Candidate first by a visible Sign viz. Laying his Hands on the Persons Head which is one of the most ancient Rites in the World for conferring any Blessing Dignity or Power For thus it was used before the Law (s) Gen. xlviii 14. and under the Law also (t) Numb xxvii 18 23. Deut. xxxiv 9. And from the constant use of the Jews the Apostles brought it into the Ordinations of the Christian Church and used it so constantly (u) Acts vi 6. xiii 3. 1 Tim. iv 14 ver 22. 2 Tim. i. 6. that the word even in Scripture is put for the Act of Ordination (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xiv 23. and all Ecclesiastical Writers Fathers Historians and Collectors of Councils use the Laying on of Hands for conferring Holy Orders as might be proved if it were necessary by innumerable instances but in a matter so very plain we will content our selves with a few which will suffice to shew this was an Apostolical and Primitive Rite and an Essential Part of Ordination The ancient Author under the name of Dionysius saith the Imposition of Hands gives the Priestly Character and Power (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hier. c. 5. and St. Basil saith by Laying on of Hands they receive the Spiritual Gift (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ad Amphil. Can. 1. Bev. Tom. 2. p. 48. A Priest is made as another hath it by the Power of the Holy Ghost by the Bishops Voice and Laying on of his Right Hand (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jov. Monach. ap Phot. The Ordination of the Clergy as St. Hierom speaks is compleated by two things Laying on of Hands and a Prayer of the Lips (a) Hieron lib. 16. in Jesai The same is also affirmed by all the Schoolmen who generally make this Imposition of Hands necessary to the conferring of Holy Orders (b) Durand Ration fol. 21. D. Tho. 3. p. qu. 84. art 4. Bonavent in 4. sent dist 24. art 2. qu. 1. and the Canon Law decrees if it have been omitted it must be supplied cautiously afterward without repeating the whole Office (c) Greg. de decret l. 1. Tit. 16. de Sacram. non iterand c. 3. p. 310. Remarkable is the Story of Marcianus an holy Bishop who having ordained an evil Man wished his Hands had rather been thrust into an heap of Thorns than laid on the Head of Sabbatius at his Ordination (d) Socrat. Hist lib. 5. cap. 20. and we read of some Orthodox Priests who with indignation thrust away the Hands of Arrian Bishops when they would have laid them on their Heads (e) Theod. Hist l. 4. c. 14. And as to the mystical meaning of this Ceremony I find it variously explained some will have it signifie the taking them into God's special protection (f) Ita Dionys Eccl. Hier. cap. 5. Et Simeon Thessal in Eucholog pag. 257. others the granting them power to act because the Hand is the instrument of action (g) Cyril in Jesai l. 5. Manum Dei potestatem Dei dixit Aug. Com. in Psal lxxii T. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Pachymer Schol. in Dionys others the plentiful imparting to them the Gifts of the Spirit for Gifts are distributed by the hand (h) D. Tho. Aquin. ubi supr But the most natural signification of it seems to be the Bishops delivering them a power to officiate in the Church and to administer holy things but because he doth this in God's Name and by Authority from him the Candidate should lift up his Heart to Heaven and pray for grace to fit him for this weighty Charge There is only to be further observed as to this Rite The difference between the two Orders for at the Ordination of a Deacon the Bishop alone lays his Hands on the Head of the Candidate but when a Priest is ordained the Priests that are present do all lay on their hands with the Bishop which some would derive from Timothy's being ordained with the laying on of the hands of the Presbytery but the Greek Fathers and Ethiopick Version expound that of the Bishops who joyned with St. Paul in making Timothy a Bishop (i) 1 Tim. iv 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 Theoph. in loc Impositione Manuum Episcoporum Vers Aethiop And in the Greek Church none but the Bishop lays on his Hand at the Ordination of a Priest as well as of a Deacon (k) Euchol in Ordin Diac. p. 250. in Ord. Presbyteri p. 293. So that it is an ancient usage only of the Western Church mentioned as early as the 4th Council of Carthage An. 398. where it is said when a Priest is Ordained all the Presbyters that are present shall joyn with the Bishop in laying on Hands But at a Deacons Ordination only the Bishop lays on his Hands (l) Omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput ejus tenent Concil 4. Carthag Can. 3. Solus Episcopus qui eum benedicit manum super caput illius ponat ibid. Can. 4. Bin. T. 1. p. 588. and from that Council it hath been taken into the Rubrick of the Roman Pontifical (m) Pontif. Roman p. 36. postea in Ord. Presbyt vid. Morin de Ord. Latin p. 269. and ours as well as other Reformed Churches (n) Liturg Belgic pag. 261. Formul Lutheran Lips 1624. but I do not think the import of it to be any more than to do some greater Honour to the higher Order of Priests and so to distinguish it from that of a Deacon unless it be in token of the College of Presbyters consenting to the Bishops ordaining one into their Body for of old they were his Council and the Bishop was not to ordain any without their advice (o) Episcopus absque Concilio Presbyterorum Clericos non ordinet Excerp Egbert Can. 44. An. 750. Spelm. T. 1. p. 263. So that the Presbyters laying on of Hands only and always with a Bishop cannot imply their having any direct power in Ordination but only their agreeing to the election testified by their publick joyning in this Act of their Solemn Admission But a Priest being a very Honourable Order in the Church of Christ it is very fit the Bishop should advise with his Clergy of that Degree concerning the Qualifications of those who offer themselves for this Sacred Order and it may be of good use that all the Priests present being fully satisfied as to every particular mans endowments may the more heartily joyn with the Bishop in praying to God to give them grace suitable to this undertaking § 2. Rubr. Humbly kneeling before him This Posture of receiving Holy Orders kneeling was so well known and so constantly practised in the Pure Ages of the Primitive Church that when Gregory Nazianzen's Father being then but a Youth was sent to be publickly Catechized by Leontius Bishop of Caesarea in Cappadocia he kneeled all the time which the whole Congregation interpreted as an Omen he would become a Priest afterwards because that was the Posture of a Candidate for Orders not
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
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
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
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
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.
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
power of dispensing being necessary in some Cases and commendable in others (c) Ubi necessitas urget excusabilis est dispensatio ubi utilitas provocat laudabilis Bern. de consid l. 3. c. 10. I shall only add that the Canon Law fixes the Age of Twenty five for undertaking a Cure of Souls (d) Decret Gregor l. 1. tit 6. c. 7. §. 3. col 129. and our Statute Law allows none under Twenty four to be instituted to a Living (e) Stat. Eliz. 13. c. 21. §. 3. 5. because it is fit they should be of steddy minds who undertake so great a Charge If any shall object that we in this Church admit Men something younger than was done of old I think two sufficient Reasons may be assigned for that practice First That the methods of Learning are now more compendious than in former Ages so that experience shews Men arrive at much greater degrees of skill in Languages and Sciences in Twenty four than formerly they could do in Thirty years Secondly Our Clergy are not now obliged to Vow celibacy and that is a Reason given in some later Councils why they bound them to stay to so confirmed an Age that they might upon trial of their inclinations better know whether they were able to keep such a Vow or no. §. 8. And the Bishop knowing either by himself or by sufficient testimony any Person to be a Man of vertuous conversation and without crime The Age being determined for all Orders the Preface concludes with describing the Qualifications of a Deacon the times place and publick manner of admitting one to that Order And 't is but Reason since Bishops have the sole power of Ordaining that they should use very great caution in admitting Candidates wherefore this Preface requires that they shall be well assured either by their own knowledge or by the testimonial of credible Persons that they are Men of good Lives and free from all noted Crimes and herein chiefly lies the use of Testimonials the Bishop may easily judge of their Learning but it cannot be supposed he can know how most of them have lived before their entrance into holy Orders and yet if he do admit any that have been scandalous he will not escape blame and ought to repent of it afterwards (f) Curae sit tibi maxime introducere tales quos postmodum introduxisse non poeniteat Bern. de consid l. 4. c. 4. p. 887. Wherefore our Canon wisely enjoyns they shall bring sufficient testimonials of their sober Life from such as have known and lived near them for three years before (g) Can. 34. Eccles Anglic which also foreign Canons have required (h) Nemo fiat Clericus nisi qui bonum testimonium habet Capit. Reg. Fran. lib. 6. c. 126. Now these Laws are grounded on St. Paul who makes it necessary for a Bishop to have a good testimony of those without that is of Heathens (i) 1 Tim. iii. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in loc and if that were requisite when most were Pagans much more is it necessary now that this part of the World is Christian The Pagans might accuse maliciously but those of our Faith should have no ends to serve but the glory of God and the interest of the true Religion so that it is justly hoped what such Men say is very true because they must wish the Church to which they belong may be as well served with good Priests and not be scandalized with bad ones And such as sign these Testimonials have it put into their Power to discover evil Men and commend only those that are worthy wherefore since so great a Trust is reposed in them they ought never to sign any Testimonial which they know to be false yea which they do not know to be true least they become guilty of bearing Falsewitness and mislead the Bishop who cannot see all things with his own Eyes nor hear all with his own Ears and so must rely on others to direct his choice (k) Miser est imperator apud quem vera reticentur qui cum ipse publice ambulare non possit necesse est ut audiat vel audita vel à pluribus roborata confirmet Capitol vit Gordian p. 668. And let him be never so desirous to keep out wicked Pastors an Hypocrite commended by eminent Hands may deceive him and then the dishonour of God and mischief to Souls which are the sad consequences of such misinformation are to be charged only upon those who for fear favour or negligence signed the false Certificate who deserve a severe Punishment in this World if our Law as the Indian did allow it (l) Apud Indos extremi digiti eorum qui falsum testimonium consignassent decurtantur Strab. Geogr. l. 15. However they shall certainly answer for it in the next World and I heard a most Reverend and Worthy Prelate now with God (m) Ar. Bp. Dolben who died April 11. 1686. charge his Clergy not to impose upon him by signing Testimonials which they did not know to be true as they would answer it to him at the dreadful day of Judgment Which being duly considered will I hope prevent that evil Custom of giving Mens hands out of Custom or Complement to mere Strangers or to oblige a Friend that we know doth not deserve it Since most of those infamous Persons that are in Orders generally crept in at this Door But as to the particulars it is necessary that the Bishop be satisfied First as to his Life and Secondly as to his Knowledge The first enquiry is into their lives (n) Ante vita quam doctrina quaerenda est Ambros in Psal cxviii 1. T. 1. p. 873. for that is over and over repeated by St. Paul that they must be blameless (o) 1 Tim. iii. 2. Titus i. 6 7. and if they be never so learned or ingenious and be not virtuous their example will do more harm than their preaching can do good they discourage the pious and harden sinners dishonour our Lord Jesus disgrace his Church and not only destroy their own but others souls also So that if men be vitious and criminal no other qualifications ought to recommend them they must by all means be kept from Holy Orders but of this more hereafter §. 9. And after examination and tryal finding him Learned in the Latine tongue and sufficiently instructed in Holy Scripture The next care of the Bishop is to examine and try the understandings of such as come to offer themselves to be ordained of which he and his Chaplains are competent Judges So that if he ordain any illiterate Person that fault must lie upon the Ordainer only since Virtue may but learning cannot be counterfeited before a learned and diligent Examiner 'T is St. Paul's injunction and so indispensible that He be apt or as the word imports able to teach (p) 1 Tim. iii. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can
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 〈◊〉
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
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
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
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
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
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
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
a. b. and the same Author there hath collected divers instances of the same veneration given to and like ensigns of honour used by the Priests of several other Nations So that Clem. of Alexandr had reason to say That even down to his time among the most rational of the Barbarous Nations the race of Priests is kept up as a security to the Kingdom (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. ap Causab not in Suet. p. 167. And truly in those Ages there were not many more barbarous than the Northern People even our Ancestors the Britains Galls and ancient Germans whose Priests were called Druids or Druidren which our Saxons write Dritchten that is Lords as Lipsius gives us the Etymology (r) Lips Cent. 3. ad Belg. Ep. 44. to whom these People paid the highest honour and respect as Diodorus Siculus reports (s) Quos eximio honore dignantur Diod. Sicul. l. 5. c. 9. And Caesar who knew them very well saith there were two Orders of Nobility only among the ancient Gauls first the Druids and then the Knights the former being among them in great esteem judging all publick and private Causes distributing also rewards and punishments and over them was one chief Druid who had the supream Authority but all of them were exempted from War and Tribute and enjoyed an universal immunity (t) magnoque ii sunt apud eos honore fere de omnibus controversiis constituunt praeest unus qui summam inter eos habet autoritatem c. Caesar Bel. Gal. l. 6. p. 225 226. which character of them is confirmed by Tacitus (u) Tacit. de moribus Germ c. 7. p. 607 c. Pomponius Mela (w) Pomp. Mela l. 3. c. 2. and other Authors As for Strabo he seems to have hinted at Vossiu◠his derivation of Druids from Dru that is as we write it True (x) Vossius de idolol l 1. c. 35. or Faithful Men hence he says All account them the most just so that both publick and private judgments are trusted with them and they also determine matters of War and if they forbid a Battel already begun they immediately desist (y) Justissimi autem omnium opinione ideo privata publica judicia eorum fidei mandantur c. Strab. Geogr. l. 4. p. 137. The same Author also affirms that the Getae another of these Northern People had a Priest who was an associate with the King in Governing and had a title of Divinity (z) Id. ibid. l. 7. p. 208. and a later Writer mentions two other Nations of this Clime who honoured their Chief Priest no less than their King (a) Flaminem suum non minus quam regem venerantur Helmold de Rug. Sclav So that the honours now annexed to these Sacred Orders in these Northern and Western parts of the World (b) See the Bishop's right to vote in Capital Causes chap. 4. did not owe their beginning to Christianity but were annexed originally to such as were Priests from Pagan times as far as any memory remains and Christian Princes did not begin but continue their Dignity and Authority And particularly their freedom from Taxes was a Privilege enjoyed not only by the Druids but by the Egyptian Priests (c) Gen. xlvii 26. Joseph Antiq. l. 2. c. 4. by those of India (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr de abst l. 4. §. 17. and Persia for the custom of his own Country moved Artaxerxes to exempt the Jewish Priests Levites c. from all Toll and Tribute (e) Ezra vii 22. vide quae Josephus notat de Ocho Tyranno Joseph an t l. 11. c. 7. who were also to enjoy the like Privilege by a Special Order of Julian the Apostate that they might be freer to pray for his prosperity (f) Julian Epist 25. p. 153. But of this more hereafter I should tire my Reader and my self if I should enlarge upon the honours and dignity of Priests among the more cultivated Greeks and Romans who had an incredible number of them many belonging to every one of their almost innumerable Gods and yet none of them wanting either maintenance or respect So that I shall only briefly instance in some of the principal among these Among the Greeks it was a special honour to make some very great and very eminent men Priests with the Title of the Chief of that Province where they were created Presidents of the Sacrifices such were those Asiarchae in the Acts (g) Act. xix 31. Quidam de principibus Asiae Vulg. Alii vert de primoribus Asiae which we translate the Chief of Asia That is the Chief Priests who held the Highest Dignity in the lesser Asia and such were the Helladarchae in Greece Bithynarchae and Galatarchae in Bithynia and Galatia as a late learned Writer hath fully made out (h) Prid. Marmor Oxon. p. 28. not ejus p. 95. The Priest of Venus was also King of Cyprus (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholiast in Pindar Pyth. Od. 2. and the Honour and Revenue annexed to it was so considerable that Cato offered King Ptolemy if he would yield up his Arms to procure him chosen Priest of the Goddess at Paphos and then he should want neither Riches nor Honour (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. in vita Catoni◠Among the Romans there were very many Colleges of Priests to whom the highest respect was paid and by whom divers of the Principal Offices of State also were managed but these are so well known that a few observations will suffice The greatest Men as Q. Fab. Maximus (l) Plin. Hist lib. 7. cap. 48. and the famous Cicero (m) Cicero Orat. 2. Phil. were Augurs at Rome and they had this privilege that till they died they could not by any Crime forfeit their place (n) Plutar. Quaestion Rom. Prob. 99. and with it they might hold the Consulship or any other Praefecture and therefore the Sons of the Nobility were sent to Tuscany to be fitted for this Office (o) Cicer. de divinat l. 1. Valer. Max. l. 1. c. 1. Numa the Second King of Rome executed the place of Chief Flamin (p) Liv. Hist l. 1. of which there were three Orders and the first viz. the Flamin of Jupiter had singular privileges and could deliver Criminals who kneeled to him (q) Aulus Gellius l. 5. c. 15. Rittershus de Jure asyli c. 2. and was excused from taking an Oath (r) Aul. Gell. ibid. and to omit many other particulars The Pontifex maximus bore the Title of King of Sacred things and was next to the King in dignity living at home and going abroad in the state of a Prince for he was reputed Supream Arbiter both of divine and humane Affairs (s) Pontifex maximus judex atque arbiter habetur rerum divinarum humanarumque Ver. Flaccus Verbo Orde p. 144. So that the Consuls of old
sought this high Dignity And the Emperors afterwards from Augustus his time not daring to trust so large an Authority in any other hand always were solemnly admitted High-Priests till Gratian's time (t) Sueton. vit August c. 31. p. 167. not Causab ibid. item Al. ab Alex. gen dier l. 2. c. 8. who refused it out of Conscience as a Pagan Office By all which it is most apparent that all Nations who owned any God or had any sort of Religion unanimously agreed to use his Priests and immediate Servants with all possible honour and respect But since the Preface speaks only of the Ministers of the Christian Church it is more to our purpose to enquire what esteem is due to them and what honours have been conferred on them and doubtless as their Office is more excellent and their Administrations more sublime than those of any other Religion so their dignity is not and their esteem should not be less Wherefore we will enquire what light we have from Scripture and what evidence from Antiquity in this matter When our Lord sent forth his newly ordained Apostles to preach he declares that such as despised them despised both him and his heavenly Father and that he would take all the respect and favour shewed to them as if it were to himself (u) Matt. x. 40 41. Luc. x. 16. Piissimus Dominus communem sibi cum servis suis honorem simul contumeliam facit Salv. de gub l. 8. and St Paul strictly charges that none presume to despise his lately constituted Bishops (w) 1 Tim. iv 12. Titus ii 15. and Orders that the Presbyters who were diligent in preaching should have double honour (x) 1 Tim. v. 17. he enjoyns the People over whom they are set to esteem them very highly in love for their work sake (y) 1 Thess v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when he sent Epaphroditus the Bishop of Philippi to his See he commands the Christians to have a great honour for him and such as he was (z) Philip. ii 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is an high Authority lodged in the Episcopal Order who are not only to teach but to command (a) 1 Tim. iv 11. and rebuke with all Authority (b) Titus ii 15. And the People were not only to obey their commands but to submit also to their punishments (c) Hebr. xiii 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc Which clear places of Holy Writ do confer on them a power to Govern and a right to be Honoured by their Flock Hence the Apostles though very humble did not even in their persecuted estate refuse all expressions of honour for Cornelius fell down at St. Peter's feet so did the Jaylor before Paul and Silas and the Governor of Melita honoured St. Paul with many honours (d) Acts x. 25. xvi 29. xxviii 10. But besides these precepts and practices the very Names and Titles given to those in these Sacred Orders in the Scripture do imply that the Holy Ghost designed them to a very Honourable Employment The name Apostle imports a Messenger sent with Authority to act in his Masters name and therefore the Emperor's Praefects are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) 1 Pet. ii 14. and the Judges in France of old were stiled Missi Dominici (f) Capitular reg Franc. Tom. 1. p. 198. alibi Yea the Chief Officer under the Jewish Patriarch was called his Apostle (g) Cod. Theod. tit de Judaeis l. 16. Tit. 8. LL. 14. and 't is plain our Lord intended his Apostles should have Chief Authority in his Church because he promised them twelve Thrones and power to judge all Christians that is the true Israelites (h) Matt. xix 28. Their Successors who were fixed in the Churches they had planted are called Bishops which is a name importing Oversight and Rule for Eleazar who was Son to the High-Priest and a Chief over the Rulers of the Levites is called a Bishop by the Greek Interpreters and elsewhere a Prince of the Rulers (i) Numb iv 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui cap. iii. 32. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the sense of a Governor that word is elsewhere used by them in the Old Testament (k) Nehem. xi 9 14. Isai lx 17. In the New Testament the place of an Apostle is called a Bishoprick (l) Act. i. 20. and our Saviour is stiled the Bishop of our Souls (m) 1 Pet. ii 25. At Athens this name was given to the Judges (n) Aristid orat de concur ad As civ At Rome the High-Priest was sometimes named the Bishop of the holy Virgins (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. vit Numae which perhaps might occasion Hesychius to explain it by the word King (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 364. So that every where it hath been reputed a Name importing Dignity and Rule So doth the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul gives to Bishops (q) Heb. xiii 7. signifie commonly chief Governors (r) Matt. ii 6. Act. vii 10. as doth also that other of Presidents which is applied to Bishops by very ancient Christian Writers (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just 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.
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.
so that there lay no appeal from them and their Sentence was to be more binding than that of the secular Judges as Constantine decreed And besides the Laity out of the esteem they had for this Order did so often choose them Arbitrators that divers good Bishops complained of it as a very great Burden yet for making Peace they submitted to it and the Laws confirmed their decisions (d) Posidon de vit August cap. 19. vid. Cod. Just l. 1. Tit. 14. de Episc aud p. 25. I might further observe that Bishops were very often sent on Embassies especially in order to make Peace Thus Maruthus a Bishop in Mesopotamia was sent Embassador to the Persian King (e) Socrat. Hist lib. c. 8. p. 736. St. Ambrose was twice sent on Embassies from the Emperor to Maximus (f) Baron An. 381. An. 387. and Epiphanius Bishop of Pavy was twice Embassador between the Gothic Princes and the Emperors and was both times succesful in making Peace (g) Idem Baron Anno 471. 474. I will conclude what peculiarly belongs to the first Order by noting the Honourable Titles given to the Bishops and first they were generally called Fathers (h) Ecclesia patres ipsos appellat Aug. in Psal 45. Const Apostol l. 2. c. 36. And the Emperors writing to them or speaking of them give them the Title of your Holiness (i) Cod. Justin l. 1. Tit. 1. l. 7. p. 3. most Blessed and most Religious (k) Ib. Tit. 2. l. 16. p. 8. most Venerable or most Reverend (l) Ib. Tit. 3. l. 25. p. 13. most beloved of God (m) Ib. l. 42. pag. 17. with many such like Expressions some of which were used to the Emperors themselves And though the Greek Church be now in miserable Poverty and Slavery yet the Christians there call even ordinary Priests Fathers and kiss their Hands lifting them up to their Foreheads when they meet them which among the Eastern People are marks of the highest respect (n) Neque enim Sacerdotes ordinarii debito fraudantur honore quorum unusquisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur nec ab ipsorum manibus osculandis iisque fronti apponendis abstinetur Smith de hodier stat Eccl. Graec. p. 61. and this mighty reverence to the Clergy is one great means to preserve Religion among those poor oppressed people To this we may add for these parts of the World what we find in the French Capitulars and our own Ancient Laws relating to this Subject In the former the Law requires That all men by all means shall pay all honour to their Bishops and Priests (o) Ut omnes omnino Episcopos Presbyteros suos omni honore venerentur Capit Car. Mag. An. 802. c. 35. p. 373. and another ordains That all shall be obedient to those of the lower as well as the higher Orders as to the Embassadors of the most high God whose Vice-gerents they are in the Church (p) Ut omnes suis Sacerdotibus tam majoris ordinis quam inferioris à minimo usque ad maximum ut summo Deo cujus vice in Ecclesia legatione funguntur obedientes existant Cap. An. 805. ibid. p. 437. and the penalty is no less than the loss of all places at and banishment from the Court (q) Id. ibid. p. 440. And by those Laws all injuries done to the Clergy are punished with a mulct thrice as great as for the like fault to a common Person (r) Leg. Bavar An. 630. p. 99. Capit. Lud. Pii An. 822. p. 627. and finally all Clerks are exempt from secular Tribunals (s) Capit. Car. Mag. 37. p. 227. An. 789. Cap. Lib. 8. c. 3. p. 941. As for our own Nation even the inferiour Clergy of old had so great a respect here that when any of them came to a Village all the people received them joyfully as God s peculiar Servants and when they met them they ran to them and bowing their Heads earnestly begged their blessing and diligently listned to their directions (t) Bedae Hist l. 3. c. 26. p. 240. Edit Cantab. and they had a Privilege to save a Criminal from death though he were condemned for Treason (u) Tantum enim apud Anglos ordini tribuitur ut Sacerdoti vel de majestate damnato vita conceditur Polyd. Verg. Hist Hen. 7. p. 609. The Saxon Laws also made a Priest equal to a Thane or secular Lord and then they had place accordingly (w) Leg. Aethelst An. 928. Spelm. T. 1. p. 406. and by these Laws the people are bound at all times to defend and honour them as the Servants of God (x) Concil Aen. An. 1009. ib. p. 523. Leg. Canut An. 1032. p. 541. and the offences which were done against any in holy Orders were esteemed so great as to deserve a punishment equal to those done to the Nobles (y) Leg. Aethelst c. 13. p. 406. yea sevenfold more than if they were done against an ordinary Layman x (z) Can. Egbert An. â—50 can 61. p. 264. As to their Privileges they were in those days very many and so great as sufficiently shew the pious esteem our Ancestors had of them I can only mention some few As first they were exempted from going to the Wars or serving in person or bearing of Arms (a) Sine expeditione Concil Winton An. 855. ib. p. 349. Vid. not Baluz in 2 Tom. Capitular p. 1132. As also from paying Tribute to maintain War or otherwise (b) Passim ap Spelm. T. 1. p. 198 231 517. a Privilege granted as we shewed before and an old Council observes (c) Sacerdotes Pagani à publicis actionibus exempti quanto magis hoc Christianis debitum Concil 4. Aurel Can. 13. to Pagan Priests and much more due to those of the Christian Church by whose Spiritual Arms our religious Ancestors believed Victory and Peace was obtained And they were also exempted from being summoned before any secular Tribunals to be tried there (d) Leg. Hoel An. 940. l. 32. p. 413. Leg. Edv. Conf. l. 5. p. 620. Tho. Walsing An. 344. p. 155. And if they came as Evidence their bare Testimony without an Oath was esteemed sufficient (e) Can. Egbert Can 19. p. 260. Leg. Hoel l. 9. p. 409. I might instance in many more but these are abundant evidence that these Orders were of reverent esteem in old Times and though divers of these honours and immunities are now out of use yet still we see the Bishops in France and England are reckoned Peers and the Head of the first of the Three Estates enjoying the highest Honours Offices and Employments both in Church and State having a Principal Place in Parliaments Privy Council and some other Courts where they are ranked among the Prime Nobility and have Titles Privileges Preheminencies and Authority suitable to the Charactar which they bear not only here but in most other Christian
〈◊〉 〈◊〉 Julian frag p. 556. The Druids who were Priests to our Heathen Ancestors trained up their Disciples twenty years together in their Discipline and then admitted them with a solemn Oath the Form of which is yet extant (a) Vettius Val. Antiochi ap Seld. Praef. de Diis Syris And when their chief Priest died a Successor was chosen by Merit only and the Common suffrage (b) Caesar de Bell. Gall. lib. 6. p. And Suetonius notes That the Emperor Claudius would admit none into the Colleges of Priests till they had first taken a solemn Oath (c) In cooptandis per Collegia sacerdotibus neminem nisi juratus nominavit Sueton. vit Claud. c. 22. which shews that all Mankind agreed to use great caution in the choosing and initiation of the Ministers about holy things But our previous care relies on a better Foundation than this for we have the command of God in Scripture and the Laws and Practice of the Primitive Church for it Our Lord no doubt chose his Apostles and lxx Disciples out of the very best of the Jews or else he made them so and because he knew their Hearts there was no need of Testimonials or Examination Yea the Apostles and their immediate Successors had the Gift of discerning Spirits (d) 1 Cor. xii 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac in loc that is of knowing by Inspiration who were fit for the Ministry So that they could foretel what proof they would make and such were the Prophecies that went before concerning Timothy (e) 1 Tim. iii. 18. Vide Chrys c. in loc apud Annot. Grotij ibid. This also was the meaning of St. Clement's saying The Apostles made Priests and Deacons of such as they had proved by the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corinth p. 96. and the same were such as St. John ordained in the lesser Asia Men that were marked out by the Spirit (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 3. c. 17. p. 67. But the Apostles foresaw that this temporary miraculous Gift would cease after the Church was setled whereupon having fixed Timothy Bishop at Ephesus and Titus in Creet who were to have a subordinate Clergy he gives them Rules to direct them in examining and approving the Candidates for holy Orders (h) 1 Tim. iii. 1. c. Titus i. 6. 11.2 and charges them to Ordain none hastily that is not till they had throughly tried them (i) 1 Tim. v. 22. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Theophil in loc And it is very observable that no such Rules are given in any of St. Paul's Epistles written to whole Churches only in these two that are directed to two Superior Bishops Which is a demonstration that this Apostle intended not only the Ordination but the Scrutiny and Approbation of all Ecclesiasticks should be solely in the Bishops power Now these are Injunctions laid on these Governors of the Church by Divine Authority which they are bound in Conscience to obey and how exactly every one of them was observed by the Primitive Bishops shall be shewed more particularly afterwards It is sufficient here only in general to observe that the ancient Council of Sardis Decrees The Candidates shall be examined with all exactness and care and each of them must stay no little time in the inferior before they are admitted to the superior Orders since neither Prudence nor Piety allows that Men shall enter into these Orders rashly or suddenly and the Blessed Apostle the Doctor of the Gentiles forbids the making hasty Ordinations (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Sard. Can. 10. Bever T. 1. p. 496. And before this the first General Council of Nice declares that a time and a trial is necessary to all before they can be made Clergy-men (l) Concil Nicaen 1. Can. ◠Bev. T. 1. p. 60. Can. 9. ibid. p. 70. As to our Church we not only enquire after their inward Calling but try and examine their Qualifications before that which may be counterfeited as being secret is allowed and if the same care were taken to enquire into the fitness of all that are put into secular Offices of Trust and Power as there is into the Candidates for sacred Orders the Publick would be much better served for the Ecclesiasticks must bring Testimonials and pass one if not two Scrutinies before they can be accepted of which more hereafter §. 5. And also by Publick Prayer with imposition of Hands were approved and admitted thereto by lawful Authority It would make intolerable confusion in all Professions if every Man who judged himself qualified for an Eminent Station might thrust himself into it till he were solemnly admitted by lawful Authority For every Man thinks well of himself and at this rate every conceited Soldier would be a Captain and every Opinionative Lawyer a Judge wherefore there are two things here required 1st That the Clergy shall be solemnly admitted by Prayer and Imposition of Hands 2ly That they shall be admitted by lawful Authority which will give me occasion to discourse in general First Of their solemn Admission Secondly Of Episcopal Ordination for Bishops only with us have the sole lawful Authority to admit First No Clergy-man can enter into Orders but by a solemn Admission which is appointed in Conformity to the Divine directions under the Law concerning the Garments the Sacrifice the Anointing and the Washing in the Tabernacle Exod. chap. xxix before Aaron or his Sons might Officiate I might enlarge upon the solemn Forms of admitting the various sorts of Priests among the Gentiles but for brevity sake I will only refer to one or two Authors concerning the Creation of Flamins and Vestals (m) Rosin Antiqu. l. 3. cap. 15. p. 215. item Brisson de Formul lib. 1. p. 118. Nor shall I enlarge upon all the Christian Rites of Ordination in this place because the particulars will occur afterwards Only note in general that Fasting Prayer and Imposition of Hands were always used on these occasions Our Lord directed his Disciples to Pray immediately before he created them Apostles (n) Matt. ix 38. chap. x. 1. and both Deacons and others were ordained by Fasting Prayer and Imposition of Hands (o) Acts. vi 6. chap. xii 2 3. 1 Tim. iv 14. Which holy Custom was kept up in all Ages of the Church with great Reason since it was begun by our Saviour and his Apostles and because these Orders are of so great importance to the Church 'T is plainly the Sense of all Mankind that no Office of Trust or Power should be conveyed to any sort of Men Civil or Military without some solemn Creation Admission or Investiture to the same wherefore this is much more necessary with respect to such as are Officers under the King of Heaven and entrusted with the care of Souls This then being agreed on all hands we pass to the second thing
observable in this Paragraph Secondly What is the lawful Authority to admit Men into holy Orders which we affirm to be only Bishops and here I shall not content my self to prove this by the Statute Law of this Land that no Man can be a lawful Priest or Deacon unless he be ordained by a Bishop (p) Stat. 13. Eliz. cap. 12. §. 1. and Act of Uniformity 14 Car. 2. but further shew this Law is grounded upon holy Scripture and the Canons and Practice of the Universal Church First Our Lord as Supreme Ruler of his Church called and ordained his Apostles (q) Matth. x. 1 2. chap. xxviii 19 20. John xx 21 22 23. and they ordained Deacons Presbyters and Bishops (r) Act. vi 6. xiv 23. 2 Tim. i. 6. but they gave the power of admitting all others only to the Bishops to whom also they only gave Rules to choose Candidates by as was observed before The Canons of the Apostles are express that two or three Bishops are necessary to the Consecrating a Bishop and one to the Ordaining a Priest and Deacon (s) Can. Apostol 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bev. T. 1. p. 1. Neither of which as Dionysius observes can be initiated without the Bishops Prayer (t) Dionys Eccles hierar cap. 5. So Firmilianus affirms That the Presidents have the sole power of Baptizing Imposition of Hands and Ordination (u) Firmilian Ep. ad D. Cypr. numb 75. p. 237. which Testimony with others did so convince the learned Daillé the great Patron of Presbytery that he owns Ordination in St. Cyprian 's time was properly the Bishops right (w) Ordinationem Episcopalis juris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse in Cyprianci seculi Ecclesiâ confitemur Daillé de cult Latin relig lib. 2. c. 13. p. 171. So that this confession of so great an Adversary may excuse any further proof for that Age and if it be considered that the Bishops down from the Apostles to Cyprian's days were very Poor and persecuted as well as very Pious it cannot be supposed they should within that period have usurped or monopolized any Authority that was not left them by the Apostles and thus this concession amounts to a grant that the Bishops had the sole right of Ordaining given them by the Apostles Afterwards that Bishops alone did Ordain is so plain it needs no proof And St. Hierom where he warmly attempts to equal Presbyters and Bishops in many things yet even there excepts the power of Ordination as the Bishops sole right (x) Quid facit Episcopus excepta Ordinatione quod Presbyter non facit Hier. ad Evagr. Ep. St. Chrysostom also makes the same exception as to Ordination (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. in 1 Tim. §. 11. T. 4. p. 287. And if this had not been the general belief of the Ancient Catholick Church Aerius would not have been reckoned an Heretick by Epiphanius and St. Augustine for denying this difference between a Bishop and a Presbyter (z) Epiphan haer 75. p. 404. Augustin de Haeres haer 53. Tom. vi p. 6. Where Epiphanius notes the Episcopal Order makes Fathers of the Church which the Order of Presbyters cannot do (a) Epiphan ut supra l. 3. T. 1. c. To which also the Ancient Canons agree Those of Ancyra ten years before the Nicene Council forbid both the Chorepiscopi and City Presbyters to Ordain (b) Synod Ancyran can 13. not Bev. T. ◠p. 175. In the Council of Sardica those Clerks that were Ordained by Musaeus and Eutychianus who were not Bishops were only admitted to Lay-communion (c) Concil Sardic an 347. can 18 19. Bev. T. 1. p. 505. The like Decree also was made about the Ordinations of Maximus a pretended but no real Bishop that the Persons should be reputed no Clergy-men and all his Acts annulled (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Concil Const 2. can ◠Bev. T. 1. p. 91. Soz. lib. 1. cap. 9. So it was determined in a Synod at Alexandria that Ischyras who was ordained by one Colluthus a meer Presbyter should be deprived of that degree to which he had falsly pretended (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synod Alexand. ap Athanas Apol. 2. for say they since Colluthus died but a Presbyter his Ordinations are void (f) Epist Synodal ap Bin. Tom. i. p. 405. So in the Council of Antioch where the Chorepiscopi are forbid to Ordain Balsamon notes Presbyters are not mentioned because it was taken for granted they could not pretend to such a power (g) Balsam in 10 Can. Concil Antioch ap Bev. T. 1. p. 439. The Council of Hispalis degraded a Priest and two Deacons for this only Reason That the Bishop being ill in his Eyes suffered a Priest to say the Prayers over them contrary to the Ecclesiastical Custom and they say the Bishop should have been deprived also had he been alive (h) Concil Hispal 2 Can. 5. An. 619. Bin. T. 2. par 2. pag. 326. Whoever desires to see more instances may consult Baluzius his notes (i) Baluzij not in Capitular Reg. Franc. Tom. 2. p. 1246. where he gives other Examples of Clerks that were un-episcopally ordained who were to be re-ordained or reputed meer Lay-men It was upon this universally owned principle that Bishops only could Ordain that when the Emperors gave Rules for the qualifications of Candidates for holy Orders they directed them only to the Bishops (k) Collat. Authentic Tit. 6. Nov. Just 6. T. 2. p. 2 c. and the General Council of Chalcedon lays the Penalties for all Un-canonical Ordinations only upon the Bishops because they only could be Guilty of these Crimes (l) Concil Chalced. can 2. can 6. Bin. Tom. 2. p. 112. 118. The sixth General Council upon the same ground reckons up Ordinations as those things which peculiarly belong to the Office of a Bishop (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil in Trul. can 37. Bev. Tom. 1. p. 199. So that nothing can be clearer than the Bishops sole Right to Ordain if we consult the Canons or usage of the Church in all former Ages But some object this will deprive divers Foreign Churches where they have no Bishops of a lawful Ministry because their Ministers have no Ordination but by Presbyters To which I shall only say that the first Presbyter who presumed to Ordain had no such power given him and so could not rightly convey that which he never received There is no precedent in Scripture of meer Presbyters Ordaining alone and such Ordinations would have been declared null in the Primitive Ages yea for 1500 year together no such were allowed But the fairest plea is That some of these Churches were forced by dire necessity to this irregularity by the obstinate refusal of the Popish Bishops to ordain any that were for Reformation so that they must either have such a
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
converting Sinners informing the Ignorant convincing the Erroneous and improving the Graces of those that are good he will make his service abound in a return of many thanksgivings to God (a) 2 Cor. ix 12. and the fruits of his labours will appear in the happy effects of his Ministry upon the Souls of such as are committed to his Charge So that if we desire God should be highly glorified and would have true Religion and Virtue greatly flourish nothing tends more to these desirable ends than a Clergy thus qualified if we can prevail with God to give them these Gifts and Graces it is not they alone but many others will reap the benefit of them 'T is like giving food to a Nurse who feeds not her self only but others (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de Convict Philos cum Principe and thus God in a compendious way blesses a whole Congregation at once wherefore this Petition ought to be asked with an hearty importunity There is but one thing can be pretended to damp our Devotion therein which is the little success that some very excellent men both for their Preaching and Lives have in too many Parishes so that this effect is not constantly the lot of the best Ministers Our Saviour made not many Converts and he represents three parts in four of the good Seed as Perishing by the fault of the Soil (c) Matth. xiii 4 c. and good men in all Ages have complained of this (d) Isai liii 1. Rom. x. 22. experience also shews that though all are apt to censure and excuse themselves who live under a bad Pastor yet alas very few obey the exhortations and follow the example of a good one However though this be very discouraging to our Prayers and the endeavours of worthy Clergy-men we must not cease to pray nor they to proceed for some no doubt are and will be converted and saved by these proper and efficacious means and though all do not many will glorifie God for providing such Ministers and 't is worth all their pains to bring some glory to him and a few Souls to Heaven to which we may add that Almighty God will reward the good Shepherd as St. Chrysostom observes according to his labour not after his success for saith St. Paul he rewardeth every man according to his work (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1 Cor. iii. 8. The People who will not be profited lose their own reward and deprive themselves of a happy advantage but they cannot take away the bounty which a gracious Master promises to his faithful Servants (f) Securus labor quem nullus valet evacuare defectus Bern. de Consid l. 4. c. 2. So that we have reason enough for praying heartily for such Pastors and they have sufficient encouragement to persevere in their duty because it may turn to God's glory and the good of many however it cannot fail of ending in the eternal salvation of those who both by word and good example faithfully serve our common Master in these Offices Finally therefore to move God to hear and grant so weighty a request which must turn one way or other to so good an account we beg it through the merits of our Saviour Jesus Christ who died to purchase favour for his Church and whose intercession grounded on those merits of his on Earth are certain to prevail now in Heaven where he lives and reigns with the Father and the Holy Ghost and shall do so for ever and ever Amen §. 6. The Epistles Since the Office of a Deacon is by divine appointment the directions for it must be found in God's word upon this occasion therefore it hath been an ancient and is a rational Custom to select some of the most proper places of Holy Writ suitable to this and the other Orders and to read them in the Ordination In some Churches the Person ordained reads them to give testimony of his readiness and ability to perform this part of his duty (g) Ordinat Maron ap Morin Par. 2. p. 399. in others the Reader doth this and before he begin the Ordained says to him Peace be unto you (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Ordinat Graec. Morin ib. p. 223. thereby expressing his gratitude for these instructions out of Holy Scripture As to the particular places chosen for the Epistles none is fitter than this which contains St. Paul's directions to Timothy about the qualifications of a Deacon wherefore almost all Churches order this to be the Epistle at their Ordination (i) Mabil de Lit. Gallic l. 2. p. 170. Lectionar Hieron ap Pamel Tom. 2. p. 60. ap Baluz Capitul Franc. T. 2. p. 1247. item in Ordinat Maron ap Morin p. 399. because it fully sets forth what manner of Persons they ought to be who are admitted into this Order So that the Candidates should hear this with great attention and reverence trying themselves secretly all the while by this Divine Touchstone that if they have these qualities they may proceed with joy if they want any of them they may labour to supply that defect The Analysis of this Epistle This Epistle contains 1st Directions about the Qualifications of the Candidates 1. Their internal qualities Ver. viii ix 2. The enquiry into them Ver. x. 3. Their external Qualifications as to their Families Ver. xi xii 2ly An encouragement to such as are admitted to behave themselves well in this Office Ver. xiii The Paraphrase of 1 Tim. iii. 8. 13. §. 7. 1 Tim. iii. 8. Having given thee O Timothy the qualifications of a Bishop which may also serve for a Presbyter whose duty is almost equal to a Bishop's and therefore his Qualities are to be much the same (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilac I now proceed to those of a Deacon for so likewise in an inferior degree (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ibid. must the Deacons be qualified as Bishops and Presbyters are to be (m) See vers 2 3 c. for theirs also is a sacred Office and a step to the higher Orders More particular care must be taken that they be sober and grave persons serious in their Behaviour and honest in their Deeds (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. honestos bene moratos ut sig ver 4. Philip. 4.8 1 Tim. 11.2 male Vulg. pudicos in favorem caelibatus As to their words they must always speak truth to all not double tongued nor given to flattery and dissimulation which sows discord by representing things diversly to several persons whereas they should be peace-makers As to their Actions if they do not totally abstain from strong drink as both Jewish and Gentile Priests did during their Administrations (o) Levit. x. 9. Et Grot. ibid. vide item Porphyr lib. 4. § 6. p. 150. Julian Caes Epist 49. ad Arsacium 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
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
judge others and do the same things cannot hope to escape the judgment of God (f) Rom. ii 3. For while they tell others what their Sins deserve they instruct the Almighty Judge of the World how they themselves are to be punished (g) Chrysost ap Wolf mem Lect. T. 1. p. 117. he may condemn these wicked Servants out of their own Mouths (h) Luk. xix 22. Their evil example is a Common Scandal to that Religion which they profess (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalced. Bin. T. 2. Par. 1. p. 191. and as St. Gregory expresses it they foul the Pure Waters of Eternal Life with the dirt of their Feet their walking in wicked Ways making their Doctrine to be despised and abhorred (k) Ezek. xxxiv 18. Aquam pedibus perturbare est sanctae meditationis studia male vivendo corrumpere Greg. pastor l. 1. c. 2. Whereas if their Preaching were more ordinary and their Lives very holy they would gain more reverence (l) Magnam tamen vitae Pontificum exhibebat venerationem quorum negligebat fidem Malmsbur de Gest Reg. l. 1. p. 4. de rege impio Eadbaldo and be capable of doing much more good To conclude this point we desire all Orders of the Clergy to consider of how great importance it is to Religion and the Church that their Lives be blameless and exemplary and how extremely mischievous to both how offensive to God pernicious to their People and destructive to their own Souls if they be otherwise and then I hope they will freely make and carefully keep this necessary promise here required of them Secondly As to their Families they are to promise for their Families not absolutely as they do for themselves but with this Proviso as far as in them lieth that they also shall live according to the Gospel Rules and set a good Example Every Man is restored by Christ and his Grace to that Freedom of Will that he may be good if he please But the best Man may have an unruly Family after all his endeavours and therefore he can only promise to do his best endeavour to regulate them yet he must do that with care and application because he is now about to be advanced to a place of Authority in God's house and it will be great prejudice to his admission thereto if his own House be out of order (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Anton. l. 1. §. 16. p. 5. for Chilo requires that no Man should stand to be elected a Magistrate at Athens till he had learned to govern at home (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dict. Chilonis upon which ground we see Eli was rejected by God and the Priesthood taken out of his Family because he though himself a good Man did not severely enough punish his wicked Sons (o) 1 Sam. 3.13 Hebr. Et non contraxit rugas contra eos Corripuit Eli punitus est quia non corripere debet sed abjicere Hieron T. 2. p. 411. The ancient Christian Canons also are much stricter concerning Clergy-mens Wives Children and Servants than those of the Laity The Sons of Ecclesiasticks are forbid to set out and see Pagan Plays or to Marry with Gentiles Hereticks or Schismaticks (p) Concil Carthag 3. can 11 12. Bin. T. 1. p. 575. Their Servants are not allowed to go out to plunder or get prey (q) Concil Aurel. can 23. and no Man can be admitted to be a Bishop Priest or Deacon saith an old Council till he have made all that are of his Family Orthodox Christians (r) Non ordinentur priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint Concil Carth. 3. can 18. Bin. T. 1. p. 575. all which rely upon this Maxim that he who hath not been faithful in a little will not be so in much (s) Luke xvi 10. if Men be remiss in their own Houses and do not instruct reprove and exhort their Wives Children and Servants they cannot be fit to instruct reprove and exhort a large Parish but of this I discoursed before (t) See the Paraphrase on the Epistle before viz. 1 Tim. 3.11 12. noting only that the Sins committed by any of a Clergy-mans House are a scandal to Religion but especially to him and therefore with Synesias of old (u) Vide Synesij Epist 32. p. 178. opt such as he cannot reform he ought to turn out of his House for the Houses of Ministers should be the Schools of Virtue little Emblems of a Church and patterns for all their Parishioners of Peace and Good order Sobriety and Devotion Which when I have earnestly recommended to my Brethrens care as a matter of great importance 't is natural to observe that St. Paul by these Rules and our Church by this part of her Question supposes Clergy-men of all Orders may have Wives and Children and ought to be at liberty to Marry or live single as they judge to be most expedient Yea we affirm that the Roman Churches practice in forcing the married to renounce their Wives and single Persons to Vow Celibacy before their Ordination is contrary to Scripture and Primitive usage 't is unreasonable in it self a Snare to the Parties who make and a Scandal to that Church which requires this Vow being an occasion of much filthy Lust in secret and 't is to be feared of Murder too very often imposed meerly for Politick ends that the Church may ever be the Heir to all her Clergy and the publick never refund what private Men have gained Which particular charge we thus make out As to Scripture 't is evident St. Peter had a Wife (w) St. Matth. viii 14. and that St. Paul asserts his right to Marry if he had pleased (x) 1 Cor. ix 2. one of the antients affirms he had a Wife as well as St. Peter and others of the Apostles (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep ad Philadelph p. 178. and another affirms that all the Apostles had Wives except St. John and St. Paul (z) Ambros in 2 Cor. xi 2. Philip the Deacon and Evangelist had a Wife and Children (a) Acts xxi 8 9. So had Aquila an Apostolical Preacher (b) Acts xviii 26. and the Rules given by St. Paul to Timothy are a demonstration that he allowed Bishops and Deacons to be married Men nor is there any thing in all Scripture that forbids them this liberty if we proceed to Antiquity Polycrates his Father and Grand-father had been Bishops of Ephesus before him and so must be married (c) Euseb lib. 5. cap. 23. p. 142. We read of a Deacon whose Wife lived with him in the same House about the year 150 (d) Iren. adv haer l. 1. cap. 9. p. 71. St. Polycarp mentions one Valens a married Priest (e) Polycarp ep ad Philad and Charemon Bishop of Nilus was a married Bishop (f) Euseb Hist l. 6. cap.
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
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
observe so that we pray they may freely and willingly keep this promise in all the particulars such as being Loyal to the King Obedient to the lawful commands of their Ordinary constant in reading Prayers and Homilies or making profitable Sermons keeping the Fasts and Festivals of the Church strictly forbearing those gaities in their Habit and Freedoms in Conversation as also those Games and Sports which the Canons forbid to Clergy-men while they tolerate so much as is innocent in these matters to the Laity for it is expected they should be much more Spiritual and Nice in their Actions than others and abstain even from all appearance of Evil and if they obey not the Rules of the Church they teach others not only to disobey their part of the Canons but to despise themselves and trample on all Ecclesiastical Authority Yea I fear the common neglect of this Spiritual Discipline hath encreased Schism and exposed too many of our Order not only to censure but sometimes to scandal and such offences as grow upon the stock of taking too much liberty That they having always the testimony of a good Conscience and continuing ever stable and strong in thy Son Christ If they be thus inwardly disposed and live so canonically as is above expressed then they cannot want the testimony of a good Conscience and great boldness in the Faith which they have in our Lord Jesus Christ (l) 1 Tim. iii. 13. these two are necessary consequents of the former and so are linked to them and asked as it were together When they offered themselves to be ordained a Testimonial from others was sufficient to satisfie their Ordainer but after they are admitted the Bishop prays they may have that which was St Paul's comfort viz. the Testimony of their own Consciences (m) 2 Cor. i. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That their Conscience may bear witness they have conversed with all Men especially with their own Flock in all sorts of Duties with Simplicity and godly Sincerity Conscience is that Faculty by which the Soul sees it self and compares its Actions with the Laws of God silently accusing us if we break them and excusing yea commending us if we have kept them (n) Rom. ii 15. So that no Man can have the Testimony of a good Conscience but he who is in all things willing to live honestly (o) Hebr. xiii 18. An Hypocrite may by fair shews deceive others into a good Opinion of him (p) Alius fortasse alium ipse se nemo deceperit modo introspiciat vitam seque quid mereatur interroget Plin. paneg p. 65. but no Man who hath examined his Heart and Ways can ever deceive himself (o) Hebr. xiii 18. We pray therefore that our Deacon upon tryal of his demeanor in his Office may not be conscious to himself of any willful Sin of Omission or Commission Which if he find he will have inexpressible comfort in this Testimony of a good Conscience and 't is a happy thing when after proving his own work he hath his joy in himself and not in another (q) Galat. vi 4. Meminimus quanto majori animo honestatis fructus in conscientiâ quam in famâ reponatur Plin. l. 1. ep 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrit ap Plat. de prosect p. 81. They who only desire the reputation of being good but are not so are in perpetual fear of discovery and their character changes as peoples minds alter but he who is assured by his own Conscience of his sincere endeavours to do his whole Duty well hath his delights from himself and can rejoyce even when the World by mistake doth censure him 'T is one of St. Paul's qualifications for a Deacon that he have a pure Conscience (r) 1 Tim. iii. 9. And to that this petition alludes which begs of God that his dispositions may be so turned to Piety and Vertue and his Life so constantly agreeable to Spiritual Discipline that his own Heart may not condemn him for any thing but give him a good Testimony And this in the next place will make him continue steady in his hope and strong in his Faith of a glorious reward from his Master our Lord Jesus Christ let such as have neglected Christ's Service or done it deceitfully doubt and fear there is no reason for them when their Conscience doth not clear them to hope that their Lord who is greater than it and knoweth all things will acquit them 'T is only they whose heart condemns them not who can have confidence toward God (s) 1 Joh. iii. 20 21. Magna est vis Conscientiae in utramque partem ut neque timeant qui nihil commiserint poenam semper ante Oculos versari putent qui peccaverint Cicer. orat pro Mil. and St. Paul hath observed None can draw near to him in full assurance of Faith but they whose hearts are sprinkled from an evil Conscience (t) Heb. x. 22. To conclude Others may set out with plausible pretences and great expectations but none will ever continue stedfast and strong in Christ but they that have the testimony of a good Conscience 't is that will encourage them to persevere in well doing and secure them of an eternal reward as well as support them till they do obtain it May so well behave themselves in this inferiour Office that they may be found worthy to be called unto the higher Ministries in thy Church through the same c. He that is thus Qualified inwardly and outwardly being supported by the testimony of a good Conscience and encouraged to persevere by a stedfast hope in Christ will certainly behave himself very well in this inferiour Office and act becomingly and agreeably in every part of his Duty he will be diligent in his Study devout in his Prayers he will Read and Preach to Edification and live so as to be an Example to his People he will instruct with plainness reprove with meekness comfort with tenderness and succour the Poor with his own and others Charity whatsoever things are true and honest just and pure lovely and of good report vertuous and praise-worthy (u) Philip. iv 8. All this may be expected from such a Deacon who will be a credit to this inferiour Order while he remains in it and deserve according to God's own Method a greater number of Talents for using the first so well (w) Matth. xxv 29. Qui dum priora accipit posteriora mereatur Plin. lib. 2. ep 24. To this degree he was advanced in hopes of his good behaviour in it but when he hath used this Office well his merit will promote him to the higher Ministrations of the Church It is the Policy of all prudent Generals to observe in their Camps who do their Duty best in the place of Common Soldiers and these they promote to be first their inferior Officers as Vegetius hath observed and then by degrees these are
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
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
Tradition or New Revelations to make us wise to Salvation through faith in Christ Jesus (z) 2 Tim. iii. 15. that there is enough written in it to make us capable of Eternal Life through believing (a) Joh. xx 30 31. and that being received with meekness and a due submission to its Doctrines and Precepts it is able to save our Souls (b) James i. 21. Finally That it is so perfect a Rule That nothing can be added to it or taken from it (c) Deut. iv 2. Rev. xxii 18. Wherefore unless we can be so impious to imagine that the God of Truth designed to deceive us we must give credit to his Character of Holy Scripture and believe it contains all necessary Truths And this was the constant opinion of the Catholick Church in all Ages as I have proved elsewhere I will only note here that the Fathers declared Nothing was fundamental in Religion which was not attested by God's word (d) Nullum fundamentum aut firmitatem possunt habere quae nullis divinarum vocum fulciuntur oraculis Lact. l. 7. c. 2. and that a compleat Systeme of Divine Mysteries was only to be drawn from this Fountain (e) Universa divinarum rerum Mysteria non nisi ex ipsis fontibus hauriri queant Sulp. Sever. Hist Sacr. l. 1. Yea this of old was the Doctrine of the Roman Church for Pope Celestine's Letter to Nestorius affirms That he deserves an Anathema who adds to or takes from that Faith which being fully and plainly delivered by the Apostles needs no encrease and must have no diminution from us (f) Celestin Epist in Concil Ephes Bin. Tom. 1. Par. 2. p. 136. but this was before they had brought in so many New Doctrines and Practices grounded on Tradition only that they were forced to decree at Trent That Traditions were to be received with the same pious Affection and Veneration that they received the Scriptures (g) Omnes Libres tam V. quam N. Testamenti nec non traditiones pari pietatis affectu ac reverentia suscipit c. Concil Trid. Sess 4. Decr. 1. But in the Primitive Ages nothing but the Word of God was allowed to decide controversies of Faith and therefore the Holy Bible alone was placed on a Throne in Christian Councils as the only Judge in all such cases (h) Vid. Concil Aquil. ap Bin. T. 1. Par. 1. p. 545. Concil Ephes ibid. Par. 2. p. 214. Wherefore 't is very necessary every Priest should declare his belief of the perfection of Scripture and Secondly That he should promise to teach no Doctrines but what may be proved by it For this is the greatest security of his being Orthodox which the Church can have since no man can be an Heretick who takes his Faith from the plain Words of Scripture and proves it by necessary Consequences drawn from thence And it is of such importance to the Church that those She admits for Guides to others be not in a wrong way themselves that all the Reformed Churches ask the same Question of their Candidates The Lutherans say Do you believe the Faith which the whole Christian Church believes c. And do you condemn all Errors and Heresies that are condemned by Scripture and by the genuine Christian Councils (i) Creditisne fidem quam Universa Christiana Ecclesia credit c. Damnatis omnes errores haereses per S. Scripturam Christiana probata Concilia damnatas Form Luth. Ord. Lips 1624. item Form Belg. Eccl. p. 261. Scotch Psalter J. Knox p. 19. The Belgick and Scottish Churches ask the like Questions upon the same occasion For this is sufficient evidence that they who answer this Question sincerely do not hold nor will they teach any Heresie whatsoever but more particularly this excludes all Papists and Enthusiasts from Holy Orders because the former pretend Traditions and the latter New Revelations for the proof of their False Doctrines and though they seem very different yet both agree in denying the perfection of Holy Scripture and both do this with the same design viz. that they may Coin new Articles of Faith as often as they please which false Principles and dangerous Design would make our Faith changeable and uncertain and nothing fixes our fundamentals in Religion like binding all Priests to a written and unalterable Rule It is thought an excellent means to preserve Mens civil Rights to bind the Judges to decide all Causes according to the Written Laws of the Kingdom (k) Ut Judices secundum Scriptam Legem judicent non secundum Arbitrium suum Capitul Reg. Franc. Tom. 1. p. 370. And it is equally prudent and more necessary to use this Caution in Divine Truths of which the Bible is the only Collection and that Standard from which no private Man may vary he may hold some pious Opinions and urge some innocent Practices from Reason and Antiquity but these must not be pressed as necessary to Salvation for nothing is so but what is contained in or can be proved by the Holy Scripture and so long as we keep close to that Rule no dangerous Heresie nor notorious Corruption can come in §. 2. Quest 3. Will you then give your faithful diligence c. This Question shews the matter and manner of their Duty in Divine Administrations A Minister is often compared to a Shepherd whose Office it is to feed his Flock in Green Pastures and to lead them forth besides the Waters of Comfort and with his Shepherds Staff to drive in such as wander into the Valleys of Death and Destruction (l) Psal xxiii 2 4. So our Spiritual Pastor is to feed and nourish his People that are regular by the Word and Sacraments those that are irregular he is to fetch back to the Fold by Holy Discipline privately labouring to convince them of their Errors and convert them from their Sins and if that be not sufficient giving them up to the censures of the Church for their Reformation and Amendment This is the matter of their Duty As to the manner they are to administer Doctrine Sacraments and Discipline so as the Lord hath commanded in his word and so as the Ecclesiastical Laws of this Realm do appoint which are not blessed be God two different ways here in this pure Church because we have declared that we have no power to make any Laws in these matters contrary to God's word (m) Non licet Ecclesiae quicquam constituere quod verbo Dei scripto adversetur Reformat Leg. Eccles c. 11. p. 5. The Scripture teaches the manner of our Ministrations as to the main and our Offices and Canons for Discipline are drawn up by those Divine Directions the rest is supplied out of Primitive Antiquity as to Ceremonies and things not Essential and both are finally confirmed by our Laws Thus we have accurately prescribed Forms for all our Ministrations from which if any private Minister might vary and follow his
if we have any sense of his goodness or any concern for our own Salvation we are on this occasion bound humbly to thank heartily to praise and devoutly to worship him and this may suffice for the Laudatory part §. 3. And we humbly beseech thee by the same thy blessed Son to grant unto all c. Having excited our selves to a vigorous Devotion by these obliging memorials of God's care for our eternal welfare we fitly begin to pray it may not be in vain When the Vine-yard is drest with so much cost and pains it is a shame it should bring forth either no fruit or only wild Grapes (l) Isai v. 2. Pro uvis labruscae Prov. pro spe frustratâ Drus prov cent 1. Class 1. this will highly offend God and end in our own ruin at last (m) Hebr. â—â— 7 8. Such kindness and culture deserves a very plentiful return (n) Debemus imitari agros fertiles qui multo plus afferunt quam acceperunt Cicer. de offic l. 1. Heaven justly expects it and therefore we Pray through the Mediation of Jesus Christ That not only we but all other Christians who in any part of the World believe in and call upon God's holy name by these Mens preaching (o) Rom. x. 14 15. Emissione auditus ex auditu fides à fide oratio may not only bless him at present as is done in the words of this Collect but also continue to shew our selves truly thankful to Almighty God for this his extraordinary care of our Souls as well as for all other his benefits Now true gratitude to God for appointing and sending his Ministers will express it self by our reverencing their Persons attending on their Administrations giving great regard to their advice their exhortations and reproofs looking on them as the Physicians of our Souls and consulting with them when we need Direction or Comfort Encouragement in well doing or Aid in resisting Temptation If we were to pass a difficult and dangerous way and had a guide sent us by a kind friend nothing can prove us grateful for the favour but our frequent enquiring of and duely following this Director and if our People do not treat their Pastor so they are unthankful to God unkind to his Messenger and careless of their Souls health By letting our Pastor know our case he will be enabled to apply proper remedies for our Ignorance or Infidelity and so we should daily encrease in Faith and Knowledge and answer the end of this Heavenly Mission by our growing up to a perfection in Christ Jesus (p) Ephes iv 13. If we see a Husbandman going to Sow we wish him good speed even in common Charity but when our own Souls are the Field and we now behold fresh Labourers sent into God's Harvest shall we not wish them success in the name of the Lord (q) Psal cxxvi 5 6. Ruth ii 4. especially since by their prospering we improve it may please them but the profit is principally ours yet so as we only are the losers if he do his Duty and we reap no advantage for he shall be rewarded according to his pains not after his success (r) 1 Cor. iii. 8. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc So that we are infinitely concerned to do our best that his Ministry may profit us all and then both these Ministers and those over whom they are appointed may joyn in Glorifying God's name the Pastor for God's blessing on his Ministry and the people for the good they have had by his labours And besides the glory thus comming to God from those who are now made Christians his prospering the labours of those his Servants will also enlarge his Kingdom by the convincing of Infidels and converting impenitent Sinners who from slaves of Sathan and Heirs of Hell may become Subjects to the King of Heaven and Heirs of Glory These are the desirable fruits the happy consequences of a good Pastors doing his Duty with success and if we seriously consider their number and mighty importance it will move us earnestly to beg of God to bless these Mens present undertaking and future endeavours through Jesus Christ who Liveth and Reigneth c. Amen CHAP. VIII Of the Solemn Words §. 1. HAving spoken of the Imposition of Hands which Rite is common to all Three Orders in the former Part (s) See Par. I. Chap. 4. §. 1. I am now only to observe that as the Priest and Deacon have distinct Offices so in our Church they are admitted to them by a different Form of words which is more proper than with the Greeks to use the very same Form for a Priest as they do for a Deacon only naming the several Orders (t) Vide Euchol p. 250. Collat. cum p. 292. herein therefore we follow the usage of the Western Church as the best for they have two distinct Forms for these two Orders (u) Pontific Roman p. 53. and use the first part of this Form of ours Receive thou the Holy Ghost c. without any variation I confess Morinus affirms that the ancient Forms of Ordination as well in the Latine as the Greek Church were only Prayers for the Holy Spirit and invocatory not indicative or imperative which usage as he proves began to be added in the Margin of the old Formularies about 500 years ago (w) Vid. Morin de Ord. Latin in Vet. Form circ An. 1180. p. 338. Item Exercit. 2. Par. 3. c. 2. p. 22. And after that it was made by the School-men the Form of the Character and the sole words by which it was conveyed or communicated I shall not dispute that nicety but since I find our Reformers have retained these Words I doubt not but they derived them from an higher Original even from the Holy Gospel out of which I shall now shew both parts of this Form are taken §. 2. Receive the Holy Ghost for the Office and Work of a Priest c. whose Sins thou dost forgive they are forgiven c. And be thou a faithful dispencer c. In the name of the Father c. This Form is taken from our Blessed Saviour's own Words after his Ascension when he solemnly Sent his Disciples to Preach the Gospel for then he said receive ye the Holy Ghost c. z (x) John xx 21 22 23. Hence the Lutheran Form prescribes the reading these very words out of St. John's Gospel (y) Legatur ex Johan Cap. 20. Dominus noster Jesus Christus dixit Accipite Spiritum Sanctum c. Form Lips An. 1624. and then after the Lord's Prayer and a Collect that Office thus explains them We commend to you the Ministry of the Word of God and the power of the Keys in binding and loosing Sins and in the administration distributing and consecrating the Venerable Sacraments according to the institution of our Lord Jesus Christ in the Name of the Father c. And doubtless
(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
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
there described Ver. 17. 2ly The Subject Matter of it being 1st An appeal to their own experieence 1. In general as to his whole carriage among them Ver. 18. 2ly In particular as to His piety and patience Ver. 19. His faithful preaching Ver. 20 21. 2ly The account he gives them of his 1. Constant intentions of doing well Ver. 22. 2. Future expecting to suffer evil Ver. 23. 3. Steady Resolution to go on Ver. 24. 4. Prospect of his approaching Death Ver. 25. 5. Integrity during his past life Ver. 26 27. 3ly His address to them both 1. By way of in junction 1 His strict charge Ver. 28. 2ly The reasons of it 1 External Ver. 29. 2 Internal Ver. 30. 2. And by way of caution Ver. 31. 4ly His Prayer for them and the Reason of it Ver. 32. 5ly His Example proposed to them 1. Negatively against coveting Ver. 33 34. 2. Positively for Charity Ver 35. A Paraphrase on Acts xx 17-35 §. 4. Acts chap. xx ver 17. From Miletus A Port of Ionia on the Aegean Sea where we touched in our way to Jerusalem Paul sent a Messenger to Ephesus the Metropolis of that part of lesser Asia beyond which we had Sailed and called the Elders that is the Bishops and Pastors of the Church who resided in that and the neighbouring Cities (i) Convocatis Episcopis Presbyteris qui erant ab Epheso à reliquis proximis Civitatibus Iren. lib. 3. cap. 14. and had most of them been both converted and ordained by him that he might take his final leave of them and give them his last charge Ver. 18. Who speedily obeyed his Summons though Ephesus was 30 Miles from Miletus and some lesser Cities were much further And when they were come to him from every Quarter he said unto them Brethren since I cannot any longer personally attend this part of my charge after Samuel's Example (k) 1 Sam. xii 1 2 c Ita Pericles moriturus ap Plut. in vit least Religion suffer by any blemish cast upon me I will clear my Character by appealing to you all because ye know and being of my earliest Converts can remember from the first day that I came into this part of Asia after what manner I lived and preached ever since I have been with you ye have heard my Doctrine and seen my Conversation at all Seasons Ver. 19. So that whatever the false Teachers shall say of me you can evidence my devotion and my ferving the Lord with Prayers and Praises daily offered up with all humility of mind remembring the glorious Majesty to whom I addressed You are witnesses of my Penitence for my own Sins and my Charity for the Souls of others begging Mercy for both with much Importunity and with many Tears you know the trials and temtations I have had the troubles which befel me by the open rage and danger I was in by the lying in wait and secret Plots of the Iews who sought my life and I hope my Patience and Courage under all these Evils will be your Example if ever the like Dangers and Troubles threaten or fall on you in the course of your Ministry Ver. 20. As to my Preaching you can testifie how faithfully and painfully I discharged that part of my Office in making known the whole Gospel to you and how I kept back nothing which Christ had revealed to me that was either necessary to be known by you or profitable unto you for regulating your lives (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de vero amico libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Philo de Sejano Caij amico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De legat ad Caj pag. 1001. Nicer speculations I did not trouble you with but have shewed you all those Heavenly Doctrines that are necessary to be believed in order to Salvation and have taught you all the Rules fit to direct your Lives both as to the Virtues you ought to practise and the Sins you must avoid and this not only publickly on the Lords day in your Assemblies but privately and from House to House at other times I have instructed exhorted and reproved particular Persons as need required Ver. 21. Thus have I laboured to save all sorts of Men continually testifying both to the Iews my own Countrymen living in Asia and also to the Greeks who were Gentiles and Natives of the Country that none could be saved but by Repentance toward God for their manifold Sins against his Holy Laws and by such a lively Faith as would produce a sincere obedience toward our Lord Iesus Christ his Son and our Redeemer because both Jews and Gentiles had sinned and could not be pardoned and justified and consequently not saved any other way Ver. 22. This I thought requisite to declare as to what is past And now as to that which is to come behold I am as undaunted as ever for at this time I go bound by a stedfast resolution of my own (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. v. 3. Act. xx 22. Adrian Isagog adde Act. xix 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a revelation communicated to me in the Spirit (n) Spiritus S. afflatu mandato Bez. in loc upon a desperate adventure even to take a Journey unto Ierusalem where I have great and most malicious Enemies and consequently I might be discouraged by justly suspecting mischiefs in general from them tho' not knowing particularly what are the things that are now contrived against me by them or that hereafter shall befal me there Ver. 23. I confess the particular sufferings are not revealed to me I know no more save only that the Holy Ghost hath intimated to me and each Prophet that I meet with witnesseth in every City that I pass through saying unto me I must expect Persecution in all places (o) Acts xxi 11. and foretelling me that bonds and afflictions of all sorts are already prepared by my cruel Foes and only abide or stay for me (p) Si te digna manet divini gloria ruris Virg. Georg. 1. ubi Servius manet i. e. expectat till I come within their reach who hate me so mortally for my zealous Preaching down their ceremonial Law which I know Christ hath abolished Ver. 24. All this I believe and apprehend before I go thither but none of these things Prisons Stripes or Tortures which would make some desert so hazardous a Journey do move me blessed be God in the least (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. from my purpose or put me upon taking care to prevent them neither count I my life which they will take away if they can and which others would do or suffer any thing to preserve (r) Job ii ver 4. Multi cruciatus suscipiantur certi ut peuci dies adjiriantur incerti August Ep. 45. so dear to my self but that I would freely give it up and suffer the most tormenting kind of
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
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