen (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 250 251. ita Clem. Constit l. 8. c. 25. p. 142. Syr. ap Morin p. 447. Copt ibid. p. 506. item Occident ap Morin Mabill p. 286 305. the Captain and Leader of the seven Deacons as well as of the noble Army of Martyrs the lasting Glory of this Order and the most accomplished Pattern that can be proposed to all that enter upon this Office for their imitation whose gifts were so great that he was able to convince or confound all gainsayers yet his humility was so signal that he submitted to the meanest Office of taking care of the poor and needy being equally to be admired for the holiness of his Life and his patience under a cruel Death for his mighty Charity to his Bloody Foes and his vigorous Faith in his glorified Redeemer Now all this was the effect of God's Grace which is sufficient also to make you that are now to succeed him in the same Order to be like him at least in some measure in these heavenly Qualities wherefore you ought to look at the lovely Copy here set you and resolve firmly you will imitate him as far as you are able praying heartily you may do so in the next words §. 4. Mercifully behold these thy Servants now called to the like Office and Administration Replenish them so with the truth of thy Doctrine and adorn them with innocency of Life 'T is natural for men to look kindly on the works of their own hands but God's are always very good wherefore he always delights in them where his Providence appoints an Office his Favour follows it of Course That which he directed his Apostles to do in ordaining Deacons we are now about and as he was gracious to those first elected we hope he will be so to those who are called to an Administration like theirs viz. to officiate under the Governors of the
but his Wages (s) Avidus ad mercedem piger ad laborem Aug. de Sanctis Ser. 4. if God move us his Service is our first aim and our principal desire we shall serve him chearfully whether we have a greater or a lesser compensation 'T is too mean a design for one who is to wait at God's Altar and praise him there with Angels Archangels and all the Host of Heaven to look on this only as a Trade to get Bread or a creditable way of living (t) 1 Sam. ii 36. Ne facias legem coronam aut securim Adag Hebr. which the Rabbins call making Gods Law a Crown or a Hatchet Our motives must be Nobler Higher and more Spiritual if they come from above Now since we can only know this the Question is and ought to be put to us For this inward Call thus explained Is the first and one of the principal qualifications for him that is to be employed about Heavenly things and therefore it is inserted not only into ours but other reformed Offices for Ordination where 't is enquired if they believe that God by the Church calls them to this Ministry and if they did not seek it for worldly Riches or Glory (u) Liturg. Eccles Belg. Qu. 1. in Ordin p. 260. The Scotch Psalter by Mr. Knox. Form of Ordination Qu. 2. p. 18. There are no Footsteps of this in the Roman Office which no doubt is a culpable omission yet we are told by a late Author that some Zealous Bishops of that Communion in France not long since refused to ordain such concerning whose internal Vocation they were not satisfied (w) Dr. Burnat's Preface to the Regalia p. 28. but I believe few of their fellow Bishops followed their Example because it is not required by Law as it is in our Church Our Candidates know this Question will be asked them wherefore let them examine their Hearts strictly and answer it in the sincerity of their Souls not doubting but that Good Spirit who excited them to this Work will assist and bless all their performances Quest II. Do you think that you are truly called according to the Will of our Lord Iesus Christ and the Due Order of this Realm c. So long as Miraculous Gifts continued the Persons endued with them in a larger measure than others were easily known to be called by God and some of them as St. Paul were not called of Men nor by Men (x) Galat. i. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc But this was peculiar to the Apostles or to that Age only as St. Chrysostom hath observed for now since Miracles and such Divine Evidences and Indications are ceased it is necessary that this inward Call should be tried and approved of by Men. Nothing is so easie to counterfeit as a Message from the Gods (y) herculè audivi esse optumum mendacium quicquid Dii dicunt id rectum est dicere Plaut Mostell Act. 3. Sc. 1. p. 528. saith the Slave in Plautus and experience tells us nothing is more readily believed among the vulgar than such a Pretence managed by a bold undertaker so that this inward Call hath been in all Ages pretended to by all the Imposters in Religion Among the Jews there were false Prophets who gave out that God called them but he declared they ran before they were sent and Prophesied out of their own Heart or as the Original imports made themselves Prophets (z) Jer. xxiii 21. Ezek. xiii 3. Heb. Voc. eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Vers Qui suam sequuntur phantasiam In Christian times this set up Montanus and many other enthusiastical Hereticks And though Mahomet had no power of Miracles no gift of Prophecy no learning nor good Life to prove his Mession yet he boldly said God was his witness that he had sent him (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euthym. Zigabin Panoplia edit per Sylburg p. 46. In the ignorant and superstitious Ages the Roman Church gave very great encouragement to Men and Women that were illiterate to Preach upon pretended Commissions from Christ or Visions and Dreams which they boasted of (b) S. Vincentius somniadit se à Christo missum ad Praedicandum Vid. Lipom. in vit mihi p. 263. ita Hildegardis vid. Opera ejus in Bib. Patrum Tom. 15. edit Col. 1622. But afterwards finding the mischief of these holy Cheats they were forced to enquire into those false Claims (c) Acta Cor. Cardin. Alliaco ap Baluz Miscel T. 2. p. 284 294. And 't is the weak credulity of most of our Sectaries which exposes them to admit bold Pretenders to the Spirit to be their Teachers without any preceding Tryal and hence Papists in disguise ignorant scandalous and heretical Men have got into their Conventicles and been admired by the abused Croud as Persons sent from Heaven and full of the Holy Ghost To prevent which Common but Dangerous Cheat the Primitive Church punished those who presumed to exercise any Ecclesiastical Office while they were Lay-men with Excommunication and they forbid the inferiour Clerks to officiate untill they were in one of the higher Orders (d) Concil 6. Constant in Trullo Can. 58. Can. 64. Balsamon ibid. Bev. T. 1. p. 225 p. 233. And there were from the first setling of Churches every where publick Forms drawn up for examining such as desired to be Ordained and then solemnly to Admit them which no doubt was agreeable to the Will of our Lord Jesus Christ who inspired his Apostles to give Rules to their Successors the Bishops for trying all that were to be promoted to Holy Orders as was shewed before whence we may infer that our Saviour and his Apostles did not think any Man's Word was to be taken as to his inward Call till his claim had been enquired into and approved by the Governors of his Church and till they also gave him an external Call therefore to fix an Order in every Church for the solemn trial and admission of Ministers is according to the Will of Christ in general And since the Order duly setled in this Realm is so agreeable to Primitive Practice and to God's Word we may safely say that such as are admitted according to this Due Order are admitted according to the Will of Jesus Christ the particulars I shall demonstrate in every part of these Discourses so that I need only remark here That our Candidates may answer this Question when they have read this Tract and understand this Office well more certainly and upon better grounds than those of any Church in the World For though the two Essential Parts of Ordination Prayer and Imposition of Hands are retained in both the Eastern and Western Offices which are of Apostolical institution yet there are so many Ceremonies added some of which are apparently Superstitious and Idolatrous and some so dubious that whosoever doth consider can scarce say with a clear and
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
〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Minister stat recitat de Lege Lib. Massech Suc. So that the place was honourable though inferiour to that of the Ruler of the Synagogue In like manner the Deacons proper Office was to read the Holy Scripture in the Christian Assemblies as divers of the Ancients have particularly noted (d) Evangelium Christi quasi Diaconus lectitabor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. constit l. 2. c. 57. and Sozomen recites it as a Custom peculiar to Alexandria that only the Arch-Deacon read the Gospel there whereas the ordinary Deacons read it elsewhere (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom Hist l. 7. cap. 19. At Carthage where they had a peculiar order of Lectors the Bible was delivered not to the Deacons but to the Reader with these words Take this Book and be thou a Reader of God's word and if thou art faithful and useful in this Office thou shalt have a part with them who have ministred the word of God (f) Concil 4. Carthag can 8. Bin. Tom. 1. pag. 588. But we having laid aside this Office properly deliver it to the Deacon wherein we are conformable to the ancient Churches In the Syrian Formularies it is peculiar that the Bishop delivers to every one of the Deacons a Book of the Epistles and to the Priests a Book of the Gospels g (h) Ordinat Syror. ap Morin p. 451. p. 458. The words spoken at the delivery of the Holy Book have been varied in the Western Church For in one of their ancient Ordinals supposed to be 800 years old and taken out of a Saxon or English Book The Bishop said unto the Deacon Take this volume of the Gospel read and understand it and do thou both deliver it to others and fulfil it in thy Works (h) Accipe istud volumen Evangelij lege intellige aliis trade tu opere ad imple Form ver ap Morin de Ord. Lat. p. 286. But in the modern Roman Church the Bishop absurdly says Take thou power to read the Gospel in the Church of God as well for the living as for the dead in the name of God Amen (i) Accipe potestatem legendi Evangelium in Ecclesia Dei tam pro vivis quam pro defunctis in nomine Domini Amen Pontif Rom. p. 17. But that we may be assured this Botch was added in the blind Ages Morinus (k) Post haec verba Ecclesia Dei in inferiori margine Scriptura recenti atramento planè alio Tam pro vivis quam pro defunctiis c. Morin de ord Latin p. 337. hath discovered these words as well for the living as the dead were put into the Margin of an Ordinal of near 600 years old in a modern hand and later Ink So that this corruption hath been designed since their false Doctrine of Purgatory was set up however 't is impossible to reconcile the words either to Truth or good Sence The Gospel may profit the living who can hear it but the dead cannot exercise that Sense and so can have no benefit by anothers reading thereof The Spirit therefore calls upon living Men and saith We must hear God's Voice to day (l) Hebr. iii. 17. And the Orthodox Fathers teach us there is no more hopes of finding any comfort in the next World for them who are not cleansed from their Sins in this (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. Hom. 5. T. 1. p. 26. Vid. Aug. de temp Ser. 66. fol. 159. If Men die without Faith and Repentance neither Prayers nor Reading can work these Graces in them Unless they fansie as some Charmers of old did That there is a Magical power in the words of Holy Scripture that can operate upon disembodied Spirits which is a wickedness severely condemned especially in Clergy-men by an ancient Council (n) Concil Laod. can 36. Balsam Zon ibid. Bev. Tom. 1. p. 469. Not. T. 2. p. 196. and is one sort of conjuration which by abusing God's word borders upon Blasphemy (o) Vid. Camerar Oper. subseciv Tom. 3. cap. 30. pag. 104. So that this Addition makes the Roman Form more like the creation of a Necromancer than a Christian Deacon and therefore our Reformers justly cast out this late corruption and restored the Form to its ancient Purity Giving our Deacon a Power and Right to Read the Scripture which being the Word and Will of God and the Means of our Salvation should be Read plainly and deliberately with affectionate Devotion and fervent Charity to the living because this is their only day of Grace and unless it work upon them now while it is called to day they shall never see or hear these Holy Books more till they be opened to their Condemnation at the last Judgment As to the Deacons duty in Reading and Preaching also by License from the Bishop I have spoken before and shall only add this caution That it is not safe for young Preachers to meddle with nice Points and high Speculations in their Sermons plain truths and practical matters being easier and safer for them to Preach and far more profitable for their People to hear or in the words of Seneca (p) Senec. de benef l. 7. cap. 1. There are no things hard to be found out but only such as afford no other advantage to the finder but that he hath found them whatever will make us better and happier lies open and is near at hand CHAP. V. Of the Consequence after Ordination §. 1. OF the Gospel In our usual Service the Epistle and Gospel stand together but in this Office they are separated and the Ordination it self intervenes and did so of old for in an Ordinal writ above 800 years ago we have this Rubrick That the greater Orders shall be conferred before the Gospel the lesser after the Communion (q) Majores gradus ante Evangelium minores vero post Communionem dantur Vid. Morin de ordin Latin par 2. p. 270. Now the Deacon is the first of the greater Orders and the Reason of setting the Gospel immediately after his Ordination was that the new ordained Person might immediately exercise his Authority and give proof of his fitness for this part of his Office in solemnly reading the Gospel for by our Church as well as the Roman it is ordered That one of them appointed by the Bishop shall read the Gospel (r) See our Rubrick here Aliquis de noviter ordinatis dalmaticâ indutus Evangelium dicit Pontif. Rom. p. 39. The Portions chosen for this occasion have been divers One of the ancient Gallican Forms had Luk. ix from ver 57 to ver 62 (s) Liturg. Gallican ap Mabillon l. 2. p. 170. which is not so proper by much as this Gospel out of St. Luke xii from to ver 35. to ver 38. appointed by our Reformers under King Edw. the sixth (t) Vid. Sparrow's Coll. p.
advanced to greater Commands and larger Rewards that the other legionary Soldiers may with all labour and zeal strive to become capable of those high Employments (x) Gradatim promoti sunt ad Officia ea quibus magnae utilitates Honores constitutae sunt ut caeteri Milites omni labore ac devotione contenderent ad tanta praemta pâ—rvenire Veget. de re mil. lib. 2. cap. 8. Which was also Julius Caesar's practice to take the Centurions who had behaved themselves valiantly and advance them into higher stations as a just reward of their Courage and Conduct (y) Caesar de Bell. Galic lib. 6. pag. 262. The like care was also taken by the Emperor Justinian in bestowing Civil Offices for he saith We always provide to promote every one according to his diligence and deserts to better place and greater dignities (z) Semper providimus unumquemque secundum labores suos ad meliores gradus majores dignitates producere L. 2. cap. de Praef. praet Afric And so it ought to be in the Church the best Lay-men should be made Deacons and the best Deacons should be advanced by Degrees to be Priests and Bishops for none will adorn those higher Orders but such as have behaved themselves well in the Lower for he that is faithful in little will be faithful also in much (a) Luk. xvi 10. Thus we have considered these particulars as they are motives to the Bishop and all the Congregation to make these requests with great devotion for the newly Ordained Persons because if they can prevail with God to give them such Grace they will prove a credit to their Office a blessing and an honour to the Church But the Deacon himself should consider these Petitions so as to excite him to endeavour vigorously to be such as they pray he may be humble and modest in his Carriage and Temper constant and diligent in his Ministrations regular and strictly Canonical in his Life for here are all sorts of motives laid before him to encourage his resolutions and endeavours herein the Spiritual Motives are the Peace of his own Conscience the Confirming of his Hope and Faith in Christ and the securing his perseverance as well as his eternal reward the Temporal Motives are his being an Ornament to the Church an Honour to his Order while he remains of it and his deserving justly to be promoted in time to the highest Office in Christ's Church and St. Paul hath taught us if we desire the Office of a Bishop only as a greater opportunity to do more good it is very lawful To rise by these means is commendable and it is an innocent yea a laudable ambition to act well in this inferiour Station that we may be called to a higher Finally These requests are of so great importance to the Persons Ordained to the People among whom they are to Officiate and to the whole Church that they are asked by the most powerful of all intercessions through Jesus Christ c. Yea and it is so likely that he who hath called them to this Office will qualifie them for it that as if these Petitions were heard already and sure of acceptance if the Persons prayed for put no bar that we give thanks before hand and conclude the Collect with this Doxology To whom be glory c. Amen §. 5. The Last Prayers and Rubrick The Office is closed with a Prayer which is very proper for such Acts as these that are begun continued and ended in God's Name and with that Benediction which belongs to the Communion that is always celebrated at Ordinations but these are both explained before in their proper places So that I shall only observe the last Rubrick which admonishes the Deacons to continue a whole year in this Order and gives this reason for it that they may be perfect and expert in Ecclesiastical Administrations before they become Priests which reason is so evident and convincing that all Churches have founded such a like Order upon it for the Custom hath every where been to keep the Deacons for some time in that Office before they go higher Hence the Canons here (b) Can. 32. Eccles Angl. and elsewhere strictly forbid the ordaining any one both Priest and Deacon in one day (c) Concil Rom. II. sub Sylvestr An. 324. Bin. Tom. 1. p. 255. Concil Trid. Sess 23. Can. 13. ib. p. 390. and a great Council declares that every Clergy-man must stay the time appointed by Law in each Order before he be advanced higher (d) Concil 8 Constantin Can. 17. Bev. T. 1. p. 358. Yet in several Ages of the Church the time between these Orders hath been various Of old it was much longer for Epiphanius Bishop of Pavia was eight years a Deacon before he was made Priest (e) In Diaconatu à vigesimo incipiens octo annos explevit Ennod. vita Epiph and we read of others who continued fifteen years in this Order (f) Gregor Turon l. 4. c. 6. p. 128. An Ancient Roman Council is said to enjoyn a Deacon to stay five years and a Priest three before they be removed higher (g) Concil Rom. II. sub Syvestr ut supr c Later Councils agree with us and fix the time to one year (h) Concil Trid. Sess 23. Can. 14. Bin. T. 4. p. 390. Concil Aquil. An. 1596. ibid. p. 580. But so as both they and we leave it to the Bishops prudence who upon reasonable causes that is the extraordinary merit of the Person the evident profit of the Church or some urgent necessity may Ordain some Men sooner Though ordinarily it is much better to make them stay the year of probation in this first Order and sometimes 't is an argument of Mens pride and too much forwardness to offer themselves sooner Besides this keeps up that Apostolical and Primitive Distinction of the three Orders which by no means ought to be broken or confounded and perhaps it might not be amiss if such as are Ordained Deacons only to read and do inferiour Offices in Cathedrals or large Parishes were always kept in that Degree not only to make the difference of Orders more visible and to make ours more conformable to the Primitive Church but to prevent that scandal which some of these Men of ordinary Parts and mean Education have frequently brought on the Venerable Order of Priesthood To conclude the Office of a Deacon is by no means contemptible but very honourable in it self and those who are of this Order must endeavour so to live as to raise its reputation and then they may be very serviceable to the Church even in that Station which is a good step towards an higher Degree whereof I am next to treat A DISCOURSE ON THE OFFICE For making PRIESTS Where it differs from the former A Preface concerning the Dignity of this Order §. 1. THE Bishops since the Apostles deaths being the highest Officers in the Church of Christ is
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) Dâ—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
Matth. vii 23. Drus Nor are they ungrateful for my Affection and Care for I first take notice of and love my Flock (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. And then I am known respected and beloved of mine own Sheep who renounce and despise all other Shepherds in comparison of me Ver. 15. This People of Israel are my Fathers peculiar Flock (l) Psal c. 3. and therefore As the Father knoweth me and my great affection for them he hath set me over them even so full well know I the Father and his tender regard for them (m) Cognoscere pro diligere i. e. ea charitate qua pro ovibus morior quantum Patrem diligo ostendo Greg. hom 14. It is to please him that I now take such pains with them such care of them And I am ready upon the same account to lay down my Life for the salvation of the Jews who are the Sheep of my Heavenly Father's Pasture Ver. 16. But the merit of that Death of mine shall reach further than the Jewish Nation my Father calls them his Flock And other Sheep I have resolved thereby to redeem which are not as yet gathered in and become Members of this Fold (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. even the poor Gentiles who are at present under Sathan's power them also I must bring out of that lost and deplorable condition wherein they lie I will call them by Preaching and they shall hear my Voice so as to be converted and live After which I will take away that odious distinction between Jews and Gentiles (o) Coloss iii. 11. and there shall be but only one Fold even the Christian Church and one Shepherd that is my self who will be the Supream Head and Governor thereof CHAP. III. Of the Exhortation §. 1. THe next observable difference is the peculiar admonition which the Bishop gives to all that enter into Priests Orders that before they take this weighty Charge upon them they may be made duly sensible both of the Dignity and the Duties of their Office which are so necessary to be considered just now that other Churches have such a discourse (p) Vid. Pontif. Roman p. 41. in Ord. Presb. though in some it be less properly deferred till after Ordination (q) Alia formul p. 55. Et Copthar Ordin ap Morin p. 507. item Lutheran formul Lips 1624. But this is the fittest place for these Considerations and ours the best the fullest and most accurate Form now extant as will appear by the following Analysis and Discourse The Analysis of this Exhortation The Exhortation contains Three Principal Parts 1st An Introduction referring to what they have heard You have heard Brethren as well in c. 2ly The particular Advice now given them viz. 1. To consider very seriously before hand 1. The Dignity of their Office We exhort you in the name of c. 2. The weight of their charge on the account of 1. The variety of their duty to teach and to premonish c. 2. The greatness of their trust Have always therefore printed c. 3. The danger of their neglect And if it shall happen the same Church c. 2. To act afterward with great 1. Diligence to promote the good of their People And see that you never cease your labour c. 2. Gratitude to God who hath called them to this Office as well that ye may shew your selves c. 3. Caution toward Men least they give any Offence as also to beware that neither you your selves c. 3. To use the most proper means for enabling them to do their Duty 1. Prayer for the aid of the Spirit of God Therefore ye ought and have need to pray c. 2. Studying the Books of Holy Scripture And seeing that you cannot by any other c. 3. Leading a good Life and in framing the manners c. 4. Avoiding secular Cares And for this self same cause c. 3ly A Conclusion of the whole 1. Expressing the Bishop's hope that they have 1. well considered of their undertaking We have good hope that you have well c. 2. Firmly resolved both 1. To do those Duties and that you have clearly determined c. 2. To use these means and that you will continually pray c. 2. Requiring from them a solemn Promise as to all the particulars And now that this present Congregation 〈◊〉 A Discourse upon the Exhortation §. 2. This necessary pious and comprehensive admonition is very properly introduced by putting the Candidates in mind as well of that which was said to them when they were privately examined for it supposes that the Arch-deacons gave them a Charge then as of that which hath been just now read to them out of the Gospel and Epistle concerning the Dignity and Importance of this Office whereunto they are called Yet lest they should forget the private instructions formerly given them or not readily infer these things from the portions of Scripture now read The Bishop doth once more exhort them in the name of Jesus Christ his and their Great Master to remember how High their Station and how Weighty their Charge is And first he declares the Dignity of their Office by those various Titles given to those invested with it in Holy Scripture and then shews the various Duties which every one of these Names imports The Titles are Messengers Watchmen and Stewards of the Lord The Duties as Messengers to teach as Watchmen to forewarn or premonish and as Stewards to feed and provide for the Lord's Family First The Prophets in the Old Testament and the Priests are stiled the Messengers of the Lord of Hosts (r) Isai xliv 26. Hag. i. 13. Mal. ii 7. See Mark i. 2. And to shew they are no ordinary Messengers they are in the New Testament called The Apostles of the Churches i. e. sent by Christ to the Churches with his Authority to teach and instruct them (s) Philip. ii 25. 2 Cor. viii 23. Ita Chrys explic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in loc Philip. and therefore they are also called the glory of Christ that is such as represent his Person and shew the glory of their Mighty Lord even as Embassadors do wear the Character and set out the Splendor of the Princes who send them and they are expresly named Embassadors for Christ (t) 2 Cor. v. 20. To whom all Nations did ever pay the greatest respect even as to their Masters (u) Oratorem audire oportere jus gentium est Donat. ad Prolog Hecyr. Sancti habentur legati Pompon L. Si quis D. de legat Sanctum populis per saecula nomen Papin Stat. So that they have the highest of all Offices in God's House the most honourable of all Employments being sent to represent Christ Jesus and to declare his Will as his immediate Embassadors and his constant Envoys resident among us here upon Earth to transact his Affairs among the Sons
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 â—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
put in these words the Royalties of St. Peter (f) Regulas S. Patrum adjutor ero ad defendendum in Decret ut sapr Hodic Regalia S. Petri. and the modern Form for a Metropolitan keeps both containing many other extravagant additions (g) Vid. Pontifical Rom. p. 88. and being so worded that every Popish King when he nominates an Arch-Bishop loses a Subject because he must swear fealty to another Prince (h) Vid. Spalatens de Repub. Eccl. l. 4. c. 2. §. 52. p. 425. Which was understood in England so well even while Popery was professed here that William Rufus declared Anselm could not keep his Allegiance to him together with this Obedience to the Apostolical Seat promised against his will (i) Protestatus est illum nequaquam fidem quam sibi debebat simul Apostolicae sedis obedientiam contra suam voluntatem posse servare Eadmer Hist Nov. p. 26. So that this Oath never was liked in the English Nation and at last it was declared treasonable and forbid by Law And not only so but a short and plain Oath is all that is now required of our Bishops that they will pay due reverence and Obedience to the Arch-Bishop the Metropolitical Church and their Successors Now this only relates to Ecclesiastical Matters contained in the Canons and is no more than is necessary for the good Order and Government of the Church it no way interferes with the Temporal Allegiance due to the King and is much the same with that Question and Promise used 800 year ago and cited before out of Morinus So that there can lie no Objection against it Wherefore it may lawfully be taken and ought strictly to be kept to maintain regular Subordination and good Order in the Church CHAP. VI. Of the Exhortation before the Litany §. 1. BRethren it is written Luk. vi 12 c. Acts xiii 2 3 c. The ground of this short Preface to the Litany and other Prayers for the Bishop elect is laid on a sure Foundation viz. The practice first of Christ and then of his holy Apostles whose custom of Praying before they Commissionated any to be Pastors and the Churches constant following their Example is equal even to an Express Command for us to pray before all sorts of Ordinations And First St. Luke Chap. vi ver 12. tells us Our Saviour went into a Mountain to pray and continued all night in Prayer to God Adding ver 13. And when it was day he called his Disciples and of them he chose Twelve c. From whence it is clear that the Lord Jesus who knew the hearts of all men and whose single request was enough with his Father who heard him always spent one whole Night in Prayer before he chose and sent out his Apostles and 't is as plain he did this chiefly for our Example to shew us how to proceed on this weighty occasion For he retires to a Mountain a-part where it seems there was a House of Prayer a Proseucha built (k) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers Syriac Quoniam illic videbatur Domus Orationis Dulplexarticulus ostendit quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de loco dicitur ut Act. xvi 2. Ham. Annot. ibid. to which in the day-time many resorted but at night it was empty and free and there our Lord chose to spend his whole time in deep Meditation and fervent Prayer before he entred on the same Work that we are going about and if we remember what was observed before upon Matth. ix ult and Chap. x. 1. (l) See Disc on the Office of Priests in the First Gospel that he charged his Disciples to pray also before he gave them their Mission it will effectually shew with how great Devotion not only the Ordainer but those to be Consecrated or Ordained also should prepare themselves on this solemn Occasion Watching Fasting and Prayer being far more necessary in our Circumstances than it was either in his or theirs 2ly To this Example of our Lord is added the imitation thereof by the Bishops and Apostolical Men at Antioch who even when God immediately chose the Persons and allotted their peculiar Work did not lay their Hands on Saul and Barnabas till they had Fasted and Prayed (m) Act. xiii 2 3. Our Saviour also was Fasting when he Ordained his Apostles for it was early in the Morning after a night spent in Prayer that he called and sent them (n) Luk. vi 13. And this was one of those Ecclesiastical Matters upon which the Primitive Bishops appointed the Christians to Fast and Pray (o) Episcopi universae plebi mandare jejunia solent alicujus sollicitudinis Ecclesiasticae causa Tert. adv Psych c. 13. The inference from all which Premises naturally is Let us therefore following the Example of our Saviour Christ and his Apostles first fall to Prayer before we admit this Person c. Though we do believe he is inwardly called to this Great Work by the Holy Ghost yet we must by Litanies Supplications and devout Prayers earnestly beg of Almighty God to enable him to perform it to his Glory and the Salvation of his own and many others Souls CHAP. VII Of the Questions to a Bishop §. 1. The Preface BRother for as much as the Holy Scripture and the Ancient Canons command that we should not be hasty in laying on Hands and Admitting c. This Introduction is to shew that these necessary interrogatories before the admission of a Bishop are grounded first upon Holy Scripture even St. Paul's charge to Timothy concerning his not ordaining any without a previous examination (p) 1 Tim. v. 22. Citatur à D. Bern. inde sic Eugenium alloquitur Curae tibi sit maxime introducere tales quos postmodum introduxisse non poeniteat Bern. de Consid l. 4. c. 4. p. 887. Which St. Bernard expounds of not ordaining any but such as they will not repent afterward that they did admit Secondly This method of asking Questions of the Candidate for a Bishoprick is grounded on divers ancient Canons especially on that of the Fourth Council of Carthage where it is expresly required and where all the particulars to be enquired of as to his Manners his Learning and especially as to his Faith are set down at large (q) Qui Episcopus ordinandus est antea examinetur c. Concil Carthag 4. Can. l. Bin. T. 1. p 588. and unless he could give an Account in all the particulars the Metropolitan was not to consecrate him From this Canon which also cites the place of St. Paul our Church hath taken this Preface being very like also to the most ancient Forms used in the Western Church as may be seen in Morinus which thus begins The ancient Rules of the Fathers especially the Canon of Carthage ordains according to that of the Apostle Lay Hands suddenly on no man c. (r) Antiqua S. Patrum instituta at legimus in
both his Clergy and People (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. in Trull can 19. Bev. Tom. 1. p. 177. where one of the Scholiasts observes this Canon was obeyed by the Patriarchs of Constantinople to the time of the Emperor Alexius Comnenus An. 1110 (k) Vid. Annot. ibid. T. 11. pag. 131. In the Roman Church the Bishops had neglected this part of their Office most shamefully long before the Reformation But since that in our Church the pious Prelates have been very frequent Preachers and innumerable of their excellent Sermons in Print demonstrate they were as eminent for as frequent in their Preaching I have seen a Register which Arch-bishop Mathews who is commended by Mr. Camden for his eloquent and constant Preaching kept wherein he noted almost every Sunday what Church he preached in and what Text he preached on and sometimes with what hopes of success It must be confessed to the honour of this Church that there are now in so many places Priests that are learned and able Preachers far beyond what the last Century afforded that Bishops preaching is not now so necessary as it was then yet doubtless they are highly to be commended who do often Preach both in their Cathedrals and also in the adjacent Country Cures where small allowances will neither support nor qualifie a Preaching Minister there their Labours will certainly be very acceptable and highly beneficial and where-ever they Preach 't is certain they will have numerous and attentive Auditories and may reprove rebuke and exhort with more Authority and probably with better success than a private Minister can do Wherefore we ought to pray that our Bishops may frequently and freely preach the Gospel though they have no peculiar Church under their special charge nor Superior to enjoyn them it is more pious and more honourable for them to Preach because 't is a free-will-offering and their whole Diocess is in some sence their Cure §. 2. Secondly We pray they may have Grace to minister the Discipline of the Church wisely and profitably expressing it in the words of St. Paul by using their Authority not to destruction but to salvation (l) 2 Cor. xiii 10. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not to hurt but to help Which intimates the difference between Secular and Ecclesiastical Power The Temporal Magistrate is also the Minister of God but he bears a Sword not only to be a terror to evil Doers but to make them suffer evil who have done it and to cut off and execute notorious Offenders But God's Spiritual Minister is only armed with a Pastoral Staff and a Rod (m) Psal xxiii 4. 2 Corinth iv 21. neither of which are designed to kill but to reform such as go astray his Authority is that of a Father who may correct a disobedient Child but not destroy him yea the very end of his Correction must be to save the Offender A Bishop hath a Power given him by God to warn the Unruly and if that take no place to suspend and excommunicate them yea to oblige them to give some publick Testimonies of their Repentance before he do restore such but this still aims at saving the Man and destroying nothing but the Vice For so soon as God touches the obstinate Sinners heart with a sense of his Sin and Guilt which this dreadful Anathema binds upon him our Spiritual Fathers are ready to absolve receive and embrace these their Prodigal Sons after the example of their Great Master yea either by Personal application or where that cannot be by the Parochial Priest our Bishops are to take care that Sinners remaining under this heavy Sentence which will certainly prejudice them at God's Tribunal may not die in their obstinacy and impenitence so that they try all methods to help and profit them by this godly Discipline But if all prove finally ineffectual as to the single Offender the keeping out one so infected from the Community of Christians is not only for the honour but also for the security of the whole Flock and that is one main end of Church censures not for revenge but to support the honour of Christ's Laws to admonish others to amend and warn all not to despise this salutary Authority as Lactantius notes (n) Surgimus ad vindictam non quia laesi sumus sed ut disciplina servetur mores corrigantur licentia comprimatur Lactant. de ira Dei p. 809. And this merciful Petition clears our Church from that which we do so justly condemn in the Roman where as was noted They make their Bishops swear to persecute Hereticks whom they ought rather gently to convert and set up Ecclesiastical Tribunals of Inquisition to cause men to be cruelly put to death for Opinions differing from theirs by which a good Author tells us that even within the narrow limits of the Low Countries in the compass of Fifty Years they executed above 100000 poor Christians meerly on the account of Religion (o) Camerar Op. Hor. Subseciv Tom. 3. c. 2. p. 8. Besides innumerable Cruelties of the same kind that are registred in bloody Characters in all the Countries of Europe where they have power This is using their Authority to hurt and to destruction with a witness but oh how contrary is it to the Spirit of the Gospel the Example of the Apostles and the Opinion and Practice of the Primitive Church When Athanasius was falsly accused but of killing one man the Catholicks detest the slander and say Our Church uses no slaughter nor bonds our Bishops never sent an Executioner or a Gaoler to any man (p) Caedes vincula aliena sunt à nostra Ecclesia c. Vid. Synod Epist ap Bin. T. 1. p. 402. And for their poor excuse that the Clergy only turn them over to the Secular Power That was the very crime of Ithacius and his Party of Bishops who instead of converting the Priscillian hereticks by Evil Counsel applied to the Secular Judges that by their Sentence and their Executions these Hereticks might be driven away from the Cities and when he got them condemned to die it was looked upon but as a piece of Craft to retire from the Judicature because he knew the wicked design was sure to take effect (q) Parum sanis Consiliis seculares Judices adeunt ut eorum decretis executionibus Haeritici urbibus pellerentur Ithacius subtrahit se cognitioni frustra callido jam scelere perfecto Sulp. Sever. Sacr. Hist l. 2. p. 422 430. And 't is certain that not only St. Martin was highly offended at these bloody proceedings (r) Idem Dialog §. 15. p. 565. but a whole Synod of Orthodox Bishops in Council assembled condemned the Fact and excommunicated all these Sanguinary Bishops (s) Concil Trevir An. 386. Bin. T. 1. p. 563. But Rome is now so different from the Ancient Church that they call that Zeal and make it Meritorious which the Saints they adore and
contemning his Bishop and appointing the Person who did so to be excommunicated and deposed unless he repented (p) Idem Ep. 65. p. 192. So that in his time Deacons and Presbyters were not only distinct from but subject to their Bishop About this time also Novatus the Heretick is censured for not considering there could be but one Bishop in one Church that was orthodox as Rome then was though at the same time there were forty six Presbyters and seven Deacons under him in that City (q) Epist Cornelii ap Euseb l. 6. c. 35. To this Age we must also reckon the Canons called Apostolical made in divers Synods under Heathen Emperors and collected by Clemens Alexandrinus as 't is believed but certainly a genuine remain of this Century as is abundantly proved by a very learned Author (r) Codex Can. Eccles Prim. vindicat per. G. Beveridge 1678. Now these Canons every where make out the distinction of these Orders and the subjection of the two latter to the first viz. the Bishop For they decree three Bishops must ordain a Bishop but one is sufficient for a Priest or Deacon (s) Apostol Can. i ii Bern. Tom. 1. p. 1. And very many of these Canons name these Orders distinctly as being then setled and well known in the Christian Church in that early Age (t) Ibid. Can. iv v vi vii viii xvii xviii xxv xxvii xxviii xxix xxxiii xxxvi xlii xliv xlv li lii liii lxiii lxviii lxix lxx lxxxiii And for the Subordination No Presbyter or Deacon may remove without his Bishop's leave (u) Ib. Can. xv p. 10. No Presbyter can separate from him (w) Ib. Can. xxxi p. 19. The Bishop may excommunicate or absolve Presbyters and Deacons (x) Ib. Can. xxxii p. 21. and neither of them are to do any thing without their Bishop's consent (y) Ib. Can. xxxix p. 27. yea Presbyters and Deacons are declared to be Officers under the Bishop (z) Ib. Can. xli p. 28. And now we have viewed the original of these Orders whose Foundations were laid by God in the Old Testament agreed to by our Saviour and instituted by his Apostles in the New and the next three Centuries continued the usage in times of Persecution when the Bishops were all Saints or Martyrs and could have no reason to alter an Apostolical Institution nor any ends of Ambition or Covetousness to tempt them to set up any Innovation So that we conclude thus far there were three Sacred Orders in the Church Our Adversaries confession of this makes all further proof of the number and distinction unnecessary and we may be assured that what was done in those Pure and Primitive Ages was right so that we will only add a few Observations about the Bishops superiority over Priests and Deacons and so end this Section In the Council of Alexandria An. 339. it appeared that one Colluthus who was but a Presbyter had ordained Ischyras and others to the same Degree but that Council degraded him and the rest and reduced them to the degree of Laicks for want of Episcopal Ordination (a) Epist Synod ab Alexand Binius T. 1. p. 405. which probably gave occasion to the Council of Antioch An. 341. to forbid any but a Bishop to ordain a Presbyter or Deacon (b) Conc. Antioch can 10. Bin. Tom. 1. p. 411. For it had been always taken for granted that the Bishop was of the first Order and so to admit the other two Hence Optatus Milevitanus who flourished An. 368. says of the times before his own that even then the Church had Deacons fixed in the third and Presbyters in the second Degree besides Bishops who were the top and Princes of the rest (c) Optat. Milev lib. 1. p. 39. So Sidonius stiles Euphronius a Priest of the second Order before he was made a Bishop (d) Sidon Apol. l. 4. ep 25. p. 106. yea before him St. Hierom reckons Presbyters the second Order (e) Hieron in 1 ep Tim. cap. iii. And the Gallican Ritual calls them an Order next following the Bishops of the second Dignity affirming that the Apostles filled the world with this second sort of Preachers and they there pray at the Ordaining a Presbyter that he may obtain the gift of a second merit (f) Ordin Pres in Litur Gallic vet ap Mabil l. 3. p. 306. More of which testimonies may be seen in a late learned Author of our own (g) Vid. Dod. Dissert Cypr. 6. §. 12. To conclude it was so well known that a Bishop was a superior order to a Presbyter that it was deemed Sacrilege by the Fourth General Council to thrust a Bishop down from the first to the second Degree (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalc. Act. 4. Bin. p. 427. So that however persecution and dire necessity may perhaps exeuse some late Churches for being forced to mix the two first Orders and to have only Priests and Deacons Yet we who have a prescription of above 1600 years for us even from the Apostles time have the right of our side and must never depart therefrom I have no time to enlarge upon this Subject which hath been so fully and learnedly discussed by divers excellent Writers that I hope the Controversie is at an end wherefore I shall refer the Reader for his further satisfaction if it be desired to the Authors here cited (i) Bilson of Church Govern c. 2. And. Opusc resp ad Ep. Molin Ham. mond Dissert de jure Div. Episcop Bish Tay. Div. Instit of Episc Spalat de R. P. Eccles l. 2. c. 3. which are abundantly sufficient §. 3. Which Offices were evermore had in such reverent Estimation The Honour and Dignity of the Priesthood is only mentioned here as a reason why so solemn an Admission to it and so extraordinary Qualifications in the Candidates for it are required Yet it deserves our particular consideration because we live in an Age wherein not only Religion with all holy times places and things but with them the Persons also that are consecrated to God's service and have been honoured in all Nations and Ages of the World are despised by the Separatists and Enthusiasts as well as by the Atheistical and Prophane So that I am obliged with St. Paul to magnifie my Office (k) Rom. xi 13. and shew it was evermore had in reverent esteem by all wise and good men and to prove this I will begin with the first times Before the Law the Priesthood originally was in the First-born as not only the Ancient Jews (l) Ab. Ezr. in Gen. iv 3. but also divers Christian Fathers and others do declare (m) See Selden Hist of Tithes p. 5. and review p. 451. And these were accounted the most honourable in every family so that they were commonly Kings and Priests both as appears by the Example of Melchisedec in Sacred Story (n) Gen.
c. 14. p. 335. Skinners Dictionary voce Signior alibi and so was Presbyter originally intended for the Verb from which it comes signifies to Rule (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesch p. 784. and it is used for a Superior Of which the word Priest which we commonly use is only a barbarous contraction but can by no means be supposed as some profanely apply it in their discourse to be any name of diminution or contempt There remains only the Title of Deacon now restrained to the lowest of these three Orders but it must be reckoned honourable in it self because it is applied to the chief Civil Magistrate in respect to his being subordinate to God (c) Rom. xiii 4. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Bishops to the Apostles and to Christ himself (d) Rom. xv 8. 2 Cor. vi 4. Colos iv and though I would not infer from that use of the Name as a late Author doth that this Order was not in the Apostles time (e) Preface to the History of the Regalia p. 14. yet I may justly note that no dishonour can be cast upon our Deacons or Ministers from this appellation that will not reflect upon Magistrates and our Lord also To which I may add Mr. Mede's observation that 't is not said they are Ministers of the people but of God and of Christ (f) See Medes Diatrib on 1 Cor. iv 1. Wherefore all the names of these Sacred Orders in Scripture are honourable and so are also the Offices signified by them and this may suffice for the inspired Books As to the Opinion and Practice of the Christians afterwards they could not but value the Priesthood at an high rate since they reckoned it so necessary to Religion that there could be no Church where there were no Priests (g) Ecclesia non est quòd non habet Sacerdotes Hier. adv Lucif c. 8. ita Theod. Valent. l. 20. in append ad Cod. Theodos And the famous Justinian hath recorded it in his Laws That the Kingdom and the Priesthood are the greatest gifts that the Divine Goodness hath given unto men (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin praef ad Auth. coll 1. Tit. 6. p. 11. but to go back to the earliest times Epiphanius cites ancient Authors affirming That St. James Bishop of Jerusalem after the manner of the Jewish High-Priest (i) Exod. xxviii 36. wore a golden Plate as a Diadem on his Head in token of his Royal Priestood (k) Epiphan Panar l. 1. T. 1. haer 29. l. 3. T. 2. haer 78. The like Ornament as Polycrates Bishop of Ephesus reports was used by St. John (l) Euseb Hist l. 5. c. 23. p. 141. And Baronius gives instances of the same thing used by Primitive Bishops who could not be supposed to do it out of Pride but to express the dignity of their Order (m) Baron Annal. An. 34. p. 240. which in times of persecution when it had no outward lustre nor secular support was honoured by the faithful and those holy Bishops were revered as the representatives of God and Christ Jesus Yea St. Ignatius an humble Bishop and an eminent Martyr requires Christians to obey their Bishop as Christ did his Father to observe and reverence the Presbyters as the Apostles of Christ and to respect the Deacons as the Ordinance of God (n) Vid. loc citat à D.H. Ham. dissert 2. c. 25. which is no more than our Saviour and St. Paul had intimated before (o) Luk. x. 16. 1 Thes iv 8. And so it was no new Doctrine of his It were endless to give instances of the strict observance of these Precepts by the devout Converts of that Age so that one or two may suffice The blessed Martyr St. Polycarp was so highly honoured by the people of Smyrna where he was Bishop that until the day of his Martyrdom he had never pulled off his own shooes every one striving who should do that office for him (p) Euseb Hist l. 4. c. 15. p. 97. and those of Antioch kissed the Hands and embraced the Feet of Meletius their Bishop (q) Chrysost de S. Melet Antioch T. 5. p. 539. The old and famous St Anthony the Hermit who lived in the times of Persecution though he wrought Miracles yet being not in Orders he used to bow his Head and humbly receive the Benediction of Bishops and Priests nor would he pray if but a Deacon were present but made him go before him in the Office (r) Athanas in Vit. D. Ant. Tom. 5. p. 508. And this Custom of bowing to beg the blessing of the Clergy and other very holy Men was so usual among Christians that the very Gentiles did it to St. Anthonys's Scholar St. Hilarion as St. Hierom in his life reports (s) Vit. S. Hilarion apud Hieron Tom. 1. p. 329. and the usage continued for many Ages both in the Eastern and Western Church to kiss the Clergies hands and kneeling to receive their blessing (t) Vid. Haberti observ in Pontifical Graec. Obs 7. p. 139. But I proceed and shall add that when Constantine became a Christian he was exemplary for honouring the Clergy for comming to the Council of Nice and seeing the Bishops rise to receive him he would not sit down in that venerable Assembly till the Fathers desired him (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb in Vit. l. 3. cap. 10. p. 363. and when the Council was ended He feasted them all in his Palace making divers of them sit at his own Table (w) Id. ibid. c. 14. p. 364. In after times St. Martin was placed next to the Emperor Maximus and his Presbyter sat between the Emperors Uncle and Brother at a Feast where many Nobles were present (x) Sulpic. Sever. vit D. Martini §. 23. p. 466. And it was believed a Judgment of God fell upon Valentinian the elder for not rising to that Bishop when he came to him (y) Idem in Dialogo §. 6. p. 537. I might also note that if Bishops sollicited Princes for the pardon of Criminals or on other occasions of Charity they used not to deny them And St. Martin is said rather to command it than intreat in such cases (z) Et si pro aliquibus supplicandum regi fuit imperavit potius quam rogavit Sulpic. Sever. vit §. 23. p. 465. But I shall rather observe that before there were Christian Magistrates the Apostles put the power of judging all causes among beleivers into the Governors of the Church (a) 1 Cor. vi 1. and 1 Tim. v. 19 20. who exercised this Power during the times of Persecution (b) Nam judicatur magno cum pondere c. Tertul. Apol. cap. 39. But when the Emperors became Christian the Bishops were by Law made Judges of all Spiritual Matters and of all Causes among their own Clergy (c) Sozom. Histor Eccles l. 1. cap. 9. p. 206.
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
Clergy as they could have or have none to Officiate in the Protestant way To which I reply That where this necessity was real and while it was so as perhaps it might be in some places at first it will go far to excuse them (m) Inculpabile judicandum quicquid necessitas intulit Leo. Pap. ap Joh. P. 8. ep 199. But du Plessis saith They in France might have had the assistance of some Bishops who favoured the Reformation and they would not (n) Mornaeus de Eccles cap. 11. and some of them grew so enamoured of their new way as to re-ordain those who were Episcopally ordained (o) Danaei Isag part 2. lib. 2. c. 22. which shews it was choice in some so that this Plea cannot be urged by them and why might not they have got some Bishops privately ordained by the English or Lutherans to keep up a legal Ministry We see this was done in the Primitive times where Frumentius having converted the Indians went back to Alexandria and was ordained their Bishop (p) Ruffin Eccles Hist l. 10. cap. 9 10. And the newly converted Iberians sent to Constantinople for a Bishop (q) Theodoret. lib. 1. c. 23 24. So that the necessity was not unavoidable wherefore if any of them despise Episcopal Ordination or eject them who are so ordained as is done in Scotland they have no excuse and I judge their Orders to be utterly null and void (r) Voluntas habet poenam necessitas veniam optat Milev lib. 7. p. 101. But for those of the Foreign reformed Churches who highly value the Episcopal Order wish for Bishops but are by Persecution and Violence kept from that Happiness (s) See Monsieur le Moyn 's Letter in Durell's Vien p. 126. See also Bishop Andrew's Opusc Posthum p. 195. we pity them and pray for them and hope God will excuse this defect till they can remedy it but we are thankful to that Providence which allows us to keep up the Primitive Orders in a due Subordination and to have a right and truly Canonical Ministry in this well constituted Church the exact Transcript of the Primitive and the Glory of the whole Reformation §. 6. And therefore to the intent that these Orders may be continued and reverently used and esteemed in the Church of England No Man shall be accounted or taken to be a lawful Bishop Priest c. In this Section our Church censures not the new way nor condemns those that are Foreign but secures the old way and takes care to oblige her own Members declaring that none shall be accounted a lawful Bishop Priest or Deacon in this Church of England nor exercise any of these Functions here unless according to the Primitive discipline he be first called tried and examined and then ordained according to this Form Except he hath elsewhere had Episcopal that is lawful Ordination which last Clause seems designed to allow of Romish converted Priests who were ordained by Bishops before whom we receive without Re-ordination if they renounce their Errors because that Church preserves the Order of Bishops and the Substance of the Primitive Forms in her Ordinations though corrupted with many modern superstitious Rites as we shall shew more particularly afterwards and in this also we follow the Primitive Sense for Re-ordinations are forbid when the Orders had been once rightly conferr'd (t) Can. Apostol 68. Concil Carthag Can. 52. Nemo sacros ordines semel datos iterum renovat Cypr. de abl pedum p. 350. ita etiam Gregor ap Grat. Dist 68. cap. 1. and how those of Rome who allow the Greek Ordinations can justifie rejecting our Orders when they can make no Objection to our Form nor prove us Heretical in any Article of Faith I cannot conceive 'T is Pride and Uncharitableness not Arguments or Examples in Antiquity that guides them in this most unjust proceeding As to these Forms of Ordination prescribed to be alone used here they are exactly conformable to the directions given in holy Scripture and more agreeable to the practice of the Primitive Church than any Offices of this kind in the World being neither so naked as the way of Geneva nor so luxuriant in Ceremonies as that of the Roman Church for we have added to the general Rules of Scripture all and only the Primitive Rites agreeing with the reformed in that which we have taken from Scripture and with the Roman Forms in all that Accords with genuine Antiquity So that our Offices must be more perfect than either of the other which will appear in every part of the following Discourse as to the particulars But here I will observe in general That 't is probable the Primitive Offices at first were very short consisting only of some few Prayers with Imposition of Hands yet before the Fourth Council of Carthage there was used a scrutiny into the Faith and Manners of the Candidates and divers Questions were put to them and several Ceremonies for the various Orders were brought in which that Council reports and confirms (u) Concil 4. Carthag Can. 1 2 c. ap Bin. Tom. 1. p. 588. The Offices of the Greek Church seem very ancient in all the substantial Parts and therefore they are very short (w) Eucholog p 249 c. p. 392 c. p. 302 c. yet even in them divers Modern Additions are discernable The oldest formularies of the Western Church are very brief as appears by the Forms for Ordaining Bishops Priests and Deacons used in the ancient Church of Englan (x) Extant apud Theodor poenitent p 283 284 c. The old Roman Ordinal in the Sacramentary of St. Gregory (y) Sacram. Greg. ap Tom. Pamel Liturg. T. 2. p. 370. by a later called also a Roman Ordinal published by the learned Baluzius (z) Appendix Actor veterum in Bulz not ad Capitul Tom. 2. p. 1372. and to name no more by the ancient Gallican Forms which contain only an exhortation to the people three short Prayers and two larger concluding with four brief Collects relating chiefly to the Communion Which are published by Monsieur Mabillon (a) Mabill Liturg. Gallican lib. 3. p. 307 c. Now all these are short and void of Ceremonies and though these were the old methods of Ordaining in the Churches then in Communion with Rome and there also yet whoever will compare the ancient Roman Ordinals will find the elder to be always the shorter and more pure and the later to have been enlarged with many frivolous and superstitious Rites * Vid. Morin de Ordin Latinorum par 2. which as they were added without Reason so upon just Reasons our Church pared them off at the Reformation and reduced these Offices nearer to their Primitive Patterns (b) Ut vobis novas caeremonias excogitare ita nobis easdem justis de causis resecare licuit Mason de Min. Angl. l. 2. c. 16. §. 11. for justification
whereof I refer the Reader to a very learnned Author who hath taken pains to compare their Offices for Ordination with ours and those of the Primitive Church and proved that we have rejected nothing but needless and late inventions in this piece of Service So that ours is much to be preferred before theirs (c) Collationem vide ap Mas ibid. cap. 17. p. 227 c. The Lutheran Churches have Forms something more agreeable to Antiquity and proper for this Occasion yet they are not full enough in some substantial Parts and cannot compare with our Office (d) Formula ordinationis ad sacr ministerium Lipsiae usitat Impres Ibid. 1624. Much less can the old Scotch Form said to be drawn up by Mr. John Knox which is very defective in the election of ordinary Ministers (e) Scotch Psalter cap. 2. p. 8. edit Middleburgh 1594. and not much better in the Form of electing a Superintendent An. 1560 (f) Ibid. p. 16. But out of all these we shall sometimes make proper Observations concerning their Agreement with our Offices Concluding this general Discourse with observing that since no one intire form of Ordination is left on Record in holy Scripture every Church hath power to compose a Form for its own use to which all the Members of it must adhere provided there be nothing contained therein contrary to God's word As for ours it is drawn up by the Rules of Scripture and is not only Orthodox but so instructing so pious and so very proper to the occasion that I do recommend it First To all that are to enter into holy Orders to read that Form over which belongs to the Order he is about to receive that he may prepare himself for it by understanding his Duty and considering his Vows before he make them (g) Eccles v. 2. Secondly Because we must perform our Vows and practise our Duty all our lives long it is convenient if not necessary for every Clergy-man once a year at least seriously to read the same Office over to keep him mindful of his engagements The pious Cardinal Borromaeo enjoyned every Priest to keep the day of his Ordination yearly remembring it in his Prayers (h) Concil Mediol 3. Anno 1573. ap Bin. T. 4. par 2. p. 421. And our Clergy would find it very much conduce to mind them of their Duty and excite them to do it with zeal and diligence if they did spend annually the day of their admission in Fasting Prayer and Reading attentively these useful and incomparable Forms §. 7. And none shall be admitted a Deacon except he be Twenty three years of Age unless he have a Faculty A Priest shall be full Four and twenty years old A Bishop shall be full Thirty years of Age. Because the Scripture hath not determined the exact time when Men shall enter into these several Orders every Church hath fixed the Ages by the Rules of Prudence as they saw most fit St. Paul 't is true forbids a Novice to be made a Bishop but that is to be understood not of a person young in years but newly converted (i) 1 Tim. iii. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è D. Chrysost Theophil But all Churches have agreed not to admit Men very young into these weighty Offices for God himself fixed the Ages of Thirty and Twenty-five for the Levites entring on their Ministration (k) Numb viii 24. iv 3.23 ubi lxx ubique habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Saviour was Thirty years old when he began to Preach (l) Luk. iii. 23. Which is the reason given by the Council of Neocaesarea Why none though otherwise worthy shall be admitted Priest till he be Thirty years of Age (m) Concil Neocaes An. 315. Can. 11. Bev. T. 1. p. 411. The Council of Agde decreed the same Age for a Priest and appointed a Deacon should be Twenty five year Old (n) Concil Agathen An. 506. Can. 16 17. Bin. T. 2. par 1. pag. 555. and these were the common ages in those eldest times For St. Hierom vindicates his Brother's Ordination because he was then Thirty years Old and he supposes Timothy was no older when he was made a Bishop (o) Hierom. Epist 62. ad Theoph. Tom. 2. p. 273. I know some have carried this higher for Caesarius Bishop of Arles would not ordain a Deacon till he were Thirty years of Age (p) Cypr. vita Caesarij ap Mabillon Lit. Gal. p. 170. And Justinian made a Law that none should be a Presbyter untill he were Thirty five year Old (q) Authent Coll. 9. Tit. 6. Novel 123. c. 13. But the Sixth General Council of Constantinople reduced it to the old period and appointed Thirty for a Priest and Twenty five for a Deacon (r) Concil 6. Constant in Trul. An. 681. Can. 14. Bev. T. 1. p. 173. Which Ages to name no more were fixed in the Saxon Church above a Thousand years ago as appears by Egbert's Collection of the Canons then in force here (s) Excerpt Egbert Can. 91 95. An. 750. Spelm. Tom. 1. p. 267. Yet as our Preface notes in case of great and early merit or an extraordinary occasion this may be dispensed with For Pope Zachary allows Boniface Bishop of Mentz to ordain Priests as well as Deacons at Twenty five years of Age because he wanted assistants among the newly converted Germans (t) Si autem tales non reperiuntur necessitas exposcit à 25 An. supra Levitae Sacerdotes Ordinentur Zach. ep 12. Bin. T. 3. par 1. p. 374. and it was upon the extraordinary merit of Epiphanius afterwards Bishop of Pavy that he was ordained Deacon at Twenty years of Age (u) Ennodius in vit Epiphan Ticinens and that it is likely was the cause why St. Remigius was made an Arch-Bishop when he was but Twenty two (w) Vide Hincmar in vit Remigij yea in the Greek Church one Eleutherius was not above Twenty year old when he was consecrated a Bishop in Illyricum (x) Niceph. Callist Hist Eccl. l. 3. c. 29. No doubt there are some persons of early parts and extraordinary Learning and Wisdom though they be very young (y) Antevenit sortem meritis virtutibus Annos and in such cases they are to be regarded rather according to their Discretion and Knowledge than their Ages (z) Levit. xix 32. Hebr. Sen. Chal. Par. ejus qui Doctus est in lege unde RR. dicunt Senex est qui Sapiens est I could instance in divers of those who entred very young into the Ministry and have proved very Eminent but I need name no more than the most famously learned Bishop Usher ordained before he was Twenty one (a) See his Life p. 561. and the pious and eloquent Bishop Jer. Taylor who entred into Orders younger than he (b) See his fun Sermon wherefore 't is fit there should be a
any Man be fit to teach others who hath not first been well instructed (q) Multo tempore disce quod doceas Hieron ad Rustic ep 4. p. 47. first in Secular Learning and secondly in Holy Scripture The Apostles wanting time and opportunity to get Learning in an ordinary way were miraculously inspired both with the knowledge of all Tongues and all Divine Truths to shew that Christ himself judged these were necessary Qualifications for his Ministers But as the Manna ceased when God's People came to a Land where Corn would grow by industry so Heaven hath now withdrawn this immediate Inspiration and left us to acquire Knowledge by study and other proper means Now therefore it is required that a Deacon though of the lowest Order shall at least be skilled in the Latin Tongue that he may be capable of reading the best Authors which are writ in or translated into that Language Our Apostle we see distinguishes the Minister from him that sits in the room of the unlearned (r) 1 Cor. xiv 16. ubi Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which plainly supposes him that officiates to be Learned Under the Law the Leprosie in the Head made a man unclean all over (s) Levit. xiii 44. the moral of which is that ignorance leads to all sin and is not as the Romanists say the Mother of Devotion but of all Error (t) Ignorantia mater est cunctorum errorum Concil Tolet. 4. Can. 25. Bin. T. 2. Par. 2. p. 351. having as St. Bernard saith two Daughters Mistakes and Doubtfulness which are both evil but the first is more pernicious the latter more troublesome (u) Pessimae matris ignorantiae pessimae item filiae duae sunt falsitas dubietas perniciosior illa ista molestior Bern. in Cant. Ser 17. p. 607. and a Teacher of others must be free from both God expected that the Levitical Priests should preserve knowledge because the people were to enquire the Law at their mouth (w) Mal. ii 17. yea he rejected those then from being Priests to him who rejected knowledge themselves and destroyed others for lack of it (x) Hos iv 6. and a blind Watchman is a contradiction in terminis and worse than a sleepy one (y) Isai lvi 10. for he may awake and do his duty sometimes but he that is blind is originally and always uncapable to be a Watchman Now if these were rejected by God under the Priesthood of Aaron there is much more reason to exclude such ignorant Wretches from the Ministry of the Gospel for which all sorts of knowledge are absolutely necessary So that it is an inexcusable presumption and profane boldness for such as are very ignorant to offer themselves to be Ordained (z) Non temeritate quorundam docere quod nescias sed ante discere quod docturus sis Hieron Ep. 26. cap. 4. and in such cases Bishops ought to be inflexible and by no means to allow or admit any such who will be a lasting disgrace to their Ordainers a sport to the Profane and a reproach to the Sacred Order which hath been so well considered that in conformity to this Rule of our Church all the ancient Canons and Laws decree that no Bishop shall ordain such as are illiterate and punish severely such as do (a) Concil Roman sub Hilario An. 467. Can. 3. Bin. T. 2. par 1. p. 432. Gelasii Ep. 9. ib. 479. Concil 2. Aurel. Can. 16. An. 536. ibid. p. 773. Authent Collat. 1. Tit. 6. cap. 1. pag. 12. Capitular reg Franc. lib. 6. cap. 126. T. 1 pag. 944. Concil Tribur Can. 33. An. 895. Bin. T. 3. par 2. pag. 127. I cannot cite the particulars they are so many but shall refer to some of the principal Orders in this kind and note that our Canon requires that he that is to be Ordained shall be a Graduate in one of the Universities or be able at least to render an account of his Faith in Latine and confirm it with testimonies out of Holy Scripture (b) Can. 34. Eccles Angl. which is sufficient to exclude all the unlearned And let it be considered that it was the gross ignorance of the Clergy in former ages which set up and promoted all those notorious Errors that are now professed in the Roman Church It is recorded that in Germany a Priest was so ignorant as to mistake the very form of Baptism and turn it into false and ridiculous Latine (c) Baptizo te nomine Patria Filia Spiritu Sancta An. 750. Ep. 6. Bonifac. Bin. T. 3. par 1. §. 1 pag. 367. a little after the famous Rabanus Maurus being learned above his Brethren of that Age was turned out of the Abby of Fulda for no crime but reading too many Books (d) Aventin annal l. 4. p. 309. An. 842. Baluz not in Reginon p. 525. about the same time it was among the Articles of Enquiry in the Visitation of Rathbodus Arch-Bishop of Triers Whether the Priests understand the Prayers Prefaces and Canon of the Mass and if they could read well the Epistle and Gospel or at least give the literal sense of it (e) Reginon Collect. de Eccles Disciplin inqu Artic. 82 83. p. 28 29. yea we find mention of a Priest who meerly by negligence after he was Ordained forgot to read his Office (f) Flodoardi Hist l. 3. c. 28. Nor were our Saxon Clergy of that age much better generally for it is ordered in an Old Council that Bishops shall enquire if the Priests can construe the Lords Prayer the Creed and the Sentences of the Mass (g) Concil Clovesho Can. 10. An. 747. ap Spelm. T. 1. pag. 248. and there was good reason for that enquiry since King Alfred saith very few on this side Humber and none on the South of Thames when he began to reign understood the Common Prayer in Saxon or could translate a piece of Latin (h) Alfredi praefat ad versionem Boetii Aelfric Grammat ap Spelm. ibid. p. 618. Nor was it much mended at the Conquest when the Clergy were so illiterate that the rest were amazed at him who had learned his Grammar (i) Ordinati ita literatura carebant ut caeteris esset stupori qui grammaticam dedicisset Math. Paris An 1067. pag. 5. which stupid want of good literature was owing no doubt to the Monks whose Patrons were ignorant Enthusiasts and that Dunce they call St. Francis advises his Monks who could not read not to learn but to wait for the Spirit of the Lord (k) Regula S. Francisci cap. 8. p. 28. and he reckons it an ill sign if a Friar be given to read and get many Books (l) Ibid. pag. 91. Yea Isidore Clarius about 150 years ago declares that in his Episcopal Visitation he found few Secular Priests who could construe what they did read and divers of them could not read well (m) Isidor Clar. Orat. 26.
yearly to visit and thereby they must become acquainted with most of the Clergy and so can best judge of their Testimonials yea it is their Duty and interest to take care that none but worthy persons be admitted because when they come afterwards to be fixed in Country Cures they may probably fall under their Government and if they be Learned and Pious they will have the reward of this care in examining them by the comfort and credit that will accrew from such admissions Having thus given the reasons of the Arch-Deacons presenting I shall say something of their Original and Office in great Churches where the Bishop had many Deacons the eldest had the Title of Arch-Deacon and was a sort of Governor over all the rest (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Hist l. 1. c. 26. and thus Athanasius is called Arch-Deacon to Alexander Bishop of Alexandria The Deacons in some places chose those not for Age alone but other good qualities (a) Diaconi eligunt de se si quem industrium noverint Archidiaconum vocent Hier. ad Evagr. ep 85. afterwards the Bishops chose them and if the Senior was not fit he might nominate another as an old Council decrees (b) Concil Agath Can. 23. An. 506. Bin. Tom. 2. par 1. p. 555. and this with their being ever in the Bishops eye gave them so much Power at Rome that the Arch-Deacon though no Priest must approve of all that were to be advanced from Deacons to Presbyters there (c) Hieron ad Evagr. ep 85. ubi supra which custom of Rome was soon after imitated by all other Churches and among their various Duties described by Isidore (d) Isidor Hispal ep ad Leudef Episc Cordub this was ever one to examine and approve of Candidates for Holy Orders yea the Bishops employed them in so many affairs that they were called his Eyes (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Peleus lib. 4. ep 188. ad Lucium Archid. but still they were but of the Order of Deacons so that when an Arch-Deacon was to be consecrated a Bishop he must first be ordained a Priest (f) Sidon Apollinar l. 4. ep ult After this though they kept the old Title of Arch-Deacons they were often Presbyters so that the Canons of Hincmarus are directed to Guntharius and Odelhardus Arch-Deacons and Priests (g) Capitul Hincmari An. 874. Tom. 3. Concil Gallican and then their Power was very much enlarged for they were appointed by the Bishops to visit their Diocesses for them (h) Onuphr Panvin in libel de vocab Eccl. in the Roman Ordinal they are called the Bishops Vicars and in some Churches had a certain Form of Prayers and some Ceremonies used at their Promotion (i) Vid. Morin de Ordin Cophtit p. 508. Which though it be not Customary here yet the great trust reposed in them and the mighty benefits that may accrew to the Church by their prudence fidelity and diligence ought to make our Bishops always choose those that are most Eminent for their Learning Industry Gravity and good Life to this considerable Office and these will very much assist them in the good government and ordering of their Diocesses especially after Age or Infirmities have indisposed them for personal Oversight as to the remoter parts under their jurisdiction 2ly The Persons to whom they are presented for Ordination is the Bishop who as we have shewed hath the sole right to ordain and because he represents in this Act the person of Christ from whom the power of giving holy Orders by his Apostles hath been rightly transferred to them therefore he Sits in a Chair near to the holy Table which Seat is called in the Greek a little Throne (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 292. alij addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. p. 297. and of old that too much State might not be used in the most holy place and the presence of the King of Kings it was only covered with a Linen Cloth as we learn from the Passion of St. Cyprian (l) Vid. Pont. in vit D. Cyprian p. penult who was offered at a Seat in the Praetorium accidentally covered with Linen so that even then he sat as Bishops use to do In the Roman Church it is called by an old Saxon name which implies it was a folding Stool or Chair placed as it is with us within the Rails (m) Episcopus accedit ad Faldistorium ante altare Pontif. Rom. p. 30. For Ordinations in all Churches being accompanied with the Communion have constantly been celebrated near the Altar before which in the Eastern parts the Candidates stood for some time while some Prayers were made in a very humble bowing Posture expecting and waiting for the Gifts and Grace of God as divers Offices do express it (n) Qui cum tremore stat coram Patre nostro Episcopo Ordin Syror. apud Morin par 2. p. 397. Which ours who are to be ordained should so far imitate as to approach with reverence and great humility this Sacred place and him who acts in the name of our Lord Jesus Christ and is in this Office his immediate delegate 3ly As to the Persons presented this Rubrick takes care of their external Decency as the following Question and Answer doth of their inward fitness First it is ordered that every one of them shall be Decently habited because a good Figure and decent Apparel naturally gain reverence and respect but affected gaiety and sordid dirtiness equally cause contempt Almighty God himself prescribed the Garments for the High-Priest the Priests and Levites under the Law and they were such as might procure Honour and Glory even to the lowest Order (o) Exod. xxviii 2. Ibid. ver 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers lxx And in all Nations in the World their Priests wore Garments differing from other Men. Our own Canons enjoyn that Ministers shall at all times wear grave distinct and decent Habits (p) Can. lxxiv. Eccles Anglican wherein our Law agrees with the Orders of other ancient Churches which forbid the Clergy to imitate the Lay-mens Fashions in any sort of Clothes and to use any but a very grave Habit even when they do not officiate (q) Nec vestibus nec calceamentis decorem quaerant Concil Carth. 4. Can. 45. Bin. Tom. i. par 1. p. 549. In the Eastern Church it was punished with a Weeks suspension for a Priest to be seen either at Home or in a Journey in any other Garb than in that appropriate to his Order (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil 6. in Trul. can 27. Bever T. 1. p. 187. St. Hieron declaims extremely against those of his Order who drest themselves rather like Bridegrooms than Clergy-men (s) Sponsos magis existimato quam clericos Hier ad Eust ep 22. p. 184. So that he thought it their duty to go always in grave and plain attire even when they
were abroad and he informs us that the Clergy had a Habit in those days when they did officiate different from that they wore commonly t (u) Religio divina alterum habirum habet in usâ—â— communi alterum in ministerio Id in Ezek. 44. The old French Law charge Priests and Deacons not to put on Garments like Lay-men but Cassocks like the Servants of God (u) Capitular An. 742. cap. 7. Tom. i. p. 148. I could add more Laws to this purpose but I choose rather to observe the agreement of Foreign reformed Churches as well as the ancients with us in this Matter The Lutheran Synod decrees That Ministers as well by their pastoral Habit as by their cutting their Heir shall be distinguished from other Orders of Men (w) Ut externo Habitu pastorali sic etiam comâ capitis à reliquorum hominum ordinibus sint distincti Synod Luth. An. 1600. edit Lips 1624. for other Churches I refer the Reader to the laborious Collections and undeniable evidence in this matter of a late learned Prebendary of this Church (x) Durel 's View of the Reformed Churches § 1. chap. 20. p. 21. So that if the Clergy oppose these Orders and affect to be Gay and Modish or cast off their Priestly Garments they act contrary to the Reason of Mankind the Custom and Laws of all Nations as well as of our Church which enjoyns them to go decently always in peculiar Habits but when they come to be ordained it is expected they should all be clad in white Surplices to distinguish them from the rest of the people and because that is the colour and the very Garment which they must put on whenever afterward they minister in Gods House I know some precise and ignorant people are prejudiced without Reason against the use of this white Vestment But St. Hierom's Question at the same time proves its ancient use in the Christian Church and reproves their needless scruple Can it be says he any offence to God for a Bishop or Priest to go to the Communion in a white garment (y) Quae sunt rogo inimicitiae contra Deum si Episcopus vel Presbyter c. in administratione sacrificiorum candidâ veste processerint Hier. adv Pelag l. 1. c. 9. T. 2. p. 416. and since it is in God's service if it do not offend him why should it offend any of us Now that it is pleasing to God appears because he himself chose pure Linen Ephods for his Priests and Levites under the Law (z) Exod. xxviii 4. 1 Sam. chap. ii 18. which was so well known that such were called those who wore a Linen Ephod (a) 2 Sam. xxii 18. From the Jews 't is probable the Egyptians learned this Custom to wear no other Garments but only of white Linen looking on that as the fittest covering for such as attended on Divine things as being most pure (b) Quod ex lino contextum est purissimum est divinis rebus velamentum Apul. in Apol. part 1 Vid. Hieron in Ezech. c. 44. The like Garments also were worn by the Brachmans who were the Indian Priests as Philostratus Reports (c) Philostrat vit Apollon l. 3. c. 4. item Saubert de Sacrificiis cap. 8. From so Divine an original and spreading a practice the ancient Christians did use white Linen Garments in divine administrations and that is one of the principal parts of the Ministers attire in the Eastern Church (d) Euchol not p. 111. num 11. and it was so long since used there that Nazianzene advises the Priests to purity because a little spot is soon seen in a white Garment (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Matth. 19. and a later Author saith this colour is the emblem of Purity and Holiness and an imitation of Gods glorious clothing who covers himself with Light as it were with a Garment Psal civ 2. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symeon Thessal ap Euchol not ut supra to which we may add that it was a Custom at Rome for all that stood for any Office to appear in a white Garment in token of their innocency from whence we derive the word Candidates as very learned Authors have noted (g) Just Lips Elect. l. 1. cap. 13. Voss etymolog voc Cand. I can allow the observation of St. Fulgentius that the change of the Heart is the best preparative for Gods service but must disallow the conclusion he drew from thence that therefore he would officiate in the same Clothes that he slept p (h) Vir. B. Fulg. c. 18. p. 22. The persecuting times he lived in when the Orthodox worship was supressed may excuse that practise but it is contrary to the African Canons and the general Use of all other Churches and if I were to determine this matter I should decree That the Clergy ought to change their Garments when they Minister for Mens sake who naturally love decency in all things and especially those that are Sacred And to change their Hearts for Gods sake who sees their thoughts and is present at all our Religious Assemblies §. 3. The words at Presenting Reverend Father in God I present unto you c. Bishop Take heed that the Persons c. Arch-Deacon I have enquired and also examined them and think them so to be This Dialogue shews the wonderful caution used by this Church in admitting Men to holy Orders in appointing a proper Officer to examine both their Learning and their Lives and that so strictly that unless he can with a good Conscience publickly affirm he believes them apt and meet to exercise their Ministry to the honour of God and the edifying of the Church they are not so much as allowed to stand for Candidates nor can they be presented to be ordained The matter is by Divine appointment and so is indispensible for St. Paul hath charged that he shall first be proved or examined who would use the Office of a Deacon (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.10 and all the ancient Canons strictly require it Yea one Office appoints that divers Priests shall testify the Persons fitness for his Manners and his Learning especially in sound Doctrine (k) Officium Copthit in Ordin Sacerdotis ap Morin p. 507. The words were something altered at our Reformation for in the old Roman Forms the Arch-deacon said our holy Mother the Catholick Church requires you would Ordain c. (l) Postulat S. mater Ecclesia Catholica ut hunc ordinetis Form Latin ord Morin par 2. p. 271. but in regard the Arch-deacon hath no Commission to appear for the whole Catholick Church our Reformers did judge it better for him to speak in his own name and since the duty of examining lay on him he was thought fittest to pass for them and this he must do explicitely by saying He thinks them to be duly qualified And not with that unseasonable Salvo which the
suffrage in our Liturgy taken out of Scripture (a) 2 Cor. vi 41. and Psal cxxxii 8. to pray that God would cloth his Ministers with Righteousness that his Saints may sing with Joyfulness Which supposes that nothing more rejoyces good people than a pious and religious Clergy with whom they can sing their Offices with a Glad Heart and while they praise the Lord with them they then can praise him for them There is a form for all the People in the old Offices upon the Ordaining a Priest which I shall Transcribe for their sakes who need such an help Let us Brethren all joyn in one common Prayer that he who is chosen for the help and furtherance of your Salvation may by Gods merciful gift obtain the blessing of the Priesthood and by the prerogative of his Virtues obtain the gifts that are proper for it and so may not be unfit for that Station through Jesus Christ c. (b) Ordin Vet. apud Morin p. 287. ap Ma. billon ut supra p. 307. But our Church proceeds to the Litany of which having treated before (c) Compan to the Temple par 2 I am here only to note That it is a most comprehensive deprecation of all Evil and Intercession for the whole Church and all degrees of Men therein and so must be very proper on this occasion which is a publick and universal concern to all sorts of people that wish well to Religion upon which ground all other Churches use it at Ordinations and as we do add a peculiar Petition for the Persons now to be ordained The Greek Church according to their Custom have two or three short Litanies in this Office and say therein For the Servant of God N now to be promoted a Deacon a Priest or a Bishop and his Salvation Let us intreat the Lord (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucholog p. 250 293 303. but this is two short The Latin Ordinals have this in the end of their Litany That thou wouldst vouchsafe to bless these elected Resp We beseech thee c. and then in two other Petitions To Bless and Sanctifie c. To Bless Sanctifie and Consecrate these elected (e) Pontif. Roman pag. 27. Which as a vain repetition was rejected by our Reformers in the Book of Edw. the sixth (f) Sparrow Collections pag. 141. but instead thereof this excellent request is put in That it may please thee to Bless these thy Servants now to be admitted to the Order of Deacons or Priests and to pour thy Grace upon them that they may duly execute their Office to the edifying of thy Church and the glory of thy Holy Name Which are as full and as much to the purpose as can be exprest in so few words For first In general we beg Gods blessing on them and then as to their Office we intimate 1st What is the means and 2ly the manner of executing it well To execute the Priests Office is a Scripture phrase and comprehends their whole Duty and the making full proof of their Ministry (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tom. 4.5 or using the Office of a Deacon or Priest well (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.13 in St. Paul's way of speaking Now this cannot be done unless they have abundance of Grace a double portion of the Spirit (i) 2 Kings ii 9. other Men are only to take care of their own Salvation and ordinary measures may serve them for the duties of common Life But these are to save themselves and those that hear them (k) 1 Tim. iv 16. Besides the manner and end of their performing all their duty is 1st To Edification a common Metaphor in holy Writ where the Church is compared to the House of God (l) Ephes ii 19. 1 Tim. iii. 15. Ministers to Builders (m) 1 Cor. iii. 10. every Convert they make and every Sinner they reform by their Prayers Sermons and private Admonitions are living Stones added to this Building (n) Ephes ii 21 22. and their improvement in Wisdom and Virtue is their Edification (o) Ephes iv 12. So that a Minister especially is to mind that great Rule to do all things to Edification (p) 1 Cor. xiv 26. He must not seek his own interest but the benefit of his people Nor 2ly aim at his own praise but at the honour and glory of God (q) 1 Cor. x. 31. It is not enough that they commend his Parts or Learning but that they can justly bless God for their growth in all goodness (r) Semen accepistis verba reddidistis istae laudes vestrae folia sunt arborum fructus quaeritur Aug. V.D. Ser. 5. and this is the sum of this proper Petition CHAP. III. Of the more direct Preparations to Ordination §. 1. THE Communion Service by the fifth Rubrick succeeds the Litany not only in this but all other Churches In the Greek Church the Office for Ordination comes in about the middle of the Communion Service (s) Euchol p. 255. Among the Eastern Christians The Altar must be prepared with all things necessary for the holy Mysteries before they begin (t) Ordinat Syror. Morin p. 384. And there are Prayers proper for the Mass as they call it in all the Western Offices (u) Codex Corbeiens Morin pag. 279. alibi passim which is every where supposed to be then celebrated And in the Penitential of our Archbishop Theodorus the Bishop who Ordains is to consecrate the holy Sacrament (w) Poenitent Theod. Ar. Ep. Cant. cap. 3. pa. 3. the Reasons for which shall be given afterwards at present I will only note That the Candidates are to draw near to God and therefore must be more than ordinarily sanctified (x) Levit. x. 3. Syriac In ijs qui mihi propinquiores sunt Sanctificabor Vers Pers in propinquis meis for which Reason the confession of Sin after each Commandment with the Collect for Purity of Heart which precedes it are extremely proper at this time for those who ought now to purifie themselves by fervent Devotion and hearty Repentance before they enter on so solemn an admission to this Sacred employment §. 2. The proper Collect. Prayer hath always been used at Ordination and Scripture as well as Reason shews they must never be put asunder When our Lord was about to appoint his twelve Apostles he directs his Disciples in the very verse before which we have ill divided and put it into another Chapter (y) Matth. ix ult cum x. 1. At in Versione Persicâ Arab. cohaerent haec verba cum initio c. 10. Vid. Polygl to Pray to the Lord of the Harvest to send forth Labourers into his Harvest So that he who knew all Mens hearts would not ordain without Prayer So when the Eleven were to elect a
〈◊〉 Theophil ut supra Yet they must be always temperate not given to any kind of excess by drinking much wine at any time and to avoid the suspicion of this they are not to frequent places of publick resort unless on special business (p) Hoc prohibitum in Concil 3. Carthag can 27. Can. Apostol 42. Conc. Laod. can 24. Canon Egberti 18. Spelm. p. 261. Aelfri can 30. capit R. Franc. l. 5. can 173. canon 75. Eccles Anglican For Drunkenness is an intolerable sin in any of the Clergy and not only unfits them for all the sacred Offices but is so very Scandalous that they who bear this Character must avoid the very appearance and suspicion of it And the like care must also be taken that these Deacons who are trusted with the Administration of the Churches Charity be free from all inclinations to Covetousness which naturally and almost necessarily inclines Men to defraud Poor and Rich (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in Matth. 21. p. 121. Wherefore it is required that they be content with the provisions that are made for them and by their Charity and Justice give evidence that they are not greedy of filthy Lucre that is That they do not use any Sacrilegious or Scandalous way to enrich themselves such as embezeling the Churches stock Usury and Gaming (r) Can. Apostol 42 43 44. Bev. T. 1. p. 29. Concil Nicaen can 17. p. 78. Concil Carthag can 5. p. 518. Capitul lib. 6. cap. 200. nor may they intangle themselves in much secular business (s) Can. Apostol 6. ib. p. 4. Concil Ellib can 19 Carthag 1. can 6. 9. Concil 3. ibid. can 15. Concil Chalced. can 3. item Arelat 2. can 14. c. because they have spiritual work sufficient to take up their whole time and they cannot serve two such different Masters as God and Mammon (t) Matth. vi 24. Nor ought they to follow any mean or sordid Trade as the Apostles at first were compelled to do for better provision will be made for their subsistence and then such Occupations will be below the dignity of these Offices and make their Persons and Administrations also become contemptible Ver. ix As to their internal endowments they must be fully instructed in all the Mysterious Doctrines of the Christian Religion first having a clear understanding and firm belief of all its Articles and then holding the Mystery of this most holy Faith so fast that no Terrors may affright them into the denying it no Hereticks nor Schismaticks persuade them to forsake it And because this Faith teaches nothing but Purity and Holiness (w) 1 Tim. i. 19. (u) Ita Orant Graeci pro Diacono Euchol p. 250. So that they who make Shipwrack of a good Conscience by evil Deeds soon lose or change their Faith (w) 1 Tim. i. 19. therefore the Deacons must lead Holy Lives as well as believe aright and then they may rejoyce in the Testimony of a pure Conscience which cannot accuse them for any notorious Sin (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in loc Neither of these qualifications can be spared they must hold the true Faith with a Conscience void of offence (y) Ver. Syr. Arab. tum Conscientiâ purà vid. Polyglot and then alone are they fit for this Degree when they are perfectly Orthodox in their Judgments and very unblameable in their Lives Ver. x. And because it is so pernicious to the Church to promote Men into the Offices thereof who are not thus qualified let these also as well as Bishops and Presbyters first be strictly examined and diligently tried (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec. Ambitiosa lex est ad sacerdotium notae sanctitatis admittit inquirit in Mores Sen. controv l. 1. c. 2. before they be ordained And if there be any time and opportunity let them be proved by living with or near the Bishop for some time before that he may find out their inclinations and observe their conversation (a) Mos antiquae Ecclesiae inde clerici lectores c. olim facti erant antequam Diaconi officium susciperent and so may admit them safely upon his own knowledge and experience However he must be well satisfied they are worthy and then being ordained let them use the Office and do all the Duties of a Deacon being found blameless after they have passed so strict a Scrutiny Ver. xi But I do not think Marriage which is not only innocent but also honourable in all Men (b) Hebr. xiii 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Tit. hom 2. any impediment to the Office of a Deacon any more than it is to the higher Orders (c) 1 Tim. iii. 2. 4. for I allow them to be marryed Men and therefore give Rules concerning their Wives also who were of old called Deaconesses and in Baptism and visiting the Sick of their own Sex did Minister and had a solemn admission (d) Etiam nunc in Oriente Diaconissae in suo sexu ministrare videntur in baptismo ministerio verbi Hieron Com. in Rom. 16. Concil 4. Carthag can 12. Bever not in Concil Chal. can 15. Tom. 2. p. 118. For as this care is taken of the Husband even so must their Wives be grave serious modest and Matron-like in their carriage for an Example to all other Women (e) Animadversum queque est Pontificis uxorem singularis exempli magni documenti esse oportere Al. ab Alex. gen dier lib. 2. cap. 8. As to their words they must be true and charitable such Women of all others must not be slanderers nor apt to raise and carry evil Reports of any especially not of the Poor least they deprive them of that maintenance they need As to their carriage they must be sober at all times and very temperate so as to be always fit to joyn in Holy Offices and that they may not bring a scandal on their Husbands who probably may commit some of the Poors stock to them wherefore they must be faithful in that trust yea in all things whatsoever committed to their charge by the Deacons or trusted to their secrecy by those of their own Sex Ver. xii Yet I would not have Deacons chosen out of such as have formerly taken all that liberty in Marriage or Divorces which the secular Law now allows of having more than one Wife at once or marrying another after a Divorce from the first This is of ill fame at best wherefore Let the Men who are chosen Deacons be the Husbands of one Wife for Polygamy yea Digamy (f) Matth. xix 8. Inde Digami prohibentur eligi in clerum Can. Apostol 17. Leo. Magn. Ep. 87. Justin novel 6. c. 1. Excerpt Egbert Spelm. Tom. 1. p. 261. as well as marrying after a Divorce while the former Wife lives (g) Mark x. 11 12. Placuit ut secundum Evantelij Apostoli disciplinam neque
dimissus ab uxore neque dimissa à marito alteri conjungentur sed ita maneant aut sibi reconciliarentur Concil Milev can 17. Bin. T. 1. p. 705. Vid. Capitul l. 7. cap. 382. Baluz T. 1. p. 1107. are forbid under the Gospel to Lay-men and would be very scandalous even in the lowest order of the Clergy And further if the Person who is to be chosen to this Office have Children and a Family it should be enquired what regularity is observed there for if they govern wisely at home in their private capacity ruling their Children and their own Houses well that is a good ground to hope they will manage a higher trust in Gods House with great prudence (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac and so may safely be advanced in the Church Ver. xiii Nor must you O Timothy think I take too much care or am too strict in my Rules for this lowest degree being a step to the highest so that you and all succeeding Bishops must narrowly watch the first door that lets Men into Ecclesiastical Dignities For they that have given good proof for some time of their discretion and diligence in this lower Station and used the Office of a Deacon well do so justly deserve to be promoted to an higher place that they may be said to purchase to themselves by the merit of their faithful service a good degree (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac Vers Aethiop Majus ministerium acquirunt sibi Positivum pro comparativo ut Luc. x. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. optimam partem nostri meliorem that is to be advanced into the order of Presbyters for which this place will prepare them and at which by such laudable means they ought to aim (k) In Ordin Diacoâ—d orant ut meliorem habeat gradum Euchol p. 250. Clem. Constit l. 8. c. 5. Pontif. Roman p. 37. Yea such Deacons as are well qualified for their Office and have conscientiously discharged it acquire much honour from Men and great boldness in Preaching the Faith which is in Christ Iesus as St. Stephen the first Deacon did and so may the more learned and well instructed of this order do upon occasion before they are made Presbyters whose proper Office ordinarily it is to Preach §. 8. Of Acts vi 2 7. This other Portion of Scripture which is the Sacred History of the Divine institution of this Order is appointed sometimes to be Read to put the Candidates in mind of the excellent Original and prime design of their Office which though it be so very proper is not prescribed in many Churches besides ours only I find it ordered at the making an Arch-deacon among the Maronites (l) Vid. Ordinat Syror. apud Morin p. 402. and in the Dutch reformed Liturgy (m) Liturgia Eccl. refor Belgij pag. 267. but how well it sutes the occasion our usual Method will shew The Analysis of Acts vi 2. 7. This portion of Scripture describes 1st The preliminaries to the electing of the first Deacons 1 The assembly Ver. ii 2 The Reason Ibid. 3 The advice Ver. iii iv 2ly Their Election and their Names Ver. v. 3ly Their Ordination by the Apostles Ver. vi 4ly The effect of their Ministry Ver. vii The Paraphrase thereof Act. vi 2. WHen the multitude of Converts who resigned their Estates to the Managery of the Apostles for relieving the poor Believers had brought much trouble on the Twelve so as to hinder their attendance on higher Ministries and some jealousies arose between the converted Jews and Gentile Proselytes from a supposed partiality in distributing these Alms Then about seven Months after our Saviours ascension the Twelve Apostles being yet all together at Jerusalem as Supream Governors of the Church called those who had been miraculously inspired and were their Counsel chosen out of the multitude of the Disciples to come unto them in a Synod (n) Hoc erat secundum Concil Apostol in Hierusal An. Christ 34. Bin. T. 1. p. 1. where being assembled Peter stood up and said in the name of the rest it is not agreeable to equity or reason that we on whom the great work of planting the Gospel lies should leave off preaching the Word of God by which we daily convert many Souls And spend so much of our time to manage the publick Stock and serve the Poor by furnishing their Tables with all necessaries Ver. iii. Wherefore Brethren Since divers of you are qualified for this necessary Office Look ye out among you who are the principal Disciples seven men for that number is sacred and sufficient for this Mother Church of Jerusalem (o) Septem Diaconos propter Sacramentum ejusdem numeri ordinaverunt Rab. Maur. de instir l. 1. c. 7. Idem numerus in omnibus antiqu Ecclesiis Vide Concil Neocaes Can. 15. de Roma Euseb l. 6. c. 35. Sozom. l. 7. c. 19. Isidor Hispal de Off. l. 2. c. 8. Concil Aquisgran Can. 8. And be sure since they are to be trusted with the daily ministration of the Churches Charity that they be of honest report who by their good carriage have gained the reputation of just and faithful Persons and such as you can witness their integrity (p) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers Arab. Quorum virtus testimonio probetur vid. Act. xvi 2. Moreover because we intend sometimes to employ them in higher Ministries as Christ himself did Seventy of you (q) Epiphan ut supr let them be of such as have the largest measure of inspiration being full of the Holy Ghost and also endued with the greatest share of wisdom and prudence And when you have agreed on the Persons you must present them to us who have the sole power of Ordaining that those whom you nominate we may appoint (r) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers Arab. Quibus delegabimus hoc negotium Vid. postea Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap Isocr Panath. pro ad Magistratum promovere by a special Consecration to be over this business of distributing the Alms and employed occasionally in more solemn and sacred Duties which will not only be profitable and of advantage to the whole Company of Believers Ver. iv But we being thus freed from the burden of taking care for the Poor though not from overseeing that the Deacons do it well (s) Vid. Grot. in Act. vi 4. will give our selves continually to those two principal parts of our Office Prayer to God which is chiefly for those within the Church and to the ministry of the Word by Preaching principally to convert men that are out of the Church but withal to confirm such as are converted Ver. v. Which rational and prudent motion was acceptable to the Synod and the saying pleased the whole mulitude there assembled who believed the Holy Ghost directed the Apostles in setting up a new Order on this occasion and they chose after due consultation
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 inculpaâ—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
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
the Enquiries and reply deliberately where they are to promise their Conscience bearing them Witness that they assert the very Truth and do engage only what they intend to perform Otherwise it will bring a Curse upon them instead of a Blessing §. 11. The Analysis of the Questions These seven Questions are an Enquiry concerning three things 1st Their right way of entring into Holy Orders 1st As to their internal Call Qu. I. Do you trust that you are inwardly moved c. 2ly As to their external Call Qu. II. Do you think that you are truly called according to the will of c. 2ly Their right Faith especially in all Holy Scripture Qu. III. Do you unfeignedly believe all the Canonical c. 3ly Their resolution to do all the duties of this office in relation to 1st The people 1 Reading God's Word Qu. IV. Will you diligently Read the same unto the People c. 2 Assisting in Divine Offices and care of the poor Qu. V. It appertaineth unto the Office of a Deacon will you do this c. 2ly Themselves and their families Qu. VI. Will you apply all your diligence to frame c. 3ly To their Ecclesiastical superiors Qu. VII Will you reverently obey your Ordinary and other chief Ministers c. A Discourse upon the Questions §. 12. Quest I. Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office c. That God's Providence which disposeth all things according to his Pleasure orders what particular Profession every Man shall take on him was a Truth believed by the Heathen (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. And therefore cannot be doubted of by Christians especially since Scripture teaches us that God calls Men to several States of Life to which for that Reason the name of calling is always given in the Holy Books (e) 1 Cor. vii 17. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc But there is much more Reason to affirm this concerning such as are to be made Ministers in the Church which is God's House and of which he is the Lord and Master Arrianus affirms none must take on him to be a Philosopher unless God move him to it (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arr. in Epict. l. 3. c. 22. p. 308. for otherwise he will be as absurd as he that should come into a well ordered House and say he will be Steward there Surely then none may presume to thrust themselves into Gods immediate Service without his special invitation and assent and this is what we name the internal Call and is the Subject of this Enquiry Now St. Paul hath declared That no Man taketh that is of right this honour to himself but he that is called of God as was Aaron (g) Hebr. v. 4. He was made a Priest by immediate Revelation So was St. Paul called to be an Apostle Miraculously and others in the first planting of the Church (h) Rom. i. 1. and 1 Corin. i. 1. Acts xiii 2. But this was an extraordinary way and so was not to endure long Yet still we may expect that the same Spirit which only can give them success in their Ministration should move them to desire this Office and bless all the endeavours they use to qualifie themselves for it 'T is true this is an inward motion and so only known to every Man 's own Conscience (i) 1 Cor. ii 11. and to God that searcheth the Heart (k) Jerem. xi 20. and xvii 10. therefore in his Presence we demand of them if they do sincerely believe their first Inclinations to this Holy Calling were from the Spirit of God Now to answer falsly to such a Question is lying not to Men but to God (l) Acts v. 4. So that the Candidates ought to examin their own Hearts very strictly concerning this Matter For it is an easie thing to deceive our Ordainers in this case who are fallible Men and cannot look into our Breasts and unless we take great care we may also deceive our selves For we are generally favourable Judges in our own Cause Our Heart is deceitful and we cannot easily know it as God hath told us (m) Jerem. xvii 9. Our mind saith St. Gregory often belyes it self to it self feigning to love the good Works it hateth and not to value the glory of the World which it doth love (n) Gregor M. Pastor par 1. cap. 9. fol. 3. E. you will say then how shall we be directed in this matter so as not to be imposed on our selves nor impose upon others in so nice an Enquiry I reply you must observe the Question and examin if you take this Calling upon you with no other design than to serve God by promoting his Glory and Edifying his People And this is Calvins definition of the Inward Call in his Book of Institutes which being published about Ten year before the Ordinal of Ed. the sixth might probably be a guide to our Reformers in framing this Question That it is the good Testimony of our own Heart that we have taken this Office neither for Ambition Covetousness or any evil design but only out of a true fear of God and a desire to edifie the Church (o) Areana vocatio est bonum cordis nostri testimonium quod neque ambitione neque avaritiâ neque ullâ aliâ cupiditate sed sincero Dei timore aedificandae Ecclesiae studio oblatum munus recipiamus Calv. Instit l. 4. c. 3. p 353. edit primo An. 1535. Now this we may know by duly considering whether it were the external Honours and Revenues that are annexed to this Profession or any other Worldly end that first or chiefly did incline us to the Ministry if so we were moved by carnal objects and led on by our own corrupt will and affections But if our principal motives were Spiritual that is a zeal for God's Glory and a desire to promote the Salvation of Souls then we were moved by the Spirit and inwardly called by God I grant we cannot but know there are honours and rewards piously and justly annexed to this Holy Function and as Men we cannot but hope for a competency of them yea this may be a subordinate motive but I may say of the Priesthood as Christ of the Kingdom of Heaven it must be sought in the first place for it self and the other only as additional consequences thereof (p) Matth. vi 33. Sint verba legis fundamentum via terrae adjunctum Dict. R. Jehud ap Rab. Nath. de patr We must love the Duties of this Calling Reading Study Praying Preaching c. more than the rewards (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Anton. l. 4. §. 31. yea if Persecution should ever strip the Church of these Provisions as it hath often done we must not cast off our Holy Ministrations (r) 1 Cor. ix 16. For he cannot be a good Servant who hates his Work and loves nothing
well-informed Conscience that such as are called by the Constitution of those Churches are called according to the Will of Christ Happy therefore are those who receive Orders here who can have no just scruples (e) Rom. xiv 5 23. Bene praecipiant qui vetant quicquam agere quod dubitas aequum sit an iniquum Cicer. de Offic. l. 1. and may without any hesitation reply that they are truly called according to the Will of Christ since the Order of this Realm is so in all particulars as hath been and shall be demonstrated to every ones satisfaction Quest III. Do you unfeignedly believe all the Canonical Scriptures of the Old and New Testament The reading of God's Word in publick was the Office of an inferior Clerk called a Reader in the middle Ages to whom at his Admission the Bishop delivered a Bible and said Take heed you believe in your Heart that which you pronounce with your Lips (f) quod autem Ore legitis Corde credatis Pontif Rom. p. 17. But now since this Duty of Reading is especially incumbent on the Deacons 't is very proper to ask them if they believe all the Canonical Books to be the Word of God For an ordinary Christian the Creed which is taken out of the Scripture is a sufficient confession of Faith but a Minister ought to declare himself more comprehensively and publickly own That all Scripture is given by inspiration of God (g) 2 Tim. iii. 16. and whereas the Roman and Lutheran Churches only ask them if they believe the Creed (h) Pontif. Rom. p. 53. Formula Ordinat Lips 1624. we and some other of the Reformed Churches more justly enquire if they believe all that God hath revealed in the Divinely Inspired Books (i) Litur Eccl. Belg. qu. p. 262. Scotch Psalter qu. 3. p. 19. Now in order to answer this Question with judgment and sincerity the Candidate must know which are and which are not Canonical Books There are some Books of Scripture of which no doubt ever was and the Ancient Church made a Rule or Canon that these and no other should be received for Divinely Inspired Books and thence they have the Name of Canonical (k) Artic. vi Eccles Angl. Nos iis Libris fidem accommodare debemus quos Ecclesia ab initio traditos conservatos agnoscit approbat Aug. in Faust l. 28. Now these are declared by Our Church exactly as they were of old (l) Concil Laodicen Can. 68. Bev. T. 1. p. 481. as hath been unanswerably proved by the learned Bishop Cosens in his accurate History of the Canon of Scripture which is worth the Readers diligent perusal As to other Books we do with the Ancients call them Apocryphal because their being writ by Inspiration doth not appear wherefore though we read them sometimes for instruction in Morality we do not prove our Faith by them nor take them into the Canon (m) Hos Libros legit quidem Ecclesia sed eos inter Canonicas Scripturas non recipit ad aedificationem plebis non ad autoritatem ecclesiasticorum dogmatum confirmandam Hieron praef ad Libr. Judith Tom. 3. p. 39. yea we censure it as a bold innovation in the late Council of Trent contrary to all Antiquity to declare these Apocryphal Books to be of equal Authority with the Canonical Books which were always received in the Church 'T is these therefore and only these our Candidate is to believe because the Writers were inspired by the Holy Ghost and all therein contained was revealed by the God of Truth From hence Ministers are to take Arguments to confirm their Faith and convince Gainsayers hence they gather Rules to direct their own and their peoples Manners for this is a compleat Repository for both Faith and Good Life (n) In quibus inveniuntur illa omnia quae continent fidem moresque vivendi Aug. de doct Christ l. 2. c. 17. These are to be believed and received in the first place and then there is no need to prove any thing to be True or Good but only to shew it is asserted or commanded in Holy Scripture Humane Sayings as Salvian notes need Arguments and Witnesses but God's Word is its own witness because it is necessary that whatever is spoken by unerring verity should be accepted as the testimony of uncorrupted Truth (o) Salvian de Gub. l. 3. The first business of a Minister is therefore to believe these Divine Books himself and then to make his People receive them as such for otherwise he can neither teach exhort or reprove with Authority or any hopes of Success Quest IV. Will you diligently read the same unto the People assembled in the Church where you shall be appointed to serve The former Questions are concerning things necessary to be known and so the Answers to them are only assertory These contain divers things necessary to be done the Answers to which are Promissory and bind the Soul of the Party answering to perform that which he so solemnly engages First Diligently to read the Scripture to the People in publick for this was always a Principal Part of Divine Service the Jews of old constantly had the Law and the Prophets read in their Synagogues (p) 2 Kings xxii 8. Nehem. viii 3. Acts xiii 14 15 27. And our Saviour himself did this Office (q) Luke iv 16. Vid. Lightfoot T. 1. p. 614. When the Primitive Christians met especially on Sundays we are assured by the most Ancient Fathers that the reading the Divine Writings of the Old and New Testament was never omitted (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. p. 98. Coimus ad Literarum Divinarum Commemorationem Tert. ap c. 39. and a considerable part of the time spent in their Religious Assemblies was employed in this Exercise It appears also that they collected Tables of Proper Lessons for the whole year out of the most Practical Parts of Scripture which were set down in Lectionaries some of which are still extant being attributed to St. Hierom and to other ancient Authors from whence our Epistles and Gospels are derived (s) Vid. Pamel Liturg. Tom. 2. Praef. ib. item Baluz Append. ad Capitul T. 2. p. 1309. But whereas some had brought in other Books not writ by the Spirit of God to be read in the Church the Council of Laodicea forbad it and charged that nothing should be read in the Church but only the Canonical Books of the Bible (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod. Can. 59. Bev. T. 1. p. 480. and of old the Acts and Passions of the Martyrs were not allowed to be read in the Church at Rome it self (u) Decret Gelasi 1. An. 494. Bin. T. 2. p. 501. But in latter Ages that Church had brought in so many false fabulous and foolish Legends as Lessons for their numerous Saints Day that the Reading of the Holy Scripture was almost totally excluded
wherefore our wise Reformers rejected all such Legendary Stuff and restored the Primitive Usage that is commanded that nothing should be read in the Church but the Canonical Scripture except some few practical parts of the Apocrypha (w) See the Preface to our Common-Prayer Concerning the Service of the Church Besides since the reading the Bible in publick is intended for the edification of the People they took care to translate it into the English Tongue accounting it very absurd to lock up that sense which all men should understand in an unknown Tongue The first reason of turning the Scriptures into Latin was that the Romans whose Mother-tongue that was then might understand them but to keep them in Latin now when no Nation in the World naturally speaks that Language is to act contrary to the design of the first Author of that Version yea of the Holy Penmen themselves who writ in Tongues then commonly understood and required their writings should be read to the People in the Church in a Language known to them (x) Coloss iv 16. and forbad those who had the gift of Tongues to use that gift in any Religious Assembly without an interpreter (y) 1 Cor. xiv 3 4 5 ver 14 15 16. From whence it was that as soon as any Nation of a new Speech was converted to be Christian the Scriptures were soon after Translated into their Language as I could prove by many instances (z) Hoc affirmat de Gothis Isidor Chron. edit per Grotium p. 711. De Saxonibus Alured ep ap Spelm. T. 1. p. 380. not Wheeloci in Bed Hist l. 2. c. 18. p. 153. De Abassinis Ludof Hist Aethiop l. 3. c. 4. Nor do any sort of Christians want this Privilege but the miserable People under the Roman Yoke And doubtless it is inhumane Cruelty to hide this Lamp which God lighted up to direct their Feet and illuminate their Paths (a) Psal cxix 105. under a Bushel (b) Luk. viii 16. this is to leave them in the dark (c) Psal xix 7 8. to rob them of that word which being heard with meekness is able to save their Souls (d) James 1. ver 21. To deprive them of that which is every way profitable for them as St. Paul affirms (e) 1 Tim. iii. 16 17. 1st For Doctrine that is to teach and confirm that which is True 2ly For Reproof that is to discover and confute Errors and Heresies 3ly For Correction that is to reform the lives of evil Men. 4ly For Instruction in Righteousness that is to make the lives of good Men better So that it is sufficient to make men perfect and throughly furnished to every good work Being therefore so very profitable and universally beneficial we strictly charge our Ministers to read it diligently to their People and that this Office may be effectual unto all the purposes aforesaid they must be admonished to prepare their hearts to hear it as the Will and Words of the God of Heaven clearing their minds from all vain and wicked thoughts (f) Eam reverentiam scriptis tuis debeo ut sumere illa nisi vacuo animo irreligiosum putem Plin. lib. 9. ep 35. p. 372. keeping silence all the while the Minister is reading to which they were commanded in the Primitive Church (g) Facto tandem silentio Scripturarum sunt lecta divina solennia Aug. de Civ Dei 22. c. 8. and listning to these Sacred Portions of the Holy Text with great attention because otherwise they cannot learn by the Instructions nor be wrought upon by the Exhortations and Reproofs comforted by the Promises nor warned by the Threatnings and thus alas the Ministers reading and their hearing will be in vain but of this I have spoken more at large before (h) See Comp. to the Temple Par. 1. Sect. 9. p. 89. and shall only add that we ought not to value Sermons that are meerly human composures above the hearing Scripture read as many weak people do who refuse to come to Church to hear the divinely inspired works of the Prophets and Apostles on such days as there are no Sermons which argues a great contempt of God's Word and is a manifest neglect of a most profitable Ordinance instituted by Christ and his Apostles and which might very much promote our Salvation if we duly attended thereto Quest V. It appertaineth to the Office of a Deacon in the Church where he shall be appointed to serve to assist the Priest in Divine Service Will you do this c. This comprehensive Question doth briefly but fully set out all the other Duties peculiar to the Office of a Deacon First with intent to instruct the Candidate in all parts of that weighty Charge he undertakes and then to require his solemn Promise that he will perform them by God's help It is not fit he should take a place in God's House till he know what are the Duties thereof nor can he wisely or honestly engage to do all these particulars till he know them Wherefore the Bishop lays them plainly before him that he may not afterward pretend to excuse himself by Ignorance there is a like Form in the Aethiopic Ordination of a Deacon (i) Vid. Morin de Ordinat Copthitar p. 507. and a Rubrick in the Syrian Formulary directing the Bishop to instruct a Priest in his Duty Yet both are after the Orders are given (k) Idem de Ordinat Maronitar p. 410. but ours is placed more properly to shew him that is to enter on this Office that it is rather a Burthen than an Honour (l) Clericatum non honorem intelligens sed onus Hieron de Nepot ep 3. T. 1. p. and to give him opportunity distinctly to consider the manifold Obligations now to be laid upon him and we will explain them severally in hopes that such as are concerned will take some time before they come for Orders seriously to Read over the particulars and examin themselves whether they are willing to undertake so great a Charge and conscientiously resolve to execute it Now these Duties are First Such as are to be done within the Church Secondly Those that are to be done at large in the Parish where he is fixed First We may observe in general that as in a well ordered Army every Officer and Common Soldier hath his peculiar Post So in an established Church every Priest and Deacon hath his particular Cure and Charge for not only our own Canons but those of the ancient Church expresly forbid the Ordaining of any Clergy Man without a Title to some Cathedral or Parochial Church wherein he is to celebrate Divine Offices (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Chalced. can 6. Bev. T. 1. p. 118. vid. Syn. S. Patricij can 3. Spelm. T. 1. p. 53. Excerp Egb. can 51. ibid. p. 263. Et can 33. Eccles Angl. for experience taught Bishops that unfixed Clerks could not be governed nor
Diocesses ruled after once Parish Churches were Built far distant from their Cathedrals unless they had one or more certain setled Ministers there who should under them Rule that portion of their Flock (n) Ecclesiae rurales in Concil Sardic can 12. Diaconi plebem regentes Conc. Elib can 77. Qui per Diocoeses Ecclesias regunt Conc. Agath 2. can 22. Item Tolet. 3. can 20. and be accountable for the same to God and to their Ecclesiastical Superior (o) Episcopis subjecti sunt Conc. Arel 1. can 12 13. 19. Now the Deacons Duties in these Churches where they are appointed to serve are six 1st To assist the Priest in Prayers 2ly In the Administration of the Sacrament 3ly To Read the Scripture and Homilies 4ly To Catechise 5ly To Baptize 6ly To Preach if he be Licensed thereto 1st A Deacon as his very name imports is to Minister to a Bishop or a Priest in the Celebration of Divine Offices (p) Diaconus non ad Sacerdotium sed ad ministerium ordinatur Concil Carthag 4. can 4. Diaconi ministerium presbyteri officium Innocent decr 21. and to serve those of the higher Orders which of old was generally practised especially in the Greek Church Where the Deacon repeats the short Litany and some brief Collects and pronounces some Sentences such as Let us attend Let us hear the Holy Gospel (q) Eucholog Miss Chrys p. 64 65 68 69. and the like And in our Cathedrals they often Read the Litany the Epistle and the Confession at the Altar and the Priests perform all the rest of the Service Before the modern invention of Lay-Parish-Clerks there was generally a Priest and a Deacon in every Church the latter of which repeated the Confession Lords Prayer and the Creed after the Priest and made all the Responses as our Clerks now do But of late Deacons are usually fixed as Curates under some Eminent Priest in whose absence the whole Divine Service is left to them and they Read all the Prayers except the Absolution which it is the Privilege of a Priest alone to repeat Now since Deacons are so frequently trusted with the performance of all the Liturgy and other Duties in considerable Churches in our days therefore our Bishops ought to be very sure they are sufficiently qualified for so great a Charge and should expect them to have more Learning and Prudence than was required in the Candidates for this Order of old while they were always under the Eye of a Bishop or Presbyter and were only to assist one of them in the lower parts of the Offices 2ly The Deacons Office as to the Holy Communion remains the same that it was in the Primitive Church where they were never allowed to consecrate the Sacred Elements for none but a Bishop or a Priest at least were permitted to do that (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Const l. 8. cap. 28. ita Concil Nicaen 1. can 18. Bev. T. 1. p. 80. Concil Arelat 1. can 25. His non permissum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haer 79. and the penalty upon a Deacon if he presumed to Consecrate was to be deposed (s) Fulberti Carnotens Epist 36. His Office is when the Sacrament is Consecrated to assist the Priest or Bishop in distributing the same to the Congregation which was their part in this Mystery as anciently as Justin Martyr's time who says The Deacon makes all that are present partakers of the Consecrated Bread and Wine (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. p. 97. but especially they use to distribute the Cup of which then all the people not the Priests alone used to drink (u) Solennibus adimpletis calicem Diaconus offerre praesentibus coepit Cypr. de laps vers fin and it appears that the Custom in the Roman Church also was till of late time for all the People to receive the Cup or else this could not have been the Deacons Office there who need not assist the Bishop or Priest in giving the Cup if he alone had drunk of it But St. Laurence the Deacon (w) Experire utrum idoneum ministrum elegeris cui commisisti Dominici sanguinis dispensationem Laurent ad Sixtum Papam Ambros de offiic l. 1. c. 41. saith to Pope Sixtus you have committed to me the dispensing of the Blood of Christ And Tho. Aquinas affirms That in his time the Deacons performed this (x) Unde Christi sanguinem dispensat de Diacono Aquin. in 4. d. 24. and so do many other of the Writers of the Roman Church (y) Rab. Maur. de instit cler l. 1. c. 6. Alcuin de Officiis Hugo de S. Victor l. 1. de Sacr. c. 38. By which we see they have been guilty of a notorious Innovation in their giving the Communion only in one kind But to return the Deacons should learn from hence to be humble and pay a great respect to the higher Order who hath power to Consecrate the Body and Blood of Christ of which he is only the dispenser (z) Diaconus ita se Presbyteri ut presbyter Espiscopi ministrum noverit Conc. 4. Carth. can 37. Bin. T. 1. p. 589 the Priests are their Supeperiors and as such they must reverence their Persons observe their Commands and endeavour to learn from their Discourse and Example how to behave themselves especially in God's House where though they be inferior to the Presbyters yet they are in the execution of their Office superior to the People and it is no small honour to be called to distribute the Symbols of our Saviour's Body and Blood those pledges of his Love and Seals of our Salvation Let our Deacon therefore purifie himself before he presume to touch those Sacred Elements let him deliver them reverently devoutly lifting up his Heart to God and with a fervent charity Praying for every Soul that comes to receive at his Hands and let the people honour and esteem him who in this Action is the representative of Christ who by his Hand gives himself verily and indeed to every Worthy Communicant 3ly It is his Office to read the Holy Scripture to the people as was shewed before but it is further remarked here that he is also to read Homilies in the Church Which is no new injunction for an ancient Council Orders that when the Priest is infirm and cannot Preach the Deacon shall read the Homilies of the Fathers (a) Concil Vasens 2. can 2. An. 529. Bin. T. 2. par 1. pag. 641. In those old Archives of St. Remigius among the necessary Books are reckoned 40 Homilies of St. Gregory (b) Vid. Notas Baluz in Tom. 2. Capitul p. 1159. And Charles the Great charges his Bishops not to suffer any to Preach new and uncanonical things to the people of their own Heads (c) Capitul Car. Mag. An. 789. cap. 80. p. 240. To prevent which by the hand of Paul the Deacon he collected the best things
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
Preaching the Gospel there I know the Church of Rome for some Ages past hath reckoned Preaching among the usual parts of a Deacons Office as may be seen in their Authors and their Ordinals (w) Diaconos ad praedicationis officium vacari congruit Synod Rom. sub Gregor M. Can. 1. in ejus Oper. Fol. 274. b. ita Rab. Maur. de instit cler l. 1. c. 7. Pontif. Rom. p. 31. But I take it to be much better to leave it in the Bishops power as our Church doth to single out only some of the most Learned and Prudent that he Ordains and give them the encouragement of a special Licence to Preach which may engage others afterwards to come very well qualified for this first Degree 7ly The external part of the Deacons Office is that which was the Original Cause of the Institution of this Order viz. To take care of the Poor For the bitter spite of the Jews against such as embraced the Faith of Christ together with that zeal for God's glory and that generous Charity and contempt of the World which inspired the first Converts made them to sell their Estates in Judaea especially and put it into a Common-stock for the Apostles to distribute among the poor Believers (x) Acts iv 33 34 c. which proving a heavy burden to them and an hindrance to more Spiritual Ministries they chose Seven Deacons (y) Acts vi 2 3 c. who were to enquire into the necessities of every one and apply a suitable relief to them out of the Churches Treasure (z) Viduarum mensarum Ministri De Diaconis Hier. ep 85. ad Evagr. But in the Gentile Churches where the Faithful retained a propriety in their Estates St. Paul had taught them (a) 1 Cor. xvi 1. to lay by some part of their six days gains and to offer it on the Sunday at the weekly Sacrament where that which was offered was afterward dispensed by the Deacons with the Bishops advice which we may gather from Justin Martyr who writ in the beginning of the next Century and informs us that such as were able and willing gave weekly and what was so given was deposited with the Bishop who took care of Orphans Widows and other Poor (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Apol. 2. p. 99. And doubtless after the Apostles example the Bishops used the Deacons in this distribution Tertullian notes this Oblation-money was put into a kind of an Ark or Chest once a Month in his time or oftner which was divided among the Sick the Aged the Orphans and such as suffered for God's Cause (c) Tertul. Apol. c. 39. p. 3◠And of this Chest the Deacon was the Keeper (d) Diaconum sacrae arcae custodem Paulin. de Mirac S. Martin l. 4. for which reason the Persecutors demanded the Churches Treasure of St. Laurence who was Deacon to St. Sixtus Bishop of Rome as of him which did manage the Wealth of the Church (e) Qui dispensatione Ecclesiasticae substantiae praeeminebat S. Leo Serm. de S. Laurentio But still in those days the Bishop was Overseer of these Charities and therefore if the Deacon saw a poor Man upon notice given to the Bishop he was to relieve him (f) Clementis Constit l. 2. c. 36. And St. Cyprian Bishop of Carthage commands his Clergy that nothing be wanting to the Confessors in Prison nor any other that laboured under Poverty (g) Cyprian ad Cler. l. 5. ep 2. Now this was in those Devout and Charitable Ages a very great Trust reposed in the Deacons because while the Fervors of the first Ages lasted the Oblations of the Faithful especially in great Cities were very large so that we learn from St. Chrysostom that the Church of Antioch daily fed 3000 Widows and relieved Prisoners Sick and Strangers besides (h) D. Chrysost ad pop Antioch hom 3. And as for the Church of Rome in times of Persecution in Pope Cornelius his days there were 1500 poor Widows and other distressed maintained by the publick Charity there (i) Euseb Hist l. 6. c. 35. p. 179. and many more afterwards for as a good Author (k) Onuph Panvin de interpret voc Eccles verb. Diac. Card. observes instead of the Seven Deacons first instituted at Rome they were obliged to make fourteen regionary Officers of which each in his region or quarter was to look after the Widows Orphans and Poor and then they were increased to eighteen and called at length Cardinal Deacons but in the Roman Ordinal Patres Diaconiae to so great a height did this Office arise there In other Churches as well as that from St. Paul's words of putting a Widow into the Catalogue (l) 1 Tim. v. 9. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veteres inde catalogum fecerunt in unaquaque Ecclesia quae postea dicitur Matricula in qua pauperum qui Ecclesiasticis stipendiis aluntur nomina descripta erant Vid. Du Fresn Gloss T. 2. p. 482. Voss de Vitiis Serm. l. 3. c. 24. p. 517. there was a List made of all the Poor People which were kept by the Oblations of each Church called by the name of Matricula and this sort of Poor had the title of the Matricularians which were all under the care and inspection of the Deacons who by the Bishops advice did give them a constant allowance And probably from the Jewish custom of permitting the Lame Man to lie and beg at the Gates of their Temple came the usage of such allowed Beggars at the Doors of Christian Churches (m) Acts iii. 2. In Concil Ephesin mentio fit pauperum Sedentium ad ostium Ecclesiae Bin. T. 1. Par. 2. p. 294. being of the number which belonged to that place Nor is this Pious Custom ceased for in two Cathedrals wherein I have had the honour to be preferred and I suppose in others there is still such a Catalogue of Poor kept to whom the Oblations are distributed by the Sacrist who formerly was a Deacon in Weekly or Monthly proportions according to the Directions of their Superiors So that in Cathedrals and some large Parochial Churches where there is a Deacon Reader under a Priest where the Offerings of the Altar are sufficient to make such provision it is at this day the Deacon's part to enquire for the Sick Poor and Impotent of their Parish and intimate their Names Habitations and several Conditions to their Superiors that they may be relieved either out of the fund for Charity arising from the Oblations or by the voluntary Contribution of the abler Parishioners to which the Minister ought frequently to exhort them and to be the common Father of the needy relieving them himself as far as his ability extends and engaging others to do the like for in so doing he pays an acceptable service to Almighty God who stiles himself the Father of the Fatherless the Husband of the Widow and the God
42. and so were divers of the most eminent Fathers of the Primitive Church as Spiridion the Gregories Nyssen and Nazianzen both Father and Son and Hilary Bishop of Poictiers the stout Champion of the Orthodox Faith together with divers others too many to be remembred here especially since the Fact is so clear that Baronius is forced to own there were of old not only Bishops but other Clergy-men who had Wives and Children (g) Baron Annal. An 353. §. 33. T. 3. p. 634. idem An. 493. n. 1. p. 470. But then he pretends they had been married before they were ordained but vowed to abstain perpetually afterward which false pretence is confuted by a more authentick Writer of those Ages who saith None of the most illustrious Clergy-men of the East no not Bishops were compelled by any Law to such abstinence for many of them during the time of their being Bishops did beget Children by their lawful Wives (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Hist l. 5. c. 21. p. 698. The Councils also suppose and allow this The Apostolical Canons say Bishops often left Wives and Children at their decease (i) Can. Apostol 40. ap Bev. T. 1. p. 27. Those at Ancyra permit Deacons to Marry after their Ordination if they declared their intention when they were Ordained (k) Concil Ancyran can 10. ibid. p. 383. The Council of Gangra pronounces an Anathema against such as said they ought not to receive the Sacrament if a married Priest did officiate (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Gangr can 4. ib. p. 419. which was then the Heresie of the Eustathians and is now the Opinion of the Roman Church for which they stand accursed by this ancient Council And when some would have had the Clergy bound to Celibacy in the great Council of Nice Paphnutius carried it to leave them at liberty to Cohabit with their Wives if they pleased (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Hist l. 1. c. 11. Sozom. lib. 1. cap. 23. Gelas Cyzicen lib. 2. c. 32. and to separate from them upon pretence of greater purity had been condemned in the first Ages (n) Can. Apostol 5. Bev. T. 1 p. 3. However Siricius and some other Roman Bishops laboured hard to force single life on that part of the World then under their jurisdiction But the sixth General Council recites and condemns this as a particular constitution of Rome contrary to the Primitive and Apostolical Rules and the Honour which God hath given to Marriage wherefore they do allow Priests and Deacons to live with their Wives and forbid the requiring any promise of Celibacy or Separation from such as are to be ordained (o) Concil 6. Constant in Trul. can 13. Bev. T. 1. p. 171. And ever since in the Greek Church in opposition to this Roman innovation each Priest is enjoyned to Marry once (p) Coteler Eccles Graec. monument Nomocan Tom. 1. p. 69. Nor did the Popes decrees prevail much in the West for Sidonius and many French Bishops were married (q) Vit. Sidonij ante oper ejus p. 2. and the Councils of that Age call their Wives by the name of Episcopa the Bishopess (r) Concil Turon 2. can 14. Bin. T. 2. par 2. p. 227. and so it was in Germany long after where the Priests Wife had the title of Presbyteress as these words of Aventinus shew The Priests in that Age publickly married Wives like other Christians as is evident by the ancient instruments of Donations where their Wives are joyned as Witnesses and called by the honourable name of Presbyteresses (s) Aventin Annal. l. 4. p. 382. This was altered thereby that decree of Pope Hildebrand That Priests should have no Wives or if they had should dismiss them or be degraded (t) Presbyteri uxores non habeant habentes aut dimittant aut deponantur Lambert Sch. Chron. An. 1074. Which he caused to be executed with such rigour as set all this part of Christendom into a Flame the Germans censured it as an Act of Violence and Tyranny (u) Avent Annal. lib. 5. p. 448. Huldrich Bishop of Ausburgh writ a sharp Epistle to prove it a wicked and mischievous innovation (w) Vide Epistol Huldrici in Fascic rer expetend Tom. 2. p. 161. And two of our English Historians thus speak of its reception here (x) Radulf de Diceto Hist ap 10. Script An. Dom. 1074. item Matth. Paris p. 9. The Pope urged this without precedent and as many thought out of a blind prejudice contrary to the Opinion of the Holy Fathers and from this very thing so great a scandal did arise that the Church was never Rent with a more grievous Schism in the time of any Heresie Nor did the English submit to it for about 50 years after Calixtus one of Hildebrand's successors sent the Cardinal of Crema his Legate into England to press it a second time but he was vehemently opposed and being himself catcht with a Lewd woman the night after the Council he departed with disgrace and carried not the Pope's Point as our Historians to his Infamy do report (y) Matth. Paris An. 1125. pag. 70. Jornallens Chron. ap 10. Script Col. 1105. And where this Order did prevail it occasioned so much abominable wickedness as was the grief and shame of all good Men and particularly St. Bernard who sadly complains that the Clergy who abstained from the lawful remedy of Marriage and on that occasion run into all filthyness were so many they could not and so impudent they would not lie hid (z) Multi certum est nec latere queant prae multitudine nec prae impudentiâ quarunt abstinentes remedio nuptiali◠in omne deinde stagitium effluentes Bern. de convers ad Cler. p. 29. which was so notorious that when the Suedes upon their Conversion had declared it to be for the publick good Priests should have their own Wives the Popes were forced afterwards to allow it in those Countries (a) Vide Grotij proleg ad epit Procopij p. 39. and also to admit their Sons for legitimate (b) Vid. ibid. in Elogiis p. 139. So that upon the whole matter our Reformers very prudently rejected so new and scandalous a Law and do allow the Clergy to Marry taking only care that they choose good Wives and make their Families pious and exemplary Quest VII Will you reverently obey your Ordinary and other Chief Ministers of the Church c. There is no regular Society can subsist without a due Subordination of the Inferiors to their Superiors so it is in Houses and Cities Kingdoms and Armies in the last of which we find in the Gospel a Centurion under Authority that is of the Tribune yet had Soldiers under himself (c) Matth. viii 9. So in the Church now it is setled the Bishops are subjected to their Metropolitan and take an Oath of Canonical obedience to them (d)
Hincmar ep 35. and to Reverence them (e) Debitum Metropolitano honorem reddere Hieron ad Pammach ep 61. The like Oath Deans and Archdeacons take to the Bishops and the inferior Priests and Deacons are required to promise to their Ordination Obedience not only to their Bishop but to other chief Ministers who are set over them and have the care of them that is Deans in Cathedrals and Arch-deacons as to the rural Clergy which is necessary to preserve Peace and prevent Disorder The Superior must give Orders and Inferiors obey them otherwise all things would soon run into Confusion and we may gather that God is the Original of this Subjection in all Churches of the Saints because he is not the Author of Confusion but of Peace (f) 1 Cor. xiv 33. It may be noted also that the Candidates promise gladly to obey That is readily and willingly without Murmuring or too nice Disputing unless the thing enjoyned be notoriously Evil for to be very scrupulous proceeds from the Pride of Inferiors and tends to overthrow the Superiors Authority (g) Si ubi jubeatur quaerere singulis liceat pereunte obsequio etiam Imperium intercidit Tacit. Hist l. 1. p. 178. And the Law decrees in favour of the inferior if he were commanded and obeyed in a dubious Case (h) In re dubiâ servum nil deliquisse qui Domino jubenti obtemperavit Ulp. ex Cels L. 1. de nox act because in things only doubtful 't is safer to obey than dispute Yet this doth not give Superiors any unlimited power to command any thing that is evil for they only promise to obey their Godly admonitions (i) Subdito magistratibus principibus potestatibus sed intra limites disciplinae Tertul. Apol. So that such as Govern in the Church must take heed they do not enjoyn any thing but that which is either good in it self or apparently tends to promote Piety and Vertue and is not evil For the Oath of Canonical Obedience also hath this limitation that they shall be obeyed in omnibus licitis honestis In all yet only in Lawful and Honest things 'T is many Ages since some had put divers uncertain and ensnaring Additions to this ancient and plain Oath whereupon a Council almost 900 years ago took that way of Swearing quite away their words are It is said that some of our Brethren the Bishops compel those they are about to Ordain to swear they are Worthy and will do nothing against the Canons and that they will be obedient to the Bishop who Ordains them and to the Church wherein they are Ordained which Oath because it is dangerous we do all agree shall be utterly forbid (k) Concil Cabilon An. 813. can 13. Bin. T. 3. par 1. §. 2. p. 193. But how long this good Canon prevailed is uncertain for I find many worse Forms of Oaths used in the Gallican Church in after Ages (l) Vid. Theodor. poenit Tom. 2. p. 471. 473. item p. 483. 486 c. from all the dubious and unlawful parts of which the Reformation hath delivered us and blessed be God our Oaths of Canonical Obedience are short and simple and our Superiors expect no other Obedience from us than the Canons require which are all Lawful and Honest things So that this Duty we may safely and in all reason ought to pay to them especially having promised it in the presence of God And if we fall into any irregularities for which these our Governors according to their Duty to God reprove us this promise obliges us humbly to submit to such their Godly Admonitions (m) 2 Tim. iv 2. Titus ii 15. and to amend for the future what they blame us for To which we have this encouragement that by being trained up to give due obedience to those over us we shall learn to Govern others (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon apud Stobaeum if it shall please God to advance us afterwards to places of Dignity in the Church so Joshua was made fit for Ruling the people of Israel by having first been Moses his Servant Now though this belong to Priests also yet it particularly respects the Deacons who are not only to obey the Bishops but also to remember their order is below that of Presbyters (o) Maneant Diaconi in proprio ordine scientes quod Episcoporum ministri sunt Presbyteris autem inferiores existunt Concil Carthag 6. e. Concil Nicaen can 18. Vid. Bev. T. 1. p. 80. and therefore they must also reverence the Priests take their advice (p) Ut Diaconus ita se Presbyteri ut Episcopi ministrum noverit Concil 4 Carthag can 37. Diaconi noverint Presbyteris omni humilitate deferendum Concil Andeg. can 3. Vid. Arelat 1. can 18. Tolet. 4. can 38. Concil in Trul. can 7. and obey their directions because they have more Age and are of more Experience in Ecclesiastical Matters than they It seems of old many Deacons had through self-conceit been apt to behave themselves with arrogance and disrespect toward the Presbyters for remedy whereof the Ancient Church took great care to determine and enjoyn also their subordination and subjection to Presbyters and would not allow them to sit down in presence of a Priest till he desired them so to do (q) Quod non oportet Diaconum coram Presbytero sedere nisi jussu ejus Concil 4. Carth. can 39. Laod. can 20. Agath can 6. è Nicaen can 18. and when any of them were presumptuous against this Superior Order the Fathers have severely reprimanded them (r) Hieron ad Euagr. Ep. 85. Auth. Quaest Ver. Nov. Testam Cyril de ador in Spir. lib. 13. To conclude both Priests and Deacons are hereby bound conscientiously to observe those excellent Rules of discipline called the Canons of the Church of England grounded on Scripture and the decrees of ancient Councils and tending to secure our Faith direct our Worship and regulate our Manners being the best Rules for discipline that are any where to be found So that our Candidates should diligently read them over labour to understand them and resolve to practise them as far as they are concerned Which would be an excellent means to restore our Church to its Pristine beauty and repair those breaches that Schism and Libertinism have made in our Constitutions by the grievous neglect of our Holy Discipline And since the Church hath so many Enemies without let it be the care of all who are promoted in it to behave themselves dutifully to their Superiors to keep Unity and Peace among themselves and zealously to perform all their known duty so shall God bless this Church and the Gates of Hell will never be able to prevail against it CHAP. IV. Of the Ordination it self §. 1. OF the Imposition of Hands Having passed all these Preliminaries with care and caution the Bishop proceeds to confer the Order it self for which he hath prepared his
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. 〈◊〉 〈◊〉 〈◊〉
Therefore though some may think the duty hard to take such pains to watch so long and work so diligently yet when I consider how largely it shall be requited I must say again Blessed is that Servant Which if these newly ordained Persons believe it will make them stedfast unmoveable always abounding in the Work of the Lord forasmuch as they know their labour is not in vain in the Lord. §. 3. Of their receiving the Communion It hath been observed in all Churches to celebrate this Sacrament whenever Holy Orders are given The Old Canons obliging the Bishop who ordains to consecrate and the Ordained all to receive (g) Vide Poenitentiale Theod. Can. 3. p. 90. In the Greek Church Bishops and Priests are forbid to be ordained on Fasting-days because on those days they have no Communion there (h) Vide Morin not ad Ordin Graec. Par. 2. p. 217. With them also the Deacons and Priests newly ordained first receive because they assist in distributing the Sacred Elements (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucholog p. 251 p. 294. notis p. 301. and the same Custom they have in the Syrian Churches (k) Morin de Ord. Syror p. 486. But the Greeks go farther and enjoyn their Priests to continue for seven days together after they are Ordained to give and receive the Communion (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucholog in not p. 301. Yea and in the Ancient Gallican Church as also at Rome the Priests received of their Ordainer a whole Consecrated Loaf for Wafers are an Innovation which after they had communicated out of at Church they took home and there privately communicated for forty days together (m) Fulbert Carnot Ep. 2. ad Finard Rubric vet Ordinal Roman So necessary have all Churches thought the receiving of the Holy Communion to be for such as enter into Holy Orders and it is upon several accounts very proper on that Occasion First As it gives them an opportunity to examine themselves and to repent of their Sins for this will purifie their Souls before they enter upon a Sacred Office 2ly The worthy receiving this Holy Sacrament will stir up in them a fervent Love to their Dear Redeemer and an hearty Charity for those he hath bought with his most Precious Blood which two Principles will inspire them with a great zeal for the glory of Christ and the good of his peoples Souls 3ly This Sacrament was instituted to convey to such as are duly prepared for it large measures of his Grace and they need a more than ordinary share of it to fit them for so Spiritual an Office 4ly The Lords Supper is a Federal Feast wherein as our Lord ratifies his Covenant of Mercy and Grace to us so do we seal our Vows and Promises of Duty and Obedience to him and those newly Ordained have those Engagements yet warm upon their Lips which they have just now made to Jesus by his Embassador all which solemn promises of Services to be done in the Office they have undertaken in Christ's Family they ratifie and confirm by receiving this Sacrament Which of old was so usually joyned to Oaths and Contracts that the word Sacramentum signifies both an Oath and this Holy Mystery Thus Princes were wont to confirm their Leagues with each other and receiving the Communion at their Coronation was as a Seal of their Oath then made to their People and for this reason such as are new Married are required to come to the Sacrament soon after their Matrimony to bind themselves more strictly to keep their Conjugal Vows as I have observed in a former Discourse (n) Compan to Temple Par. iv Fol. pag. 68. Wherefore all that are Ordained are enjoyned as soon as they have bound themselves to all the Duties of their Places in the presence of Men to go to God's Altar and ratifie the same before him so that if they were fraudulent in their Promises or shall be negligent afterwards we may say with St. Peter They have not lyed to Men but to God (o) Acts v. 4. Therefore besides the Preparation necessary for ordinary Christians The Clergy on this great Occasion must particularly prepare themselves some days before by seriously reading over their intended Promises which are to be bound upon their Souls by so Sacred a Tye yet if they find themselves willing to Engage and resolved to Perform them they need not be discouraged for the Bishop in the last Collect prays to God to enable them to keep them all The Concluding Collect. §. 4. I observe in all the Ancient Western Offices there is a Prayer in the Post-communion which is called The Benediction (p) Vid. Mabillon Lit. Gallican pag. 305. Et Morin de Ordinat Lat. p. 263. and in the Eastern Form the Bishop is to bless every one of them after he hath ordained them (q) Morin de Ordinat Syror. p. 452. To which this Collect of ours and the like in other Reformed Churches do exactly agree (r) Liturg. Eccles Reform Belg. p. 263. Scotch Psalter Form of Ordination p. 25. for they are all in precatory style Since God alone can properly and originally Bless and therefore Bishops Ministers and Parents Bless by praying to God for those they would have to be blessed and how very fit this Collect is upon that Occasion will appear by the following Analysis and Discourse The Analysis of the Concluding Collect. In this Collect are four Parts 1st A Preface declaring the grounds of these requests 1. God's being the fountain of all goodness Almighty God giver of all good things 2. His special favour to these Who of thy great goodness hast vouchsafed to accept c. 2ly The Petitions themselves which are 1. For inward Graces Make them to be modest humble c. 2. For obedience to the Rules of the Church To have a ready will to observe all Spiritual Discipline 3. For internal satisfaction of their own Conscience That they having always the testimony c. 4. For constancy and perseverance And continuing ever stable and strong c. 3ly The design of asking them that they may 1. Deserve well May so well behave themselves in this c. 2. Be promoted higher That they may be found worthy to be called unto the higher c. 4ly The manner of presenting them 1. By praying in Christ's Name Through the same thy Son our Saviour 2. by giving glory to him To whom be glory and honour world c. Amen A Discourse upon this Collect. ALmighty God giver of all good things who of thy great goodness hast vouchsafed to accept and take these thy Servants c. The Bishop cannot but wish well to those who are ordained by laying on of his hands and knowing that though he can admit them to this Office he cannot qualifie them for it he wisely applies himself to God and heartily recommends them to him introducing his requests with two very proper considerations First
in general That God is Almighty and the giver of all good things His Power is infinite so that he can do all things and his bounty is immense so that he is as willing as he is able The Scripture describes him as the giver both of all temporal (s) Psal ciii 5. cxlv 16. Luk. i. 53. and which these persons chiefly need of all spiritual good things (t) Matth. vii 2. Jam. i. 17. Wherefore when we want Water to whom should we go but to this ever flowing fountain Secondly And we have a special ground to hope for his peculiar favour towards these Persons because now it appears that God hath taken and accepted them by the Ministry of the Bishop his Vice-gerent to bear the Office of Deacons in his Church Our Lord Jesus promised to be with his Apostles and their Successors especially in these Sacred Ministrations unto the end of the World (u) Matth. xxviii ult They were elected and examined by his Rules and admitted in his name The Bishop is Christs Embassador so that this solemn Act is to be lookt upon as the act of his great Master Of old there were often miraculous indications of God's approving such as were chosen into Holy Orders but now since miracles are ceased we have no other way to judge of God's accepting Men into these Offices but by his Providence moving them to desire the Ministry and his guiding the Bishops after Examination to approve and ordain them which is the Reason why the ancient Forms speak of all that are thus called as of Persons chosen of God (w) Quem ad officium Diaconatus vocare dignatur Mabil lit Gallic p. 304. Quem ad Presbyteri munus elegit ibid. pag. 306. and the Greek Ordinals call them such as are determined to be made Ministers by God's unsearchable Power (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 250. and those whom he hath vouchsafed to bring into the Office of a Deacon (y) Orat. 2. in Ordin Diac. ibid. p. 251. So that the Argument is very cogent God is the only Master who can qualifie the Servants that he chuses and since he hath vouchsafed to accept these into his Service we ought both to pray and to hope that he will give unto them those Gifts and Graces which will fit them for their places and enable them rightly to execute their Holy Calling Make them we beseech thee O Lord to be modest humble and constant in their ministration to have a ready will to observe all spiritual c. As the Preface contains proper motives so the Petitions take in all the necessary Qualifications for this Office The Roman Church only prays here in general that God would give them his Holy Spirit and replenish them with all vertue (z) Pontif. Rom. p. 39. The Greek Offices name the particular Graces of Faith Charity and Spiritual strength (a) Eucholog in Ord. Diac p. 250. But our Form is larger and begs for them First The inward Qualities of Modesty Humility and Constancy The two first always go together for an humble Person is as certainly modest as a proud Man is arrogant Now those graces are necessary for all Christians much more for Clergy-men and especially for these that are but newly entred into the lowest Order they must beware of being lifted up with Pride least as St. Paul speaks they fall into the same Condemnation and for the same Sin too as the Devil did (b) 1 Timoth. iii. 6. whatever other Gifts Graces or Parts they may have Humility is that Robe or upper Garment which must cover and secure them all (c) 1 Peter v. 5. Grec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amiculum candidum exterius superinjectum ornamenti causa nodo alligatum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatat Cinnus l. 1. c. 9. and it makes all other virtues lovely And since they are yet but young and need to learn of their Superiors Humility and Modesty disposes them to receive and invites others to give them instruction (d) Psal xxv 8. and are the first steps toward improvement yea these are the first Graces which God gives to make way for all the rest for he giveth Grace only to the Humble (e) James iv 6. So that these excellent Qualities of Modesty and Humility will recommend us to the favour of both God and Men Yet in the next place because Humble and Modest Persons may be apt to be discouraged by too mean an Opinion of themselves and so become averse to great undertakings as we see in Moses his excusing himself so far as to his being the deliverer of Gods people that his unseasonable Modesty gave offence (e) James iv 6. (f) Exod. v. 13 14. Bona ingenia debilitat verecundia perversa confirmat audacia Plin. lib. 4. ep 7. Therefore 3dly Constancy in their Ministration is added for these Qualities may meet in the same mind it being the character of M. Antoninus that though he was Modest yet he was Constant Humble yet not unactive (g) Quamvis esset constans erat etiam verecundus Capitolin p. 160. verecundus sine ignaviâ id pag. 179. Which pattern our Deacon must imitate he must be humble but not dejected lowly minded yet vigorous and steddy in his Duty bold in reproving Sinners constant in praying for and instructing his people zealous for God's glory active in his care of the poor and needy But after all ascribing the whole praise to God for what he is and can do doing much good but never boasting of any being like the Silk-worm which one ingeniously makes the emblem of a truly good Man always working yet covering it self while it works (h) De verme Serico Operitur dum operatur Novarin elect Sacr. l. 1. pag. 137. He knows he serves a good Master who will one day publish and openly reward all the services done him in secret (i) Matth. vi 2 and therefore he seeks not human praise even while he doth deserve it (k) O virtus vicina Deo nil ducere laudi cum laudanda geras de S. Martino Paulin. in vit Bib. patr p. 583. He is diligent in all parts of his Office strictly conscientious in the performance of his Duty but still as humble and modest as if he were an unprofitable Servant thus we pray our Deacon may be internally qualified Secondly We desire God to give them a ready will to observe all Godly Discipline As the former respects their inward Disposition so this their outward Conversation which is fully directed in those excellent Canons of our Church that contain Rules of Holy Discipline and divers of them relate to the Clergy especially touching their Obedience to their Superiors their uniform regular and devout performance of all Divine Offices and also concerning their sobriety and decency both in Manners and Apparel (k) Can. 74 75. Eccles Anglic. all which they have lately promised to
a sufficient demonstration of the honour of the Priesthood that it approaches so nigh to the Episcopal Dignity as to cause divers of the Holy Fathers to affirm there is not much difference between a Presbyter and a Bishop (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Chrys Hom. 11. in 1 Epist ad Timoth. And St. Hierom speaking of their several Administrations asks what a Bishop can do which a Priest cannot He only excepts Ordination there (b) Quid enim facit exceptâ Ordinatione Episcopus quod Presbyter non facit Hier. ad Euagr. Ep. 84. p. 512. and Confirmation in another place (c) Orthodox ap Hieron Diac. ad v. Lucif T. 2. p. 187. Which are the only eminent Acts that Antiquity did as we also do appropriate to the Bishops The Schoolmen to advance the supposed power of their Priests in consecrating the Sacrament which they call making the Body and Blood of Christ generally hold that Bishops differ from them only in Dignity not in Order (d) Sunt alia quaedam non Ordinum sed dignitatum nomina c. Lomb. 4. Sent. dist 22. c. 10. fol. 186. D. Thom. in 4 Sent. dist 24. qu. 3. ar 2. ita Bonavent ibid. Tostat in Matth. 16. q. 74. By which they do not mean with Aerius in Epiphanius that there is no difference in degree between them (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panar haer 75. because they freely allow Bishops a Primacy of Dignity among Priests and a superiority over them only they affirm there is no new formal character impressed on a Priest when he is advanced to the Episcopal Chair and therefore they call it the Ordination of a Priest but the Consecration of a Bishop But we have proved before there are three distinct Orders so that we think the Schools distinguish two nicely and must assert the Bishops are a different Order but so as the Fathers teach that Priests are not much below them but joyned with them in the Sacerdotal honour (f) Presbyteros cum Episcopo sacerdotali honore conjunctos Cypr. ad Luc. ep 58. The Apostle St. Peter writing to those of this Order calls himself their Fellow-Presbyter (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. v. 1. from whence the Bishops when they writ to Priests used to give them that very same Title of Fellow-Presbyter and Brother even down to the time of St. Chrysostom and St. Augustin (h) Fratri Compresbytero Sixto Aug. Ep. 104 vid. Chrys Hom. 1. in Ep. ad Philip. yea in our Ordination Office the Bishop speaking to the Priests calls them Brethren and the College of Presbyters writing to St. Cyprian their Bishop call him Brother (i) Vid. Cypr. Epist 26. Nor was their Dignity only exprest by Titles of mutual respect but the Priests were really the Councellors of their Bishop and Assessors with them as St. Ignatius speaks (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist ad Tral another calls the Assembly of Presbyters the Senate of the Church (l) Habemus in Ecclesiâ senatum nostrum coetum Presbyterorum Hier. in Jesai c. 3. and saith they and the Bishops ought to rule the Church in common (m) In commune debent Ecclesiam regere Id. com ep ad Tit. For which Reason they sat with the Bishops of old in Councils n and also voted with them as is manifest by the Tiles and Subscriptions of very many Synods (m) Concil Elliber in Praefat. passim yea of later times when Priests grew very numerous they had their Procurators or Proxies even in great Councils as in that of Lyons (o) Matth. Par. An. 1215. pag. 272. and so they have still in our Convocations Within the Church they sat down as soon as the Bishop came in on seats placed round the Altar (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod. can 56. Bev. Tom. 1. p. 479. Et Euseb l. 10. c. 4. and though his Seat was higher in publick yet in private he was commanded to treat them as his Collegues (q) Concil 4. Carthag can 35. Bin. T. 1. p. 589. and when the Bishop sat down he was not to suffer a Priest to stand beside him (r) Ibid. can 34. it being esteemed a great crime in any Bishop to despise them (s) Hieron adv Johan Hierosol cap. 2. For so long as the Bishop and his Presbyters lived together in Cities at or near the Mother Church he was obliged to consult them in all weighty affairs and always did so as we find in St. Cyprian and afterward when Christianity was setled and spread into the Country so that divers Priests were fixed in rural cures The Bishops still kept a College of Presbyters with them at their Cathedrals which doubtless was the Original of Deans and Chapters designed to be the standing Council of the Bishop But as to the particulars of old no Bishop might ordain any Clerks unless he had the consent of his Presbyters for they were to offer and propose to him such Persons as they judged fit for Holy Orders as may be collected from the first Council of Nice which decreed that the Presbyters ordained by Meletius should lose the Privilege of proposing and presenting the Names of such as they approved of (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. Syn. Nicaen Theodoret. lib. 1. c. 9. which supposes if their Ordination had been good this would have been their right Which is thus affirmed and described by Theophilus Alex. This shall be the method of Ordinations all the College of Priests shall consent and choose and then the Bishop shall examine them (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Al. can 6. Bev. T. 2. p. 172. Yea the 4th Council of Carthage says expresly That a Bishop without the Counsel of his own Clergy shall not ordain any Clerk (x) Ut Episcopus sine consilio clericorum suorum clericos non ordinet Conc. 4. Carth. can 22. Bin. T. 1. pag. 589 and in that Council which was called against St. Chrysostom He was accused for making Ordinations without his Clergys consent which then was esteemed a great irregularity So it was secondly for a Bishop to hear any considerable Cause without the presence or determine it without the consent of his Presbyters (y) Ut Episcopus nullius causam audiat absque presentiâ clericorum suorum alioqui irrita erit Sententia Concil 4. Carth. can 23. Bin. ibid. Or if they did the Sentence they gave was to be void Yea the cause of an offending Bishop according to the old Canons must be tried before a joynt Commission of Bishops Priests and Deacons (z) Concil 2. Carthag can 10. Bin. ibid. p. 570. So Thirdly a Bishop could not degrade a Presbyter without the consent of a Synod (a) Concil Hispal 2. Can. 6. An. 619. Bin. T. 2. par 2. p. 334. wherein 't is known Presbyters were present The Canon Law allows not a Bishop to treat any Priest
accepit quam dedit ut Syr. Arab. Apostolus hic Vid. Pocock miscel c. 2. p. 24. unto men of all ranks but especially to those whom he had chosen to serve in the various Offices of his Church So that David long since foretold that which now you see accomplished Ver. 9. No doubt the Psamist foresaw this and all our Saviours acts He knew him to be very God and that he came originally from Heaven Now when 't is said that he ascended to Heaven again what is it but a plain indication that he also had descended first both into the Virgins Womb at his Incarnation for man is said to be formed in the lower parts of the Earth (d) Psal cxxxix 15. And as the Fathers expound it (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Infernum sub terra esse nemo jam ambigit Hieron in loc ita Pseud-Ambr ibid. in his descent into Hell which is generally described as being far under the Earth whither he went down as a Conqueror into Sathans Empire of Darkness and having spoiled Principalities and Powers openly triumphed over them and then ascended with the Keys (f) Coloss ii 15. Rev. i. 18. of Death and Hell both Which mysteries no doubt the Spirit had revealed to holy David Ver. 10. But to return to my Argument all this was done by Christ alone He that descended first to Earth and then into Hell is the same Lord Jesus who also ascended up after he had compleated our Redemption to his Kingdom of Glory which is far above all those visible Heavens wherein the Sun Moon and Stars are placed And then he reassumed his original Dignity and was replenished with all those gifts and graces that his Church needed not for his own sake but that he out of his overflowing fulness might fill all things that were defective (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form Ord. Euchol p. 292. in his Church and especially that he might supply the various Orders of Ministers therein with gifts suitable to their several stations Ver. 11. From hence it was that soon after his Ascension there was such a plentiful effusion of the Spirit which manifested it self in so great a variety of Gifts that one man was fitted for the higher another for the lower Ministries of the Church For he gave some proper gifts to be Apostles and his Chief Representatives in planting and governing his Church He also gave some the gifts of expounding the Prophecies of the Old Testament and of foretelling future events whence they were called Prophets whose principal work was to convince the Jews Then for the conversion of the Gentiles he gave some the gifts of writing the Gospel by inspiration and Preaching it to Infidels that never heard of it before which were stiled Evangelists Now these were Ministers in extraordinary at the first planting of Christianity but for ordinary Ministrations that were to continue always in the Church He gave some proper gifts to rule and preside over the Believers of a larger Territory who were Bishops or Pastors and to others under them he gave such gifts as fitted them to instruct the People in all holy Religion who were called Doctors or Teachers and afterwards Priests But Christ as the great Master of his Houshold the Church hath appointed these several Offices and he alone gives them Qualifications suitable to their proper business Ver. 12. So that none ought to envy at any of these Persons whose gifts are not derived from themselves nor designed for their private honour or advantage but are given to them especially to those of the ordinary and durable Orders For the perfecting of the Saints in knowledge and practice of the higher Mysteries and Duties of Christianity which is the proper Office of Bishops For the work of the Ministry in Praying Preaching and taking Care of the Poor which is the business of Priests and Deacons in particular but then in general all of them have their Gifts and Offices given and appointed For the edifying of the whole Church which is the Body of Christ and ought to be continually improved in vertue and knowledge Ver. 13. And because there will always be imperfect Christians therefore there must always continue in the Church divers Orders of Minister till we all come by their Doctrine Discipline and Example to a perfect agreement in the unity of the Faith and have such large measures of the knowledge of the Son of God that every one may arrive unto the state of a perfect man and being fully illuminated and sanctified may reach unto the measure and proportion of the stature which each Christian is to grow up to out of the fulness of that grace that ever flows from Christ Iesus and when his Church is thus universally filled with his grace then he will transplant it into his glory CHAP. II. Of the Gospels § 1. THere are two Gospels chosen for this Occasion the first is taken out of St. Matth. ix ver 36 37 38. of which I shall only note that in the Ordinal of Edward the 6th the Gospel was Matth. xxviii 18 c. (h) See Sparrow 's Collect. p. 150. but that being properly the Mission of the Twelve as Apostles it was thought more proper to remove that to the Office for Bishops and to read the Apparatus to their first solemn Mission as Preachers related Chap. x. 1 c. to which this Gospel is the Preface and should not be separated from it as it was by the division of Chapters in our Bibles and the suitableness of it to this Occasion shall now be made evident The Analysis of St. Matth. ix 36 38. This Portion of the Gospel declares 1st The misery of a People without a Pastor Ver. 36. 2ly The reason why many were needful then Ver. 37. 3ly The method to be taken for a fit supply Ver. 38. The Paraphrase of this Gospel St. Matth. ix 36. OUr Lord came into this World to intstruct first the Jews in the ways of God and had preached already to many of them But when he saw the multitudes that thronged after him and longed to hear his Heavenly Doctrine being more than he alone could teach He was moved with pity and had compassion on them as a poor desolate People neglected by the Scribes and Pharisees because they fainted (i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Chrys legâ—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron item spoliati for want of Sound Doctrine and by reason of the heavy burden of Superstitions which they laid upon them were scattered abroad by ravenous Wolves even false Teachers who drew them into little Sects and Parties and so made them as miserable and helpless as Sheep having no Shepherd to guard unite or feed them which are destitute of all good and exposed to all manner of evil Even such a dispersed straying and miserable Flock were the Jewish People at that time Ver. 37. And when he had resolved in his mind how to help
Vid. L. Milites 15. C. de re militari believing this would hinder his Military duty and when St. Paul alludes to this and says No Man that warreth intangleth himself with the affairs of this life that he may please him that hath chosen him to be a Souldier 2 Tim. ii 4. He evidently applies it to the Clergy and intimates they cannot please their Master Jesus Christ whose spiritual Souldiers they are ver 3. unless they renounce secular affairs Upon which Text our Canon is grounded which forbids the Clergy to use any base or sordid labour (n) Anglic. Eccles can 75. And to this agree innumerable Canons of the antient Church The Apostolical Canons order those Clergy-men of what rank-soever to be deposed who take up secular concerns (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apost Can. 6. Bev. T. 1. p. 4. A Council of Bishops before St. Cyprian's time forbid them to be Tutors or Executors (p) Cypr. Ep. 66. p. 195. And the like was prohibited to all sorts of Clergymen by the Fourth General Council (q) Concil Chalced. can 3. Bev. T. 1. p. 113. and two more of the Apostolical Canons exclude them from being obliged to serve in any Offices Military or Civil (r) Apostol Can. 81. 83. Bev. ib. p. 53. 54. and by the ancient Ecclesiastical Laws of our old Saxon Church a Clergy-man is not allowed to be a Merchant a Soldier nor a Lawyer (s) Aelfric Can. 30. ap Spelm. Concil T. 1. p. 579. Finally there is scarce any thing so often forbid both by the Canons of the Church (t) Concil Elib can 19. Bin. T. 1. p. 194. Concil Carthag 1. can 6. 9. Concil ibid. 3. can 15. Arel 2. can 14. and also by the Civil Law (u) Capitul Reg. Fanc lib. 1. c. 22. lib. 2. c. 37. lib. 5. c. 107. item Justin Novel 123. c. 6. as the Clergies taking up secular Offices and Professions or being too deeply engaged in worldly business Which seems to be one main Reason why God at first ordered and the Church afterward continued Tithes for their maintenance that others might Plow Sow and Reap yea and breed Cattle for them to give them time and leisure for Study and performing Divine Administrations Now where by the alienation of this proper Provision or other evil means the Clergies poverty forces them to labour or mind secular affairs for Bread they are to be pitied and excused and the fault is in the State which doth not provide better for them But those who are well provided for and can live without intangling themselves in worldly cares yet will follow secular business so as to hinder them from Reading Praying for and watching over their Flock these are really blame-worthy The spiritual duty of a Clergy-man if it be well done is enough to take up one Mans whole time and thoughts nor will any thing but necessity excuse his spending his hours and care in temporal affairs This Exhortation though it have been long yet is of so great importance and so necessary to be always fixed in their minds who are now called to the sacerdotal Dignity that the Bishop makes a brief recapitulation of the whole discourse charitably hoping they have throughly weighed these things in private long before they came to be ordained And resolved according to St. Paul's advice to Timothy To give themselves wholly to perform this Office well (w) 1 Tim. iv 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that forsaking all other unnecessary cares they will turn all their Thoughts and Studies to a right discharge of this Holy Function He hopes further that because Prayer and Reading are the proper means to fit them for their Ministry and make them improve and still grow better able to undergo it they will continually pray to God through Jesus Christ for the assistance of his Holy Spirit and daily read the Holy Scriptures both in publick and private and thus they will increase in Grace and in all Divine Knowledge and as St. Paul speaks become throughly furnished for every good work (x) 2 Tim. iii. 17. this is the way to fit them in all Points and make them accomplished and able Ministers of the Gospel especially if they take care to practise as well as to understand the Rules of God's word and make themselves and their families Examples and Patterns of Godliness and Vertue All this is the Priests Duty and as the Bishop's charity moves him to hope concerning every one of them that he will do all this So his Office binds him to require them as St. Paul did Timothy at his Ordination to make this good Profession before many Witnesses (y) 1 Tim. vi 12. That is he now proceeds to oblige them by a solemn Promise to engage they will most faithfully perform every particular Branch of these Duties and since the Bishop stands in God's stead and every one of the Congregation is witness to what is said this Declaration is as sacred as an Oath such a Promise binds as strongly as any Vow if they do not now intend what they engage they lie not to Men but to God and if they be negligent to keep their words afterward it 's equal to Perjury Both God and as many as are Spectators at this Ordination may condemn them out of their own Mouths Their words will be Witnesses against them if they do not make them good in this World to their Shame and in the next World to their Condemnation Therefore it is highly necessary for every Candidate to consider these things very well before he promise them and to endeavour to perform them all the days of his life CHAP. IV. Of the Questions peculiar to this Office §. 1. Quest II. WHat has been said on the Questions at the Ordination of a Deacon will suffice to be observed as to most of these only where the Questions are altered and appropriated to the Order of Priests we will explain them here The Second Question doth materially differ for a Deacons principal Duty being only to read the Scriptures it was enough for him to declare before God and the Congregation that he believed all the Canonical Books were divinely inspired But a Priest must further First Declare his Faith That the Holy Scripture contains all Doctrines that are necessary to be believed and is sufficient through Faith for our eternal Salvation Secondly He must publish his resolution to take all his Doctrines from thence and promise never to teach any thing as of necessity to Salvation that cannot be proved thereby For his Office is to preach all saving Truths and teach his People all those Duties that are requisite to bring them to Eternal Life Nor is there any need for the Candidate to hesitate at or doubt of the Declaration or the Promise For 1st The thing declared is certainly true the Infallible Word of God doth assure him that Holy Scripture is able without the help of
sorts and especially the History of those Ages which are coincident with the times and of those Countries which are spoken of in or adjacent to the places mentioned in Holy Scripture to which Chronology and Geography will exceedingly conduce In short there are few parts of human Learning that are not some way or other necessary to accomplish a Divine But what directly concerns him is That which is properly called Theology and so he must be well versed in all Writers Systematical Textual Historical Polemical and Practical The Systematical are the Catechists Ancient and Modern and the Authors of whole Bodies of Divinity The Textual are the learned and laborious Commentaries of the Holy Fathers and later Orthodox Divines The Historical are such as have writ the sacred story of the Jewish and Christian Church in general or the Lives of the Fathers and most eminent Bishops and Doctors together with the Collectors of the Councils and Ecclesiastical Laws of Christian Princes The Polemical are the ancient Apologists and those Orthodox Fathers who defended the Christian Religion against Paganism and old Heresies as also such as have maintained the Doctrine and Rites of the Reformed Church of England against Papists and Dissenters Finally The Practical Authors are the Editors and Explainers of Liturgies the compilers of Offices for private Devotion and such as write about Piety and a Holy life in general or concerning any particular Virtue or Vice And that he may not lose time either by an ill method of Study or an ill choice of Books in all faculties there are some very usefull Writers who will direct him in these matters some few of which I shall only name and refer my Reader to them (b) Hug. Grotij alior Disserationes de studiis instituend Amstel 1645. Apparatus ad Theolog. per Steph. Penton Lond. 1688. Bishop Barlow ' s direction for Study and D. Bray ' s Parochial Library concluding with this advice to keep Common places and Methodical repositories of all the choice things they would remember for which there are very good Rules in Drexelius (c) Hierem. Drexelij Aurifodina in ejus Oper. in Fol. Tom. 4. pag. 739. And to this end a young Divine should be provided of a Bible a Concordance a Common-Prayer-Book and the Articles and Canons all interleaved with a large common place Book that may lie ready the first to note down all choice Explications of any Text the second for the signification of Words and Phrases the third for what is agreeable to our Offices especially in the Primitive Writers the fourth for such things in antiquity chiefly as vindicate our Doctrine and Disciple And the last for a general Repository of all Philological and Moral Notions By the daily use of which a studious Man will not only surely retain whatever he Reads even to his old Age but will always be furnished by consulting these Collections of his own with variety of proper Matter for Sermons Disputations or Discourses upon any subject in a few hours time the advantage of which is so great especially when our Memories begin to fail that such as have taken pains this way in their youth can never be surprized nor unprovided This short account may suffice to shew how necessary it is that a Clergy-man should have a liberal Maintenance to furnish him with some of the best Books in all Sciences secular (d) Rudes secularium literarum cum loqui nesciunt tacere non possunt prius imperitorum magistri quam doctorum discipuli Hieron ep 8. p. 76. and sacred For what the Italian Proverb saith of a well furnished House that it makes a notable Dame (e) Camera adorna fà Donna savia Prov. Ital. G. Torrian p. 16. We may say of a well filled Study it makes an eminent Divine and doubtless we must ascribe the ignorance of some and the looseness of others in Holy Orders principally to this fatal want because it cannot be supposed that Men of ingenuous education should either be so dull as not to improve with all those helps or so wretched as to seek mean or loose company when they have at home the benefit of conversing with the most learned and best Men of all Ages And considering how large a field he that desires to be an accomplished Scholar hath to expatiate in and what noble objects he hath to pursue if he be never so young and strong he hath employment enough for his whole life and for all the hours he can spare from his Offices and the necessary business of his Family He will have no time to squander away upon the World and the Flesh who has a generous ambition to improve himself in all these kinds of knowledge yet will find a satisfaction in this laborious course of Study abundantly sufficient to recompence him for all his pains §. 5. Quest VII Will you maintain and set forwards as much as lieth in you quietness peace and love c. When we consider that Christ was stiled the Prince of peace before his Incarnation (f) Isai ix 6. that he was welcomed at his Birth with the Angels singing Peace on Earth (g) Luke ii 14. that his Gospel is the Gospel of peace (h) Ephes vi 15. and that he gives a peculiar blessing to the makers of peace (i) Matth. v. 9. we cannot wonder it should be one of the Duties of his Ministers to promote Peace and Charity among all Christians and especially among the people committed to their special care I have shewed before in the Preface how far the chief Priests among the Heathens and Bishops of the Christian Church were privileged in taking up all publick and private quarrels and shall only note here that our Saviour intended all the Clergy should be concerned in this Office of peace-making for they wait at the Altar and are to oblige the injurious person to leave his gift there and to be reconciled to his Brother before the Priest may accept and offer it (k) Matth. v. 23 24. which no doubt gave occasion to those ancient Canons that enjoyn the Clergy not to receive the oblations of such as were at enmity (l) Concil 4. Carth. can 93. ap Bin. T. 1. p. 589. and order them to rebuke such as they perceived lived in malice and if they proved obstinate to suspend them from the Sacrament till they were made Friends (m) Concil Agath An. 506. can 31. Bin. T. 2. par 1. p. 556. by which we may see that our Rubrick which laies the same injunction upon every Priest (n) See the third Rubrick before the Communion is grounded on Holy Scripture and the Canons as well as the Practice of the Primitive Church And if it were duly performed as it is solemnly promised by all the Clergy it would be of inestimable benefit to the Laity by preventing all quarrels and dissension hindring chargeable and expensive Law Suits and extirpating the mischievous effects
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
him careful in his managing of Sinners and bring a great and deserved veneration upon all his Solemn Acts of Ecclesiastical Discipline as well as incredible benefit to his Peoples Souls §. 3. 2ly The other part of these Solemn Words are a strict charge to him that is Ordained to be a Faithful Dispenser of God's Holy Word and Sacraments I have shewed before they are Stewards of these Mysteries (l) See §. 3. supr that is in the French idiom Dispensers And hence St. Paul calls his Preaching and other Ministerial Acts a Dispensation committed to him (m) 1 Cor. ix 17. Ephes iii. 2. Coloss i. 25. ubi Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as to the Word of God the faithful dispensing of it is to give every Soul its proper Portion so our Pastor must offer easie Truths plain Similitudes and Examples to inform the Ignorant to prepare higher Notions and stricter Rules for the Stronger and more knowing he must have ready Promises to comfort mourning Penitents Threatnings to warn bold Sinners Counsel to settle the doubtful Minds Exhortation to quicken negligent Loyterers and Reproofs to check forward Offenders All these are in God's Word and every one of these kinds are proper Food at some times for the Souls that are under his Charge his Prudence must allot every one their Portion according to their temper and necessity and he must act faithfully as well as wisely he must be impartial and fear no Man for his greatness nor despise any for his proverty he must not spare a Friend for Favour no nor expose an Enemy out of Evil Will because their Souls are at stake and there is a Curse upon those who do this work of the Lord deceitfully (n) Jer. xlviii 10. But this relates chiefly to the Pastors private applications besides which it is their duty to Preach once at least in Publick on Sundays and Holy-days by the ancient and modern Canons also (o) See xlv Can. Eccl. Angl. Ut omnibus Festis diebus Dominicis unusquisque Sacerdos Evangelium Christi praedicet Populo Egb. Can. 3. Spelm. T. 1. p. 259. id Can. 52. Edgar p. 454. Can. 23. Aelfric ibid. p. 578. Capit. Carol. M. l. 1. c. 166. and this Office they must be Faithful in as far as a Publick Place will allow They must conceal no necessary nor publish any unnecessary Truths they must reprove in general the most prevailing Vices of their People and exhort them especially to such Duties as they are most negligent in and if they know as he ought the state of their Peoples Souls they may so contrive this general Discourse that like a well-drawn Picture it shall seem to look directly at every one in the company so that every one may easily know and apply his own portion to himself The same fidelity must be shewed also in dispensing both Sacraments by taking care that Infants do not by their neglect die unbaptized nor forget their Vow after they have been baptized by preparing their people for receiving the Communion worthily frequently dispensing it publickly to those in Health and privately to the Sick encouraging such as are fit for it to come often and warning all notorious Sinners especially those in malice to repent before they presume to come to this Holy Table And they that thus behave themselves in God's House (o) Matth. xxv 21. Euge bone serve c. shall from their great Master hear that joyful Eulogy well done ye good and faithful Servants enter ye into the Joy of your Lord. Having spoken of the delivery of the Gospel to a Deacon before (p) Dis on Ord. of a Deacon chap. 4. §. 4. I am only to add that the difference is the Priest hath the whole Bible delivered to him with words containing a Solemn Grant of full Power and Authority to Preach out of it and Administer the Sacraments according to it in the Congregation whereto he shall be appointed And whereas of old both in the African and Western Churches as well as the Eastern this rite was only used at the Consecration of a Bishop in later times it was used to a Priest who as Isidore observes has also the Dispensation of the Divine Mysteries committed to him and he is collegue to the Bishop in presiding over the Church in consecrating the Sacrament and Preaching to the people (q) Presbyteris sicut Episcopis dispensatio mysteriorum Dei committitur praesunt enim Ecclesiis Christi in confectione divina corporis Sanguinis Consortes sunt cum Episcopis in officio praedicandi Isid Hispal de offic c. 7. but with this difference the Priest acts subordinately and is confined ordinarily to one Parish but a Bishop is the Supreme in Ecclesiastical matters through his whole Diocess There are more Ceremonies and solemn words in some other Churches especially the Roman where of late they deliver a Patin with Wafers and a Chalice with Wine and Water (r) Accipe potestatem offerre sacrificium Deo missamque celebrare tam pro vivis quam pro defunctis Morin de Lat. ord p. 319. giving them power to offer a Sacrifice to God and celebrate Mass for the Quick and Dead But we may observe Morinus could not find this Form in any Ritual above 700 years old So likewise the blessing the several vestments and forms of delivering them the anointing the Priests hands in the Latin Church (s) Vid. Pontif. Roma◠p. 47 49. The kiss given to the newly ordained Presbyter by the Bishop and all the Priests present in the Greek Church (t) Euchol p. 294. notis p. 298. are justly laid aside by our Reformers as being either innovations or too trifling for so grave an Office as this CHAP. IX The last Collect. §. 1. THere is nothing remaining of a material difference between the former Office and this but one proper concluding Collect which seems peculiar to our Church and how suteable it is for the occasion the ensuing Analysis and Discourse will shew The Analysis of the last Collect. This Collect containeth two kinds of Petitions 1. For the Ministers 1st In general for God's Blessing Most merciful Father we beseech thee to send c. 2ly In particular that they may be 1st Holy in their lives That they may be cloathed with Righteousness c 2ly Successful in all their Labours And that thy word spoken by their Mouths may have such success c. 2ly For the People 1. That they may Reverently hear the Word of God Grant also that we may have Grace to hear c. 2ly That in all other Acts they may aim at 1. God's Honour That in all our words and Deeds we may seek c. 2. The inlarging of his Kingdom And the increase of thy kingdom through c. Amen A Discourse upon this Collect. §. 2. Most merciful Father we beseech thee to send upon these thy Servants thy Heavenly Blessing c. The ancient Forms
of Ordination are usually concluded with a valedictory Blessing or else will a Prayer for a Blessing (u) Benedictio Dei Patris Filij c. descendat super vos c. Morin de ord Latin super hunc famulum tuum munus tuae benedictionis infunde Lit. Gallic ap Mabil pag. 307. Et Pontif. Rom. p. 47. our Church uses both The first Petition being in general for a Blessing on these newly ordained Ministers is introduced with remembring that the God we pray unto is not only most mercyful in his Nature but through Christ stands in the relation of a Father to us both which are motives to excite us to ask and grounds for our hopes of prevailing The merciful temper of the Kings of Israel encouraged their Foes to Petition for favour (w) 1 Kings xx 31. And 't is our Saviours argument x that if earthly Fathers can deny nothing which their Children crave (z) S. Luke xi 9. then doubtless our Heavenly Father will not with-hold his Blessing from us when we beg it so importunately We know that the Man who is blessed by God must be always successful because the Lord makes whatever he doth to prosper (y) Psalm i. 3. Benedictio est augmentatio bom Rab. ap Fag in Gen. i. 22. and indeed his Blessing comprehends all sorts of good things which we can wish or he can give but more particularly We first pray that their Lives may be Holy and this in David's phrase whose Petition for Sion is That her Priests may be cloathed with Righteousness (z) Psal cxxxii 9. which implies that Holiness is the most glorious of all Robes the innocence signified by their White garment the clothing of the Saints (a) Revel xix 8. makes them shine more than all their other Sacred Vestments and the Phrase denotes further their being full of all Virtues wholly covered all over with goodness and no doubt a Priest so qualified is an honour to the Church and a mighty blessing to his own people Secondly Since they have promised diligently to preach God's word we pray they may be successful to that degree as never to speak in vain which was a blessing granted to Samuel one of God's chosen Priests that none of his words fell to the ground b that is (a) 1 Sam. iii. 19. Cadere in terram est perire Matth. x. 29. Nihil ex ijs quae locutus est irritum fuit Eucher in loc failed of success and he promiseth in Isaiah that none of his words shall return to him void but shall accomplish his pleasure and prosper on his Errand (c) Isaiah lv 2. The Word of God is often compared to good Seed and 't is great pity all of it should not bring forth fruit (d) Matth. xiii 8. And when it doth so it brings abundant glory to God and a mighty satisfaction to his Messengers if their instructions and advice exhortations and reproofs be always successful as we pray they may a good Pastor will think all his pains well bestowed though he were to have no other Reward But 2ly Since the effect of his Ministry depends upon the peoples receiving the word of God aright as well as upon his faithful dispensing it and the hearer must contribute as much to its success as the speaker (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de audit we pray for the people also that they may have grace to hear and receive that which is delivered out of God's word as the means of their Salvation for the Seed was equally good but the Crop was different according to the diversity of the Soil (f) Matth. xiii 4 5.7 8. and we see that unbelief hindered the efficacy both of our Saviour's preaching and his miracles also (g) Ibid. ver 58. It is St. Paul's observation that it was the Faith of the Thessalonians and their receiving his Preaching not as the words of Man but as the word of God as in truth it was which made it work effectually (h) 1 Thessal ii 13. and the word preached did not profit those who heard it without Faith (i) Hebr. iv 2. So that being desirous the Preacher should be successful we must pray for the People that they may receive his words as a means appointed by God for the Salvation of their Souls Not as if every word of a Sermon were the very word of God as some of our Dissenting Teachers have falsly and arrogantly pretended but because Preaching in general is an Ordinance appointed by God for Mens Salvation (k) Rom. x. 13 14 15. 1 Cor. i. 21. therefore when the Preachers Instructions Arguments and Admonitions are taken out of God's word or agreeable thereunto then we must receive them with great Reverence not as if it came meerly from him that is the Speaker but as Counsel Comfort Direction or Reproof sent us from God himself for the saving our Souls So that we must lay up these things in our Hearts and guide all our Words and Deeds thereby Now if we do thus hear and receive the Sermons preached to us the blessed effect will be that all our Words and Actions will tend to the advancement of God's Glory and the enlarging his Kingdom We shall praise God daily our selves and persuade others to joyn with us we shall glorifie him also not only with our Lips but in our Lives for Men will see our good works and glorifie our Father which is in Heaven (l) Matth. v. 16. We our selves shall be so throughly converted as to demonstrate by our Deeds that we are faithful Subjects of Christ's Kingdom and by persuasion as well as example we shall labour to bring in as many Sinners as we can to that due obedience which all Men owe to his Authority Now since such blessed and desireable effects will certainly flow from these Pastors faithfully dispensing the Word of God and the Peoples rightly receiving it Oh with what Fervency should we now put up these necessary requests when we see them just ready to put their sickles into Gods Harvest May the gracious Lord of this Harvest for Jesus Christ his sake assist and bless both Priests and People so shall his Name be glorified and his Kingdom encreased by large and constant Additions to the Church of such as shall be saved Amen A DISCOURSE UPON THE OFFICE For Consecrating BISHOPS Where it differs from the former A Preface concerning the Election of Bishops §. 1. OF the Election of the Clergy in general and of Bishops among the rest till the Empire became Christian we have treated already and shewed that the right of choosing was then in the Clergy and the Peoples part was only to testifie their satisfaction in the choice but this would not satisfie them after Peace was restored to the Church in great Cities especially where the People fell into such Factions and Mutinies that Constantine was forced to interpose Thus at Antioch the Citizens
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. Ciâ—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. Notaâ— Bin. in Syn. 4. Roman p. 527. But there is no credit to be given to that repeal because Symmachuâ— 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. â—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
Spain were become Christians Baronius owns that long before the XII Council of Toledo viz. An. 681. those Princes had challenged a right to nominate their Bishops to a Synod who were to consecrate them (b) Baron Annal. in An. 681. num 60. And he observes that this method causing delaies by Reason Synods could not be so often convened as vacancies happened therefore that Council of Toledo made this Canon That it shall be lawful for the Bishop of Toledo the Metropolitan to consecrate such Bishops into vacant Sees as the King had chosen and he did approve as worthy (c) Quoscunque regalis Potestas elegerit jam dicti Episcopi judicio dignos esse probaverit c. Concil Tolet. xii can 6. Bin. Tom. 3. pag. 274. And in another Council there we have an instance of a regal Election for a Bishop named Sisebutus being there deprived for Treason the Council confirmed Foelix whom the King had before appointed for his Successor and he was then acknowledged the lawful Bishop of that See (d) Alio tamen principali Electione ibidem instituto Concil Tolet. XVI praefat ibid. p. 318. An. 693. Which Prerogative the succeding Kings of Spain enjoyed and used for many Ages So they did also in France as appears from Gregory of Tours who writ his History about the year 590. And he generally speaks of all Bishops as chosen by the Kings from the days of Clovis the first Christian King An. 490. until his own time out of whom many instances are collected to my hand (e) Vide Exempl Collect. per Bilson de perpet gub Eccles cap. 15. p. 352. c. And whereas some very unfit persons were sometimes advanced by the Court without the consent of the Metropolitan A Synod at Paris An. 559. decreed That such as were made Bishops by the King without the Metropolitans consent should not be received by the People (f) Concil 3. Paris Can. 8. Bin. Tom. 2. par 2. p. 247. But when by vertue of this Canon the Bishops degraded one so nominated and sent a Petition to the King to choose another he was so enraged that he used the Messenger very badly and took upon him to restore the ejected Bishop (g) Vide Gregor Turon lib. 4. cap. 26. p. 147. Bin. Tom. 2. par 2. p. 215. Now since all the Predecessors of Charles the great had exercised this Power while they were only Kings of France no doubt he did not lose it by being made Emperor as to his own Kingdom and if he had any grant of such a Power from Pope Adrian it must only be understood as a confirmation of those Rights in his new Conquests which the Eastern Emperors and other Princes before had there enjoyed and so I understand that Speech of Gregory the Sixth Circ A. 1046. recorded in one of our old Historians who on his Death-bed said Our Predecessor Adrian of famous Memory is commended for granting the investiture of Churches to Charles the Great so that a Bishop elect could not be consecrated till he was first invested by the Kings delivering to him a Ring and a Staff (h) Malmsbur de gest regum lib. 2. p. 47. b. 'T is certain this Emperor did nominate his Bishops Which was a point so well setled in the days of his grandchild Charles the Bald that the Bishops in a Synod say to him speaking of this matter Bishops are given us by God and regularly appointed by you (i) Episcopi à Deo dati à vobis i. e. Regibus regularitèr designati Synod ap Theod. Vill. cap. 2. An. 845. Capit. Tom. 2. pag. 9. So that for the King to appoint Bishops was then thought a regular way which also appears by the Testimony of Pope John the eighth An. 872. who saith The assent of the Emperor is to be expected in the promotion of Bishops (k) Johan 8. Ep. 34. ap Bin. Tom. 3. par 2. p. 13. and he calls him a lawful Bishop who was chosen by the Clergy and People and confirmed by the Emperor (l) Idem Ep. 70. ibid. p. 24. The same Pope desires Caroloman to make Gospert the Deacon Bishop of Vercelles (m) Idem Ep. 71. ibid. pag. 49. and he affirms in another Epistle that this Prince gave him that Church after the manner used by his Predecessors (n) More praecessorum suorum regum imperatorum Id. Epist 223. p. 69. 'T is needless to proceed lower where instances are without number especially since the Kings of France still claim this power though some of later Ages have allowed the Popes to confirm such as they had named to some of the greater Sees That which is most directly to our purpose is to shew the grounds on which our own Kings of England claim this Royal Prerogative to name their Bishops Which are first ancient usage for our eldest Historians speak of the Saxon Kings even from their first conversion as chosing and appointing Bishops So Bede tells us soon after Christianity was setled here that Ecbert and Oswy two Saxon Princes named Wighard to be Arch-bishop of Canterbury with the consent of the Holy Church of England (o) Bed Histor lib. 3. cap. 30. p. 248. lib. 4. cap. 1. p. 253. cir An. 666. And the History of S. Wilfrid alone is sufficient proof that the Election of the Clergy and People confirmed by the Pope was not able to make a Bishop without the Kings allowance (p) Malmsbur de gest Pontif. l. 3. in Wilfrid King Alfred named Denewolf to be made Bishop of Winchester (q) Idem ibid. p. 138. and he chose Asserius Bishop of Schireburn (r) Id. de gest regum lib. 2. cap. 4. p. 24. Robert was preferred to the Arch-bishoprick of Canterbury upon the nomination of King Edward the Confessor (s) Id. ibid. cap. 13. pag. 45. And Ingulphus speaking of that Princes time saith for many years before that the Elections of Prelates had not been free and Canonical that is made by the Clergy but the Court conferred all Dignities of Abbots and Bishops as they thought fit (t) A multis annis retroactis nulla electio Praelatorum erat libera canonica sed omnes dignitates tam Episcoporium quam Abbatum Regis Curia conferebat Ingulph fol. 509. b. Which plainly looks back to the usage in the times of the old Saxon Kings So that Eadmerus need not have represented it as a new thing in William the Conqueror to appoint Bishops (u) Eadmer Histor nov lib. 1. p. 6. 'T is true he did nominate Remigius to the See of Dorchester (w) Matth. Paris An. 1085. p. 12. And he is said to have chosen Lanfranc to be Bishop of Canterbury (x) Malmsbur de gest Pontif. p. 116. b. but so had all his Ancestors done And so did his Successors For King William Rufus on his sick Bed named Anselm for the See of Canterbury then void
(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
will call them to so strict an account And it should also make the People reverence and love them exceedingly for their Works sake Wherefore we now proceed to pray for both Pastors and People First For the Bishops to whose Dignity a weighty Burden is annexed as was noted before (b) Nomen sonat plus oneris quam honoris non ut praesit sed ut prosit eligitur Durand rational verb. Episc that is First diligently to Preach God's Word Secondly Duly to administer the godly discipline thereof agreeable to the Metaphor of a Shepherd who is first to Feed and then to Govern his Flock to both which David alludes (c) Psal xxiii 2 4. As to the Former Duty of a Bishop's Preaching though he have no Superior to require it of him he should voluntarily Preach on all occasions Thus we find St. Cyprian preached in the times of persecution (d) Cypr. ep 52. §. 2. p. 114. and daily treated upon the Gospel (e) Quotidianis Evangeliorum tractatibus Id. de bon pudic initio St. Ambrose declares that his custom was continually to admonish his People that is in his Sermons (f) Vulgus jugiter monere consuevi Ambr. de dig Sacerd. c. 1. and from the Works of St. Chrysostom St. Augustin and St. Cyril it is manifest that those Primitive Bishops preached almost every day as St. Hierom also remarks of Proculus a French Bishop (g) Pontifex qui quotidianis tractatibus iter tuum dirigit Hieron ad Rustic ep 4. p 49. But of this I shall treat hereafter (h) See Chap. viii §. 1. and shew that even in our days many pious Bishops do preach very often both in their Cathedrals and in Cures where there is but mean provision for this Office whereby they both set a good Example to the inferior Clergy and since their Dignity gives great weight to their Exhortations and Reproofs it is likely they may hereby promote the Salvation of many People this Petition therefore that Bishops may diligently preach God's Word is still very fit to be made 'T is true Secondly There is another part of their Office wherein the Priests are not joyned in Commission with them so that the main Burden thereof lies on their Shoulders and the male administration of it must wholly lie at their Doors which is the due Exercise of Church Discipline which may justly be stiled godly both from the Original of it being taken out of God's Word and the End of it which is to promote Virtue and Godliness And this is a more necessary part of the Bishop's Office than Preaching which he should principally intend There are some Causes too difficult and some Offenders too great or too obstinate for the inferior Clergy and there the Bishop must interpose by first Admonishing and then Censuring such as notoriously offend in Faith or Manners a good Pastor must not only Feed the Sound but Heal the Sick and Wounded Sheep Seek them that are Lost Bring home such as are gone Astray Separate those that may Infect others and finally Cast out them that are Incurable Now to do this Duly that is as oft as there is occasion and by a right manner of proceeding requires much skill and pains and will take up much time and need continual application but the benefit and comfort arising from the faithful discharge of this difficult Province will abundantly requite the labour of it here yet it shall be rewarded eternally hereafter when the great Shepherd shall appear In the next place we also pray for the People that the Bishop's diligence and care may have a due effect upon them even that they may obediently follow their Exhortations and Advice from the Pulpit and patiently submit to their Monitions and Censures while they exercise the Acts of Jurisdiction 'T is Solomon's Observation that a wise Reprover should have an obedient Ear and then only he is successful (i) Prov. xxv 12. And we have many pious Bishops blessed be God who are diligent in Preaching and as far as their present circumstances will permit are ready to exercise the Godly Discipline of the Church yet alas they have not the desired success through the Pride and Negligence of the People wherefore we beg of God to dispose them to Obey and Submit which are both their indispensable Duties required expresly by God himself who charges them To Obey those Spiritual Pastors who have the Rule over them and submit themselves (k) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil eorum mandatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenis juste impositis B. Sanderson in loc and there is a cogent reason taken from their own benefit because saith he they watch for your Souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you (l) Non dixit non expedit illis sed vobis ipsa tristitia prodest illis sed non expedit vobis nihil autem nobis volumus expedire quod non expedit vobis Aug Ver. Dom. Ser. 16. A good Bishop is set by Christ as a Watchman over his Peoples Souls and if when his Master calls him to an account as he will do he chearfully reports they were willing humble and obedient that will procure God's mercy to them On the contrary if he be forced to complain of their stubbornness with grief he shall be rewarded for his pains and they alas must be condemned for their hindring the success of his Labours which is their loss and not his 'T is great pity a good Bishop should not meet with an ingenuous and tractable People for then both he and they as this Collect notes shall receive the Crown of Everlasting Life He shall be Crowned for his Diligence and they for Observing his Preaching and Submitting to his Discipline Which therefore we beg for Christ Jesus sake Amen CHAP. III. Of the Epistles §. 1. OUT of Holy Scripture the Rule for our Spiritual Guides to walk by there are several Portions taken proper for the several Orders of the Clergy The first for the Consecration of a Bishop is out of the first Epistle to Timothy Chap. iii. ver 1 c. an Epistle so adapted to this Occasion that in all the Old Lectionaries and Ordinals of the Western Church (p) Vid. Pamel de Liturg. Tom. 2. p. 61. Lectionar ap Baluz append ad Capitular Tom. 2. p. 1350. 1373. Item ap Morin de Ord. Lat. Par. 2. p. 321. where Epistles and Gospels are only in use this Portion is always the first and where there are seven or eight for variety this is never omitted because it contains those Divine Directions which the Holy Spirit by St. Paul gave to Timothy concerning the Qualifications of a Bishop and describes all the Virtues they of that Sacred Order ought to be endued with as well as the Vices they must be clear from and the Method will
appear in this Analysis The Analysis of 1 Ep. Timoth. iii. ver 1 7. This Epistle sets forth 1st The usefulness of the Episcopal Office in General Ver. 1. 2ly The Qualities required in such as are admitted to it 1. Those that are External 1. His Reputation Ver. 2. 2. His state of Life Ver. 2. 2. The internal Virtues that must adorn his Mind 1. Watchfulness Ver. 2. 2. Sobriety Ver. 2. 3. Affability and Courtesie Ver. 2. 4. Liberality and Bounty Ver. 2. 5. Diligence and Industry Ver. 2. 3. The Vices from which his Conversation must be Free 1. Intemperance especially in Drink Ver. 3. 2. Furious Anger and Fighting Ver. 3. 3. Sordidness Ver. 3. 4. Fretting and Impatience Ver. 3. 5. Evil Speaking and Railing Ver. 3. 6. Covetousness Ver. 3. 4. Those which respect his former Character as to 1. His Ordering his Family Ver. 4 and 5. 2. The Time of his Conversion Ver. 6. 3. His Carriage before that Ver. 7. A Paraphrase upon this Epistle §. 2. 1 Ep. to Timoth. iii ver 1. Having chosen thee O Timothy to preside over Ephesus the Metropolis of that part of lesser Asia these are the Rules I send thee to direct thee in chusing and admitting Bishops to govern in those Churches that are subordinate to thee And first as to the Office in general some may wish it for the Dignity of it but this is a true saying it is indeed an honourable place but attended with so much difficulty that if a Man desire the Office of a Bishop and knows what he wishes for he desireth not so much a Station of Honour and Profit which are accidentally and in some times only annexed to it as a good work (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonar in Concil Ephes ap Bev. T. 1. p. 110. Opus non dignitatem laborem non delicias Hieron ad Ocean Ep. 83. T. 2. p. 500. Non est dignum ut inde exigas honorem unde refugis laborem Bern. Epist 87. An employment that is very laborious yet very useful and necessary for the Service of God and the Church the good Order of Christian Societies and the Salvation of Mens Souls He is to be an Overseer of the Flock which Christ hath purchased with is Blood and must give an account to him of his charge and therefore the first thing you that are to choose and he that is to be chosen are to think of is how far he who seeks this place is qualified to discharge so difficult and painful an Office that is of so great importance to our Religion Ver. 2. Concerning which take these directions A Bishop First then must have so led his life as to be blameless and of an unspotted Reputation for since others that are Criminal are to be accused and censured by him 't is necessary that none of them can recriminate or justly accuse him Secondly As to his Estate of life he may be a marryed Man but not one that hath used the scandalous liberties which some take of Polygamy or Marrying after Divorce which the Christian Law calls Adultery (r) Placuit ut secundum Evangelij Apostoli disciplinam neque dimissus ab uxore neque dimissa à marito alteri conjungentur Sed ita maneant aut sibi reconciliantur Concil Milevit can 17. Bin. Tom. 1. p. 705. No he must be the Husband of one Wife only Otherwise he will fall under the suspicion of being immoderate in his Lust which is a blemish not to be endured in so sacred a Character Thirdly As to the Virtues that he must be indued with the inward Qualifications that respect himself are that he be very Vigilant and watchful over the Souls committed to his charge that no harm happen to them (s) Constantius Pogonatus in Concil 6. vocat S. Episcopos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bin. Tom. 3. part 1. p. 217. And that he may be always fit for God's Service he must always be Sober and have the use of his Reason And as to the Qualities which respect other Men towards them he must be affable courteous and of good behaviour which is very winning and apt to gain him respect from all And so it will also if he be given to hospitality and delight out of his own and the Churches Treasure with which he is trusted to keep a good Table to feed Mens Bodies especially the Strangers and indigent But since his principal concern is about Mens Souls let him however be apt to Teach and Preach the Gospel which is the food that nourisheth unto Eternal life and those engaging Qualities before named are chiefly designed to make way for his Doctrine since Mens affection for the Speaker add weight and efficacy to the Discourse Ver. 3. Having declared the Virtues wherewith a Bishop must be indued we proceed to reckon up the Vices he must be free from (t) Virtutibus vitia opposuit didicimus quales esse debeant discamus quales non esse debeant sacerdotes Hieron Ep. 83. p. 501. He ought indeed to be clear of all sorts of Crimes but especially he must be one that is not given to Wine or any sort of Strong-drink in excess which was severely prohibited not only to Aaron and his Sons under the Law by God himself (u) Levit. x. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hecat de templ Jud. But to the very Gentile Priests also by Heathen Lawgivers (w) Porphyr de abstin l. 4. §. 6. p. 150. c. and therefore this intemperance is much more to be avoided by the highest Order of Christian Ministers who are employed in the most sublime Mysteries of the best Religion and ought to have their Minds always clear (x) Ut sensus officium exhibens Deo semper vigeat tenuis sit Hieron ad Ocean Ep. 83. p. 501. Nor must he ever be so far transported at Offenders as to beat them or give them Bodily correction he is an Officer of the mild Jesus he may reprove Sinners but must be no striker (y) Vid. Can. Apostol 27. Bev. T. 1. pag. 17. Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novel 123. cap. 11. p. 171. of them that being the invading the Province of the Civil Powers to whom alone corporal Punishments belong He must not however bear with offenders who offer Bribes nor use any Sordid ways to get Money that it may appear he is not greedy of filthy lucre which would be very scandalous in a Person of so high a Character especially when they shall be well provided for otherways (z) Hoc neque in Syr. ne◠in Vulg. nec in 5 Mss Graec. nec legitur in Hieron Ep. 83. videtur comprehendi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in loc Addo nec in Chrysost nec in vers Arab. aut Aethiop ordinem turbat T. C. If any Man injure him by evil Deeds a Bishop must not be passionate and furious but patient and mild after
the Example of his great Master and that he may overcome evil with good (a) Rom. xii 21. So also for the same Reasons if any provoke him by evil words he must not render Railing for Railing (b) 1 Peter ii 23. like a Brawler for that is below his Dignity a practice of rude and vile people and an imitating that evil which he is angry at in another a committing the Sin he condemns (c) Ridiculum est odio nocentis perdere innocentiam Senec. And since he is the Steward of the Churches Treasures and common Father of the Poor he must be very liberal not covetous of much Wealth for that will not only take off his thoughts from Spiritual things but incline him to defraud and oppress the needy for whom it is his duty to provide Ver. 4. Moreover his former Conversation must be enquired after for that will give a prospect of his future Carriage And first it should be observed what order he kept in his own Family before he became a Candidate for this venerable Office if he be one that ruleth well all those that belong to his own House so that none of them remain in error or infidelity (d) Ut Episcopi non ordinentur priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint Concil Carthag 3. Can. 18. Bin. T. 1. p. 575. but that all his Domesticks be well instructed in the true Religion accustomed to daily Prayers and regular in their Manners (e) Ut quod populo praecepturus est prius à domesticis exigat Hier. ut supr Ep. 83. It must be enquired if he have done the duty of a Husband and a Master well and especially if by having his Children in subjection so as they obey his Commands Reverence his Person and submit to his Correction he hath given good proof that he is fit to be made a Father of the Church his ruling his Children with all gravity being the best Evidence that he is like to govern his People wisely Ver. 5. For 't is plain that a Family is the original of Societies (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Oecon l. 1. c. 1. T. 3. pag. 669. the foundation of higher and larger Governments and particularly the emblem of a Church which is to be ruled Paternally (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc And therefore if a Man knows not how or takes no care to rule his own House well which is the lesser and easier Province (h) Prov. xxv 21. how shall he be thought fit or capable to take care of the Church of God or of all the Christian in a whose Diocess which is a far more difficult work Ver. 6. And as he should have given some experiments of his Prudence so he should also of his Faith before he be a Bishop and therefore he should have been a long time a believer not a novice (i) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prohibetur item Can. Apost 80. Bev. T. 1. pag 38. Can. Nicam 2. ibid. pag. 45. because when inspiration ceases he cannot of a sudden be so throughly instructed in the Mysteries of the Christian Religion as to be able to teach others (k) Eruditorum sibi assumunt supercilium prius imperitorum magistri quam doctorum discipuli Hieron Ep. 8. T. 1. p. 76. So that such hasty Promotions should be avoided least his People despise him for want of knowledge and experience And least he himself being lifted up with pride and self-conceit of his own Wisdom the common effect of a sudden advancement should do some extravagant and irregular things and so he will fall into the Condemnation of the Devil whose Sin was Pride and his Judgment to be excluded Heaven (l) Judicium autem ruina Diaboli nulli dubium quin arrogantia sit Hieron Ep. 83. p. 502. Or as the word (m) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers in libro Edvard 6. Least he fall into the Judgment of the evil speaker Sparrow's Collect. ut supra may signifie so will he be obnoxious to the Calumnies of the Evil-speaker who delights to accuse a Prelate and takes all occasions to aggravate and expose his weaknesses Ver. 7. Nor must a Bishop only be such an one as cannot be accused justly by the Orthodox Christians But moreover he must have so carried himself especially if he were a Convert as to have gained a good report so far as concerns his Life of them that are without the Church that is Infidels Hereticks and Schismaticks who tho' they will not speak well of his Doctrine must not be able to prove any old Crimes upon him n (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in loc Talis ergo sit Pontifex Christi ut qui Religioni detrahant ejus vitae detrahere non audent Hieron ut supr Ep. 83. Least he fall into reproach by their Stories of him and so become a scandal to the Gospel (o) Into rebuke and the Snare of the evil speaker Vers Ed. 6. ut supra though he be never so innocent at present or which is worse least he relapse into his old Sins and so be drawn into the snare of the Devil and consequently into everlasting Condemnation And this may suffice for thy Direction O Timothy in chusing those of the highest Order Of the other Portion for the Epistle viz. Acts xx ver 17. to ver 35. §. 3. The Lutheran Office for Ordination often cited before hath part of this Portion read on that occasion viz. from ver 28 to ver 31. But I have not observed the use of this whole elegant Oration of St. Paul any where but in our Church which had it not in the first Ordinal of King Edw. 6. 'T is added since with great Reason and so exact Propriety that at first hearing all Men must discern nothing can be more sutable at the Consecration of a Bishop than this Pious and Pathetical address of our Eloquent and Divinely inspired Apostle when he took his last leave of the Bishops of lesser Asia wherein there is so lively and lovely a character of a faithful Pastor as no Pencil but his and none but so guided could draw So that the Candidates for this Order ought when they hear it to suppose St. Paul himself is speaking to them directing them by his Rules and his Example both how to live to suffer and to preach And exhorting yea charging them by the most cogent Arguments and most moving intreaties to do their duty exactly in so great a trust So that if they lay it to Heart and duly consider it this Portion of Scripture cannot fail to inspire them with holy resolutions to follow such incomparable advice and so great a precedent The Analysis of the Second Portion of Scripture This place being S. Paul's Oration at Miletus hath two parts 1st The Persons to whom is was spoken
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 â—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 theâ—â— 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 Juâ—ejur c. 4. p. 8â—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
Canone Carthag c. secundum Apostoli dictum Morin de Lat. Ordin p. 275. And then all the Questions like ours tended only to try his Faith and his Life But after the Papal Monarchy was set up about the year 900. two Questions more were added about receiving and keeping the Traditions of the Fathers and the Decrees of the Apostolical See and about Fidelity to St. Peter and his Vicar (s) Vis traditiones Patrum ac Decretales S. Ap. sedis c. Vis B. Petro ejusque Vicario c. Morin ibid. p. 320. And the Modern Roman Pontifical hath made this Second Question still larger putting in the Pope's Name and binding them to pay Fidelity Subjection and Obedience in all things to him and his Successors (t) Vis B. Petro ejusque Vicario Dom. nostro Dom. N. Papae suisque Successoribus Romanis Pontif Fidem Subjectionem Obedientiam per omnia exhibere Pontif. Roman p. 62. which shews that of late they are more concern'd for Bishops subjection to the Pope than for their being Orthodox in their Faith or Religious in their Lives But all this being meer Innovation was justly expunged by our Reformers and we have reduced this Preface to what it was in the Primitive Ages yea to what it was in the Church of Rome while it was pure and uncorrupted And in this as well as in many other things we have left them only in those things wherein they had first left their own Orthodox and Pious Predecessors and so departed from themselves and from the right way §. 2. Of the Second Question Are you persuaded that the Holy Scriptures contain c. This Question is the same with that which is put to a Priest and had not been necessary to be considered here but only to give an account that this is instead of that large Declaration of Faith which every Bishop was obliged to make before his Consecration in the Ancient Church of which we will now observe that St. Paul makes it a necessary Qualification for a Bishop to hold fast the faithful word as he hath been taught and to preach sound Doctrine (u) Titus i. 9. And doubtless care should be taken that he be very Orthodox who is not only to instruct a whole Diocese but to teach and inspect the inferior Teachers which part of the Episcopal Office was of great importance in the Primitive times while such swarms of Hereticks infested the Church of God and hence there was a very strict enquiry then made as appears by the Canons of Carthage cited before whether the Candidates for this Superior Order understood and believed the true Churches Sence of all the Articles of the Creed especially about the Trinity and the Incarnation Passion and Resurrection of Christ then most disputed about To which were added divers Queries concerning their renouncing the Heresies then infesting the African Church especially those of the Manichees the Novatians the Donatists and Pelagians as may be seen at large in the aforesaid Council (w) Concil 4. Carth. Can. 1. Bin. ut supr And the old Roman Formularies taken out of the Vatican keep almost the same words as we noted out of Morinus before only requiring the Bishop elect to give his assent explicitely to every Article and except the additions contrived to support the Papal Supremacy the Modern Pontifical varies but little from the old Form As for the Greek Church 't is certain it hath been very anciently used there for a Bishop to make a full confession of his Faith to the Metropolitan who Ordained him from that passage in Synesius who hearing he was nominated to be a Bishop in order to excuse himself pretended he held divers Heterodox Opinions which he could not dissemble when he came to be ordained but resolved he would then declare them before God and Man and desires his Friend to tell the Arch-Bishop who was to consecrate him all this before hand (x) Synes Epist 105. p. 249. And to this day the Greek Bishops besides repeating the Nicene Creed make a large Confession of their Faith concerning the Incarnation of our Saviour the Unity of his Natures in one Person the Trinity c. and they do also specially name and condemn the Heresies of Arius Macedonius Nestorius and others who had disturbed the Eastern Church (y) Euchol Graec. Ord. Episcopi p. 306 c. Which large Forms we now omit both because most of the ancient Heresies are now vanished and also because we have other securities that our Bishops are Orthodox but especially by the several Subscriptions they have made in the lower Orders whereby they declare their assent to the three Creeds and to all the Articles of the Church of England Which method of Subscribing I could prove to be as old as the time of the Nicene Council And St. Hierom saith such as refused it were put out of the Church in his days (z) Aut scribendum eis fuerit aut exeundum de Ecclesia Hieron ad Pammach Epist 65. T. 2. p. 283. And this same Method is yet continued in the Reformed Churches of Helvetia where no man can be admitted to serve a Cure unless he do first subscribe their Confession of Faith and promise to obey all the Rules made in their Synods (a) Vide Bullengeri ap Melch. Adam p. 493. And it is to be considered that Subscriptions remain on Record as a perpetual Evidence against the Party if he shall prove an Apostate afterward whereas a Verbal Profession may be forgot or mis-told by such as hear it but once And therefore it was required in the Primitive Ages that all inferior Bishops should send a Confession of Faith in Writing to their Metropolitans and they to their Patriarchs immediately after their Consecration And the Popes themselves as I have shewed elsewhere for divers Centuries writ to the Emperors after they were advanced to the See of Rome to prove themselves Orthodox But finally this question of their believing all things contained in Scripture and promising to Preach nothing contrary to it is sufficient to secure the Church that they are no ways Heretical but sound and Orthodox in all Points §. 3. Quest IV. Are you ready with all faithful diligence to banish and drive away all erroneous and strange Doctrine c. We have heard how strictly St. Paul charged the Bishops of Asia to watch against those grievous Wolves the Hereticks that were likely to break into their Folds (b) Acts xx 29. and 31. And requires Titus the Bishop of Crete after two admonitions if they prevailed not to Excommunicate an Heretical Teacher (c) Titus iii. 10. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Expulsus sit è numero gregis Bez making it a necessary qualification of a Bishop to be able by sound Doctrine to convince the Gainsayers (d) Titus i. 9. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as speak against the Truths revealed in Scripture and
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. ediâ— 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 pleâ—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
to gain the Profits of them as a Right to their Crown which he saith threatned Ruine to the Gallican Church because Bishops had the sole power to constitute Successors to supply the Ministrations proper to the lower Orders (f) Summis Sacerdotibus morte truncatis nec ullis deinceps Episcopis in defunctorum Officia suffectis per quos utique minorum Ordinum Ministeria subrogabantur ruinam imminere Ecclesiis Sidon l. 7. ep 6. Since therefore they have this sole Privilege doubtless it is very necessary strictly to require a Promise from them at their Consecration that they will faithfully perform this great trust of Ordaining and sending out fit Persons to execute the Priestly and Episcopal Offices For if they promote any that are Heterodox or Schismatical in their Opinions Weak and Unripe in their Judgments or Vicious and Debauched in their Lives either by negligence in due examining them before or which is worse by fear or favour be imposed upon it is the greatest Sin they can possibly commit and they are answerable for all the ill effects of admitting such Persons into so Holy an Employment The Roman Writers record of their famous Pope Leo the Great that for forty days together he fasted and prayed for Pardon of all his Transgressions and that at last St. Peter appeared to him and told him all should be forgiven him but the Sins of his Ordinations (g) Dimissa sunt tibi omnia peccata tua praeterquam impositionis manuum Pratum Spir. c. 149. ap Bin. not in Vit. S. Leonis And there is thus much moral in the Story that if a Bishop be of never so holy a Life and hath few Sins of his own by this means as St. Paul speaks he becomes partaker of other mens Sins (h) 1 Tim. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theop. in lo. because he is the occasion of all the ill consequences of putting an ill man into Sacred Orders And therefore many pious Bishops have opposed the Commands and Menaces of Princes and those of the highest Quality who have urged them to Ordain such as were evil and unfit and have therein shewed a commendable Zeal for God's Glory and the Good of the Church In the ignorant and wretched Ages before our Reformation this neglect had brought the Clergy into extream contempt which I chuse to express in the words of an honest Romish Author then living who says of the Bishops of his time They thrust men into Holy Orders that are like a company of Jack-daws Infamous Boys and Illiterate such as are not fit for any thing else and are not called by God contrary to the Rules of our Forefathers yet if any suffer a repulse he flies to Rome where the most holy Fathers admit Hostlers Cooks and Ideots to the Altars of the Great God yea such as in Germany would not be allowed to communicate among the Laity to the shame and grief of all good Men till they have made the Name of Priest to be a reproach surely they must have evil thoughts of Religion and themselves or design to abuse Christian People who do such things the Work shews the Artificer the Tree is known by its Fruit may Christ save us St. Peter is asleep and the other Simon not to say Antichrist hath got the Dominion (i) Aventini Annal. l. 2. p. 118. qui scripsit circ An. 1500. Thus alas it was then and no doubt it hastned the Reformation and since that in our Church though some few do creep in that prove very unworthy by fair Certificates gained by favour yet generally our Bishops and their Arch-Deacons are very careful to keep out ignorant and scandalous Men for which they deserve the highest applause and the general good Character of most of the Clergy shews that all due caution was taken in their Admission §. 6. Quest VIII Will you shew your self gentle and be merciful for Christ's sake to the poor and needy People and to all Strangers c. As Bishops succeeded the Apostles in all the ordinary parts of their Office so they did in the Primitive Times in their being Supream Treasurers of all the Oblations of the Faithful and by their Order they were distributed to the Poor and Needy of all sorts as I have shewed at large elsewhere (k) Act. iv 35. See the Divine Right of Tithes Par. I. c. 4. p. 60. Par. II. c. 15. p. 117. In those Ages therefore the care of the indigent lay almost wholly upon them So that the Ancient Author of the Apostolical Constitutions tells us they were to be addressed to at their admission in this Form O ye Bishops be careful to maintain all the Poor so as none may want Give to Orphans of the Gifts of their Parents to Widows those of their Husbands make Marriages for such as are grown up get Work for the Artificer shew Mercy to the Weak provide Meat for the Hungry Drink for the Thirsty Cloaths for the Naked Medicines for the Sick and Relief for the Prisoners (l) Constit Apostol l. 4. c. 2. fol. 60. In after times the case was altered in some measure since the building of Parochial Churches in all parts of the Diocesses to which the Bishops granted or confirmed all the Profits and Oblations formerly payed and presented at the Cathedral arising within those Precincts enjoyning the Parish Priest to take care of his own Poor And since that our Secular Laws have provided for the residence and relief of the Poor in every Parish yet still there are very many and great Objects of Charity especially in great Cities Decayed and Aged Labourers and Tradesmen Orphans and Widows Sick and Lame Blind and Maimed many undone by Fire and Water Thieves and Robbers many poor Strangers and Travellers and many confined to loathsom Prisons To which the Bishop is hereby obliged to be courteous and bountiful for Christ Jesus sake who takes that which is given them as lent to himself and will reward such Charity with a Crown of Glory (m) Prov. xix 17. Matth. xxv 34 35. His compassion interests him so far in their wants that he seems to beg in them and will be pleased by our giving them relief (n) Egestuosus pro se tantum in se eget Solus Christus est qui in omnium pauperuw universitate mendicat Salv. de gub l. 4. Now if all desire to hear those comfortable words of our Lord saith St. Hierom come ye blessed of my Father c. for I was Hungry and ye gave me meat c. how much more should a a Bishop his Steward desire to hear them whose House should be ready to receive all the necessitous (o) Matt. xxv 35 c. Cujus domus commune debet esse omnium hospitium Hieron in Tit. 1.8 'T is certain the Apostle's Rule That a Bishop must be given to Hospitality (p) 1 Tim. iii. 2. Titus i. 8. doth oblige in all Ages and
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
few and those too of the worst sort of offenders who can resist such addresses The Philosopher thinks there are certain sparks of goodness in all Mens Breasts which being assisted with a gentle Breath would soon shew themselves kindled with a little Admonition (i) Omnium honestarum rerum semina animi gerunt quae admonitione excitantur non aliter quam scintilla levi flatu adjuta ignem suum explicat Sen. Ep. 94. p. 348. But we know all professed Christians have the general assistance of the holy Spirit to incline them to receive truth when it is made manifest to them and approve of Virtue fairly represented So that if our Bishops will stir up their own Gifts their bright Flames will kindle their Neighbours Sparks and bring them who sat in Darkness to see the light of Truth and walk in the lucid paths of Righteousness CHAP. X. Of the Delivery of the Bible §. 1. UNto that which we observed before concerning delivering some of the Books of Scripture to all that enter into any Order Ecclesiastical we are here only to add that of old it was only the Gospels which were laid on the Head and Shoulders and that of Bishops alone (k) Episcopus cum ordinatur duo Episcopi ponant teneant Evangeliorum codicem super caput cervitem ejus Concil 4. Carthag Bin. T. 1. p. 588. and there it was held for some time either by the ordaining Bishops l as in the modern Greek Church (m) Euchol in ordin Episcop p. 310. p. 302. or by the Deacons which assisted at the Consecration (m) Const Apost l. 8. c. 4. as was the ancienter usage and as they still do in the Nestorian and Eutychian Forms (n) Morin de Syror. ordin p. 466. 487. Of which custom St. Chrysostom notes this as the Reason why they lay it on their Heads To teach them that the Gospel is the true Crown of Glory which they have now put on and that though a Bishop be above all others yet he must be under these Laws (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. 62. Tom. 6. p. 645. And the Prayer now said in the Greek Church hints the resting the Book on their Shoulders implies That they are thought worthy to take on them the Yoke of Christ (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol ut supr p. 302. The other Syrian Christians called Maronites put the Book into their Hands as we do also (q) Vid. Morin de Syror. Ordin p. 429. Those of Rome seem to have designed the retaining both Rites for first the Gospel is open and laid on the Candidate's Head and Shoulders (r) Pontifical Rom. pag. 67. and afterwards shut and put into his Hand (s) Ibid. pag. 79. with this form of words Take the Gospel go and Preach it to the People committed to thee for God is able to make his Grace abound in thee who liveth and reigneth now and ever Amen Our Church delivers the whole Bible and that but once and into the Bishops hand only into which he must take it always afterwards as often as he Reads or Expounds it And to mind him that is consecrated how essential a part of his duty this is the Ordainer gives him a strict charge with it almost in the very words of St. Paul to Timothy (t) 1 Tim. iv 13. and 15. which being indited by the Spirit of God for this very occasion must be confessed to be the best for explaining this Primitive Rite and the words are so plain and proper that they need no more than a Paraphrase A Paraphrase on the Exhortation §. 2. 1 Timoth. iv 13 c. 'T is certain St. Paul delivered the Scriptures which were then written to Timothy his new made Bishop and probably he did it at his Ordination for he calls it the Pledge committed to him (u) 2 Tim. i. 14. and 1 Tim. vi 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he most strictly charges him to keep as Men do the Securities for their Inheritance or their Seals and Grants as the word imports (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 729. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem pag. 328. And what the Apostle saith to him of the use of it is very proper now to be said to you who are called to the same Office First in private give heed unto what thou observest in reading the Holy Scripture that thou maist perfectly understand it thy self In the next place furnish thy self out of it with fit passages to be used in publick and serve to exhortation when thy Flock grow remiss or to instruction and Doctrine when thou wouldest teach the Ignorant Herein are all the fundamental Principles of Faith and all the necessary Rules of good Life therefore continually think upon the things contained in this Book of God now delivered to thee above all thy other Studies be sure to be diligent in them For this is a Bishop's main business (x) 1 Tim. iv 15. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. who must be so very ready in the knowledge of sacred writ that the encrease of his skill to manage all parts of his Office daily coming thereby may not only be evident to himself for the satisfaction of his own Conscience but also be manifest unto all Men especially to those under his charge who enjoy the benefit of their Pastors improvement The peoples duty is less than thine they are only to secure their own Souls but thy charge is greater as thy dignity is higher (y) In maximâ fortunâ minima licentia est Sallust in Catilin for thou must not only take heed to thy self that thou believest rightly and livest holily but also watch over thy Flock (z) Nihil aliud est imperium ut sapientes definiunt nisi cura salutis alienae Am. Marcellin l. 39. and have a strict regard to thy Preaching and to that Doctrine by which thou teachest Faith and good Life to others that it be pure and sound And though this double care be difficult it shall be doubly rewarded (a) Secundum molestiam Merces Mos Maimon Pref. ad Pirk. Ab. therefore be careful in teaching Gods Commandments and be diligent in doing them that thy words may profit others and thy own piety profit thee for in so doing thou shalt both save thy self and be eternally rewarded and in all probability them that hear thee shall by thy endeavours be saved also however thou shalt have a double portion in glory As to the rest of thy conduct remember thou art set over those whom our Lord hath purchased with his dearest Blood Therefore I charge thee be to the Flock of Christ what he hath made thee and expects thou shouldest be even a Shepherd to take a tender care of them not a Wolf to which ravenous and devouring Creature heretical Pastors and covetous or cruel Rulers are often likened (b)
Scripture Qu. iii. p. 176. Of publick Reading thereof Qu. iv p. 179. Of a Deacons peculiar Duties Qu. v. p. 184. Of their own and their Families good Lives and of the Marriage of the Clergy Qu. vi p. 200. Of their Canonical Obedience Qu. vii p. 213. Of the Ordination it self Chap. IV. Of the Imposition of Hands § 1. p. 218. Of the Posture at Ordination § 2. p. 222. Of the Solemn Words § 3. p. 224. Of delivering the New Testament § 4. p. 227. Of the Consequents after Ordination Chap. V. Of the Gospel in General § 1. p. 231. Of St. Luke xii 35 c. § 2. p. 233. Of their receiving the Communion § 3. p. 238. Of the concluding Collect § 4. p. 241. Of the time for continuing in the Order of a Deacon § 5. p. 255. The Office for Priests Part II. A Preface concerning the Dignity of this Order § 1. p. 259. Of the Epistle in General Chap. I. § 1. p. 267. Of the proper Epistle Eph. iv 7. § 2. p. 269. Of the first Gospel Matth. ix 36. Chap. II. § 1. p. 274. Of the second John x. 1. § 2. p. 277. Of the Exhortation in General Chap. III. § 1. p. 288. A Discourse upon it and therein of the weight of their charge § 2. p. 290. Of the means to fit them for it viz. Prayer Reading Holiness and avoiding secular cares § 3. p. 301. Of the Questions peculiar to a Priest and of the sufficiency of Scripture Chap. IV. § 1. p. 310. Of their Administrations Qu. III. § 2. p. 314. Of their opposing Heresie and reproving Sinners Qu. IV. § 3. p. 316. Of Prayer and diligent Study Qu. V. § 4. p. 327. Of promoting Peace and Charity Qu. VI. § 5. p. 332. Of their Canonical Obedience Qu. VII § 6. p. 335. Of the Bishops and the Peoples Prayers Chap. V. § 1. p. 337. Of the Hymn Veni Creator Chap. VI. 1. p. The Paraphrase thereof § 2. p. 342. Of the large Collect before the Ordination in General Chap. VII § 1. p. 346. Of the Preface or Laudatory part § 2. p. 348. Of the Precatory part § 3. p. 354. Of the Solemn Words in General Chap. VIII § 1. p. 358. Of their receiving the Holy Ghost § 2. p. 359. Of dispensing the Word and Sacraments § 3. p. 364. Of the last Collect Chap. IX § 1. p. 368. A Discourse upon it § 2. p. 370. The Consecration of a Bishop Part III. A Preface concerning the Election of Bishops § 1 2. p. 375. Of the Office of a Bishop in General Chap. I. p. 389. And of the ancient Formularies § 1. p. 399. Of the first Collect in our Form Chap. II. p. 403. Of the Epistles in General Chap. III. § 1. p. 412. The first 1 Tim. iii. 1. c. § 2. p. 414. The other Epistle Acts iii. 17 c. § 3. p. 421. The Para phrase thereof § 4. p. 424. Of the Gospels in General Chap. IV. § 1. p. 436. Of the first John xxi 15. § 2. p. 438. Of the second John xx 19. § 3. p. 442. Of the third Matth. xxviii 19. § 4. p. 445. Of the Arch-Bishop and the Oath of Canonical Obedience to him Chap. V. § 1. p. 447. Of the Exhortation to pray Chap. VI. § 1. p. 453. Of the Questions to a Bishop Chap. VII § 1. p. 456. Of Declaring his Faith Qu. II. § 2. p. 458. Of his conferring with Recusants Qu. IV § 3. p. 461. Of his Visitations and their use Qu. VI. § 4. p. 465. Of his care in Ordaining others Qu. VII § 5. p. 470. Of his Charity and Hospitality Qu. VIII § 6. p. 473. Of the Collect before Consecration Chap. VIII § 1. p. 479. Of his frequent Preaching ibid. Of his Ministring Discipline § 2. p. 482. Of the Solemn Words to a Bishop Chap. IX § 1. p. 487. Of Delivering the Bible to him Chap. X. § 1. p. 491. A Paraphrase on the Exhortation § 2. p. 493. Of the concluding Collect in General Chap. XI § 1. p. 498. A Discourse upon it § 2. p. 500. The End of the Table An Advertisement of some Books Printed for Robert Clavel in St. Pauls Church-Yard A Daily Office for the Sick compil'd out of the Holy Scripture and the Liturgy of our Church with occasional Prayers Meditations and Directions And an Office of Thanksgiving the Second Edition Review'd The Christians daily Sacrifice duly offer'd or a practical Discourse teaching the right performance of Prayer by Lancelot Addison D. D. Dean of Litchfield A Letter in Answer to a Book Entituled Christianity not Mysterious as also to all those who set up for Reason and Evidence in opposition to Revelation and Mysteries By Peter Brown B. D. Sen. Fellow of Trin. College Dublin The Acts and Negotiations together with the particular Articles at large of the General Peace concluded at Riswick by the most Illustrious Confederates with the French King to which is premised the Negotiations and Articles of the Peace concluded at Turin between the same Prince and Duke of Savoy in 8o. Johannis Clerici ars Critica c. in 8o. The genuine use and necessity of the two Sacraments namely Baptism and the Lords Supper with our obligation frequently to receive the latter in small 120 by Lancelot Addison D D. Dean of Litchfield The Church History cleared from the Roman Forgeries and Corruptions found in the Councils and Baronius in 4 parts by Tho. Comber D.D. Dean of Durham 4o. An Historical Vindication of the right of Tithes from Scripture Reason and the Opinion and Practice of Jews Gentiles and Christians in all Ages with a Discourse of Excommunication by Tho Comber D.D. Dean of Durham in 4o. A Sermon preached in the Cathedral Church of Durham on the 2d of December 1697 being the day of Thanksgiving for the Peace By Tho. Comber D.D. Dean of Durham A Sermon preach'd at the opening of the Lecture at Maldon in Essex lately established by the Lord Bishop of London By William Brampston late Fellow of Queen's College in Cambridge Mr. Stalker's Book of the Art of Japanning A Volume of Sermons on the following Texts Jo. 13.13 Matthew 11.30 Hebrew 12.28 29. Acts 16.30 Acts 16.30 Acts 16 3◠Mark 10.17 Three Sermons on Luke 18.8 Matthew 14.9 Jeremiah 45.5 By Tho. Peirce D. D. late Dean of Sarum Mr. Scrivener's Body of Divinity in fol. The History of the Execrable Irish Rebellion in 1641. By Dr. Burlase in fol. The History of the Turks in 2 Vol. in fol. A Treatise of Spousals and Matrimonial Contracts by the late Famous and Learned Mr. Henry Swinburne Bishop Pearson's Opera Posthuma Chronologica in 4o. Bede's Tracts in Latin 40. The Dean of Durham's short Discourss on the Common Prayer in 8º and on the Offices for the 5th of November 30th of January and 29th of May. Ogleby's Aesop in 2 Vol. with 160 Cus sold cheap The Frauds of the Romish Priests the Journey to Naples and the History of the Monastical Order by Mr. Demilion The Art of Gauging By Tho. Everard Esquire The 3d Edition A Defence of Pluralities c. Martindal's Survey Book or Land meeters Vade mecum A Treatise of Preternatural Tumors in 8o. with Cuts An Enquiry into the Right use and abuses of the Hot Cold and Temperate Baths in England By Sir John Floyer Kt. M. D. FINIS
Impediment be objected the Bishop shall surcease from ordering that Person until such time as the Party accused shall be found clear of that Crime That the people had of old a liberty to object in order to discover to the Bishops such as were unworthy hath been shewed already and if it be prudently managed 't is an excellent method to prevent his mistake who hath the sole power to approve But we find by St. Chrysostom that in his time these Accusations were too many and proceeded from prejudice rather than honest zeal Go saith he and behold the publick Festivals where according to Law they usually elect Ecclesiastical Governors and you shall see a Priest loaded with as many faults as there are numbers of people to be governed so that they who have Power to give the honour are also divided into many parties and the Assembly of the Clergy scarce can agree with one another or the Candidate (q) Chrysost de sacerd lib. 3. Tom. 6. Edit Sav. p. 23. To correct this one of the ancient Apostolical Canons decrees that nothing but proving the Accusation can stop a Man from being ordained (r) Can. Apostol 61. Bev. T. 1. p. 40. Zonaras in loc for as Julian the Emperor said well if to accuse be sufficient who can be innocent (s) Si accusasse sufficiat quis erit innocens Martin in vita coram oper And further least any out of evil will or ill principles should be prompted to invent false stories of the Clergy especially the higher Order A general Council and other Synod did forbid Hereticks and those under censure or excommunicate Persons to be admitted to accuse and the like was ordered as to Schismaticks (t) Concil Gen. 2. ap Const can 6. Bev. T. 1. p. 93. Concil Chalc. can 21. Apost can 75. Cypr. ep 42. 55. because it might justly be presumed that such as were Enemies to the Church were moved by malice or revenge to bring in false accusations But if the accuser be a credible Person then the Candidate must clear himself before he can be admitted to holy Orders Which is so great a disgrace loss and injury to the Party accused that he who charges a Man in these circumstances had need be very sure he can prove the Crime so that of old it was determined the accuser should be bound in an Obligation to pay or suffer an equivalent to the damages of the accused if he did not make good his charge (u) Nam inscriptio primo semper fiat ut talionem calumniator recipiat Damas Ep. 4. ad Steph. cap. 7. ita Concil Constant can 6 ut supra which is so very rational that it is decreed both in the Civil and Canon Law in all other cases (w) Leg. Honor. Theod. LL. 10. c. de calumn Gratian decret par 2. caus 2. qu. 3. cap. 3. and there is as good grounds for it in this case as in any other because it takes away both a Mans Lively-hood and also his good Name But if no such Obligation be required by our Church yet Men should do as they would be done by none would have their little faults aggravated nor suspected crimes published and solemnly averred and since more or less all are faulty the consideration of our own frailty should make us not very forward to accuse others to which end some ancient Ordinals when they invite the people to declare pray them to be mindful of their own Condition (x) Cum fiduciâ exeat dicat veruntamen memor sit conditionis suae Codex Corbei apud Morin p. 272. ita Pontif. Rom. p. 31. 40. since they also may fall or as some Books have it mindful of their own Communion (y) Communionis suae Morin ibid. p. 267. 284. viz. that he is a Brother who is thus charged by them whose faults if they be not mischievous and notorious Charity obliges those of the same Communion to excuse and cover Yet after all if the people know any great crimes of which these Candidates are guilty it is much better to declare them now when by such a discovery they may keep ill Men out than to accuse them and divulge their faults afterwards when the accusation tends only to the dishonour of Religion and the hindring the success of their Ministery and it will be supposed to proceed rather from malice than a zeal for Gods glory or love to the Church unless the complaint be made in private to their Superiors who have power to reform these Offenders Finally if any of these Candidates know any great Enormities they have committed though no Man accuse them yet God and their own Consciences know they are unworthy of so high and holy a Calling and will be a blemish to it whenever they are discovered So that without a long Repentance and such a change of Heart and Manners as may secure them from relapsing I must advise these Persons not to presume to offer themselves for if the Bishop do not God in whose place he stands will punish this presumption And I know some Conscientious Persons yet alive who were otherways extraordinarily qualified for holy Orders that meerly by reflecting on some of their too common juvenile extravagancies durst not take the Ministry upon them but applied themselves to Callings less grateful to them §. 7. Rubr. iv Then the Bishop commending such as shall be found meet to be ordered to the Prayers of the Congregation shall with the Clergy and People present sing or say the Litany c. If there be no Objection the Office proceeds and first the Bishop commends those who are found fit to the Prayers of the People and if any Priests are ordained that being the more weighty Office a space is allowed for the Congregations private Devotions for some of them may be Friends or Relations to the Candidate or be such as are to be under their charge and then they will desire time to put up particular requests for them for which this vacant time gives them an opportunity but even they who have no such special ties are obliged as Christians and Members of that Church wherein these Men are to officiate to pray heartily that its Clergy may be rightly chosen and replenished with grace since that is a common blessing to all good Christians in every part of the Nation The ancient Western Offices referring to the peoples crying Worthy Worthy do immediately order them all to joyn in their Prayers to God as they have done in their testimony of these Men saying let your common prayer follow your common consent (z) Commune votum Communis prosequatur Oratio c. Ver. Ordin ap Morin p. 263. Liturg. Gallic ap Mabillon lib. 3. p. 305. Pontif Rom. p. 32. and as now the whole Congregation hath at least by their silence consented to their admission So they are concern'd for the general good earnestly to pray for them 'T is a
Church in Sacred Mysteries and dispensing of Charity so that we pray according to ancient forms that God would mercifully look upon these his Servants (h) Super hunc famulum tuum quaesumus Domine placatus intende Morin p. 263. Mabil p. 304. Pont. Rom. 35. 'T is true they are now approved by Man yet we know and their own Conscience tells them they have many infirmities and defects so that they need the mercy of that God who sees them all to excuse and so accept them none are worthy by their own merit 't is Grace alone that makes them fit and if God did not look on the best with favour they could not be sufficient for these things (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. ii 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Co◠iii. 5. The Bishop can do the outward part but the grace that makes them worthy flows from the visitation of the riches of his mercy (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euch. p. 251. as the Greek Office expresses this And now having prayed in general for God's mercy and favour we further beg that when his mercy hath preceded his grace may follow and that in those great effects of it so necessary for the Tribe of Levi Illumination in true Doctrine and Innocency or Perfection in Manners the former to replenish their Understandings with the knowledge of all Truth the latter to adorn their Conversation with all sorts of Virtue these two are Moses's Prayer for the Sacred Tribe and the meaning of Urim and Thummim (l) Deut. xxxiii 8. Perfectiones tuae Doctrinae tuae Vers Samar and will make our Man of God perfect and throughly furnished to every good work (m) 2 Tim. iii. 7. And indeed both are absolutely necessary for a Clergy-man he must as the first Deacons were be replenish'd with wisdom (n) Act. vi 3. Vid. item Luke ii 40. The Fountain which is to water many had need to be very full yea to overflow and then he may serve God by his words And he must also be adorned with Innocency of Life that he may serve God by his good Example and thus both by Word and Deed he may glorifie his Name and edifie the Church Hence the ancient Offices mention both these (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement Constit ap Morin p. 24. Ut coelesti munere ditati tuae majestatis gratiam possint acquirere bene vivendi aliis exemplum praebere Pont. Rom. p. 39. and pray they may labour both by their Words and Deeds to edifie God's people And that being filled with Heavenly Gifts they may both please Almighty God and profit others by their good Example Nor may these two be separated for if a Minister be Innocent but Ignorant his Innocence only profits himself but he is not qualified to instruct others And if he be Learned but Vitious his Evil Example hinders the effect of his Exhortations and makes his Knowledge become unprofitable Wherefore St. Hilary notes a good Clergy-man must have both and we pray for both together (p) Non statim boni Sacerdotis est tantum innocenter agere aut scienter praedicare innocens sibi tantum proficit doctus sine doctrina sit authoritate nisi sit innocens Hill Pict d◠Trin. l. 8. that his Head may be full stored with the knowledge of all Orthodox Principles and his Life adorned with all sorts of Virtuous Practices Holiness is often compared to an Ornament and to such Robes as Men put on when they would appear gay and graceful (q) Isai lxi 10. 1 Pet. iii. 3 4. Rev. vi 11. Virtue is admired and lovely in all Men especially in Ministers they who are wicked themselves cannot but commend it in those of this Order (r) Quinetiam placet sua natura adeoque gratiosa est virtus ut insitum etiam sit malis probare meliora Sen. de Ben. l. 4. Who can never be generally acceptable reverenced and respected whatever Parts or other Qualifications they may have unless their Lives be holy and without blemish So that this which we pray for must be our Candidates principal care to live religiously and to abstain from all appearance as well as avoid all occasions of evil Neither Wit nor Learning Eloquence or Education will adorn him unless he lead a pious and holy Life §. 5. That both by Word and good Example they may faithfully serve Thee in this Office to the Glory of thy Name and the Edification of thy Church through the Merits c. 'T is fit so great and necessary a request should be earnestly desired by us and graciously granted by God to which end we conclude with two proper Motives the former to excite our Devotion in Asking the latter to incline our Heavenly Father to hear us Let us therefore consider that if we can prevail with him for a Learned and Holy Clergy they will be enabled to serve God faithfully and the effects of that service shall bring abundance of glory to God and much profit to his People both by their Preaching and Living Fidelity is the most necessary quality in and the proper Character of a good servant (s) Titus ii 10. Matth. xxv 21. especially if he be in a place of considerable trust (t) 1 Cor. iv 2. And more particularly it is required where the things committed to their trust are the Souls of Men that are more valuable than Silver or Gold (u) 1 Pet. i. 18. and the Master an All-seeing God who cannot be deceived who hears their Words and sees all their Actions and has declared he will require of them all that are lost by their neglect (w) Ezek. xxxiii 6. To serve such a Lord carelesly or deceitfully will certainly bring a curse on them (x) Jerem. xlviii 10. But to discharge this Trust faithfully cannot fail of a large reward (y) Dan. xii 3. Matth. x. 41. Luk. xii 37. Wherefore 't is not only their duty to be his faithful Servants but their interest also for our Lord hath promised that such as both do his Will themselves and teach others to obey it shall be the greatest in the Kingdom of Heaven (z) Matth. v. 19. therefore if we desire their eternal happiness hereafter who are chosen to minister for our Salvation here we must earnestly pray they may faithfully serve God in this Office But let it be observed by the way unless they serve God in this Calling both by Word and Deed it is not full and compleat and therefore not faithful service good Preaching is but half their duty Good Living is as necessary for Example as the other for Instruction and both do equally conduce to promote those two great ends of this holy Calling the glory of God and the edifying of his People A learned diligent and religious Pastor 't is to be hoped will daily glorifie God himself and not only persuade others so to do but by
would have forced the Bishops assembled in a Synod on the vacancy of that See to remove Eusebius from Caesarea and make him their Bishop contrary to the Canons (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb vit Constant l. 3. c. 60. p. 382. c. which the Emperor hearing he forbid that removal and proposed two Priests Euphronius of Arethusa and George of Cappadocia to the Bishops requiring that one of them or some other duly qualified might be canonically chosen and the choice fell on the former of those nominated by the Emperor viz. Euphronius So that the Popular Election was rejected and the Bishops chose by directions from the Emperor 'T is true the People very often with the inferior Clergy in places remote from the Court pitcht upon the Persons and desired the Bishops in their Synod to choose him as it was in the Election of Athanasius at Alexandria (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Apol. 2. and so in many other places that St. Basil tells the People of Neocaesarea It was their part to request and God's to shew who should be their Bishop that is by the Votes of a Synod which was then esteemed a declaration of Gods Judgment (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ep 62. Nempe Synódi judicio Petr. de Marc. de Concord l. 8. c. 5. And the usual method of Elections then may be gathered from the Objections against the making of Lucius an Arian Bishop of Alexandria viz. that he came not in by the judgment of an Orthodox Synod by the votes of the Clergy or the request of the People (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Hist l. 4. c. 20. p. 131. But even this liberty of petitioning the Bishops proves the People could not Elect a Bishop Nor did they always fix upon the Person the Synod sometimes named the Person and the People afterward expressed their satisfaction by loud acclamations of Worthy Worthy as in the Election of Peter to be Bishop of Alexandria (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Hist l. 4. c. 18. p. 127. An. 371. Nor did the Bishops who strictly adhered to the Canons like the Encroachments of the People Hence the old Bishop of Nazianzen writ to the Citizens and Bishops assembled at Caesarea then void to recommend St. Basil for that See (f) Greg. Nazianz Ep. 22 23. p. 785. telling the People he knew him to be very fit and if they would needs judge of this in their Companies and Tribes disturbing the exact manner of Elections by the Crouds interposing he would have no hand in it (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. l. 4. c. 5 6. But where the Emperor was present he generally recommended the Person and upon a vacancy at Milan the Bishops assembled desired Valentinian then in that City to choose a Successor but he telling them they were fitter to judge than he they went aside to consult and then the People falling into Factions Ambrose the Emperors Officer coming to compose the People was accidentally named and the Emperor and Bishops liking the Person he was chosen by general consent This indeed was an extraordinary Election but we see it was intended the Bishops should choose and the Emperor approve But that which made it most commonly necessary for the Emperors to interpose in Elections was the violent Seditions naturally consequent upon the Peoples pretending to chuse So it happen'd at Rome where upon a Competition between Damasus and Ursicinus many were slain on both sides so that the Emperor's Officer was forced to quell the Tumult and punish the Ring-leaders of that mutiny (h) Socrat. l. 4. c. 20. p. 670. Sozom. l. 6. c. 22. p. 385. A Valentiniano res composita est inter Damasum Ursicinum Pamel not in Cypr. Ep. 52. and at last Valentinian fixed Damasus in the Papal Chair (i) Vid. Rescript Honor. ap Bin. Tom. 1. p. 721. So about fifty years after a New Schism arising between the Parties for Boniface and Eulalius the Emperor Honorius decided the matter in favour of Boniface and at that Pope's request made a Law That for the Future if any difference hapned he should be Bishop of Rome whom by a New Appointment the Divine Judgment and the Common Consent should choose where by the Divine Judgment either the decision of a Synod or perhaps the Emperors determination is meant for the phrase is used in both sences But in the East especially in the Royal City the Bishop was pitched on by the Emperor Theodosius when the Second Council was sitting there ordered the Bishops to present him a List of Persons fit to be chosen for the See of Constantinople then vacant out of which he chose Nectarius who was Ordained by the Synod in the presence of the Emperor all the Clergy and the whole City agreeing thereto (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist Synod 2. Concil inter op Damasi p. 74. An. 381. Upon his death the People falling into Factions the Emperor privately sent for Chrysostom from Antioch and recommended him to a Synod of Bishops who Ordained him and the People agreed thereto (l) Socrat. histor l. 6. c. 2. Theodoret. l. 5. c 27. About 30 years after upon the death of Sisinnius to prevent disorders the Emperor sent for Nestorius from Antioch and got him ordained Bishop of Constantinople (m) Socrat. l. 7. c. 29. p. 755. circ An. 426. and upon his being deposed by the Council of Ephesus Theodosius the younger named Maximian to that Council who ordained him to that See and his known worth made the choice acceptable to all sorts of people (n) Talem illi Ecclesiae constituendo Pontificem qui olim se dignum hoc fastigio omnibus quibus notus est approbasset Coelest ep 12. Bin. Tom. 1. p. 739. and Pope Coelestine with regard to this choice of the Emperor and the Council saith he was made Bishop by the Divine Judgment (o) Te Praesulem divino judicio accepit ejusd ep 13. ibid. 740. Yea the Council it self speaks of a Bishop to be elected for Constantinople by the will of God and the Favour of the Emperor (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Ephes Par. 2. Act. 1. Bin. p. 210. Again before Maximian was buried for fear of Mutinies and Factions Theodosius commanded the Bishops that were present to Ordain Proclus Bishop of that City (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. l. 7. c. 39. p. 764. who had been in nomination before r The same usage also was continued in the next Century for Epiphanius declares he was made Bishop of Constantinople by the Election of the Emperor and Empress to which also the honourable Men the Priests Monks and faithful People consented (r) Epiphan Epist ad Pap. Hormisd Bin. T. 2. Par. 1. p. 605. So in the Election of Mennas to the same See about the year 535. Agapetus then declares there was the Emperors choice and the consent