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
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
A DISCOURSE UPON THE FORM and MANNER OF Making Ordaining and Consecrating BISHOPS PRIESTS and DEACONS According to the ORDER OF THE Church of ENGLAND By THOMAS COMBER D. D. Dean of Durham and Chaplain in Ordinary to His MAJESTY LONDON Printed by Samuel Roycroft for Robert Clavell at the Peacock in St. Paul's Church-Yard 1699. TO THE Most Reverend Father in GOD THOMAS Lord Arch-Bishop of CANTERBURY Primate of all ENGLAND And Metropolitan c. May it please your Grace BY the divine Mercy and assistance I have now finished my illustration of our Publick Offices which end with these Forms of Ordination By shewing how agreeable these as well as the rest are to Scripture to pure Antiquity and to the design of this important Duty I have also compared this with the Ordinals of other Churches Ancient and Modern and hope all impartial Judges will own that ours receives great advantage by the comparison But my principal care hath been to help the Candidates for Holy Orders not only to understand but consider the whole compass of their Duty and to persuade them to perform it strictly and exactly Being well assured that nothing will more effectually conduce to the Glory of God the Honour and Establishment of this Church to the growth of saving Knowledge and Piety and the suppression of Heresie Schism and Vice than a learned and devout an exemplary and industrious Clergy And certainly 't is great pity we should not have the best of Men to officiate since we are blest with the most excellent Forms for all Divine Administrations 'T is not possible more care should be taken of this than is here as far as Rules and Offices can go But 't is your Grace and the College of Bishops must give life to the Churches Orders and to my Endeavours Your Grace hath a Right to these Papers because you are the chief Governor in Ordinations under whose Hands most of the Right Reverend the Bishops receive their Character with power to admit others to the inferior Orders Wherefore from your Graces known zeal and exemplary care we cannot but expect such measures shall every where be taken in this Affair that none shall be received into this Holy Function but such as are like to be a lasting Honour to it Our Adversaries on both Hands seem now to despair of their baffled objections against our Forms but fail not to enlarge on the popular Theme of personal reflections upon some defaulters so that if those that are already Ordained and yet offend were reformed and the unqualified kept out for the future our Enemies ill will would want matter to work on and our Sion would be the Joy of the whole Christian World If both Clergy and People could be brought up to an adequate conformity to our incomparable Rules it would immediately be apparent what all these Discourses are intended to prove that there is nothing material to be reformed in our Constitution (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Polit. Cavendum ne si graviora inferremus vulnera dum minoribus mederi desideramus Ambr. de offic l. 2. c. 2. And therefore the one thing necessary in our Church whatever some would suggest to the contrary is to live up to our Engagements and to let care be had that our Lives be answerable to our most Holy Profession and our Practices agreeable to our Vows Which I am confident will be sincerely endeavoured by your Grace and that Heaven may prosper you and all our Governors in so just so pious and so laudable a design shall ever be the subject of his Prayers who desires on this and all occasions to approve himself My Lord Your Graces most humble and faithful Servant THO. COMBER Durham Octob. 8th 1699. ERRATA PAg. 19. Marg. at l. 31. r. R.R. expon de p. 22. l. 12. r. Druidten p. 65 l. 22. dele as p. 73. l. 10. r. a truer p. 90. l. 23. r. The person p. 93. l. 17. r. their hair p. 100. r. reverend l. 13. and p. p. Marg. r. praesident p. 104. l. 1. r. desiring them p. 117. l. 8. r. other Synods p. 133. Marg. at l. 21. r. Doctrinae p. 174. l. 11. r. Mission p. 181. l. 7. r. usage that is p. 227. Marg at l. 28. add after lectitabor Hieron p. 231. Title r. consequents p. 229. Marg. at l. 11. r. manu recenti p. 259. after the Title l. 3. r. it is a. p. 280. l. 19. r. he calleth p. 282. l. 11. r. out and coming p. 325. l. 25. r. this salutary p. 330. l. 33. r. Discipline p. 365. l. 32. r. as they ought p. 443. l. 1. r. in his name l 4. r. in my name Marg. l. 5. r. mittentis A DISCOURSE ON THE OFFICES OF ORDINATION CHAP. I. Of the Preface §. 1. IT hath been the constant use of this Church to take care pursuant to St. Paul's Rule (a) 1 Cor. XIV 26. that all her Offices may be done to Edification Which evidently appears here in premising this seasonable and instructing Preface concerning the Kinds and dignity of Holy Orders the solemn manner of being admitted to them and the Qualification of such as are to enter into any of them especially the first being the Gate to all the rest which is so proper an Introduction that we shall after our usual method first set out its several parts and then explain the whole The Analysis of the Preface This Preface shews concerning Holy Orders and Ordination these two Particulars 1st The Opinion and practice of all other regular Churches concerning 1. The distinction of the three Orders It is evident to all men diligently reading Holy Scripture and ancient Authors c. 2. The honour and respect paid to them all Which Offices were evermore had in such reverent estimation 3. The solemn manner of being admitted to them That no man might presume to execute any of the same except he were first called c. 2ly What is required by this Church in that case and therein 1. A general reason is premised And therefore that these orders may be continued and reverently c. 2ly Particular Rules laid down as to 1. All three Orders in respect of the 1. Examination No man shall be accounted or taken to be a lawful c. 2. Solemn Admission And admitted thereunto according to the Form c. 3. Ages of the Persons And none shall be admitted a Deacon except he be c. 2. That of a Deacon concerning 1. His Qualifications And the Bishop knowing either by himself or c. 2. His Admission May at the time appointed in the Canon c. §. 2. It is evident to all men diligently reading Holy Scripture and ancient Authors that from the Apostles time c. Being about to prescribe the several Forms for ordaining Deacons Priests and Bishops we studiously avoid the odious charge of Innovation and therefore appeal to Scripture and Antiquity as our Evidence that these three Orders have been in the Church
Converts and 't is plain they had two Orders under their Inspection and Rule both the Preaching Presbyters and ministring Deacons in regular Churches especially a little before the end of the Apostles time But our Preface dates the certain and general use of these Orders from the Apostles time So that we need not prove much more than what is granted by D. Blondell the great Champion for two Orders who confesses that Bishops were distinguished from and superior to Presbyters so early that the usage had prevailed about the year of Christ 140 (y) Blondel citat a Dr. Hammond in Epist praefix Dissert de Episc §. 23. Now it is agreed that St. John lived till An. Christ 98. and if this usage had prevailed within 42 years after it must either have begun in the time of the Apostles and then must be made with their consent or else we must suppose so great a Change could be begun and perfected in distant places in a very short time which is incredible especially if we look on the temper and state of those poor pious and persecuted Pastors who succeeded the Apostles for no man can imagine they were busie in procuring a Dominion over their Brethren which neither Christ nor his Apostles had allowed them Yet we can go higher than Mr. Blondell yields and as early as St. Clemens Romanus who writ an Epistle to the Corinthians before St. John's death or about that time and though in one place of it where he speaks of the time when the Apostles first planted Churches he mention only two Orders yet afterwards he takes notice that before the late unhapy Schism They walked in Gods Laws being subject to their Governors and giving due Honour to the Presbyters among them (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corinth p. 4. Now since we cannot reasonably suppose the Christians at Corinth then had any secular Governors of their own These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are set before and distinct from the Presbyters must be Bishops Spiritual Governors who in Scripture are called by that very name (a) Act. xv 22. and Hebr. xiii 7. And we may from this place further note Obedience is due to them and only Reverence to the Presbyters So that these two Orders were distinct from the very time of the Apostles And he mentions the third of Deacons also so that it is no wonder if he liken the Christian Hierarchy to the three Orders among the Jews nor can it be doubted but these Three Orders were distinct in his time S. Ignatius follows him who was Martyred ten years after St. John's death An. 108. and his Epistles mention Bishops Priests and Deacons as then fixed in all the Churches he Writ to so very often that we cannot cite all the places in this brief account but refer the Reader to Dr. Hammond's Dissertations (b) D. Hammond Dissert 2. de Episc cap. 25. de Testim D. Ignatij where they are all collected and the places are so clear that such as would maintain only two Primitive Orders are forced to question the Authority of the Holy Martyr 's Epistles But a learned Writer hath so fully vindicated them for genuine (c) Vid. Vindic. Epistolar D. Ignatij per Pearson Edit Cantab. 1672. and so plainly proved that all other Writers of the second Century did distinguish these Orders (d) Ibid. cap. 13. p. 155. that my pains are superseded in that matter and Ignatius remains an undoubted Evidence for these three Orders So are those two genuine Epistles of Pius Bishop of Rome Anno 164. Wherein he names two of his Subordinate Clergy Soter and Eleutherius both afterwards his Successors most worthy Presbyters And in the fourth Epistle written to a Bishop he saith That the Presbyters and Deacons should honour him not for his Superiority but for his being Christ's Servant d (e) Epist 3. Pij prim cap. Bin. Tom. 1. p. 70. Epist 4 ibid. p. 71. In the same Century Anno 192 lived Clemens of Alexandria who speaks of some precepts in Scripture given to Presbyters others to Bishops and others to Deacons (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. paedag l. 3. cap. 12. And expresly affirms that there were then in the Church the Degrees of Bishops Presbyters and Deacons (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Strom. lib. 6. p. 667. than which nothing can be clearer Next to him may be placed Tertullian his contemporary who names all these Orders and affirms the right of Baptizing is in the Supreme Priest that is the Bishop and then in Priests and Deacons but not without his Licence for the Honour of the Church (h) Dandi quidem jus habet summus sacerdos qui est Episcopus dehinc Presbyteri Diaconi c. Tert. de Bapt. cap. 17. And he blames the Hereticks for blundering these Sacred Orders and confounding them with the Laity So that one was a Bishop to day and another to morrow one a Deacon or Presbyter to day to morrow a Reader or a Lay-man (i) Idem de praescript haeret cap. 41. p. 217. Yea he there tells us that Bishops were set over the Church by the Apostles and that the Succession was continued to his time (k) Idem ibid. cap. 32. p. 213. which is what our Preface affirms concerning Bishops that they had been over the Church from the Apostles time To him in the beginning of the next Century may be added Origen Anno 220 who saith that Bishops Priests and Deacons are names of distinct Administrations (l) Origen in 19. Matth. p. 363. And he names these Orders again (m) Idem in 21. Matth. ver 12. p. 442. and when he had reckoned up the Laity the Deacons and himself among the Presbyters he adds The Bishop is he that had delivered to him the Ecclesiastical Rule over all of us (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. in Jerem. hom 2. Before the middle of this Century flourished St. Cyprian An. 248. who every where names these three Orders so expresly that none can deny they were fixed in the African Church long before his time wherefore waving innumerable testimonies concerning the distinction of the Orders I will only cite two or three about their Subordination First he saith Bishops succeeded the Apostles and are ordained in their stead and that Schisms and Heresies spring from contemning this one Bishop * Praepositos qui Apostolis vicariâ ordinatione succedunt inde enim Schismata Haereses obortae sunt dum Episcopus contemnitur Cypr. Ep. 69. And as to the Presbyters acting presumptuously against their Bishop he represents it as an offence against God a forgetting the Gospel their own place and the future Judgment when without regard to their Superiour without any precedent in former Ages they challenge his whole Power with rudeness (o) Cypr. Ep. 10. p. 29. And he hath writ one Epistle only to shew the horrid Crime of a Deacon
judge others and do the same things cannot hope to escape the judgment of God (f) Rom. ii 3. For while they tell others what their Sins deserve they instruct the Almighty Judge of the World how they themselves are to be punished (g) Chrysost ap Wolf mem Lect. T. 1. p. 117. he may condemn these wicked Servants out of their own Mouths (h) Luk. xix 22. Their evil example is a Common Scandal to that Religion which they profess (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalced. Bin. T. 2. Par. 1. p. 191. and as St. Gregory expresses it they foul the Pure Waters of Eternal Life with the dirt of their Feet their walking in wicked Ways making their Doctrine to be despised and abhorred (k) Ezek. xxxiv 18. Aquam pedibus perturbare est sanctae meditationis studia male vivendo corrumpere Greg. pastor l. 1. c. 2. Whereas if their Preaching were more ordinary and their Lives very holy they would gain more reverence (l) Magnam tamen vitae Pontificum exhibebat venerationem quorum negligebat fidem Malmsbur de Gest Reg. l. 1. p. 4. de rege impio Eadbaldo and be capable of doing much more good To conclude this point we desire all Orders of the Clergy to consider of how great importance it is to Religion and the Church that their Lives be blameless and exemplary and how extremely mischievous to both how offensive to God pernicious to their People and destructive to their own Souls if they be otherwise and then I hope they will freely make and carefully keep this necessary promise here required of them Secondly As to their Families they are to promise for their Families not absolutely as they do for themselves but with this Proviso as far as in them lieth that they also shall live according to the Gospel Rules and set a good Example Every Man is restored by Christ and his Grace to that Freedom of Will that he may be good if he please But the best Man may have an unruly Family after all his endeavours and therefore he can only promise to do his best endeavour to regulate them yet he must do that with care and application because he is now about to be advanced to a place of Authority in God's house and it will be great prejudice to his admission thereto if his own House be out of order (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Anton. l. 1. §. 16. p. 5. for Chilo requires that no Man should stand to be elected a Magistrate at Athens till he had learned to govern at home (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dict. Chilonis upon which ground we see Eli was rejected by God and the Priesthood taken out of his Family because he though himself a good Man did not severely enough punish his wicked Sons (o) 1 Sam. 3.13 Hebr. Et non contraxit rugas contra eos Corripuit Eli punitus est quia non corripere debet sed abjicere Hieron T. 2. p. 411. The ancient Christian Canons also are much stricter concerning Clergy-mens Wives Children and Servants than those of the Laity The Sons of Ecclesiasticks are forbid to set out and see Pagan Plays or to Marry with Gentiles Hereticks or Schismaticks (p) Concil Carthag 3. can 11 12. Bin. T. 1. p. 575. Their Servants are not allowed to go out to plunder or get prey (q) Concil Aurel. can 23. and no Man can be admitted to be a Bishop Priest or Deacon saith an old Council till he have made all that are of his Family Orthodox Christians (r) Non ordinentur priusquam omnes qui sunt in domo eorum Christianos Catholicos fecerint Concil Carth. 3. can 18. Bin. T. 1. p. 575. all which rely upon this Maxim that he who hath not been faithful in a little will not be so in much (s) Luke xvi 10. if Men be remiss in their own Houses and do not instruct reprove and exhort their Wives Children and Servants they cannot be fit to instruct reprove and exhort a large Parish but of this I discoursed before (t) See the Paraphrase on the Epistle before viz. 1 Tim. 3.11 12. noting only that the Sins committed by any of a Clergy-mans House are a scandal to Religion but especially to him and therefore with Synesias of old (u) Vide Synesij Epist 32. p. 178. opt such as he cannot reform he ought to turn out of his House for the Houses of Ministers should be the Schools of Virtue little Emblems of a Church and patterns for all their Parishioners of Peace and Good order Sobriety and Devotion Which when I have earnestly recommended to my Brethrens care as a matter of great importance 't is natural to observe that St. Paul by these Rules and our Church by this part of her Question supposes Clergy-men of all Orders may have Wives and Children and ought to be at liberty to Marry or live single as they judge to be most expedient Yea we affirm that the Roman Churches practice in forcing the married to renounce their Wives and single Persons to Vow Celibacy before their Ordination is contrary to Scripture and Primitive usage 't is unreasonable in it self a Snare to the Parties who make and a Scandal to that Church which requires this Vow being an occasion of much filthy Lust in secret and 't is to be feared of Murder too very often imposed meerly for Politick ends that the Church may ever be the Heir to all her Clergy and the publick never refund what private Men have gained Which particular charge we thus make out As to Scripture 't is evident St. Peter had a Wife (w) St. Matth. viii 14. and that St. Paul asserts his right to Marry if he had pleased (x) 1 Cor. ix 2. one of the antients affirms he had a Wife as well as St. Peter and others of the Apostles (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ep ad Philadelph p. 178. and another affirms that all the Apostles had Wives except St. John and St. Paul (z) Ambros in 2 Cor. xi 2. Philip the Deacon and Evangelist had a Wife and Children (a) Acts xxi 8 9. So had Aquila an Apostolical Preacher (b) Acts xviii 26. and the Rules given by St. Paul to Timothy are a demonstration that he allowed Bishops and Deacons to be married Men nor is there any thing in all Scripture that forbids them this liberty if we proceed to Antiquity Polycrates his Father and Grand-father had been Bishops of Ephesus before him and so must be married (c) Euseb lib. 5. cap. 23. p. 142. We read of a Deacon whose Wife lived with him in the same House about the year 150 (d) Iren. adv haer l. 1. cap. 9. p. 71. St. Polycarp mentions one Valens a married Priest (e) Polycarp ep ad Philad and Charemon Bishop of Nilus was a married Bishop (f) Euseb Hist l. 6. cap.
Paul being no more but only to declare them blameless as witnesses of their Conversation and certainly so long as the Apostles lived who had so extraordinary an inspiration and so had most of their immediate Successors it had been the highest presumption for the People to meddle any further in Elections than to applaud their choice So that there is no ground in Scripture for the Peoples Right to choose their Pastor Wherefore if they had not this power from Christ nor his Apostles let us next enquire whether the Primitive Church gave them any such Right St. Clement who lived with the Apostles saith they chose Bishops and Deacons out of those they had proved by the Spirit and that the whole Church was pleased with their choice (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Ep. ad Corin. p. 100. Universa Ecclesia sibi gratum esse testante ita vertit P. de Marca lib. 8. c. 2. that is they did not give their consent before but by an after-act testified their satisfaction as that word elsewhere signifies (g) Rom. i. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. xi 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the People then could not be said to elect nor yet in any of those Cases where God by immediate direction of his Spirit or by some miraculous indication singled out the Person which was to be Ordained of which for some Ages there are divers instances (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb l. 3. c. 17. p. 67. idem l. 6. c. 9. p. 156. idem ibid. c. 22. p. 169. and till the time of compiling the Apostolical Canons there were Bishops promoted by divine Grace that is by indications from the Spirit (i) Apostol Can. 80. Bever Tom. 1. p. 52. So also the People had no right to elect nor hand in the choice of Bishops in those Churches where the eldest Presbyters succeeded of course being fit or if not the Presbyters of that Church chose one out of themselves as it continued to be done at Alexandria from St. Mark down to the time of Dionysius for near 250 years (k) Hieron ad Evagr. ep 85. Tom. 2. p. 511. but Ecchellensis saith the usage remained there to much later times (l) Ambros com in cap. 4. ad Ephes T. 3. p. 504. item Ecchellens ap B. Stilling unreas of Separat p. 320. And I could give many examples though they were irregular where Bishops nominated their Successors and the People did submit to their Choice and here also they could not be said to elect The main arguments for this pretended Right are some passages of St. Cyprian and a few seeming reasons But first as to St. Cyprian though he used to consult with the Priests Deacons and People in ordaining to the lower Degrees the reason was that he might weigh every ones merits and manners by their common advice (m) Solemus vos ante consulere c. Cypr. ep 33. p. 76. But to shew this gave them no right to elect he there speaks of one that he ordained privately because he knew the Person was worthy (n) Id ibid. p. 77. and his next Epistle presents us with a like case (o) Id. ep 34. p. 80. Vid. item ep 35. p. 84. Now it is not likely this strict Father and holy Martyr would have chosen men into his Clergy without the People if they had a right to elect Besides where he runs highest to prove the Peoples presence necessary it is only that unworthy Persons may be excluded (p) Ne quis ad altaris Ministerium vel ad Sacerdotalem locum indignus obreperet Cypr. ep 68. p. 201. The election is made by the Bishops but before the People who know perfectly every ones life and have seen their Conversations (q) Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit Id. ibid. p. 202. So that here they are only witnesses and they have the testifying part but the Bishops the power of judging and approving 'T is true the People in those difficult persecuting times were forced sometimes to sieze on and compel Men to become Clerks or Bishops which was then a prologue to Martyrdom and the Governors of the Church connived at and confirmed these uncanonical Elections otherwise they might have wanted Clergy but this must not be pressed for a Precedent to our peaceable times any more than Phedimus of Amasia his choosing and dedicating Gregory Thaumaturgus Bishop of Neo-caesaria when he was distant three days journey can justifie ordaining men at a distance or one of the Crouds naming Alexander a Collier for Bishop of Comana ought to be brought to justifie the right of popular nominations these were extraordinary cases and proved well in those instances but must by no means be drawn into example The reasons also given to prove popular Elections necessary in this period before Christianity was setled are not cogent 'T is said 1st The Clergy were then chosen out of the Body of the People 2ly It was necessary they and their Pastors should be dear to each other 3ly Their maintenance was only the Peoples free-will offerings To which 't is replied that every one of the particulars are true of the Apostles times in which 't is certain the People did not elect Besides 1st The Pastors being chosen out of the People only proves that they were proper witnesses of their Conversation but not judges of their Learning which yet Electors ought to be 2ly Nothing was more likely to set variance between the Pastor and the Party which was over-voted in the choice than such popular elections as was found by sad experience afterwards (r) Vide Augustin ep 225. D. Hieron ep 60 61 62. and had that hapned in times of persecution those factions had ruined Christianity in the Cradle 3ly The defeated Party would have been provoked to withdraw their Contributions from a Pastor forced on them and so great want must have ensued in many places but I must remark though the Quantity was voluntary yet they were better Christians in those Ages than to think themselves at liberty to give less than a Tenth Part since Christ had ordained agreably to his Fathers provision under the Law that they who preached the Gospel should live of the Gospel (s) 1 Cor. ix 13 14. and whoever chose them when they were chosen this at least was their just due I shall not now mention those weak Inferences from publishing their Names to the People as if that made them Electors For that very Historian who says the Emperor Severus proclaimed the Names of his intended Governors for Provinces also notes that he gave and he chose the Men for those places So that as yet there appears no ground for any right of the People in choosing Pastors no nor in the Canons of these Ages Those called the Apostolical Forbid Bishops to be translated though the multitude force them unless the Bishops judge it
Candidate first by a visible Sign viz. Laying his Hands on the Persons Head which is one of the most ancient Rites in the World for conferring any Blessing Dignity or Power For thus it was used before the Law (s) Gen. xlviii 14. and under the Law also (t) Numb xxvii 18 23. Deut. xxxiv 9. And from the constant use of the Jews the Apostles brought it into the Ordinations of the Christian Church and used it so constantly (u) Acts vi 6. xiii 3. 1 Tim. iv 14 ver 22. 2 Tim. i. 6. that the word even in Scripture is put for the Act of Ordination (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. xiv 23. and all Ecclesiastical Writers Fathers Historians and Collectors of Councils use the Laying on of Hands for conferring Holy Orders as might be proved if it were necessary by innumerable instances but in a matter so very plain we will content our selves with a few which will suffice to shew this was an Apostolical and Primitive Rite and an Essential Part of Ordination The ancient Author under the name of Dionysius saith the Imposition of Hands gives the Priestly Character and Power (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hier. c. 5. and St. Basil saith by Laying on of Hands they receive the Spiritual Gift (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ad Amphil. Can. 1. Bev. Tom. 2. p. 48. A Priest is made as another hath it by the Power of the Holy Ghost by the Bishops Voice and Laying on of his Right Hand (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jov. Monach. ap Phot. The Ordination of the Clergy as St. Hierom speaks is compleated by two things Laying on of Hands and a Prayer of the Lips (a) Hieron lib. 16. in Jesai The same is also affirmed by all the Schoolmen who generally make this Imposition of Hands necessary to the conferring of Holy Orders (b) Durand Ration fol. 21. D. Tho. 3. p. qu. 84. art 4. Bonavent in 4. sent dist 24. art 2. qu. 1. and the Canon Law decrees if it have been omitted it must be supplied cautiously afterward without repeating the whole Office (c) Greg. de decret l. 1. Tit. 16. de Sacram. non iterand c. 3. p. 310. Remarkable is the Story of Marcianus an holy Bishop who having ordained an evil Man wished his Hands had rather been thrust into an heap of Thorns than laid on the Head of Sabbatius at his Ordination (d) Socrat. Hist lib. 5. cap. 20. and we read of some Orthodox Priests who with indignation thrust away the Hands of Arrian Bishops when they would have laid them on their Heads (e) Theod. Hist l. 4. c. 14. And as to the mystical meaning of this Ceremony I find it variously explained some will have it signifie the taking them into God's special protection (f) Ita Dionys Eccl. Hier. cap. 5. Et Simeon Thessal in Eucholog pag. 257. others the granting them power to act because the Hand is the instrument of action (g) Cyril in Jesai l. 5. Manum Dei potestatem Dei dixit Aug. Com. in Psal lxxii T. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Pachymer Schol. in Dionys others the plentiful imparting to them the Gifts of the Spirit for Gifts are distributed by the hand (h) D. Tho. Aquin. ubi supr But the most natural signification of it seems to be the Bishops delivering them a power to officiate in the Church and to administer holy things but because he doth this in God's Name and by Authority from him the Candidate should lift up his Heart to Heaven and pray for grace to fit him for this weighty Charge There is only to be further observed as to this Rite The difference between the two Orders for at the Ordination of a Deacon the Bishop alone lays his Hands on the Head of the Candidate but when a Priest is ordained the Priests that are present do all lay on their hands with the Bishop which some would derive from Timothy's being ordained with the laying on of the hands of the Presbytery but the Greek Fathers and Ethiopick Version expound that of the Bishops who joyned with St. Paul in making Timothy a Bishop (i) 1 Tim. iv 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 Theoph. in loc Impositione Manuum Episcoporum Vers Aethiop And in the Greek Church none but the Bishop lays on his Hand at the Ordination of a Priest as well as of a Deacon (k) Euchol in Ordin Diac. p. 250. in Ord. Presbyteri p. 293. So that it is an ancient usage only of the Western Church mentioned as early as the 4th Council of Carthage An. 398. where it is said when a Priest is Ordained all the Presbyters that are present shall joyn with the Bishop in laying on Hands But at a Deacons Ordination only the Bishop lays on his Hands (l) Omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput ejus tenent Concil 4. Carthag Can. 3. Solus Episcopus qui eum benedicit manum super caput illius ponat ibid. Can. 4. Bin. T. 1. p. 588. and from that Council it hath been taken into the Rubrick of the Roman Pontifical (m) Pontif. Roman p. 36. postea in Ord. Presbyt vid. Morin de Ord. Latin p. 269. and ours as well as other Reformed Churches (n) Liturg Belgic pag. 261. Formul Lutheran Lips 1624. but I do not think the import of it to be any more than to do some greater Honour to the higher Order of Priests and so to distinguish it from that of a Deacon unless it be in token of the College of Presbyters consenting to the Bishops ordaining one into their Body for of old they were his Council and the Bishop was not to ordain any without their advice (o) Episcopus absque Concilio Presbyterorum Clericos non ordinet Excerp Egbert Can. 44. An. 750. Spelm. T. 1. p. 263. So that the Presbyters laying on of Hands only and always with a Bishop cannot imply their having any direct power in Ordination but only their agreeing to the election testified by their publick joyning in this Act of their Solemn Admission But a Priest being a very Honourable Order in the Church of Christ it is very fit the Bishop should advise with his Clergy of that Degree concerning the Qualifications of those who offer themselves for this Sacred Order and it may be of good use that all the Priests present being fully satisfied as to every particular mans endowments may the more heartily joyn with the Bishop in praying to God to give them grace suitable to this undertaking § 2. Rubr. Humbly kneeling before him This Posture of receiving Holy Orders kneeling was so well known and so constantly practised in the Pure Ages of the Primitive Church that when Gregory Nazianzen's Father being then but a Youth was sent to be publickly Catechized by Leontius Bishop of
few and those too of the worst sort of offenders who can resist such addresses The Philosopher thinks there are certain sparks of goodness in all Mens Breasts which being assisted with a gentle Breath would soon shew themselves kindled with a little Admonition (i) Omnium honestarum rerum semina animi gerunt quae admonitione excitantur non aliter quam scintilla levi flatu adjuta ignem suum explicat Sen. Ep. 94. p. 348. But we know all professed Christians have the general assistance of the holy Spirit to incline them to receive truth when it is made manifest to them and approve of Virtue fairly represented So that if our Bishops will stir up their own Gifts their bright Flames will kindle their Neighbours Sparks and bring them who sat in Darkness to see the light of Truth and walk in the lucid paths of Righteousness CHAP. X. Of the Delivery of the Bible §. 1. UNto that which we observed before concerning delivering some of the Books of Scripture to all that enter into any Order Ecclesiastical we are here only to add that of old it was only the Gospels which were laid on the Head and Shoulders and that of Bishops alone (k) Episcopus cum ordinatur duo Episcopi ponant teneant Evangeliorum codicem super caput cervitem ejus Concil 4. Carthag Bin. T. 1. p. 588. and there it was held for some time either by the ordaining Bishops l as in the modern Greek Church (m) Euchol in ordin Episcop p. 310. p. 302. or by the Deacons which assisted at the Consecration (m) Const Apost l. 8. c. 4. as was the ancienter usage and as they still do in the Nestorian and Eutychian Forms (n) Morin de Syror. ordin p. 466. 487. Of which custom St. Chrysostom notes this as the Reason why they lay it on their Heads To teach them that the Gospel is the true Crown of Glory which they have now put on and that though a Bishop be above all others yet he must be under these Laws (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Orat. 62. Tom. 6. p. 645. And the Prayer now said in the Greek Church hints the resting the Book on their Shoulders implies That they are thought worthy to take on them the Yoke of Christ (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol ut supr p. 302. The other Syrian Christians called Maronites put the Book into their Hands as we do also (q) Vid. Morin de Syror. Ordin p. 429. Those of Rome seem to have designed the retaining both Rites for first the Gospel is open and laid on the Candidate's Head and Shoulders (r) Pontifical Rom. pag. 67. and afterwards shut and put into his Hand (s) Ibid. pag. 79. with this form of words Take the Gospel go and Preach it to the People committed to thee for God is able to make his Grace abound in thee who liveth and reigneth now and ever Amen Our Church delivers the whole Bible and that but once and into the Bishops hand only into which he must take it always afterwards as often as he Reads or Expounds it And to mind him that is consecrated how essential a part of his duty this is the Ordainer gives him a strict charge with it almost in the very words of St. Paul to Timothy (t) 1 Tim. iv 13. and 15. which being indited by the Spirit of God for this very occasion must be confessed to be the best for explaining this Primitive Rite and the words are so plain and proper that they need no more than a Paraphrase A Paraphrase on the Exhortation §. 2. 1 Timoth. iv 13 c. 'T is certain St. Paul delivered the Scriptures which were then written to Timothy his new made Bishop and probably he did it at his Ordination for he calls it the Pledge committed to him (u) 2 Tim. i. 14. and 1 Tim. vi 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he most strictly charges him to keep as Men do the Securities for their Inheritance or their Seals and Grants as the word imports (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych p. 729. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem pag. 328. And what the Apostle saith to him of the use of it is very proper now to be said to you who are called to the same Office First in private give heed unto what thou observest in reading the Holy Scripture that thou maist perfectly understand it thy self In the next place furnish thy self out of it with fit passages to be used in publick and serve to exhortation when thy Flock grow remiss or to instruction and Doctrine when thou wouldest teach the Ignorant Herein are all the fundamental Principles of Faith and all the necessary Rules of good Life therefore continually think upon the things contained in this Book of God now delivered to thee above all thy other Studies be sure to be diligent in them For this is a Bishop's main business (x) 1 Tim. iv 15. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. who must be so very ready in the knowledge of sacred writ that the encrease of his skill to manage all parts of his Office daily coming thereby may not only be evident to himself for the satisfaction of his own Conscience but also be manifest unto all Men especially to those under his charge who enjoy the benefit of their Pastors improvement The peoples duty is less than thine they are only to secure their own Souls but thy charge is greater as thy dignity is higher (y) In maximâ fortunâ minima licentia est Sallust in Catilin for thou must not only take heed to thy self that thou believest rightly and livest holily but also watch over thy Flock (z) Nihil aliud est imperium ut sapientes definiunt nisi cura salutis alienae Am. Marcellin l. 39. and have a strict regard to thy Preaching and to that Doctrine by which thou teachest Faith and good Life to others that it be pure and sound And though this double care be difficult it shall be doubly rewarded (a) Secundum molestiam Merces Mos Maimon Pref. ad Pirk. Ab. therefore be careful in teaching Gods Commandments and be diligent in doing them that thy words may profit others and thy own piety profit thee for in so doing thou shalt both save thy self and be eternally rewarded and in all probability them that hear thee shall by thy endeavours be saved also however thou shalt have a double portion in glory As to the rest of thy conduct remember thou art set over those whom our Lord hath purchased with his dearest Blood Therefore I charge thee be to the Flock of Christ what he hath made thee and expects thou shouldest be even a Shepherd to take a tender care of them not a Wolf to which ravenous and devouring Creature heretical Pastors and covetous or cruel Rulers are often likened (b)