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.
no words can be fitter than those spoken on the same occasion by our Saviour who had been sent by his Father after the Holy Ghost descended on him to Preach the Gospel which he had hitherto done by himself but being now to leave the Earth hereby he delegates this Work to his Apostles and sends them with the like Qualifications and Authority as he was sent by his Father Now as Elisha being to succeed Elijah in his Office was to have a share of his Spirit (z) 2 Kings ii 9. even so Christ gave to the Apostles his Successors the Holy Ghost that is the ordinary assistance thereof so far as was necessary in order to reconcile Sinners to God by preaching the Gospel For we must distinguish this first Mission for the ordinary Office of Pastors which was always to continue in the Church from that extraordinary Mission and Miraculous giving of the Holy Ghost on the day of Pentecost after his Ascension That made them Apostles and gave them an extraordinary Authority necessary for the first planting of the Gospel which Office was to cease But these Gifts of the Spirit which our Lord gave them when he breathed on them were such as were necessary for them and all their Successors to the end of the World for so long in this manner our Lord hath promised to be with such as are called to be Ministers So that these Words Receive the Holy Ghost c. are properly used by us on the ordinary Mission of Pastors and so it is declared to be only so far as is necessary for the Office and Work of a Priest not to work Miracles or speak with other Tongues but in order to execute the several parts of the Pastoral Office viz. 1st For the remitting and retaining Sins 2ly For the dispensing of the Word and Sacraments As to the first we must observe that the Fathers generally explain this communication of the Spirit to be a granting to the Pastor the power of absolving such as are penitent and of denying absolution to the impenitent (a) Qui Spiritum Sanctum accepit solvendi peccata potestatem ligandi accepit D. Ambros de Poenit. l. 1. c. 2. Spirit Sancti gratiam acceperunt qua peccata dimitterent c. Hieron Hebid ep 150. T. 3. p. 233. Dicit Accipite subjicit Si cui c. hoc est Spiritus dimittit non vos Aug. Hom. 23. p. 103. and so our Lord himself expounds it for he adds to his giving them the Holy Ghost Whose Sins ye remit they are remitted c. Now this power of Absolution is one of the ordinary parts of the Sacerdotal Office as I have shewed before (b) See Compan to the Temple Part 1. §. 4. p. 43 c. And therefore when Christ made his Disciples Pastors he gave them the Holy Ghost to this purpose and a power to communicate it for the fame end to such as they did ordain to succeed them (c) Acts ix 17. 1 Tim. iv 14. 2 Tim. i. 6. because without this Power they could not rightly perform their Ministry We see that repentance and remission of Sins were always the main subjects of our Saviours and his Apostles Preaching (d) Mat. iv 17. Luk. xxiv 46. Act. ii 38. x. 43. xxvi 18. Now when hereby some were brought to unfeigned Repentance and others remained obstinate it was absolutely necessary the Pastors should have Authority to declare that the Penitents should be absolved by God to pray to him to pardon them yea and to comfort them further by pronouncing their Remission in God's Name and on the contrary to declare the Obdurate bound by the guilt of their Sins and liable to God's wrath yea to pronounce them Excommunicate out of the Church wherein Remission of Sins alone is to be had These Keys St. Ambrose saith Every Priest as well as Peter doth receive (e) Claves illas Regni Caelorum quas in B. Petro cuncti suscepimus Sacerdotes Ambr. de dig Sacerd. c. 1. and upon this Principle the whole Conduct of keeping Men under censures for longer or shorter time according to the degree of their penitence was committed to Priests by advice of their Bishops (f) Con. Ancyran Can. 2. 5. Bev. T. 1. p. 376 379. Item Theodor. poenit c. 43. p. 35. ibid. observ p. 113. by all the Primitive Canons and under the same Regulation they enjoy this Power at this day Now if any think it too bold for a Bishop to use the words of Christ I reply he pronounces them as God's Embassador as the Form it self declares In the Name of the Father Son c. he acts only Ministerially God gives the Spirit by the imposition of his hands with the Presbytery (g) Deus dat Spiritum Sanctum non enim humanum hoc opus Sed qui invocatur à Sacerdote à Deo traditur in quo Dei munus ministerium Sacerdotis Ambr. de Sp. S. l. 1. c. 7. p. 223. it is God's Gift conveyed by his Deligate which is the way that he chooses to bestow it for he could have given St. Paul the Spirit immediately when he called him to be a Minister but thought fit to send Ananias to him as the Text expresses it that he might he filled with the Holy Ghost (h) Acts ix 17. We have already shewed that the various Offices in the Church are distributed by this Blessed Spirit and why should we not believe with St. Leo that he who imposes the duty will assist us in the Administration of it (i) Qui mihi est oneris Author ipse fiet Administrationis adjutor dabit virtutem qui contulit dignitatem Dict. P. Leonis mag We cannot execute this Office to which the Spirit of God hath called us unless we do receive the Holy Ghost so that we ought not to doubt but God will by this Rite and these Words give his Holy Spirit when so many joyn to ask it upon so great and necessary an occasion (k) St. Luke xi 13. especially if the Parties put no bar to it by their unworthiness or unpreparedness to receive it Finally Some will have this Form to be no more than Optative and say that Receive the Holy Ghost implies only Mayest thou Receive c. But I think there is no need to strain the words because the plain import of them is very proper for God's Representative in this case as hath been already proved But whether we interpret them Positively or as a Wish let the Pastor firmly believe that so much of the Holy Ghost and his Gifts are now imparted to him as are necessary for the discharge of that Office to which the Spirit hath called him so much as will qualifie him to judge so rightly concerning remitting and retaining Sins that God may ratifie his Sentence in Heaven forgiving those he declares Penitent and condemning such as he pronounces Impenitent and this will make
〈◊〉 〈◊〉 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
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
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
these Seven who were all qualified as the Apostles required First Steven (s) Qui vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Menol. Anthol Graec. the chief and most eminent among them a Man full of Faith and zeal and inspired with extraordinary gifts of the Holy Ghost above the rest who all had such degrees of these gifts and graces as fitted them for this Office and therefore they elected Philip (t) Vide Act. viii 5 26 cap. xxi 8. and Procorus and Nicanor and Timon and Parmenas and Nicholas (u) Vid. Apoc. ii 7. Ab eo orti sunt Nicolaitae Epiphan haer 25. Hieron ep 48. At ipsum inculpaâ—um asserunt Clem. Alex. Strom. 3. Euseb l. 3. c. 23. Theod. haeret Fab. l. 3. who was of Gentile Extraction a Proselyte converted first to the Jewish Religion and formerly of Antioch all which had deserved a good testimony and were then well known in the Apostolical College and divers of them afterward proved eminent in the Church Ver. vi These Seven are the Men whom they of the Synod elected and set before the Apostles who as Supream Rulers of the Church had the sole power of delegating a right to any that were to officiate therein And since the Office of Deacons was sacred necessary and to continue in the Church they solemnly admitted them in such manner as all others afterwards were to be admitted therefore when they had prayed earnestly to God for them they laid their hands upon them as the Jews were wont to do in their solemn Designations of any to Offices of Dignity and trust (w) Numb xxvii 18. and from this Precedent set by the Apostles here and afterwards all Ordinations in the Christian Church were made by Prayer and Imposition of Hands (x) Ordinatio Clericorum non solum ad imprecationem vocis sed ad impositionem impletur manus Hieron in Isai 58. Tom. 4. p. 421. And these two have been ever since accounted so necessary that no regular Ordination could be without them Ver. vii And God who directed the setting up this New Order gave it a good effect the Apostles having more leisure to make Converts and being sometimes assisted by the Deacons in these higher Ministries divers became Christians And the word of God was preached so frequently that the knowledge thereof encreased and the number of the Disciples by the accession of new Converts multiplied in that Church of Ierusalem greatly notwithstanding the malice and menaces of the Jewish Rulers So that abundance of the common people and a great company of the Priests (y) Male Beza dubitat de hoc loco cum omnes MSS. Graec. ita legunt themselves not only professed but were obedient to the Faith of Christ believing the Principles and practising the Duties of Christianity §. 9. Of the Oath of Supremacy Though the Form of this Oath in our Nation be no older than the dawning of our Reformation under King Henry 8. (z) Sub Henrico 8. primo introductum est juramentum primatûs Reg. Jacobi Apol. log p. 53. yet the thing is as old as Scripture History for the right of Kings which this Oath declares is set forth in God's Word where David and Solomon Hezekiah and Jehosaphat (a) 1 Chron. xxviii 21. 1 King ii 27. 2 Chron. viii 14 15. chap. xx 21. as Supream in the Ecclesiastical as well as in Civil Affairs made Laws in matters of Religion and the Priests as well as the People were subject unto them As to the putting it into the Ordination Office we will shew 1st The reasonableness thereof in general 2ly The particular reasons for giving it to the Clergy 3ly The occasion of introducing it here 1st That it is reasonable in general will appear from the consent of all mankind the modern Papists excepted that Kings are Supream in all sorts of Causes the Jews thought so as was shewed before and so did the Gentiles as the great Philosopher sufficiently declares in saying the King is Lord of all things that relate to the Gods (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. l. 3. of which opinion also was a good old Pope who did not foresee the unjust claim of his Successors but owned that God had given the Emperor dominion over all Priests as well as Soldiers (c) Deus qui ei omnia tribuit dominari eum non solum Militibus sed etiam Sacerdotibus concessit Greg. l. 2. ep 64. a Doctrine taught long before by St. Chrysostom who says the Emperor was the Supream and Head of all things upon Earth (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. de Stat. 2. p. 463. To which agree all those Titles that the Clergy gave Christian Princes or they claimed as their due Pope Eleutherius calls Lucius King of Britain The Vicar of God in his Kingdom (e) Epist Eleuther ad Luc. Spelm. Tom. 1. p. 34. King Edgar is called The Vicar of Christ in the Laws promulgated in his time (f) Leg. Hydens ibid. p. 438. and he stiles himself Pastor of the Pastors (g) Charta ejus apud Seld. notis in Eadmer p. 146. and in much later times before the Pope pretended to give the Kings of England this Title for defending the Roman Errors our Princes claimed it as a right inherent in their Crown to be the Defenders of the Faith (h) Fidei defensores sumus esse volumus Brev. Ric. 2. Reg. Eliens fol. 1384. and 't is very remarkable that the General Councils of Constantinople and Chalcedon used that very same stile as of right belonging to the Emperors Theodosius and Marcian (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Constant Bin. Tom. 2. Par. 1. p. 89. ita Concil Chalced. Act. 6. Bin. ibid. p. 269. and Leo Magnus Bishop of Rome calls the latter of these the Defender or Preserver of the Faith (k) Custos Fidei Leo M. ep 71. ad Anastas p. 415. Agreeably to which Pope Anastasius calls the Emperor of the same Name God's Vicar appointed in his stead to preside in the Earth (l) Epist Anastas Pap. ad Imperator Anastas Bin. ut supr p. 507. The like Titles were given by the Bishops in Councils to the Western Emperors for Charlemaign is stiled Ruler of the true Religion and Governor of God's holy Church (m) Concil Mogunt An. 813. in Praef. Bin. T. 3. Par. 1. §. 2. p. 196. his Son Lewis is also called The strenuous Ruler of the true Religion (n) Vid. ibid. An. 847. p. 372. But if any should object these are only Complements and do not prove that Princes were really Supream in all Causes I shall observe that they really exercised this Supream Authority for the Codes and Novels of Justinian Theodosius and other Emperors in the East the Capitulars of Charles the Great and his Successors in the West the Laws of our Saxon Danish and first Norman Kings abound with Statutes and Edicts concerning
for some that were like to be drawn in and so passionate a desire to save them that my words were often mixed with Tears which I hope you will never forget Ver. 32. And now after this warning my dearly beloved Brethren since I can no longer stay with you or watch over you putting you into a better hand I commend you all most heartily from henceforth to God for your Guard who is All-sufficient and to the Scripture for your Guide being the Word that he caused to be writ of his Grace and infinite Mercy to direct you in the right way to Heaven which is able if you study it cleave to it and follow it to build you up and compleat you in the knowledge of all Divine and Saving Truth by its Doctrines and to give you by its Promises the assurance of your being rewarded for your Diligence and Fidelity in your Pastoral Office with an Inheritance in the Kingdom of Heaven among them that are now glorified there and formerly were sanctified here even the Patriarchs Prophets Saints and Martyrs with whom you also if you follow these Rules shall have your portion of bliss for ever and ever Ver. 33. Of which glorious reward nothing will deprive you sooner than seeking to make Temporal Advantages by your Spiritual Calling which will shew you value not the Riches of Glory and will put you upon pleasing the People that you may increase your own Wealth by their Gifts rather than profiting them and encreasing their Graces by your labours and herein I once more propose my Example You can bear Witness that I have coveted no kind of earthly rewards for my labour though I was poor yet I have desired no mans Silver or Gold to enrich my self by impoverishing others (l) Ita versatus sum in provincia ut nemo posset vere dicere assem aut eo plus in muneribus me accepisse Gracch ap Aul. Gel. l. 15. c. 12. nor so much as taken any mans Meat or Apparel though sometimes I wanted both and many were so kind to me as to offer voluntarily to supply me with all sorts of necessaries of these kinds Ver. 34. I considered many of the Christians were poor and persecuted and no maintenance for Gospel Ministers could yet be established So that I forbore to use that power which Christ had given me (m) St. Luk. x. 7. 1 Cor. ix 14. to â—equire sufficient provisions of those I preached to Yea you your selves know the Church being in these circumstances how that these Hands (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych vid. Acts xviii 3. Ita Abdolonymus ap Q. Curt. Hae manus suffecere desiderio meo by working at the mean Trade of Tent-making have ministred and procured a supply not only unto my necessities but enabled me who lived sparingly out of the surplusage of my labours to relieve the Poor and to give Food and Raiment unto them that were with me even my Fellow-labourers which was enough to convince you all that I sought not your worldly Wealth but your Spiritual Good and Eternal Salvation Ver. 35. I beseech you therefore to mind my Charge and follow my Example for I have now shewed you all things that may qualifie you to succeed me in this Charge and particularly during this unsetled state of the Church I have set you a Pattern how that so labouring as I have done till God send better times ye ought both to maintain your selves and to support the Weak and Sick the Poor and Needy (o) Epiphanius meminit Servorum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panar haer 80. out of what you can spare And to encourage you to so necessary a Duty as this now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artemidor l. 4. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus you are besides my Example to Remember the words of the Lord Iesus not written but spoken to some of his Disciples that related it to me that he said be ye rather helpers of others than accepters of their Gifts for It is more blessed to give than to receive it is more like God more comfortable in this World and shall be abundantly restored in the World to come CHAP. IV. Of the Gospels §. 1. 'T IS certain that in the Western Church of old they read no other Epistle and Gospel but those for the day on which the Consecration happened as appears by the most ancient Formularies that are now extant where there are only directions when the Gospel was to be read without specifying any particular place (q) Vid. Morin de Ordin Latin p. 275. And hence according to the Superstition of those times from the words of a Gospel read at a Bishop's Consecration many conjectures were made how he would behave himself and what fortune he should have But afterwards one proper Portion of the Gospel was fixed to be read (r) Luk. xxii 24 30. Morin ut supr p. 307. To which a little after a second was added for variety (s) Mark vi 6. Id. ibid. p. 323. In the Gallican Church there were also two Gospels but both different from the former as may be seen in the Appendix to the Capitulars (t) Matth. xxiv 45 c. and Chap. xvi 12 19. Ap. Baluz append ad Cap. Tom. 2. p. 1350. But in the Lectionary Printed by Pamelius there are no fewer than six Gospels all differing from each other and most of them not being the same with those two before mentioned But no doubt these were put in only for varieties sake and to leave the choice to the Consecrater I shall put them all into the Margin (u) Joh. xii 24. Matth. xxiv 42. Mark vi 6. Matth. x. 1. Luk. x. 1. Joh. x. 11. Vid. Pamel Liturg. T. 2. p. 60 c. that the Reader who is at leisure may compare them with those three that are selected by our Church viz. John xxi 15. John xx 19. and Matth. xxviii 19. which are peculiar to us as far as I have observed but are more pertinent to a Bishop's Consecration than any of those used abroad The first of our Gospels being the Commission and Charge which Christ gave to St. Peter and in him as the Ancients note (w) Cum ei dicitur ad omnes dicitur pasce Oves meai Aug. de Agon Chr. c. 30. Vid. Barrow 's Supremacy p. 96. to all Bishops The other two are the account of that general Mission which our Saviour gave to all his Apostles whose Successors the Bishops are as they are severally related by St. John and St. Matthew concerning which two last it may be noted the former respects the Authority that Christ gave them over those already converted viz. to remit or retain their Sins as they found men penitent or impenitent The latter relates to the Power he gave them to bring Men into the Church by first Teaching and then Baptizing them Of these I shall only