all as to the exercise of his function with freedom and acceptation c. R. Though in this subtile discourse there are many notable excrescencies of an ingenious fancy yet this crafty device of a new end to ordination to prevent prophanations seems unto me the Monarch of all Yet I think I may say of this as well as the rest acutile sonant sed jacta reperiuntur obtusa In order to the discovery whereof I would first shew what are the true ends of that action Acts 13. And secondly that a publike allowance was not likely to be the end whatever was The ends mentioned are these three 1. This action tended to a solemn dismission of Paul and Barnabas from the great work at Antioch That they were engaged at Antioch appears by those words v. 2. As they ministred to the Lord and fasted their dismission appears in those words ver 3. When they had fasted and prayed and laid their hands on them they sent them away Hence Piscator cals this forma dimissionis Piscator in Acts 13.3 So that indeed this action seems to be a valedictory dismission of Paul and Barnabas by the Church at Antioch from their work there 2. This action seems to be a solemn separation of Paul and Barnabas to the Apostolical work among the Gentiles from ver 2. It s said by the Holy Ghost Separate me Paul and Barnabas for the work whereunto I have called them And that this work was the Ministry among the Gentiles is evident from their discharge of this work Acts 13. 14. 3. This action was intended as a recommendation of the Apostles to the grace of God for the assisting protecting and succeeding of them in the work to which they were separated as appears Acts 14.26 And thence sailed to Antioch from whence they had been recommended to the grace of God for the work which they fulfilled So then here you have from Scripture three ends of this action dismission separation and recommendation but not the least syllable as I observe that holds forth a proper ordination to these ends for indeed it was not needful thereto nor yet the least syllable as holds forth any such a fourth end as publikè allowance And whosoever shall well consider the eminency of the Church at Antioch where the Disciples were first called Christians and the eminency of the service that the Apostles had done there let him wonder if he can that the Church there should give these Apostles such a solemn affectionate Christian dimissory valediction And do but think how glorious as well as how dangerous how difficult and how necessary the conversion of so many heathen nations by two persons contemptible in the eyes of the world must needs seem to be and then judge it strange if you can that the Antiochians should fast and pray with all earnestness for the concurrence of Gods grace with Paul and Barnabas which alone could enable them to accomplish such an unlikely work Surely here is reason enough for all that was done though reordination and publike allowance never came in their thoughts Thus having shewed you what were probably yea certainly the ends of that fasting and prayer and imposition of hands I now come to shew that publike allowance or currant repute was not probably the end intended thereby 1. They could not intend a meer Political allowance such as ours by the Satute-law 2. Nor a mixt allowance such as ours by the Canon-law 3. Nor a Scriptural allowance such as ours by ordination 4. Nor a popular allowance or currant esteem among the people 1. Such eminent Apostles stood in no need at all of esteem to be procured by the Antiochians Cor. 3.2 any more then by the Corinthians 2. If the Apostles had need yet inferiours seem to be utterly uncapable to add esteem to Superiours obscure and private persons to famous Apostles 3. If the Apostles had gone to other Churches where the Antiochians were better known then they in that case I confess the Antiochians might have added something but sith they go to the blind Heathens in very remote countries that it may be had never heard of the Church at Antioch or if they had it is like never regarded it except to revile and reproach it and therefore how can we imagine that the Antiochians separation could add any thing to the Apostles estimation 4. If the Apostles had need of estimation they could procure it to themselves by their admirable Doctrine and unheard of miracles yea they were much more likely by their stupendious miracles to add to the Antiochians then the Antiochians at all to them 5. How can we think an ordination at Antioch or anywhere else is a likely medium to create esteem for the Apostles in Paphos Lycaonia Iconium or such like blockish Countries or Cities where it is like neither the quid nominis nor quid rei of ordination was ever known until they were told them by the Apostles 6. If the Gentiles had ever heard of an ordination before yet how little did they esteem of it and unlikely to add estimation to others is an action not esteemed it self do not we see even in England that a mans parts and gifts his holy life and unwearied labours add more to his estimation then ordination it self 7. How can we imagine that Paul would take an ordination from men to add to his esteem Gal. 1.1 11 12. when he plainly denies any ordination from men as a thing that would undervalue him 8. Had the procuring of estimation been their end then would they much rather have used letters of recommendation which the very light of nature as well as Scripture 2 Cor. 3.1 shews us and all nations to be the most proper medium as appears by the practice of all Nations in sending their Credentials and Testimonials with their Ambassadors 9. What need Paul and Barnabas be reordained to prove estimation among the Gentiles beyond seas for they had no more personal knowledge of the last ordination then of the first and might have been as well certified by the Antiochians of the first ordination as of the last yea and much better by how much the immediate Call was more famous and wonderful then the mediate 10. If Paul and Barnabas suffered a reordination to create them esteem in a far country then by the same reason may a Minister when he removes into a strange country admit a reordination to advance his local estimation and so toties quoties then which what is more unheard of Neither could this reordination be to create esteem among the Jews for they were not sent to the Jews but to the Gentiles and they had great esteem among the Jews before as appears by their reception administration and valediction and besides Paul looked upon it among the Jews as an undervaluing to be accounted an Apostle of man or by man c. By all which I hope it appears that in this Text is held forth no
by the Presbyterie and Layity Honorius â—he Emperor as saith Bishop Jewel writing to Boniface saith Reply p. 171. if two Bishops through ambition and contention happen to be chosen we will that neither of them be allowed as Bishop but that he only continue in the Apostolical See whom out of the number of the Clergy godly discretion and the consent of the whole brotherhood shall chuse by a new election The same Jewel tels us that Greg. Presb. saith for that the election and instalment of Greg. Nazian was past before the Bishops of Egypt and Macedonia came and so made without their consent that therefore they utterly refused to allow him or admit him as Bishop there not from any dislike of the party but for that they thought themselves defrauded of their voices The Council at Paris thus decrees Con. Par. 〈◊〉 c. 8. Geâ— Bucer de guber Eccl. p. 332. quia aliquibus in rebus consuetudo prisca negligitur decreta Canonum violantur placuit ut juxta antiquam consuetudinâ—m Canonum decreta serventur nullus Civibus invitis ordinetur Episcopus nisi quem populi Clericorum electio plenissima quaesier it voluntate non Principis imperio ueque per quamlibet conditionem contra Metropolis voluntatem Episcoporumque Comprovincialium ingeratur quod si per ordinationem regiam honoris istius culâ—â— pervadere nimia temeritate aliquis praesumpsâ—rit à Comprovincialibus loci ipsius Episcopâ— recipi nullatenus mereatur quem indebiâ— assumptum agnoscunt Siquis de Comprovinciâ— libus recipere eum contra indicta praesumpserâ— sit à fratribus omnibus segregatus ipsoruâ— omnium charitate remotus The Centuriator speak forth antiquity abundantly foâ— elections to instance briefly in Cent. 3. p. 94 Vsitatum in Ecclesiis Orientalibus fuit ut aâ— electionem aut ordinationem alicujus Episcopi venirent ex vicinia plures Presbyteri 〈◊〉 Episcopi eique quem dignum eo honore coguâ—â— vissent Euseb l. 6. c. 8. manus imponerent quemadmodum 〈◊〉 Origenis ordinatione apud Cesaream factum Eundem in ordinandis Presbyteris Episcopi morem etiam Africanae Ecclesiae observarunt primum enim si alicui Ecclesiae praeficiendus ordinandus Episcopus esset Cypr. l. 2. Epist ad Com. per literas Provinciis finitimis omnibus significabatur posted ejusdem provinciae Episcopi proximi quiquâ— veniebant aut quique venire minus possent judicium suum per literas significabant deligebatur Episcopus ea plebe cujuâ— Episcopus futurus erat praesente accessâ—â— manuum impositio hunc morem Cyprianuâ— in sua Ecclesia per universas feri provincias observatum tistatur Ordinationem Episcoporum aut Ministrorum in Ecclesiis Asiaticis pracedebant suffragia ut videtur populi Magistrautus Cent. 4. C. 6. de ritibus circa ordinat p. 243. aliorum Episcoporum Presbyterorum exemplo probat Basilius Epist 58. ad Meler sine justis suffragiis ordinationem in seditionem interdum exiisse Et Constant in Epist ad Nicomedenses hortatur eos ut sub pulso Eusehio alium ordinent Episcopum eleganter inquit medicina non sera fuerit si nunc salteâ— delecto Episcopo fideli integro respexeritis in Deum quod impraesentia est potestatis vestrae jampridem debuerat judicio vestro esse perfectum in Europaeis Ecclesiis ad electionem Episcopi consensus multitudinis accedebat The Fourth Council of Carthage requires to the admission of every Clergy man civium assensum testimonium convenientiam Can. 22. Lo. Com. Tom. 6. Sect. 95 96. Gerard citeth for the peoples right of Election Ambr. Chrysâ—s Orig. Isidore twelve Popes and many antient examples This I suppose may suffice to shew that non-elected Bishops are non-canonical but if any would see more let them read D. Blondels Apol. p. 379 c. Gelaspies Miscel Qu. 8. c. 2. What if the Ordainers should at any time prove quod absit Deus lazy incontinent intemperate worldly or Symonaicâ— persons by what charter doth Christ conveâ— Episcopal power to those that are notoriously such or allow them whilst such to exercisâ— such authority and what hath the Church decreed and the learned determined concerning such The seventh Canon of thâ— Apostles as they are called determines thus Episcopus aut Presbyter aut Diaconus nâ—quaquam saeculares curas assumit sin autem dejiâ—iatur Et Can. 25. Episcopus auâ— Presbyter aut Diaconus qui in fornicationâ— aut perjurio aut furto captus est deponatur Can. 42. Episc Presb. aut Diac. aleae auâ— ebrietati deserviens aut desinat aut ceriâ— damnetur Can. 44. Epise Presb. auâ— Diac. issuras à debitoribus exigent Conoll Nicâ—n can 20. aut desinaâ— aut certe damnetur Likewise in thâ— great Counc at Nice it was determined Quicunque ex lapsis per ignorantiam suâ—â— ordinati vel contemptum corum qui eos ordinaverunt hoc non praejudicat Regulae Ecclesiasticae cum enim compertum fuerit deponantur And Can. 18. deposes those that are guilty of usury and oppression Con. Anc. Can. 210. The Counc aâ— Ancyra decreed Siquis adulterium commiserit septem annis in poenitentia completi perfectionâ— reddatur secundum pristinos gradus The fifteenth Can. of the Counc of Nice and the 21. Can. of the Counc at Antioch disables a Bishop to remove from one City to another The Centuriators say Testatur etiam August quosdam Episcopos rebus saecularibus occupari Cent. Magd. Cent. 5. c. 7. p. 409. minus studiose operam sacris literis navare eoque erroribus indulgere Idem queritur multos favore vulgi ad sacerdotia venire illum qui pecuniâ Episcopatus honorem acquirat non venire à Deo indicat Bishop Jewel that mall of the Papists saith As for the Bishop of Rome except he minister the Sacraments instruct the people warn them and teach them we say that he ought not of right once to be called a Bishop or so much as an Elder for a Bishop as saith Saint August is a name of labour and not of honour that the man that seeketh to have preheminence and not to profit may understand himself to be no Bishop S. Chrysost saith Multi sacerdotes pauci sacerdotes multi nomine pauci opâ—re Saint Ambr. saith Nisi bonum opus amplectaris Episcopus esse non potes And Wickliff Papa vel Praelatus malus praescitus est aequivoce Pastor vere fur latro Saint Chrysos Qui ab hominibus ordinatus and not by God quantum ad Deum attinet non est Sacerdos aut Diaconus Thus far that pâ—arless Jewel 3. What power have heretical schismatical or notoriously erroneons Bishops where doth Christ give authority to those that are plainly bent to destroy Christianity to seduce his people The Centuriators tell us two or three very pretty stories so much to our purpose that I shall repeat them
Council of Nice Merlin de Concil Can. 8. it was ordained that the Novatians though as it is said by some ordained by Presbyters and in a schism yet upon their return to the Catholick Church should have reconciliatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so remain in the Clergy Thus the Canon runs Si qui voluerint venire ad Ecclesiam Catholicam ex Novatianis placuit sancto Concilio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reconciliatoria manus impositioneÌ„ accepta saith Blondel Hi vero qui ab illis veniunt In Apol. P. 357. si forte Episcopus fuerit habeat sacerdotii dignitatem nisi forte placeat Episcope Catholico concedere ei etiam Episcopalis nominis honorem si vâ—ro non placuerit inveniat ei locum ut sit in parochia Coepiscopus aut in Clero Presbyâ—r in civitate una non videantur duo Episcopi esse ille omnimodò in clero â—â—r manere videatur To the same purpose â—or ought I am sure to the contrary Tom. 7. Cont. Epist Parm. l. 2. c. 13. may â—e applied that of St. August concerning â—he Dontatists Et cum expedire hoc videatur Ecclesiae ut Praepositi eorum venicentes â—â—d Catholicam societatem honores suos ibi non administrent non eis tamen ipso ordinationis sacramento detrahuntur sed manent super eos ideoque non eis in populo manus imponitur ne non homini sed ipsi sacramento fiat injuria si quando ignoranter fit nec animose defenditur factum sed corrigitur cognitum venia sacilius impetratur Deus enim noster non est dissentionis Deus sed pacis Concil Ilerden thus determines Qui contra decreta Canonum indiscrete clericos usque nunc or dinaverunt eis Dominus vel sancta Ecclesiastica charitas ignoscat amodo vero si in tali usu proruperint decretum Canonum quod ciroa corum personas statutum est id est ut nullum ordinare jam audeant observetur vel qui deinceps ordinati fuerint deponantur hi vero qui tales hactenus ordinati sunt nullo tempore promoveantur Here is rigor enough yet not exclusive of all charity Yet further I shall cite a story out of M. Mason De Min. Aug. p. 169 170. to the extreamest shame of uncharitableness He urges against the Romanists that their Bonner Bishop of London Heath Archbishop of York and Thurleby Bishop of Ely were ordained in a time when both ordainers and ordained were pronounced both Hereticks and Schismaticks by the Pope of Rome Sand. de Schism l. 2. p. 260. Unbish Tim. Tit. postc p. 35. postc p. 35. and Cardinal Pool when Queen Mary came in Pontificis Legatus cum regnum à priore schismate ac haeresi absolvisset Ecclesiae Catholicae reconciliasset Episcopos omnes qui sententia religionis erant Catholici in priore schismate factos confirmaret ita pro legitimis habiti sunt Episcopis The same story I find in that Testimonial Writer Mr. Pryn with two more The one is this That sundry English Scholars who fled beyond the seas to preserve their lives liberty and religion during her i.e. Queen Maries bloody raign where they received ordination from Presbyters in many Protestant Churches of Germany and Genevah were not only allowed and presented to benefices as lawful Ministers by our Bishops 〈◊〉 Queen Elizabeths raign upon their reâ—â— England without any reordination but one or two of them made Bishops without any previous Episcopal ordination and Archbishop Parker himself consecrated by three Bishops and a Presbyter The other story is of Theodore Archbishop of Canterbury who coming from Rome an 670. confirmed Ceadda ordained before by the Presbyter Monk of Hy Abby In the Synodical Epistle of the Council of Nice we have this eminent instance of the confirmation of those that were ordained by Meletius Hist l. 8. c. 10 24. Socrates in Harm translat l. 1. c. 6. p. 225. who sacrificed to Idols in time of persecution joyned with the Arrians and was excommunicate of the Church and as Nicephorus saith took his Bishoprick to himself There remained as yet touching the contumacy of Meletius and such as he had advanced to Ecclesiastical orders to be determined of us and what the Council decreed touching him thus understand Well beloved brethren the Council being bent to deal with more clemency towards Meletius then he deserved for by just judgment he was worthy of no pardon decreed that he should remain in his proper City that he should have no authority to make Ministers no authority to advance any to the Ecclesiastical function neither to appear nor present himself in any other region or in any other city for that purpose but only to retain the bare name and title of his office and dignity They have decreed further touching such as were entred into holy orders by the laying on of his hands that they after confirmation with more mystical laying on of hands should be admitted into the fellowship of the Church with this condition that they should enjoy their dignity and degree of the Ministry They who through the grace of God and the means of your prayers were found no maintainers of schism but contained themselves within the bounds of the Catholick and Apostolick Church void of all erroneous blemish let these have authority to consecrate Ministers to nominate such as shall be thought worthy of the Clergy and in fine freely to do all according to the Canon of the Church Let me add one instance more Niceph. hist l 11. c. 20. and that shall be of Amphilochius of whom it is storied that he was consecrated a Bishop by the Angels which thing being known Estius in Sentent Com. l. 4. in dist 25. p. 43. certain Bishops without any further consecration admitted him to the Episcopal function bestowing upon him only a salutation and a kiss and thus was a doubtful ordination confirmed By all which we see that good men and great men Politicians and Christians have thought such a general confirmation in the case of doubtful ordinations both lawful and needful charitable and profitable and surely it may be imagined that when God shall give us divinely qualified heads and piously peaceable hearts then shall we be ready to transcribe their presidents into our practices and draw their instanced confirmations into healing imitations FINIS