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.
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
Preaching the Gospel there I know the Church of Rome for some Ages past hath reckoned Preaching among the usual parts of a Deacons Office as may be seen in their Authors and their Ordinals (w) Diaconos ad praedicationis officium vacari congruit Synod Rom. sub Gregor M. Can. 1. in ejus Oper. Fol. 274. b. ita Rab. Maur. de instit cler l. 1. c. 7. Pontif. Rom. p. 31. But I take it to be much better to leave it in the Bishops power as our Church doth to single out only some of the most Learned and Prudent that he Ordains and give them the encouragement of a special Licence to Preach which may engage others afterwards to come very well qualified for this first Degree 7ly The external part of the Deacons Office is that which was the Original Cause of the Institution of this Order viz. To take care of the Poor For the bitter spite of the Jews against such as embraced the Faith of Christ together with that zeal for God's glory and that generous Charity and contempt of the World which inspired the first Converts made them to sell their Estates in Judaea especially and put it into a Common-stock for the Apostles to distribute among the poor Believers (x) Acts iv 33 34 c. which proving a heavy burden to them and an hindrance to more Spiritual Ministries they chose Seven Deacons (y) Acts vi 2 3 c. who were to enquire into the necessities of every one and apply a suitable relief to them out of the Churches Treasure (z) Viduarum mensarum Ministri De Diaconis Hier. ep 85. ad Evagr. But in the Gentile Churches where the Faithful retained a propriety in their Estates St. Paul had taught them (a) 1 Cor. xvi 1. to lay by some part of their six days gains and to offer it on the Sunday at the weekly Sacrament where that which was offered was afterward dispensed by the Deacons with the Bishops advice which we may gather from Justin Martyr who writ in the beginning of the next Century and informs us that such as were able and willing gave weekly and what was so given was deposited with the Bishop who took care of Orphans Widows and other Poor (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just M. Apol. 2. p. 99. And doubtless after the Apostles example the Bishops used the Deacons in this distribution Tertullian notes this Oblation-money was put into a kind of an Ark or Chest once a Month in his time or oftner which was divided among the Sick the Aged the Orphans and such as suffered for God's Cause (c) Tertul. Apol. c. 39. p. 3◠And of this Chest the Deacon was the Keeper (d) Diaconum sacrae arcae custodem Paulin. de Mirac S. Martin l. 4. for which reason the Persecutors demanded the Churches Treasure of St. Laurence who was Deacon to St. Sixtus Bishop of Rome as of him which did manage the Wealth of the Church (e) Qui dispensatione Ecclesiasticae substantiae praeeminebat S. Leo Serm. de S. Laurentio But still in those days the Bishop was Overseer of these Charities and therefore if the Deacon saw a poor Man upon notice given to the Bishop he was to relieve him (f) Clementis Constit l. 2. c. 36. And St. Cyprian Bishop of Carthage commands his Clergy that nothing be wanting to the Confessors in Prison nor any other that laboured under Poverty (g) Cyprian ad Cler. l. 5. ep 2. Now this was in those Devout and Charitable Ages a very great Trust reposed in the Deacons because while the Fervors of the first Ages lasted the Oblations of the Faithful especially in great Cities were very large so that we learn from St. Chrysostom that the Church of Antioch daily fed 3000 Widows and relieved Prisoners Sick and Strangers besides (h) D. Chrysost ad pop Antioch hom 3. And as for the Church of Rome in times of Persecution in Pope Cornelius his days there were 1500 poor Widows and other distressed maintained by the publick Charity there (i) Euseb Hist l. 6. c. 35. p. 179. and many more afterwards for as a good Author (k) Onuph Panvin de interpret voc Eccles verb. Diac. Card. observes instead of the Seven Deacons first instituted at Rome they were obliged to make fourteen regionary Officers of which each in his region or quarter was to look after the Widows Orphans and Poor and then they were increased to eighteen and called at length Cardinal Deacons but in the Roman Ordinal Patres Diaconiae to so great a height did this Office arise there In other Churches as well as that from St. Paul's words of putting a Widow into the Catalogue (l) 1 Tim. v. 9. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veteres inde catalogum fecerunt in unaquaque Ecclesia quae postea dicitur Matricula in qua pauperum qui Ecclesiasticis stipendiis aluntur nomina descripta erant Vid. Du Fresn Gloss T. 2. p. 482. Voss de Vitiis Serm. l. 3. c. 24. p. 517. there was a List made of all the Poor People which were kept by the Oblations of each Church called by the name of Matricula and this sort of Poor had the title of the Matricularians which were all under the care and inspection of the Deacons who by the Bishops advice did give them a constant allowance And probably from the Jewish custom of permitting the Lame Man to lie and beg at the Gates of their Temple came the usage of such allowed Beggars at the Doors of Christian Churches (m) Acts iii. 2. In Concil Ephesin mentio fit pauperum Sedentium ad ostium Ecclesiae Bin. T. 1. Par. 2. p. 294. being of the number which belonged to that place Nor is this Pious Custom ceased for in two Cathedrals wherein I have had the honour to be preferred and I suppose in others there is still such a Catalogue of Poor kept to whom the Oblations are distributed by the Sacrist who formerly was a Deacon in Weekly or Monthly proportions according to the Directions of their Superiors So that in Cathedrals and some large Parochial Churches where there is a Deacon Reader under a Priest where the Offerings of the Altar are sufficient to make such provision it is at this day the Deacon's part to enquire for the Sick Poor and Impotent of their Parish and intimate their Names Habitations and several Conditions to their Superiors that they may be relieved either out of the fund for Charity arising from the Oblations or by the voluntary Contribution of the abler Parishioners to which the Minister ought frequently to exhort them and to be the common Father of the needy relieving them himself as far as his ability extends and engaging others to do the like for in so doing he pays an acceptable service to Almighty God who stiles himself the Father of the Fatherless the Husband of the Widow and the God
of Ordination are usually concluded with a valedictory Blessing or else will a Prayer for a Blessing (u) Benedictio Dei Patris Filij c. descendat super vos c. Morin de ord Latin super hunc famulum tuum munus tuae benedictionis infunde Lit. Gallic ap Mabil pag. 307. Et Pontif. Rom. p. 47. our Church uses both The first Petition being in general for a Blessing on these newly ordained Ministers is introduced with remembring that the God we pray unto is not only most mercyful in his Nature but through Christ stands in the relation of a Father to us both which are motives to excite us to ask and grounds for our hopes of prevailing The merciful temper of the Kings of Israel encouraged their Foes to Petition for favour (w) 1 Kings xx 31. And 't is our Saviours argument x that if earthly Fathers can deny nothing which their Children crave (z) S. Luke xi 9. then doubtless our Heavenly Father will not with-hold his Blessing from us when we beg it so importunately We know that the Man who is blessed by God must be always successful because the Lord makes whatever he doth to prosper (y) Psalm i. 3. Benedictio est augmentatio bom Rab. ap Fag in Gen. i. 22. and indeed his Blessing comprehends all sorts of good things which we can wish or he can give but more particularly We first pray that their Lives may be Holy and this in David's phrase whose Petition for Sion is That her Priests may be cloathed with Righteousness (z) Psal cxxxii 9. which implies that Holiness is the most glorious of all Robes the innocence signified by their White garment the clothing of the Saints (a) Revel xix 8. makes them shine more than all their other Sacred Vestments and the Phrase denotes further their being full of all Virtues wholly covered all over with goodness and no doubt a Priest so qualified is an honour to the Church and a mighty blessing to his own people Secondly Since they have promised diligently to preach God's word we pray they may be successful to that degree as never to speak in vain which was a blessing granted to Samuel one of God's chosen Priests that none of his words fell to the ground b that is (a) 1 Sam. iii. 19. Cadere in terram est perire Matth. x. 29. Nihil ex ijs quae locutus est irritum fuit Eucher in loc failed of success and he promiseth in Isaiah that none of his words shall return to him void but shall accomplish his pleasure and prosper on his Errand (c) Isaiah lv 2. The Word of God is often compared to good Seed and 't is great pity all of it should not bring forth fruit (d) Matth. xiii 8. And when it doth so it brings abundant glory to God and a mighty satisfaction to his Messengers if their instructions and advice exhortations and reproofs be always successful as we pray they may a good Pastor will think all his pains well bestowed though he were to have no other Reward But 2ly Since the effect of his Ministry depends upon the peoples receiving the word of God aright as well as upon his faithful dispensing it and the hearer must contribute as much to its success as the speaker (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de audit we pray for the people also that they may have grace to hear and receive that which is delivered out of God's word as the means of their Salvation for the Seed was equally good but the Crop was different according to the diversity of the Soil (f) Matth. xiii 4 5.7 8. and we see that unbelief hindered the efficacy both of our Saviour's preaching and his miracles also (g) Ibid. ver 58. It is St. Paul's observation that it was the Faith of the Thessalonians and their receiving his Preaching not as the words of Man but as the word of God as in truth it was which made it work effectually (h) 1 Thessal ii 13. and the word preached did not profit those who heard it without Faith (i) Hebr. iv 2. So that being desirous the Preacher should be successful we must pray for the People that they may receive his words as a means appointed by God for the Salvation of their Souls Not as if every word of a Sermon were the very word of God as some of our Dissenting Teachers have falsly and arrogantly pretended but because Preaching in general is an Ordinance appointed by God for Mens Salvation (k) Rom. x. 13 14 15. 1 Cor. i. 21. therefore when the Preachers Instructions Arguments and Admonitions are taken out of God's word or agreeable thereunto then we must receive them with great Reverence not as if it came meerly from him that is the Speaker but as Counsel Comfort Direction or Reproof sent us from God himself for the saving our Souls So that we must lay up these things in our Hearts and guide all our Words and Deeds thereby Now if we do thus hear and receive the Sermons preached to us the blessed effect will be that all our Words and Actions will tend to the advancement of God's Glory and the enlarging his Kingdom We shall praise God daily our selves and persuade others to joyn with us we shall glorifie him also not only with our Lips but in our Lives for Men will see our good works and glorifie our Father which is in Heaven (l) Matth. v. 16. We our selves shall be so throughly converted as to demonstrate by our Deeds that we are faithful Subjects of Christ's Kingdom and by persuasion as well as example we shall labour to bring in as many Sinners as we can to that due obedience which all Men owe to his Authority Now since such blessed and desireable effects will certainly flow from these Pastors faithfully dispensing the Word of God and the Peoples rightly receiving it Oh with what Fervency should we now put up these necessary requests when we see them just ready to put their sickles into Gods Harvest May the gracious Lord of this Harvest for Jesus Christ his sake assist and bless both Priests and People so shall his Name be glorified and his Kingdom encreased by large and constant Additions to the Church of such as shall be saved Amen A DISCOURSE UPON THE OFFICE For Consecrating BISHOPS Where it differs from the former A Preface concerning the Election of Bishops §. 1. OF the Election of the Clergy in general and of Bishops among the rest till the Empire became Christian we have treated already and shewed that the right of choosing was then in the Clergy and the Peoples part was only to testifie their satisfaction in the choice but this would not satisfie them after Peace was restored to the Church in great Cities especially where the People fell into such Factions and Mutinies that Constantine was forced to interpose Thus at Antioch the Citizens
a Metropolitan and his Synod of Bishops they were both ejected by the 16 Canon of Antioch which was read and approved in this general Council viz. That if any get into a vacant See by the choice of all the People he shall be ejected if he came not in by the Judgment of a Metropolitan and his Synod (k) Concil Chalced. Act. 11. Bin. ibid. p. 301. And it was so known an usage for the Clergy and People of a vacant Church to petition the Metropolitan for a Bishop that in a contest whether Nicomedia or Nice were the Metropolis of Basilinopolis Eunomius of Nicomedia saith he can shew the suffrages of the Citizens of Basilinopolis requesting a Bishop of him and challenges the Bishop of Nice to shew where they desired a Bishop from him or his predecessors (l) Concil Chalced. Act. 13. Bin. ibid. p. 309. and the cause was for want of such proof determined for Eunomius Yet all this must be so understood as not to exclude the Emperor in the greater Sees especially where the Elections were made either by his Directions or at least confirmed afterward by his Authority Of which this Council affords us two instances one in their Letter to the Clergy of Alexandria certifying them of the deposition of Dioscorus and charging to secure that which belonged to that Church and give an account thereof to him that by the will of God and the consent of the Emperor should be ordained Bishop of that great City (m) Concil Chalced. Act. 3. Bin. ibid. p. 214. And Bassianus shews that his election to Ephesus was confirmed by the Sacred Letters of the most religious Emperor (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Act. 11. p. 300. but in lesser Sees except in case of mutinies they rarely concerned themselves either in the East or in the West After the Empire was divided and one of the Emperors lived in the West he likewise interposed in the choice of the Bishops of eminent places as we have shewed concerning Milan and Rome before and we add now that the younger Valentinian confirmed the peaceable Election of Pope Siricius by a particular Rescript yet extant in Baronius (o) Nostro cum gaudio memoratus Episcopus ipse Siricius permaneat Vid. Baron Annal. An. 385. Tom. 4. p. 435. And 't is probable while the Emperors had any power at Rome they generally confirmed the Elections there which Platina confesseth (p) Platin. vita Sylverij An. 537. p. and that confession of Faith which the Popes upon their Election sent to the Emperors of the East before the Goths had conquered Rome (q) Foelicis 3. Ep. 2. ad Aug. Zenon Bin. ut supr p. 448. Ciâ—c An. 483. shews they desired their confirmation although a little before Odoacer King of Italy had made a Law that no Pope of Rome should be chosen without the advice and consent of those Kings (r) An. 482. Vid. Bin. Tom. 2. p. 525. which Law a spurious Council under Symmachus pretends to repeal (s) An. 502. Vid. Notaâ— Bin. in Syn. 4. Roman p. 527. But there is no credit to be given to that repeal because Symmachuâ— himself came into the Chair by Order of Theodoric a Gothic King of Italy who also drove away Laurentius his Competitor (t) Theodor. lect collect lib. 2. p. 186. Zonaras vit Anast T. 3. p. 121. And Symmachus could not modestly kick down the Ladder by which he had ascended nor durst he have curbed the Gothick Kings who then used the same Power that the Emperors had exercised before and particularly in Papal Elections insomuch that when Boniface the second made afterwards an attempt to exclude these Kings from Elections upon second thoughts he revokes that Canon and owns himself guilty of Treason for making it (u) Papa se reum confessus est majestatis Vita Bonif 2. Bin. p. 643. Ar. 530. And upon his Death the Romans came to Athalarick and petitioned for a Pope and he made Laws to regulate future Elections (w) An. 532. Epist Reg. Athalaric Bin. ibid. pag. 653. which was in the time of Pope John the second whose next Successor but one was Sylverius who as Platina saith was created Pope by the command of King Theodatus without staying for a Decree saith Anastasius whereas before the Emperors Authority interposed not that of these Kings but now Theodates's Threats were more prevalent than any rational Decree Platina ut supr And Roman Forgeries part 4. p. 267 268. But Vigilius when Belisarius had restored the Eastern Emperors Authority in Italy coming to be Pope by the favour of Justinian and his Empress set up the Eastern Emperors Title to order and confirm Elections which they did till the Gothick Princes again prevailed It is too tedious a Story to relate the particulars and Bellarmine as well as Pamelius have saved me the labour by confessing that this Power remained either in those Eastern Emperors the Gothick Kings or the Emperors of the West for above 600 year together (x) Bellarm. Apol. pro resp ad libr. regis cap. 6. Pamel not in Ep. 52. Cyprian that is until Pope Calixtus wrested it out of the hands of the Emperor Henry the fifth about the year 1120 a fair time if we reckon from Constantine the great as we have proved we may to make good a right even by Prescription being about 800 year together But if any more Evidence were requisite the Authors who writ about Investitures do abundantly prove this and Aventinus positively affirms That Kings in that Age chose whom they pleased into the College of Bishops when any vacancy happened (y) Avent Ann. l. 4. p. â—78 and adds The Popes were then chosen by the Priests Gentry and Commons and the Election was good if the Emperor approved it (z) Idem Annal. lib. 5. p. 446. But the Empire declining and the Papacy encreasing in power the latter shook off the imperial Authority to confirm the Possessor of St. Peter's Chair §. 2. But of old not only Emperors but all Kings in their own Dominions claimed and used a power of nominating or approving all their own Bishops as soon as they became Christians I shall instance chiefly in the Kings of Spain and France who being descended of those Nations that conquered part of the Roman Empire exercised the same Authority in Episcopal Elections that the Emperors had formerly done In Spain before the Gothick Kings received the Faith the Bishops met in a Synod had a Petition from the Clergy and People and they made the Election according to the custom of that early Age as appears by a Letter of those Spanish Bishops met on such an occasion writ to Pope Hilary about the year 462 (a) Omnis clerus plebs ejusdem civitatis optimi plurimi provinciales Irenaeum successorem à nobis speraverunt Epist Episc Tarracon 2. ad Hilar. Bin. T. 2. p. 425. But when the Kings of
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
the greater after the method of the Civil Government and this in or soon after the Apostles times (k) Hammond de Episc jur Disser 4. c. 5. p. 189. Petr. de Marca de concord lib. 6. cap. 1. §. 5. p. 175. Dr. Cave Dis of Anc. ch Gov. chap. 2. p. 90. for then the Bishops of the Proconsular Asia were subject to Timothy Bishop of Ephesus which then was the Metropolis of that Province Which chief Bishop was originally stiled the first Bishop as his Title is in the Apostolical Canons where the inferior Bishops are ordered to own him as their Head and to do nothing of moment without his consent (l) Apostol Can. 34. Bever Tom. 1. p. 22. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Africa this principal Bishop was called the Primate (m) Du Fresn Glossar verb. Primates but elsewhere from his living in the Mother City he was named the Metropolitan (n) Synod Antiochen Can. 9. Bev. T. 1. p. 438. And from his Authority over other Bishops he was called the Arch-Bishop a Title given to Peter Bishop of Alexandria in Dioclesian's time (o) Epiphan Panar haer 68. fol. 318. and also to Alexander Bishop of the same See (p) Athanas Apol. 2. pag. 791. as also to Meletius Bishop of Thebais the head City of a Province in Egypt (q) Epiphan haer 69. fol. 324. Yea for some time this Name was given to the great Patriarchs for Cyril of Alexandria and Coelestine of Rome are frequently stiled Arch-Bishops in the Ephesine Council (r) Concil Ephesin par 2. Bin. Tom. 1. par 2. pag. 168 177. c. and Pope Foelix the third gives that Title to Acacius Bishop of Constantinople (s) Foelic 3. Ep. ad Zon. Aug. Bin. T. 2. par 1. p. 453. There were divers Privileges belonging to theâ—â— Arch-Bishops but the Principal was that no Bishop in their Province could be ordained without their presence or consent (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicen. can 4. Bev. T. 1. p. 63. Vid. can 6. ib. p. 66. A right declared in the first General Council and then thought so inherent in the Metropolitan that the Consecration was to be void without him and hence Synesius calls his Arch-Bishop The Lord of the Ordination (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Ep. 105. p 249. To which Primitive Canon our Church so strictly adheres that it is required the Arch-Bishop shall by himself or his Lawful Proxy always consecrate every Bishop As to the Oath of Canonical Obedience which the Bishop ordained takes to the Arch-Bishop no doubt it sprung from this Primitive Superiority in the Metropolitan but is of a later date At first it was thought sufficient in words to admonish the inferiour Bishops to observe those Canons which declared their subjection to the Metropolitan but afterwards a promise was required Which Anastasius Arch-Bishop of Thessalonica at the Consecration of Atticus a subordinate Bishop carried higher and made him subscribe a Paper for which Pope Leo reproves that Metropolitan as guilty of an unnecessary innovation (w) Non enim necessarium fuerat ut obligaretur scripto Leo I. epist ad Anastas 84. p. 447. circ An. Dom. 440. Yet in the following Ages this Promise was turned into an Oath extended also to Priests who as well as Bishops were made to swear That they were worthy would not break the Canons and would obey their Ordainers and the Church in which they were ordained Which Oath was declared dangerous and ensnaring and abolished by a French Council (x) Jurare cegunt quod digni sunt contra Canones non sint facturi obedientes sint Episcopo qui eos ordinat Ecclesiae in qua ordinantur Concil Cabilon Can. 13. An. 813. Bin. T. 3. Par. 1. p. 193. However the Bishops promise of due obedience was then in use as appears by the Vatican Form of Consecration in that Age extant in Morinus where the Arch-Bishop only asks Will you be obedient to my See (y) Morin de Ordin Lat. Form Vatican in Consecr Episc p. 276. But in the middle of the next Century this Promise was much enlarged in the Particulars and turned into a solemn Profession made in the Name of God (z.) Vid. Morin ibid. in alt Form circ An. 950. p. 305. amounting to an Oath (a) Pontifices jurant ante Consecrationem omnem morum honestatem debitam obedientiam se exhibituros suis Ordinatoribus Ivo Carnot ep 73. circ An. 1100. and within 150 year after a formal Oath was again brought into use wherein the Parties Consecrated swore to live well and obey their Ordainers (a) Pontifices jurant ante Consecrationem omnem morum honestatem debitam obedientiam se exhibituros suis Ordinatoribus Ivo Carnot ep 73. circ An. 1100. But whereas of old this Oath was only taken by each Suffragan to his own Metropolitan Pascal the Second soon after required all Arch-Bishops to take an Oath of Fidelity as he called it to the Pope but the Arch-Bishop of Panormus in Sicily refused it as a New Imposition which the King and Nobles there wondred at and disliked (b) Decretal l. 1. Tit. 6. de Elect. c. 4. p. 122. Decr. Significasti and that Pope there owns no Council had decreed any such thing but he required it of his own Authority I know some would have this Oath to the Pope as old as Pelagius the Second but his Decretal speaks of a Metropolitan's declaring his Faith to be Orthodox (e) Quicunque Metropolitanus intra tres Consecrationis suae menses ad exponendam fidem suam non miserit c. Pelag. 2. ap Grat. Decret Par. 2. Dist 100. cap. Quoniam p. 182. An. 580. a custom of which I shall speak shortly which the Roman Parasites have corrupted (d) Dandae fidei causa ita legit Remund Rufus Defens in Molin p. 20. as if he were to give his Faith or swear fealty to the Pope a Custom so modern that in the elder Fomularies of Morinus though some of them be 400 year later than Pelagius the Second there appears nothing of it And doubtless it was hatched in the Hildebrandine Age above 1000 years after Christ being more like an Oath of Allegiance to a Temporal Prince than of Canonical Obedience to an Ecelesiastical Prelate and probably it was first administred only to such Bishops and Arch-Bishops as were within St. Peter's Patrimony and subject to the Pope as a Temporal Prince and so by degrees imposed upon all the Bishops especially the Metropolitans of the Popish part of Christendom The Oath it self as it was at first may be seen in the Body of the Canon Law (e) Decretal Greg. 9. Lib. 2. Tit. 24. de Juâ—ejur c. 4. p. 8â—7 falsly ascribed to Gregory the Third But even that lofty Form did not satisfie the Ambition of later Popes who instead of swearing to desend the Rules of the holy Fathers
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
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
would have forced the Bishops assembled in a Synod on the vacancy of that See to remove Eusebius from Caesarea and make him their Bishop contrary to the Canons (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb vit Constant l. 3. c. 60. p. 382. c. which the Emperor hearing he forbid that removal and proposed two Priests Euphronius of Arethusa and George of Cappadocia to the Bishops requiring that one of them or some other duly qualified might be canonically chosen and the choice fell on the former of those nominated by the Emperor viz. Euphronius So that the Popular Election was rejected and the Bishops chose by directions from the Emperor 'T is true the People very often with the inferior Clergy in places remote from the Court pitcht upon the Persons and desired the Bishops in their Synod to choose him as it was in the Election of Athanasius at Alexandria (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Apol. 2. and so in many other places that St. Basil tells the People of Neocaesarea It was their part to request and God's to shew who should be their Bishop that is by the Votes of a Synod which was then esteemed a declaration of Gods Judgment (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ep 62. Nempe Synódi judicio Petr. de Marc. de Concord l. 8. c. 5. And the usual method of Elections then may be gathered from the Objections against the making of Lucius an Arian Bishop of Alexandria viz. that he came not in by the judgment of an Orthodox Synod by the votes of the Clergy or the request of the People (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Hist l. 4. c. 20. p. 131. But even this liberty of petitioning the Bishops proves the People could not Elect a Bishop Nor did they always fix upon the Person the Synod sometimes named the Person and the People afterward expressed their satisfaction by loud acclamations of Worthy Worthy as in the Election of Peter to be Bishop of Alexandria (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Hist l. 4. c. 18. p. 127. An. 371. Nor did the Bishops who strictly adhered to the Canons like the Encroachments of the People Hence the old Bishop of Nazianzen writ to the Citizens and Bishops assembled at Caesarea then void to recommend St. Basil for that See (f) Greg. Nazianz Ep. 22 23. p. 785. telling the People he knew him to be very fit and if they would needs judge of this in their Companies and Tribes disturbing the exact manner of Elections by the Crouds interposing he would have no hand in it (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. l. 4. c. 5 6. But where the Emperor was present he generally recommended the Person and upon a vacancy at Milan the Bishops assembled desired Valentinian then in that City to choose a Successor but he telling them they were fitter to judge than he they went aside to consult and then the People falling into Factions Ambrose the Emperors Officer coming to compose the People was accidentally named and the Emperor and Bishops liking the Person he was chosen by general consent This indeed was an extraordinary Election but we see it was intended the Bishops should choose and the Emperor approve But that which made it most commonly necessary for the Emperors to interpose in Elections was the violent Seditions naturally consequent upon the Peoples pretending to chuse So it happen'd at Rome where upon a Competition between Damasus and Ursicinus many were slain on both sides so that the Emperor's Officer was forced to quell the Tumult and punish the Ring-leaders of that mutiny (h) Socrat. l. 4. c. 20. p. 670. Sozom. l. 6. c. 22. p. 385. A Valentiniano res composita est inter Damasum Ursicinum Pamel not in Cypr. Ep. 52. and at last Valentinian fixed Damasus in the Papal Chair (i) Vid. Rescript Honor. ap Bin. Tom. 1. p. 721. So about fifty years after a New Schism arising between the Parties for Boniface and Eulalius the Emperor Honorius decided the matter in favour of Boniface and at that Pope's request made a Law That for the Future if any difference hapned he should be Bishop of Rome whom by a New Appointment the Divine Judgment and the Common Consent should choose where by the Divine Judgment either the decision of a Synod or perhaps the Emperors determination is meant for the phrase is used in both sences But in the East especially in the Royal City the Bishop was pitched on by the Emperor Theodosius when the Second Council was sitting there ordered the Bishops to present him a List of Persons fit to be chosen for the See of Constantinople then vacant out of which he chose Nectarius who was Ordained by the Synod in the presence of the Emperor all the Clergy and the whole City agreeing thereto (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist Synod 2. Concil inter op Damasi p. 74. An. 381. Upon his death the People falling into Factions the Emperor privately sent for Chrysostom from Antioch and recommended him to a Synod of Bishops who Ordained him and the People agreed thereto (l) Socrat. histor l. 6. c. 2. Theodoret. l. 5. c 27. About 30 years after upon the death of Sisinnius to prevent disorders the Emperor sent for Nestorius from Antioch and got him ordained Bishop of Constantinople (m) Socrat. l. 7. c. 29. p. 755. circ An. 426. and upon his being deposed by the Council of Ephesus Theodosius the younger named Maximian to that Council who ordained him to that See and his known worth made the choice acceptable to all sorts of people (n) Talem illi Ecclesiae constituendo Pontificem qui olim se dignum hoc fastigio omnibus quibus notus est approbasset Coelest ep 12. Bin. Tom. 1. p. 739. and Pope Coelestine with regard to this choice of the Emperor and the Council saith he was made Bishop by the Divine Judgment (o) Te Praesulem divino judicio accepit ejusd ep 13. ibid. 740. Yea the Council it self speaks of a Bishop to be elected for Constantinople by the will of God and the Favour of the Emperor (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Ephes Par. 2. Act. 1. Bin. p. 210. Again before Maximian was buried for fear of Mutinies and Factions Theodosius commanded the Bishops that were present to Ordain Proclus Bishop of that City (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. l. 7. c. 39. p. 764. who had been in nomination before r The same usage also was continued in the next Century for Epiphanius declares he was made Bishop of Constantinople by the Election of the Emperor and Empress to which also the honourable Men the Priests Monks and faithful People consented (r) Epiphan Epist ad Pap. Hormisd Bin. T. 2. Par. 1. p. 605. So in the Election of Mennas to the same See about the year 535. Agapetus then declares there was the Emperors choice and the consent
had been crucified and now was risen again as he had promised Ver. 21. When therefore their Faith was thus confirmed and their Minds composed Then said Iesus to them I salute you again most heartily wishing Peace and all Happiness may now and ever be unto you For I now come to enlarge your Character by making you my Deputies and Vicegerents in the Ruling and Feeding my Church And that your Authority and Power may be equal to your Trust Behold As my Father hath sent me with his Spirit and in this Name to be the supreme Pastor of this Flock even so send I you with my Spirit and in may name (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sig. mittere cum potestate mittenti 1 Peter ii 14. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et missi Dominici pro judicibus Capitular Franc. passim to gather together instruct and preside over the Church in my absence as my Delegates and Representatives till I come again at the end of the World and I expect that all who believe in me shall receive and obey you as such for my sake who send you Ver. 22. And when he had said this to instate them into this Office he also made use of a visible significant sign And to shew the ability to execute it aright came originally from the Holy Spirit which he as the eternal Son of God had power to communicate he breathed on them for breath is an emblem of the Spirit called in Hebrew by the same name and was used by God when at the first Creation he put the Soul and Spirit into Man therefore when Spiritual power and Energy was to be put into these newly created Officers Jesus used the same Symbol and said unto them to explain the meaning of the sign Receive every one of ye the Holy Ghost and all his gifts that are ordinarily necessary for the discharge of this your Pastoral Office unto which I now admit you Ver. 23. And leaving you my Embassadors resident upon Earth I do commit to you and your Successors the Ministry of reconciling Sinners unto me upon the Conditions of the Covenant of Grace which I have established in the Gospel and no otherwise So that you shall not only have Authority by these Rules to declare what things are lawful and what unlawful but to judge of Persons and their Actions and if any have Sinned who truly Repent of it you may not only pray to God for them and according to the Gospel promises give them hopes of a Pardon But if you think their Repentance sincere you may Pronounce it and I will confirm it For whose soever Sins you remit in my Name and on my Conditions they are remitted and I will forgive them according to the tenor of my Gospel And on the otherside whose soever Sins ye judge are not sufficiently repented of and so you retain your power of Absolution and declare their guilt remains upon them such Men are liable to my final sentence for as to the Sins of these impenitent Wretches they are retained and I will not forgive them till they give better Testimonies of their unfeigned Repentance (g) Non praejudicamus Domino judicaturo quo minus si Poenitentiam plenam invenerit tunc ratum facit quod à nobis fuerat hic statutum Cypr. ad Anton. Ep. 52. You know I am appointed the great Judge of all and I who alone have the original power to Forgive or Condemn invest you with this Prerogative of loosing the Penitent and binding the Ostinate both to enable you the better to deal with all sorts of Offenders and to bring all Christian People highly to Reverence (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc your Office and greatly to regard your Censures and Absolutions A Paraphrase on the third Gospel §. 4. Matth. xxviii 18. After our Lord had often manifested himself to be risen again at Jerusalem the eleven Disciples by his direction went into Galilee to a Mountain probably Tabor where being assembled Iesus came as he had promised to take his final leave and spake unto them to this effect Having now gone through all the Stages of my Humiliation and perfected the work of your Redemption Now by vertue of the eternal Covenant between me and my Father All power and Authority is (i) Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. potestas given to me to Order Rule and Govern all things both in Heaven the Triumphant and also in Earth the Militant part of my Church Saints and Angels there and all Mankind here being subjected to me as their sole supreme Head Ver. 19. As to the upper and glorious part of my Kingdom whither I am now returning to be your Mediator there I will manage that in Person But you shall be my Delegates here on Earth Go ye therefore as my Apostles in my name and Teach the first Principles of my Religion unto all Nations in the World So as to convert both Jews and Gentiles to be my Disciples And when they believe my Doctrine and will promise to live by my Rules you shall solemnly admit them by Baptizing them with Water for remission of all their Sins using this Form I Baptize thee in the Name of the Father and of the Son and of the Holy Ghost declaring thou art a Believer of the Doctrine of the Holy Trinity and by that distinguishing Article receiving thee into Christ's Holy Church of which thou art now made a Member Ver. 20. As for those whom you have thus baptized you must take care that they understand and keep their Baptismal Vow by frequently Preaching to them and Teaching them conscientiously and strictly to observe all things whatsoever I have revealed to be a Duty and all that I have commanded you already while I was with you upon Earth or shall hereafter by my Spirit further enjoyn to you and them for keeping these my Commandments is the only way to eternal Life I foresee you will meet with many difficulties and much opposition in doing this and perhaps you may be troubled that I must leave you but go on courageously for lo though I am to remain in Heaven as to my Bodily presence yet as God I am Omnipresent and by my constant assistance and support you shall find that I am with you as long as you live and will be with your Successors always even unto the end of the World then I will come again in Glory to reward you and them for all your Labours in my Vineyard and all your Sufferings upon the account of me and mine Amen CHAP. V. Of the Arch-Bishop and the Oath of Canonical Obedience to him §. 1. RUbr And then shall be also ministred unto them the Oath of due Obedience to the Arch-Bishop as followeth It hath been fully proved by divers learned Writers That as soon as the Christian Religion began to spread over the Provinces of the Roman Empire the Bishops of lesser Cities were subordinate to those of
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
both his Clergy and People (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. in Trull can 19. Bev. Tom. 1. p. 177. where one of the Scholiasts observes this Canon was obeyed by the Patriarchs of Constantinople to the time of the Emperor Alexius Comnenus An. 1110 (k) Vid. Annot. ibid. T. 11. pag. 131. In the Roman Church the Bishops had neglected this part of their Office most shamefully long before the Reformation But since that in our Church the pious Prelates have been very frequent Preachers and innumerable of their excellent Sermons in Print demonstrate they were as eminent for as frequent in their Preaching I have seen a Register which Arch-bishop Mathews who is commended by Mr. Camden for his eloquent and constant Preaching kept wherein he noted almost every Sunday what Church he preached in and what Text he preached on and sometimes with what hopes of success It must be confessed to the honour of this Church that there are now in so many places Priests that are learned and able Preachers far beyond what the last Century afforded that Bishops preaching is not now so necessary as it was then yet doubtless they are highly to be commended who do often Preach both in their Cathedrals and also in the adjacent Country Cures where small allowances will neither support nor qualifie a Preaching Minister there their Labours will certainly be very acceptable and highly beneficial and where-ever they Preach 't is certain they will have numerous and attentive Auditories and may reprove rebuke and exhort with more Authority and probably with better success than a private Minister can do Wherefore we ought to pray that our Bishops may frequently and freely preach the Gospel though they have no peculiar Church under their special charge nor Superior to enjoyn them it is more pious and more honourable for them to Preach because 't is a free-will-offering and their whole Diocess is in some sence their Cure §. 2. Secondly We pray they may have Grace to minister the Discipline of the Church wisely and profitably expressing it in the words of St. Paul by using their Authority not to destruction but to salvation (l) 2 Cor. xiii 10. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not to hurt but to help Which intimates the difference between Secular and Ecclesiastical Power The Temporal Magistrate is also the Minister of God but he bears a Sword not only to be a terror to evil Doers but to make them suffer evil who have done it and to cut off and execute notorious Offenders But God's Spiritual Minister is only armed with a Pastoral Staff and a Rod (m) Psal xxiii 4. 2 Corinth iv 21. neither of which are designed to kill but to reform such as go astray his Authority is that of a Father who may correct a disobedient Child but not destroy him yea the very end of his Correction must be to save the Offender A Bishop hath a Power given him by God to warn the Unruly and if that take no place to suspend and excommunicate them yea to oblige them to give some publick Testimonies of their Repentance before he do restore such but this still aims at saving the Man and destroying nothing but the Vice For so soon as God touches the obstinate Sinners heart with a sense of his Sin and Guilt which this dreadful Anathema binds upon him our Spiritual Fathers are ready to absolve receive and embrace these their Prodigal Sons after the example of their Great Master yea either by Personal application or where that cannot be by the Parochial Priest our Bishops are to take care that Sinners remaining under this heavy Sentence which will certainly prejudice them at God's Tribunal may not die in their obstinacy and impenitence so that they try all methods to help and profit them by this godly Discipline But if all prove finally ineffectual as to the single Offender the keeping out one so infected from the Community of Christians is not only for the honour but also for the security of the whole Flock and that is one main end of Church censures not for revenge but to support the honour of Christ's Laws to admonish others to amend and warn all not to despise this salutary Authority as Lactantius notes (n) Surgimus ad vindictam non quia laesi sumus sed ut disciplina servetur mores corrigantur licentia comprimatur Lactant. de ira Dei p. 809. And this merciful Petition clears our Church from that which we do so justly condemn in the Roman where as was noted They make their Bishops swear to persecute Hereticks whom they ought rather gently to convert and set up Ecclesiastical Tribunals of Inquisition to cause men to be cruelly put to death for Opinions differing from theirs by which a good Author tells us that even within the narrow limits of the Low Countries in the compass of Fifty Years they executed above 100000 poor Christians meerly on the account of Religion (o) Camerar Op. Hor. Subseciv Tom. 3. c. 2. p. 8. Besides innumerable Cruelties of the same kind that are registred in bloody Characters in all the Countries of Europe where they have power This is using their Authority to hurt and to destruction with a witness but oh how contrary is it to the Spirit of the Gospel the Example of the Apostles and the Opinion and Practice of the Primitive Church When Athanasius was falsly accused but of killing one man the Catholicks detest the slander and say Our Church uses no slaughter nor bonds our Bishops never sent an Executioner or a Gaoler to any man (p) Caedes vincula aliena sunt à nostra Ecclesia c. Vid. Synod Epist ap Bin. T. 1. p. 402. And for their poor excuse that the Clergy only turn them over to the Secular Power That was the very crime of Ithacius and his Party of Bishops who instead of converting the Priscillian hereticks by Evil Counsel applied to the Secular Judges that by their Sentence and their Executions these Hereticks might be driven away from the Cities and when he got them condemned to die it was looked upon but as a piece of Craft to retire from the Judicature because he knew the wicked design was sure to take effect (q) Parum sanis Consiliis seculares Judices adeunt ut eorum decretis executionibus Haeritici urbibus pellerentur Ithacius subtrahit se cognitioni frustra callido jam scelere perfecto Sulp. Sever. Sacr. Hist l. 2. p. 422 430. And 't is certain that not only St. Martin was highly offended at these bloody proceedings (r) Idem Dialog §. 15. p. 565. but a whole Synod of Orthodox Bishops in Council assembled condemned the Fact and excommunicated all these Sanguinary Bishops (s) Concil Trevir An. 386. Bin. T. 1. p. 563. But Rome is now so different from the Ancient Church that they call that Zeal and make it Meritorious which the Saints they adore and