(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
Bishops Clergy-men and Religion and Eadmerus owns that all things Divine and Humane expected William the Conquerors Order (o) Cuncta ergo divina simul humana ejus nutum expectabant Eadmer Histor I shall say nothing now of the Right of Kings and Emperors prefiding in all great Councils of old because I have treated of that in a peculiar Tract (p) See the Roman Forgeries Vol. 1 2. and shewed there also that they confirmed both the Decrees of Faith and Canons made there by consent of the Clergy Nor will I enlarge this Discourse by proving that the right of investing and confirming Bishops in their Sees was anciently in Christian Kings and Princes and owned to belong to them in the fourth General Council of Chalcedon (q) Vid. Acta Concil Chalced. Act. 2. Bin. T. 2. Par. 1. p. 404. 'T is more direct to my purpose to cite those other ancient Councils which speak of the Oath of Allegiance taken by the Clergy especially those of the Higher Order to their several Kings and Princes at their admission to their places or upon the change of the Supream Governor and first of those in Spain (r) Concil Tolet. 4. Can. 74. An. 633. Concil 5. ibid. Can. 7. An. 636. Concil 6. ibid. Can. 18. An. 638. One of which Councils hath these words If any Church-man from a Bishop to the lowest Order of Clerks or Monks be found with wicked intentions to have violated the general Oaths they took for the safety of the King their Country and the Nation he shall immediately be deprived of his Dignity and be excluded from his Place and his Honour (s) Concil Tolet. 10. Can. 2. circ An. 658. Bin. T. 2. p. 519. And there are variety of testimonies that the French Clergy did always swear Allegiance to their Princes The Bishops in their Councils had declared it as a matter of right (t) Concil Turon 3. Can. 1. Aquisgran 2. Can. 2 12. and so also in their private Epistles (u) Hincmar opera T. 2. ep 4. c. 15. Yea there are the very Forms extant among divers ancient Instruments shewing what the King promised the Bishop and he swore to the King (w) Vide Theod. poenitent p. 476 477. And for the practice it is recorded that Bishops Abbots Arch-deacons and Canons did swear Allegiance over again who had been in a Conspiracy against Charles the Great (x) Capit. Pipin An. 973. Tom. 1. p. 540. And that Pope Leo the 3d took an Oath of Fidelity to the same Prince upon his Creation (y) Epist Carol. M. ad Leon. ibid. T. 1. p. 271. Moreover when he was made Emperor he made a Law That every Man in his Realms who had sworn fealty to him as King should swear it to him again as Emperor and this was to be done by the Clergy as well as the Laity (z) Capit. Car. M. An. 801. c. 2. Tom. 1. p. 363. We have also a Record containing the Privileges granted to a Bishop of Anjou when he took the Oath of Allegiance as other Bishops of France use to do to Lewis King of that Nation (a) Fecimus Sacramentum fidelitatis sicut alit Episcopi regni Franciae ipsi faciunit Theod. poenitent p. 476. together with an inspeximus to confirm it (b) Ibid. p. 477. And the practice of swearing Fealty by our Bishops in this Nation is so ancient that its first original can scarce be found yet so well known withall that it needs no particular Proof therefore I proceed 2ly To give the Reasons why it should be given to the Clergy 1st Because the holy Scripture declares they are subjected to Kings and Princes as well as Lay-men St. Chrysostom notes that St. Paul says Every Soul though he be a Priest or an Apostle he must be subject to the higher Powers (c) Rom. xiii 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. è Chrys in loc And St. Bernard tells a great Bishop if Every Soul must be subject then yours he that attempts to except you out of that universal Command endeavours to deceive you (d) Si omnia anima etiam vestra quis vos excepit c Bern. ad Henr. Senon Episc Ep. 42. Now if the Clergy be subject and the Prince supream over them why should they not recognize this Supremacy and vow that Allegiance which is consequent thereupon when their Superior requires it of them 2ly Their qualifications condition and interest also as well as their numbers are generally such that it is of great importance to a King to be secured of their Fidelity yea it is necessary to the safety of his Government for being Teachers of the People they may either establish them in their Loyalty or excite them to dangerous Seditions and Rebellions of which the Annals of Popish Kingdoms whose Clergy of old took no Oath to their Prince but one to the Pope afford many woful examples And 't is noted by Josephus that the Pharisees a bold and busie Sect among the Jews were often troublesom to their Kings and dared to oppose them openly for there were 6000 of them and they all refused to swear Allegiance to Herod and Caesar as the whole Nation besides had done (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Ant. l. 13. c. 22. To which I may add the relation of Simeon of Durham concerning Aldwin and Turgot two Monks of that Church wherein I have the honour to be preferred who raised Sedition in Scotland against King Malcom and pretended they could not in Conscience swear Allegiance to him (f) Sim. Dunelm Chron. l. 3. c. 22. 3ly The Clergy of all Christian Kingdoms are and have been endowed with Tithes Lands and Houses and invested with very great Immunities Honours and Privileges chiefly by Kings and Princes who have been the Founders or Confirmers of most of our eminent Churches and therefore are Patrons of the same So that they are bound in gratitude to give their Benefactors all possible assurance of their Fidelity and they would be the worst of men if they do not as sincerely pay it as they universally and justly promise it They as all other Subjects are protected in their Persons Estates and good Names by the Laws of their Prince and this Protection always obliges the Persons so protected to bear Faith and Allegiance to him that protects them but their Provision being also chiefly from the Crown they owe more duty to it than many others of their Fellow-Subjects But 3ly There was a particular Reason for requiring this Oath from the English Clergy of all Orders at the Reformation because divers of them especially the Regulars had not sworn Allegiance to the King but had taken Oaths to their Superiors and to the Pope to obey them and promote their Interest in all things which left them at liberty upon any Quarrel between our King and the Bishop of Rome or his Dependants to take part with their Ecclesiastical
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.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Carth. Can. 35. and as the time so the place also should be known and publick viz. in the face of the Church So the first Deacons were chosen in a full Assembly of the Disciples (g) Acts vi 2. and the Peoples presence was thought necessary because they were to give their Testimony (h) 1 Tim. iii. 2. Titus i. 6. which is St. Cyprian's Argument for publick Ordination (i) Cyprian Epist 38. Ep. 68. and was a Point so fully agreed in the best Ages that if the People and Clergy were present it was counted a good Ordination (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Apol. 2. otherwise it was censured and thought to be at least irregular if it was hudled up in private (l) Ad fastigium tantum accusatores suos latendo pervenit Ep. 2. Celestin Bin. T. 1. p. 736. And in later times it has been thought necessary to decree that the names of the Candidates should be published upon three several Sundays before the Ordination that the unworthy might be discovered and stopt (m) Concil Adolph Ep. Colon. An. 1549 Bin. Tom. 4. p. 239. for which publick Ordinations that except upon very urgent necessity are only used in our Church are a proper means But if after all this care to procure an unblameable Clergy the like to which is used in no civil Offices some unworthy Persons do creep in and some that are Ignorant or Scandalous or both get into holy Orders no doubt it is a great Calamity to that place where their Lot falls yet even this is no ground for Separation our Saviour did not forsake the Communion of the Jewish Church though their Priests then were extremely wicked and he orders his Disciples both to hear and observe their injunctions (n) Matth. xxiii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc because they who exclude themselves may direct others to the Kingdom of Heaven and there was a Judas among the Apostles We are to consider if this be our case that the Grace which makes all Administrations effectual comes from God (o) 1 Corinth iii. 6. who can work that which is good by evil or incompetent instruments if he please (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Chrysost in 2 Tim. Serm. 2. so that we may be profited by an evil Priest and therefore the Greek Canonists have determined that we must not separate from such an one though he be never so bad but believe he may contribute to our Sanctification (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balsam in 31 Can. Apost His wickedness hurts only himself but your separation may hurt you and the guilt of that lies at your own Door The Poet compares such an one to a Whetstone that makes other things sharp but cannot cut any thing (r) Fungens vice cotis Acutum Reddere quae ferrum valet exors ipsa secandi Poet. Lyricus ap Sarisbur ep 170. p. 548. St. Augustin frequently Treats of this Subject and saith it is more reasonable we should tolerate the evil for the sake of those that are good than to forsake the good upon the account of those that are evil (s) Aug. de verb. Dom. Ser. 18. p. 19 20. and he thinks such a separation as preposterous as it would be for the Traveller to go back because the mile Stone which directs others in the way doth not stir it self (t) Id. Hom. 50. p. 122. and he brings in the Example of Noah who did not forsake the Ark though there were unclean Beasts therein (u) Idem ad Vincent Epist 48. p. 36. Nazianzen compares this case to an Emperor who hath two Seals one of Gold another of Iron the matter differs but the impression and efficacy is the same (w) Greg. Nazianz. orat 40. St. Isidore of Peleusium proves that evil Priests do not defile the Sacraments nor hinder their effect (x) Isidor Peleus lib. 1. Epist 120. lib. 2. Epist 37. and an old Council illustrates this with a proper comparison for says the Canon the Offices are no more defiled by the Crimes of him that officiates than the Seed is corrupted by the Seeds-mans wickedness (y) Quia non inficit semen seminantis iniquitas Synod S. Patric Can. 7. ap Spelm. Tom. 1. p. 56. Which may abundantly satisfie those who are so unfortunate as to live under an evil Priest that they must not forsake Gods Ordinances no nor their own Congregation upon that account yet because such Ministers are discouraging to the good and an excuse for wicked Men a dishonour to God and a scandal to Religion it becomes the Bishops as our Church directs to use all possible precaution to keep all Ignorant and Vitious Persons out of these holy Orders of the manner used in conferring whereof we now proceed to discourse A DISCOURSE UPON THE OFFICE For making DEACONS CHAP. I. Of the Form and Manner of making Deacons in general §. 1. THE lowest Order of the Clergy in the Apostolical and our Church is that of a Deacon which deserves a great esteem because the meanest Office in God's House is honourable (a) Psal lxxxiv 10. and none ought rashly to undertake it nor suddenly to be admitted into it because it is the foundation of and first step toward the higher Orders (b) Ubi male posuimus Principia sic caetera sequentur Cicer. ad Attic. l. 10. c. 20. and being instituted by the inspired Apostles it is a Sacred Order which gives a Man power to minister about Holy Things By Moses's Law the Levites were to be Holy as well as the Priests and the directions which St. Paul gives concerning their Qualifications are evidence sufficient that great care ought to be taken of their Admission 'T is true the first occasion of making Deacons was to dispense the Charity of the Church among the Poor (c) Acts vi 2. but if they had not been intended for higher Ministeries there had been no need of requiring they should be full of the Holy Ghost and Wisdom (d) Ibid. ver 3. Epiphanius affirms they were taken out of the LXX Disciples who were Ordained Preachers in Extraordinary by Christ (e) Luke x. 1. and were now made Preachers in Ordinary as appears by the instances of St. Stephen (f) Acts vi 8. and St. Philip (g) Ibid. viii 5. who both did Preach after their Ordination (h) Epiphan advers haer lib. 1. T. 1. p. 22. b. and St. Ambrose likewise affirms this Order may Preach (i) Quamvis non sunt Sacerdotes Evangelizare possunt sine Cathedra sicut Stephanus Philippus Ambros in Ephes 5. Besides in the earliest Monuments of Antiquity we find Deacons constantly attended on the Bishop in all his Sacred Ministrations and assisted him so that Ignatius saith they were not only to serve Tables but to be Ministers of the Church of God (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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)
them Then saith he to his Disciples who were not yet ordained to assist him in preaching the Gospel You see how desirous these People are of Knowledge how ripe for Instruction (k) Sat temporis ad messem naturalem Spiritualis autem jam alba parata Aug. ex eo Lyra in Johan iv 35. yet none take care of them The Harvest and success of good Preachers unto willing minds truly is like to be very plenteous many are prepared to hear and be converted But the Labourers who should gather them into the true Church as into the Granary of God are few None but John Baptist and my self having yet taken any pains this way Ver. 38. But 't is evident there wants more assistance Now you know the Master always appoints his own Workmen Pray ye therefore most earnestly before I ordain you to God who is the Lord of the Harvest whose own this People are who sowed these good desires in their hearts and who only can send such as may help them to grow to maturity beg I say of him that he will commissionate and send forth many more diligent faithful and able Labourers into his Harvest to fit his People by grace for his Kingdom of Glory 'T is God must qualifie Ministers for this Great Work and therefore I direct you thus to pray before your Ordination See Chap. x. 1. Of the Second Gospel St. John x. ver 1 16. §. 2. For variety here is another Portion of St. John's Gospel being our Saviour's own accurate description of the Duty of a good Shepherd and the Faults of a bad one I find it was anciently appointed to be read at the Consecration of a Bishop (l) Vid. Lectionar in Pamel Liturg. Tom. 2. p. 61. Et Mabil Litur Gallic l. 2. p. 165. But 't is also equally proper for the Ordination of a Presbyter and therefore our Reformers placed it here (m) See Spar. Coll. p. 165. And because it is useful as a constant Monitor to all that are in Holy Orders therefore the Gallican Offices direct it to be read in natale Episcopi on the day of a Bishop's Consecration every year And the principal of the two ancient Synods yearly kept up still in the North is fixed upon that Week when this Gospel is read I am the good Shepherd The Analysis of St. John x. ver 1 16. This Gospel consists of Three Parts 1st A Parable concerning 1. The Entrance and Design of a Bad Shepherd Ver. 1. 2. A Good Shepherd 1. His right way of Entring Ver. 2. 2. His being accepted by the Flock Ver. 3. 3. His care of them and their love to him Ver. 4. 4 Their aversation to Strangers Ver. 5. 2ly The occasion of explaining it viz. their not understanding it Ver. 6. 3ly The explication it self wherein 1. Jesus is asserted to be the right Shepherd Ver. 7. 2. And proved to be so by 1. Comparing him with others Ver. 8. 2. The Happiness of those under his care Ver. 9. 3. The blessed Design of his coming Ver. 10. 4. The Danger he keeps his Flock from Ver. 11. 5. The Mischiefs others expose them to Ver. 12 13. 6. His Love to the Flock already gathered Ver. 14 15. 7. His Resolution to call in others that as yet were wandring Ver. 16. The Paraphrase of this Gospel ST John x. ver 1. I have been telling you that the Scribes and Pharisees pretended to know much (n) John ix 39 40 41. and to be the only illuminated Teachers of this People who are Gods Flock But verily verily with great truth and earnestness I must deny it for I say unto you if you saw a Man creeping by some secret way into a Sheepfold you would not take him for the true Shepherd for He that entreth not by the Door that is by God's Commission into the Sheepfold with a lawful call to undertake this charge But climbeth up some other way and out of Ambition or Avarice takes up this Employment the same is either a Thief who comes secretly (o) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fur qui occultè Latro qui manifestè spoliat innocentes Voss Etymolog to seduce some of the Sheep as false Teachers and Hereticks use to do Or a violent Man and a Robber who comes like these Scribes and Pharisees by Force and Persecution to drive the whole Flock together out from that Fold into which God hath begun to gather them Ver. 2. These therefore are not the true Pastors But he that entereth in by the Door that is comes to this Office by no indirect means nor on any evil design but by a Commission from God he is the true Shepherd of the Sheep and you ought to own them as such who can prove their Mission both by Scripture and by Miracles Ver. 3. To such an one agree all the marks of a good Shepherd for to him the Porter that is in ordinary times the Bishop or Ruler of a setled Church gives admittance but in extraordinary times as these are the Spirit (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil gives allowance to and openeth to him the meaning of the Scriptures by Inspiration and the Sheep find his explaining of them so clear and so convincing that they hear his voice that is believe and obey his Doctrines And in requital of this the good Shepherd takes such peculiar notice of every one of them that he knows them particularly and he called his own Sheep each by name (q) Nomina plurimis sine nomenclatore reddidit de Adrian Spartian in Vit. p. 90. ita alij de Julio Caesare as an Evidence that the Lord knoweth which are his (r) 2 Tim. ii 19. And according to the Custom of the Eastern World where the Shepherds went before and led their Flock and did not follow and drive them as among us So this good Shepherd goeth before his Sheep by his Example (s) Psal lxxvii 20. Quid faciunt oves quocunque pastor eos ducit sequuntur eum Midras in loc §. 23. caleth them after him by his word and leadeth them out into the green and wholesome Pastures of Truth and Holiness not into the barren precipices of Error and Impiety Ver. 4. 'T is easie to discover the true Shepherd for when he putteth forth his own Sheep to feed in the green Pastures of Gods word besides the Waters of comfort (t) Psal xxiii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas dial 2. contr Maced Cibus aeternus non est alius nisi verbum Dei Caes Arel Hom. 20. he goeth before them and practiseth that which he preacheth which makes the Sheep follow him by imitating his Example and obeying his Precepts for they know his Voice and find it very agreeable to the will of God and so think they are bound in gratitude to him for sending them such a Pastor to follow him Ver. 5. But as for those Pastors who maintain Errors in Opinion and allow Practices contrary
of Men while the Angels of Heaven as their Name also imports are his Messengers only in extraordinary yea some think that Angel in Judges (w) Judg. ii 1. Heb. Venit Angelus C. P. Jon. Et ascendit Propheta in legatione à coram Domino was a Prophet and those Angels in the Christian Assemblies before whom the Women were to be veiled (x) 1 Cor. xi 10. Sacerdotes Ministros altaris intellige Primas in loc ita Ambros Eucher were the Clergy who may properly enough wear the name of Angels having an Office so near unto and like that of those blessed Spirits Secondly They have the Title of Watchmen which is an Office of very great trust and the Prophets are so called in a spiritual sence (y) Ezek. iii. 17. Chap. xxxiii 2 3 c. for as the King trusts the care of his Soldiers or Citizens lives to the Watchman's care that if any danger approach or Enemy draw nigh while they are asleep the Watchman may give the alarm and put them all upon their guard So our Lord Jesus hath set his Ministers to watch over his Peoples Souls (z) Heb. xiii 17. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and will expect an account from them if any Perish by their wilful neglect For they are to warn the wicked of the danger of God's wrath if they do not amend to discover to the righteous where Sathan hath laid Snares for them to keep them from falling into his temptations yea the Watchman is called by Isaiah God's Remembrancer (a) Isai lxii 2. Hebr. Posui Vigiles Qui estis Domino à memoriis Ita legit Gatak that is One who is by his Prayers to call in the aid of Heaven and by minding God of his gracious promises to help his People in their distress to procure them such succours as they need So that without a Watchman the People are never safe (b) Semnosque non defendit excubitor meos Sen. Thyest No Officer is so absolutely necessary to the safety of a City as he (c) Psal cxxvii 1. who under God is the principal security thereof And doubtless the Spiritual Watchman is as necessary and useful in the Church and if he do his duty well his care foresight and early warnings are the great security of his Peoples Souls who ought as St. Paul hath noted to obey his Summons and submit to his Directions whom God hath so graciously appointed both to rule and watch over their Souls Thirdly They are called Stewards of God and of his Mysteries (d) Titus i. 7. 1 Cor. iv 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which was anciently the highest domestick Office and he who had this place was a Superior over all the rest of the Servants and Governor of the whole Houshold (e) Steward ab Anglo-Sax Steda locus ward custos Locum tenens vice Magistri In Imper. Oriental dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gallis Major Domo Yea the Masters Vicegerent Our Saviour describes both the Dignity and Duty of such an one viz. He whom his Lord makes to be the Ruler over his Houshold to give them their portion of meat in due season (f) Luk. xii 42. Vid. Isai xxxvi 22. Such was Eleazar in Abraham's Family who is called the Governor over his House and the Feeder of his Houshold (g) Gen. xv 2. Gubernator Domus meae Chalil Vers Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila ibid. yea the Ruler over all that he had (h) Gen. xxiv 2. To this high Dignity to this great Trust are these Candidates now to be admitted by Christ in his Family for which in his proper Cure he is to provide Spiritual Food for the nourishment of their Souls he is to Feed them with the Word and Sacraments to direct all his Fellow-servants in their several Duties to see they do their business well to comfort and encourage the Diligent and Laborious and to reprove the Dissolute and the Slothful Finally As in the preceeding Gospel and elsewhere (i) Ezek. xxxiv 2. they are compared to Shepherds the Bishop tells them it is their duty not only to look to the orderly part of Christ's Flock that are within the Fold but if any who by their outward profession did once belong to it are now strayed out of it by Heresie or Schism or are led away by the evil examples of this naughty World as some even of God's Children may be for a time (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum S. Matthiae apud Clem. Al. Strom. 7. these they must seek out and labour to reduce to Christ's Church by convincing them of their Errors and converting them from their Sins that they also may through Christ be eternally saved Now this is indeed a very honourable station but withal a very difficult one to instruct and warn preside over and feed all regular Christians to search after and bring home all the irregular this as St. Chrysostom expresses it is a burden too great for an Angels shoulders and they who undertake it may cry out in St. Paul's words Who is sufficient for these things 2 Cor. iii. 16. And the weight of this Charge will still be more apparent if it be further considered of how great importance the affairs and of how infinite value the things committed to their care are 'T is not the affairs of one earthly Kingdom the safety of a fenced City or the money and goods of one great Man but the concern of the King of Kings the security of Christs Church and the Souls the Immortal Souls of Men that are intrusted to their care Thousands of Gold and Silver cannot buy one Soul (l) Psal xlix 8. 1 Pet. i. 18. the precious Blood of Christ was the only thing in the World that could purchase them And of these Souls his Church is composed which is his Body and his Spouse (m) Ephes v. 25 26 c. so dear to him that he loves it as himself yea better than his own life for he gave himself up to die for it yet this Church and these Souls that are a sort of Divine Beings lodg'd in Humane Bodies (n) Quid aliud voces animam quam Deum in humano corpore hospitantem Sen. ep 31. and all that relates to their Salvation the Blessed Jesus is now about to commit to the care of those who are about to be Ordained And if this be always printed in their remembrance doubtless they will be faithful and very diligent to answer this mighty trust reposed in them by the Lord of Glory For his and their peoples sakes they should manage it with their utmost skill and industry for his Favour and their Peoples eternal Welfare or Misery intirely depends upon it But if this will not sufficiently work upon them the Bishop charges them to be good Stewards for their own sakes because as Humane Masters do strictly call their Principal
had been crucified and now was risen again as he had promised Ver. 21. When therefore their Faith was thus confirmed and their Minds composed Then said Iesus to them I salute you again most heartily wishing Peace and all Happiness may now and ever be unto you For I now come to enlarge your Character by making you my Deputies and Vicegerents in the Ruling and Feeding my Church And that your Authority and Power may be equal to your Trust Behold As my Father hath sent me with his Spirit and in this Name to be the supreme Pastor of this Flock even so send I you with my Spirit and in may name (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sig. mittere cum potestate mittenti 1 Peter ii 14. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et missi Dominici pro judicibus Capitular Franc. passim to gather together instruct and preside over the Church in my absence as my Delegates and Representatives till I come again at the end of the World and I expect that all who believe in me shall receive and obey you as such for my sake who send you Ver. 22. And when he had said this to instate them into this Office he also made use of a visible significant sign And to shew the ability to execute it aright came originally from the Holy Spirit which he as the eternal Son of God had power to communicate he breathed on them for breath is an emblem of the Spirit called in Hebrew by the same name and was used by God when at the first Creation he put the Soul and Spirit into Man therefore when Spiritual power and Energy was to be put into these newly created Officers Jesus used the same Symbol and said unto them to explain the meaning of the sign Receive every one of ye the Holy Ghost and all his gifts that are ordinarily necessary for the discharge of this your Pastoral Office unto which I now admit you Ver. 23. And leaving you my Embassadors resident upon Earth I do commit to you and your Successors the Ministry of reconciling Sinners unto me upon the Conditions of the Covenant of Grace which I have established in the Gospel and no otherwise So that you shall not only have Authority by these Rules to declare what things are lawful and what unlawful but to judge of Persons and their Actions and if any have Sinned who truly Repent of it you may not only pray to God for them and according to the Gospel promises give them hopes of a Pardon But if you think their Repentance sincere you may Pronounce it and I will confirm it For whose soever Sins you remit in my Name and on my Conditions they are remitted and I will forgive them according to the tenor of my Gospel And on the otherside whose soever Sins ye judge are not sufficiently repented of and so you retain your power of Absolution and declare their guilt remains upon them such Men are liable to my final sentence for as to the Sins of these impenitent Wretches they are retained and I will not forgive them till they give better Testimonies of their unfeigned Repentance (g) Non praejudicamus Domino judicaturo quo minus si Poenitentiam plenam invenerit tunc ratum facit quod à nobis fuerat hic statutum Cypr. ad Anton. Ep. 52. You know I am appointed the great Judge of all and I who alone have the original power to Forgive or Condemn invest you with this Prerogative of loosing the Penitent and binding the Ostinate both to enable you the better to deal with all sorts of Offenders and to bring all Christian People highly to Reverence (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc your Office and greatly to regard your Censures and Absolutions A Paraphrase on the third Gospel §. 4. Matth. xxviii 18. After our Lord had often manifested himself to be risen again at Jerusalem the eleven Disciples by his direction went into Galilee to a Mountain probably Tabor where being assembled Iesus came as he had promised to take his final leave and spake unto them to this effect Having now gone through all the Stages of my Humiliation and perfected the work of your Redemption Now by vertue of the eternal Covenant between me and my Father All power and Authority is (i) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. potestas given to me to Order Rule and Govern all things both in Heaven the Triumphant and also in Earth the Militant part of my Church Saints and Angels there and all Mankind here being subjected to me as their sole supreme Head Ver. 19. As to the upper and glorious part of my Kingdom whither I am now returning to be your Mediator there I will manage that in Person But you shall be my Delegates here on Earth Go ye therefore as my Apostles in my name and Teach the first Principles of my Religion unto all Nations in the World So as to convert both Jews and Gentiles to be my Disciples And when they believe my Doctrine and will promise to live by my Rules you shall solemnly admit them by Baptizing them with Water for remission of all their Sins using this Form I Baptize thee in the Name of the Father and of the Son and of the Holy Ghost declaring thou art a Believer of the Doctrine of the Holy Trinity and by that distinguishing Article receiving thee into Christ's Holy Church of which thou art now made a Member Ver. 20. As for those whom you have thus baptized you must take care that they understand and keep their Baptismal Vow by frequently Preaching to them and Teaching them conscientiously and strictly to observe all things whatsoever I have revealed to be a Duty and all that I have commanded you already while I was with you upon Earth or shall hereafter by my Spirit further enjoyn to you and them for keeping these my Commandments is the only way to eternal Life I foresee you will meet with many difficulties and much opposition in doing this and perhaps you may be troubled that I must leave you but go on courageously for lo though I am to remain in Heaven as to my Bodily presence yet as God I am Omnipresent and by my constant assistance and support you shall find that I am with you as long as you live and will be with your Successors always even unto the end of the World then I will come again in Glory to reward you and them for all your Labours in my Vineyard and all your Sufferings upon the account of me and mine Amen CHAP. V. Of the Arch-Bishop and the Oath of Canonical Obedience to him §. 1. RUbr And then shall be also ministred unto them the Oath of due Obedience to the Arch-Bishop as followeth It hath been fully proved by divers learned Writers That as soon as the Christian Religion began to spread over the Provinces of the Roman Empire the Bishops of lesser Cities were subordinate to those of