Hey on Article XXXVI: Of Consecration of Bishops and Ministers

English mode in particular. It will be difficult to avoid some repetition; but I will endeavour to avoid 1t as far as may be, without maiming our present subje&t.—I begin with Hifory. And here, as in some former Articles, it appears to be our best plan to begin with what fee:z:s to be the

general reason of the facts before us.

A religious

A religious teacher, commissioned immediately by Heaven, has a system of religion to publish throughout the world, He must employ men under him as his instruments.—He lends a small number on the business, he travels about to some places himself, He dies. His adherents are not dismayed; the same small number take a leading part: they conceive themselves encouraged from above : they set themselves upon fixing their new Religion in different towns and cities; they form societies at each place, which may subsist and in- crease, after they have left it.— That is, they leave some persons vested with authority, These must be steady, sober-minded persons, and of mature age and prudence. Sometimes they meet with one man much more fit for their purpose than the rest; to him they give the more authority on that account; sometimes they find several persons, equally qualified, or nearly so; they divide autho- rity amongst them, make them a Council or Senate. Yet, in order to proceed smoothly, some one must preside even in a Council. And when one man has the chief authority lodged in him, he must ask advice, and consult with others: no fear of that, where a man has the good of society entirely at heart, and is unbiassed by interest, or ambition, or other indirect motives. Nor, in such a case, is there a necessity for defining exactly each man’s powers; or forming what is called a Constitution; each man will know, or be taught, the place he is fit for, and in that he will act. Systems of rela- tive powers, or constitutions, are only for those, who, without them, would fall into dissension and anarchy.

In different places, something is found to depend upon men’s habitual notions and feelings; that is, upon the kind of government to which they have

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472 BOOK Iv. ART. XXXVI. SECT, 1.

been accustomed, in civil, religious, or domestic society. —But those who want to establish religious societies, must not only have proper persons to govern, but to perform the offices of religion. It seems a thing of course, that some of thole offices should be performed by those who preside, or govern; even the most distinguished offices; bur perhaps there may be a want of some persons to give themselves who/ly to performing offices of Religion, and therefore to have no part in the cares of government; if such want appear, such officers must be appointed. The things now men- tioned are capable of a great variety of combi- nations, so as to produce a great variety of forms of religious society.

Now only use the common names for the persons here described, and we have a general view of our subje&.— For the one man, and the president, put Bishop, or overseer : for the Council or Senate, put presbytery ; and for the Senators, Elders or Pre/. byters; and for the officers of Religion, put Alan, Ministers, Deacons; and it is ealy to conceIve. that a Bishop may be an Elder, that Elders may act as overseers; that a Bishop may be a Au, and that a Aiz#oves may be an Elder: and yel that a Bishop may be a superior to Elders, and tuperior to Araxove. — Aldermen are Elders: a Mayor is an Alderman, and yet superior to Aldermen; Mayor and some Aldermen may be Ministers (Aizzo) of Justice; and a Corporation may have tome Minil- ters of Justice which are not Aldermen“.

2 See Rom. xiii. 4. for Ministers or Deacons of Justice, if! may so speak. The word Ministers is the English for vny;:794, Luke i. 2. and 1 Cor. iv. 1. Therefore I use the word Aiazn:; in Greet, because if it is translated either Minuisser or Deacon, it seems to exclude the other. Might it not be always trans- lated Minisier? For Alderman, see Skinner’s Lexicon Ety- mologicon.

BOOK iv. ART. XXXV1. SECT. 11. 473

11. Let us now turn to Hisory, and as it does not appear to me, that the Scriptures lay down any form of carrying on Religious Society, which is to be followed on scriptural authority, in all places, and at all times, I need not reserve scriptural facts for Proof, but may make them a part of the Hiflory—A&s xi. 30. Elders are mentioned (I mean Christian elders, the Jewish were members of the Sanhedrim), but their appointment 1s only implied. Acts. xiv. 23. Elders are iolemnly ap- pointed, and 1n every church : the fort of persons and the number, no doubt, suitable to each place. Acts xv. and xvi. Apostles and Elders are men- tioned together, and Adis xv. 23. Apostles, Elders and Brethren, the Apostles were moveable, the elders and brethren, or commonalty, fixed ; the Elders governing the Brethren (or commonalty) in the absence of the Apostles.— Acts xx. 17. St. Paul at Miletus sends for the Elders of Ephesus to come to him.—1 Tim. v. 17. Elders who rule well are to have honour.—1 Tim. iv. 14. com- pared with 2 Tim. 1. 6. seems to shew, that the Elders joined in the ceremony of ordination; even of Timothy himself: in 1 Tim. v. 22. Timothy is mentioned alone, as ordaining, but as it is in the way of exhortation or advice to Timothy, the Elders might not be mentioned though they did join. —Acds vi. 6. all the Apcstles lay on hands.— Tit 3, 5. Titus is to ordain (xaViynpi) Elders in every city :—an fundred cities in Crete“ and no Bishop but himselt.— James v. 14. speaks of Elders as customary.— 1 Pet. v. 1. Peter calls himself a CV per burtgos, a fellow-presbyter, OT Elder; and in the next verse, speaks of Elders as ETLOKOTUUTES, overlooking, and feeding the flock of Christ, the Apxmopn, St. John calls himself, at the opening

of

d Powell’s Thesis, page 366.

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474 BOOK IV. ART. XXXVI, SECT. 11.

of his second and third Epittles, ‘0 woeoCvrepes, « the Elder.” No Epistle is addrefled to the

Elders, That to the Philippians is addressed to

the Christians at large, with the Erioxorog and Atzxovors : if there were * elders in eVEery city,” there must be at Philippi: they might be included in the word ETIOXoT0s, AS EMLTXOTEUTES ! why else, for such a Church as Philippi, is Erioxero in the plural number? ?

The name of Exicnenee has been thought to come from the Lxx, If. Ix. 17. It signifies Over-

seer. In the Englith Bible the word Bishop occurs

but three times, belides Phil. i. 1. already men- tioned, and 1 Pet. 11. 25. which last is figurative : the words are, © the shepherd and bishop of your fouls.” The idea of Shepherd is more common than

that of Overseer : but they are joined Acts xx. 28,

as well as here: the Greek word in Acts xx. 28. for Overseer, is Exicmomog.— Timotsiy may not be called a Bishop, but he confers honours on the Eiders, proportioned to their deserts. He receives accusations against them: and Titus ordains them: these are acts of a Superior. At first, Apostles directed Elders. Acts xx. 17. Paul, as before, sends for the Elders from Ephesus to Miletus.—Peter exhorts Elders. And the expreition, © Apostles and Elders,” occurs several times. Whatever is superior to Presbyters, we should call a Bishop“. | x | The

© Lardner mentions a notion, not as his own, that there might be, early in the second Century, tuo Bishops of Antioch at one time, one over Jewish, the other over Gentile Chris- tians, Works, Vol. 2. page 66. there might, at any time, be some EmioxoTo0s superior to the ordinary Elders.

4 For the ground of the observations here made, see Acts XV. 22.— 1 Tim. v. 1. 17. 19.—Titus 1. 5. — 1 Pet. v. 1. — 1 Tim. v. 1. seems at first as if Timothy a0 not a right to

rebuke an Elder; but when we compare that passage m the Others,

BOOK Iv. ART. xxxV I. SECT, 111. 475

The word Deacons occurs but in one Chapter (except Phil. i. 1. before mentioned) namely, 1 Tim. 111.—Azxove oftener; Ministers about five times, but not as the name of an office; Servants, or Instruments would have served the purpose as well. —It is commonly said, that Deacons were appointed, Acts vi.—the persons ordained to an cconominal office are not called fo: nay, those who were not appointed, are said to persevere in the Aazxorz—re Aoye, as the others in the Aizzorz 71 x&Inpeewn. — Paul was a Aπsu o

Such are the Scriptural Facts with regard to our three ranks of persons EmTiozoros, ITeeoEurepos, and Alan. I have meant to make a complete enu- meration of them: they seem to confirm our notion, that any ove may be all three; though the Emioxoros is superior to the two others. I have seen no mention of any authority in the TgeoEureges over the Aiazovof; nor do I fee all three mentioned together, 1n Scripture.

111. We come next to the Apostolic Fathers, First premising from Bingham®, that the Grecian

and

others, the meaning seems rather to be, that though in strict- ness he might rebuke an Elder, yet on account of his youth, and the age of the Elder, it might be adviseable for him to soften his rebuke into an intreaty : nay, his youth might make it more becoming in him to use gentleness even towards younger Christians, — Rebuke not, hut, seems to have something of com- parison in it; or a preference of one mode to another; both in strictness allowable,

© 1 Cor. iii. 5.—2 Cor. xi. 23. On this subjet one might read Lardner, Vat 2. of his works, Preface, page vii. 1x.— And one might ask, why St. Stephen and the pertons ordained with him (Acts vi.) have been called Deacons. Even the accu- rate Dr. Powell, page 366, calls them septem Diaconos.

That the Aizxevo; might be of dignified rank, appears from Bingham’s account of Archdeacons, 1. 21. 1. 3. — An Arch- deacon was the head of the Deacons, and was sometimes made a Bishop. — See also Bingham, 2. 10. 5.

s Bingham, 9. 1. 1,

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476 BOOK VI, 111.

and Roman custom in forming civil societies in Towns and Cities, was not unlike what has been now mentioned. = Each Town or City was governed by a Senate, and by a chief Magistrate, who was, at the same time a Senator, and above the Senate, The Council had the names of Bean, and Sentry, Ordo, Curia; and the Magistrate was called Di&a- tor, or Desensor Civitatis: his authority extended to a little di/fance round the city“. TY

Now it fecms as if the Apostles and their suc- cessors, in planting Churches, had formed societies similar to these, leaning a little more or less to the Monarchical, or Democratical forms, according to the abilities and dispositions of the persons, and the cufioms of the place. So that, the combinations of power admitting of so great a variety of forms, it might happen, that no two Christian Churches had precisely the same form of Government.

Clemens Romanus, writing to, and therefore about, the Church of Corinth, fixed in a Grecian mer- cantile city, speaks as St. Paul does writing about the Church of P4ilippi : he mentions only Ericzoro and Aizxou’.— He laments a person’s being de- poled 7s Emioxonns — from the superintendence: and then adds, happy are (not the Exner, but) the Elders who cannot be deposed ; who are fixed immoreable in Heaven*. He also, according to Lord King, makes nyzptve, which was a name for

Bijkops,

b The settlement now (1792) fixing at Sierra Leone, is governed by a Superintendent and Council.

i Clemens Rom. 1. Ep. ad Corinthios, Edit. Russel, (Patres Apostol.) Set. 42. compared with 44.—EmTioxo7e in the plural, in one church, must, I should think, imply some kind

of Council: even if Episcopi were a sew leaders, they would

consult together. k Ibid page 170, 171.

BOOK IV. 111. 477

[…]

Polycarp also writes to ‘the Philippians, and of course, of the Church at Philippi; a town in Europe, of Grecian manners and customs, pro- bably; I do not fee that he mentions Bissiops; but he exhorts the Philippians to be submissive to the Presbyters® and Deacons. Yet he himself was Bishop of Smyrna, and writes from thence; in his own name, and the name of the Presbyters who were® with him.—Compare his Presbyters and Deacons, with Paul’s Bissops and Deacons, when addressing the /ame. Church, and they will seem to mean the same Officers. —I thould conjecture, that a monarchi- cal Form of church-government, had ever place at Philippi.

Tenatius, was bishop of Antioch in Syria: and from thence he was dragged, even to Rome, to be torn in pieces by wild beasts: on his way, he was suffered to stop at Smyrna, with Polycarp, the Bishop there. From thence he wrote to the Romans; and to three Churches near him; to the Ephesians, Magnesians, and Trallians. And afterwards, when he had proceeded farther on his journey, he wrote from Troas to Polycarp®, and

allo

| Lord King’s Primitive Church, page 89.—Clem. Ep. Sect.

57. Page 210, Russel, and page 211, note; - To 7y2miuy 1 oft CuTECWY.

But I find one or two places where yyzwerc seems to me to mean civil Magistrates, and geo Cures: old men; the aged : see SeR. 1. (page 8.) and SeR, 21. (page 94.)—And does not the last sentence in Se. 40. mean three orders of Christian Ministers? Levite was not uncommon amongst Christians for a lower order of Church Ministers, or Clergymen : and the

context here is about Christians. For subjection to Presbyters, see Chap. or Sect. 57.

mn Polycarp. ad Philipp. Sec. 5.

• Inscription. Could o uv * vr eto CuTeg%, imply Zuungeo- surge? Fellow Presbyters? | 9 Ad Pol. Cap, 12.

473 BOOK IV, 111,

also to Polycarp’s Church, the Church of Smyrna; and to that of Philadelphia. In a the Epistles, except that to the Romans, which relates to him- self and the sufferings which awaited him at Rome, he mentions distinctly our 7hree orders, Bishops, Presbyters, and Deacons: and says very strong things in favour of subjection to the two former, especially Bi/hops.—I may read to you, of the Epistle to the Church of Smyrna, Chap. or Sect. 8. 9. 12.— Of that to Polycarp, (which changes from singular to plural number), Chap. 6.—Of that to the Ephesians, Chap. 6. and Chap. 2. where

subjection is 1njoined, to Bi/hop and Presbytery; as it

is in Chap. 4. — Of that to the Magnesians, Chap. 2. and 6. — The Bishop at Magnesia was young, which gives Ignatius more opportunity of contending for his episcopal authority : he mentions the Bishop as being in the place of God; and the Presbytery as being in the place or situation ovveFer Twy Amor; and the Deacons as being intrusted with the Ala Ince X ours: adorning this part with words; perhaps in order to make the want of power and authority less perceivable. = Of the Epistle to the P/iladelphians, I might read the Inscription. — Of that to Trallium, Chap. 2. and 3. and 7. and 12. where the Elders are to avabuxew Toy Emioxorov, refocillare Episcopum; and 13, where the Church is to be subject to the Bishop and Presbyrtery ?.

From thele passages I conclude, that the govern-

ment of Christian Churches was more monarchical

in Afa Minor than in Europe; particularly than at

Plilipp!, and that mart of Commerce, Corinth. And

v Compare Ign. ad Smyrnæos, Cap. 8. ad Trall. 2.

BOOK Iv. ART. XXXVT, SECT. 1V. 479

And if we suppose a greater disposition towards Despotism in the Asiatics, and towards Republi- canism in the Europeans, allowing perhaps some- thing for the great persona! weight of Polycarp, Ignatius and others, the difference may be suffi- ciently accounted for.

If there was any Form of Church Government which was properly Christian, how can one account for Polycarp’s inculcating a kind of sub- jection to the Philippians, different from that which his own Church (at Smyrna) was exhorted to pay, by Ignatius? Polycarp allo sends to the Philippians those Epistles of Ignatius, which in- culcate subjection to Ericuorot; not because they do that, but because they contain Hi xx bro xa4 T&oa» oodopm, & C. (Pol. ad Phil. Sect. 13.) However, the difference of language as to sub- jection would thus be generally understood : the exhortations to submit to Bishops would be known to Churches of the most or n pn form, and vice versà.

We must not let our peefuclides lead us to imagine, that a primitive Bishop of Smyrna was anything hke a modern Bishop of Durham; any more than that King Romulus was like Louis Qua- torze, or a Persian Monarch.

IV. We have now gone through the most significant part of our History. As Christianity spread, it filled whole provinces; these were divided with some sort of analogy to the civil divisions“ found actually subsisting. And it must generally be most convenient to have the place of public resort for civil affairs, to be the same with that for ecclesiastical business ; people can molt easily get to it; and the circumstances which made it most convenient for the one, will generally make it most

[…] Bingham, Book 9, Chap. 1.

[| (|

480 BOOK Iv. v.

so for the other. The more complex public wor- ship grew, the more oficers would be wanted,

and orders would become more distant : Bishops

would become higher Officers, Deacons lower,— At the Council of Nie, Paphnutius spoke* of three orders as we should: and fo spoke Auguftin*, — The Azrians” considered Bishops and Presbyters as the same; but they seem to have been singular in this; at least our notion was by far the most common *. - | |

It bas been before observed that the JYaldenses had fomethivg like our three Orders.—Art. xx111, Sect. Iv. |

v. I am not aware? of anything farther worth mentioning, till the time of the Reformation. Then that great change took place of ordaining wholly, in tome churches, by Elders —And at that time, there was an idea of contracting Dioceses*, or making many more, ana therefore many more Bist:ops, in a given space.

We mentioned, under the twenty-third Article, Sect. vi, the Lutheran Superintendents, and the ideas of ordaining amongst Presbyterians andthe Ind-pendent Congregations. But we did not

mention,

See Council of Nice, in Socrates, 1. 11. and Suidas.

t Ep. 21. repeatedly. —Ang. is anxious about not being fit to be a Priest; he would study, &c. and writes for a Bi/hop’s advice,

dee Lardner’s Works, Vol. 4. page 306.

• See Baxter on Councils, page $1. the 22d Canon of the Council of Milevis, A. D. 416,—And several instances from Clem. Alex.—Origen, and Tertullian, in Nicholls on Common Prayer, on the Preface to the forms of Ordination. And that expression of Apostolic Canon 2. Let a Presbyter be ordained by ene Bishop,“ shews, that Presbyter and Bishop could not always be synonymous,

Art. Xx111. Sect. 1v.— Neal says, that Wickliffe held only two orders; Bishops cr Presbvters, and Deacons, 1. page 3.— Wickliffe se:ms to have had some Puritanical authority.

z Bingham’s Works, 1. 409. folio,

BOOK tv. v. 481

mention, that the English Forms of ordaining Bishops and Priests were, at the time of the Re- formation, less plainly distin& from each other than they are now. However, the act of Uniformity, made upon the Restoration, requires us to assent to our present Article according to the Forms now in use“, which were only composed in 1661, or 1662.—Bishop Burnet mentions a scruple in the time of Queen Elizabeth, which occasioned Par- liament, and the compilers of our Article to look back, and to declare all Ordinations valid since the end of the second year of Edward VI. which had been performed according to the Book composed and published, in the third year of King Edward, though not ratified by Parliament till his fifth Car. | | l Anciently, all Bishops were appointed* by Elec- tion. But Elections grew too tumultuous, and the appointment got into the hands of a ew: it occasioned great disputes between the Popes and the Sovereigns of Europe; but our Henry VIII. set-

tIed

See the end of the Act of Uniformity in the fourteenth your of Charles II. — And Bennet’s DireQions.—See also

osheim, 8vo. Vol. 4. page 91. add Neal, 1. page 43,—l do not seem to understand Neal in this passage; he seems to speak as if in King Edward’s time, in 1549, our forms of ordaining, or consecrating, had been the /ame for Bishops and Priests ; whereas they are only the same in things common to both ranks: as about studying the Scripture, and opposing Heresy. In other things they differ.— And the principal difference between Ki Edward’s Forms and those made at the Restoration of Charles II. consists in this ; in the old ones words of Scripture were used, addressed to Timothy as Bishop, (2 Tim. i. 6, 7.) and in the new ones the auord Bishop was used; and so of Prief. |

d Bingham, Book 4. Chap. 2, — Stillingfleer, Unreas. of Separ, part 3z.— Clem. Rom. Ep. Se&. 44. page 168. Edit, Russel, For Election; growing tumultuous, fee Bingham, 4. 2. 6. Baxter on Councils, page 66. (and, I think, page 99. 101.) — Nicholls on the words, The elected Bishop,” &c. and Dr. Powell’s Thesis, in his Volume, page 365. |

482 BOOK iv. VII,

tIed the matter in England, as it now 1s; giving a Conge a’dire to a Chapter, but punishing them if they did not electꝰ the person whom he nomi- nated. Bishop Warburton considers such patronage as a compensation made by the“ Church to the state for protection, and for the ule of a compul- five force.

vi. Mosheim* says, that the Sociniaus (the early ones I suppose) have four sacred orders; to our three they add that of Widows; why not Deaconesses allo, like the Puritans? or those men- tioned 1 Cor, xii.?—I do not see Widows men- tioned in the Racovian Catechism.

vii. If we wish to see what the Council of Trent says on our present subject, we may read the fourth, fifth, sixth, and seventh Canons of the twenty-third Seffionf.—With regard to uninter- rupted succession of Bishops, we have said enough before; as well as upon the subject of re-ordain- ing.— And upon the Puritanical notion, that all rules are to be derived from Scripture. In Strype’s

Annals, we have an account of a Puritan Professor at Cambridge, Cartwright, who was complained of to the Chancellor of the University for having held, that Offcia et nomina impietatis,” are intro- duced into our Church; meaning Archbishops, &c. — Cambridge was then “a Nest of Puritans.” — According to the Article of 1 552, people, in sub- {cribing to it, subscribed to the Liturgy; but in 1562, assent to the Liturgy became unnecessary: | how

e Blackstone, Index, Conge d’ Elire.

d Warburton’s Alliance.

© Mosheim, octavo, Vol. 4. page 185, Note.

f For the things mentioned in these sixth and seventh Sections, see Art. xx111, Sect. vII. x1.—John Burges, page 3. 26. 42.

—Strype’s Annals, Vol. 1. page 583. A. D. 1570.—Neal,

Vol. 1. page 190. 428, where is our 7th Canon of 1604.— Dr. Powell, page 28,

how the Church was again driven into requiring it, Dr. John Burges shews in very few words; . at the same time that he accounts for our subscription to the Liturgy in general, he declares, that he only assents to the w/e of it, and the fame of the rites of our Church. | 0

But it is time to put an end to our History: I will only mention then one or two things briefly. — Bingham expresses, in 1726, a wish®, that Dio- ceses could be contracted, according to the idea of our Reformers.— Mr. Granville Sharp’s not ion of a right appointment of a Minister, is, that he should be appointed as Matthias was“; by lot, out of two fixed upon by suffrages of the Church,

Dr. Powell’s Thesis is to be much recommended, in which he proves, that neither the Church- Government of England, nor that of Scotland, is repugnant to the Law of Nature, or to the Word of God. It contains all the Elements of Religious Society, expressed in the best manner.

Dr. John Burges told King James, (&c. as be- fore), that with regard to our present subject, he did not mean to express approbation of every phrase, &c. in the Ordinations, but only to declare, that our calling and ordination was, on the whole, such as not to be deemed unlawful, or contrary to the word of God. — His sense was accepted as the right one. |

The Romanisis seem to make the same three Orders which we make. See Council of Trent, the sixth Canon of the twenty-third Sefton. —As to Nicholls’s saying, that they make Bishop and

Priest e Bingham, 1. page 409. folio. | d Acts i. 26.—This is what Mr. Granville Sharp has men-

tioned to me, in Conversation, I hope I have rightly under.

stood him. | Burges, page 26. | HH 2

b s | Mi ”

484 Book IV. ART, xxxvI. SECT. VIIT.

Priest equal, because the Priest can make his God,

and the Bishop can do no more, that 1s charging con- uences of opinions, contrary to our sixth Canon

Controversy. Book 11. Chap. v. Sect. vi.

Dupin, disputes the validity of some English Ordinations in Theory, but would allow them in practice, if an union took place.

VIII. We now come to Explanation.

In the title, „Ministers“ includes Priests and Deacons.

In the time of Edward VI.“ there were two Reviews of the Liturgy; one in the second, and the other in the fifth of Edward VI. but only one form of ordination : we have no concern with this matter now, as we subscribe to the Forms made at the Restoration.

• Doth contain all things necessary ; ‘—this is modest : it is not saying, that our Forms are the most rational and scriptural that ever were or could be made; nor even that they are not defective; but only, that they have no such capital defect as to destroy the essence of an ordination.

Neither have our forms anything in them that « 1s superstitious and ungodly : they may be inele- gant, unbecoming, injudicious; but they cannot be called superstitious or impious, — in Latin, im- fium; which reminds one of Cartwright’s © officia et nomina impietatis.” © We decree,” is the same stile of Injundtion that was remarked in Art. xxxv.

The expressions amount only to this, that our Forms have no defect or fault fo great as to annul

our Ordinations. | IT; And

Wy poor: Third to Maclaine’s Mosheim.

ather from Burnet on the Article; and Neal under Edad VI. — Yet Nicholls mentions something which was different in the first and second books of Edward VI.—the Ordination Oath,

BOOK IV. Ix. X. 485

ix And now with regard to Proof, what shall we say? all that we have to prove is, that © the English Ordinations are valid; or not invalid. It every Church can settle its own rites, the thing is proved; and that this is the truth, must appear from the History now given, and from what has gone before, in the twenty-third Article. From these we are led to conclude, that it is our busi- ness, and our duty, to adopt that Form of Church- Government which falls in best with our circum- stances and habitual notions : that it would be wrong therefore to have a monarchical Church- Government in a {mall republic, or a republican one in a large monarchy. | |

Indeed we might go through our Forms, and defend the several expressions we meet with; but that would be unneceflary labour; a better plan would be, to fee what Objectious have been made to them; or what dissiculties they have occasioned ; if these admit of solution, we may take for granted that the rest is unexceptionable.

x. Thus we are led to indirect proof: and the objections are such, that we may propose them together, and fo answer them without interruption. That Orders is no Sacrament, has been shewn under the twenty-fifth Article; and the word called“ has been explained at large. Nor need we take farther notice of the Romish arguments against our Ordinations.

1. Is it right to have officers in the Church

whole very names® are not found in Scripture ; as Archbishops, Archdeacons, &c.? 7 2. We

= This was the notion of Professor Cartwright before · men ·

noned; some of the other notions might be found in Srrype’s Annals, in the years 1570 and 1573, in the affairs of Cart- wright, Dering, &c,—Dering is mentioned, Vol, 3. page 27” -

HH 3 He

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2. We meet with three names, indeed, Bmioxowes, IlgeoCurepos, and Alaxovee, but we have no right to conclude from thence that there were rer dis- tin Ranks.

3. And supposing there were, Bissiops ought not to be men of worldly dignity ;

4. Nor Presbyters, now called Prięsts, so far inferior to Bishops, as they are made in the Church of England. | =

5, Nor ought Deacons, appointed originally for purposes of æconomy, to be so much of spiritual and clerical persons as the English make them. |

6. Then, making ecclesiastical ordinations, or trusts, to have any dependence on temporal powers, in the way of patronage, or otherwise, is contrary to the nature of Christ’s spiritual kingdom. Such ordinations must want completing® by scriptural Presbyteries.—These six objections are all of the puritanical cast.

7. But it has also occasioned difficu/ty, that can- didates for Deacon’s orders are asked whether they trust that they © are inwardly moved by the Holy Ghost to take upon” them the office of Deacon.

8. And, that the ordaining Ministers undertake to convey the Holy Ghost to those whom they ordain. — Now in effect we have already replied to most | of these objections and difficulties; but a word or two directly opposed to them, may have its use.

x1. When Bishops become numerous, they must have some subordination settled amongst them, else they could not act jointly, or with unity.—

That

He writes to Lord Burghley for relief. — I think Lord Burghley was both Minister of State and Chancellor of the University of Cambridge.—** Of collectors for the poor, ar Deacons” — is 4 synodical title of the Puritans, in 1576. Neal, 1. 232.

” See Bingham, French Church, Book 4. Chap. 5.—Neal’s

Hist. Pur. Vol. 1. page 233.— Gawton’s Letter to the Bishop of Norwich after deprivation.

BOOK IV. ART, XXXV1. SECT. XII. 487

That subordination might sometimes be tacit, through general respe&t to some great and good Prelate ; but ordinarily it must be by means of authority expressly given. And such authority requires an official name to denote it, and make it instantly felt. There is nothing more in giving such names, than providing that all things be done decently and in order.” If there are many Overseers, how can order be maintained without an Head-overseer? - But it must not be thought that the names of Archbishop and Archdeacon were invented by the Church of England: they have existed ever since they were wanted. Metropolitans and Arch- deacons have been known in the Church these fourteen hundred years. Nay, we might have Jerom’s authority for adding Archpresbyters®.

X11, Supposing it were allowed that there were only two orders in the Church of Philippi, or Corinth; though to me it seems probable that the ETioxores might be superior to the ordinary Pres- byters ; yet there can be no doubt but the 4/aarics had three orders, and only one Bishop in each church. Let then the Presbyterians have a Council to govern them, I see no harm; but let us not be blamed for having Bishops. If all are to go by Scripture, why do not separatists imitate the orders, or ranks, mentioned 1 Cor. xi. 28. and Eph. iv. 11.? Our opinion 1s, that we are to have what, in our circumstances, best answers, according to our judgment, the ends of religious society. We conceive, that Christ no more in- sisted on a Presbytery without Bishop, than on Aldermen without Mayor ; or than on the newly

appointed * See the reason for giving the unscriptural name Sacrament,

Art. xxv. Sect. x 1.—Christ is a XIroam, I Pet. v. 4. 7 Bingham, Book 2. Chap. 16 and 21.

HH 4

488 BOOK Iv. xIII. XIV.

appointed Council of Sierra Leone without Super- intendent. x111. Why Bishops should have worldly dig- nity, some reasons have been given in the third? Book. Let no man despise thee,” says St. Paul to Titus“, speaking of the exertion of spiritual authority: if the injunction be not for Titus, but his flock, still it lays an obligation on them, and on all, to prevent the contempt of the Clergy.— We have no good reason to think, that Christ had any objection to Kings being nur/ing-fathers to his Church, or that if St. Paul were now alive, he would fay, that Christian Bithops should not „ stand* before Kings,” and in such a form as would help to promote the right spirit of courtly aflembhes.—At first, Christians could only pray for Kings* and for all that were in authority ; but other means of promoting the good ends of civil government, they never seem to have avoided, as things not belonging to them. The revenues of the Church have been sometimes applied too much to purpoles of Luxury ; but — a well-chosen Bishop to consider them as a 7ruf, and to dispense them in promoting virtue, piety, and learning; in turnishing libraries, &c. &c. (which-is the only right idea of them), they would be of immense value to the public. The Gospel was to be preached to all nations : a nation, as such, might become Chris- tian, of whatever ranks and orders | it consisted. xiv. Presbyters* or Prięsts, may not be, in all respects, what _y originally* were; all * mu

q Book 111. Chap, x rv. Sect. viii.

r Titus ii. 15.

5 Prov. xxii. 29. t 1 Tim. 11. 2.

[…]

BOOK Iv. ART. xxxvI. SECT. XV. XVI. 489

must yield, must dilate, contract, and suit them- - selves to utility; in different circumstances. As

the Church encreased, and more nations came into

it, Bishops grew higher, Deacons lower; Priests

were intermediate; though even then the three ranks

were only such as Clemens describes. — The civil

Magistrate found himself induced, and called

upon, to interfere; this might take off from the

ruling? of the Presbyters, and turn them more to

teaching and ministerial offices. Only let us not

have two different ideas of the fame word, and

dispute as if we had the same. Such contention

must be endless.

xv. It seems right that we should have such

inferior ministers as we want; as to their official

name being Deacon, it is of no consequence. I

do not know that, according to Scripture, Stephen

was a Deacon more than St. Paul:. Nor do l see,

that Eusebius calls Stephen a Deacon. But if he

had been called Deacon, he certainly did spiritual offices; Philip baptized the Æthiopian, Stephen worked miracles, and harangued the Jews. He would not have been ed for serving tables.

XVI. Unless civil power supports religious society, the maintaining of it seems quite inpracti- cable; as we have before observed. Suppose a company of Players chose to profane the Lord’s Day at Edinburgh, where it is kept with great strictness, how would the church of Scotland pre- vent the profanation by any power merely ecclesi- astical ?—Those who maintain, that © Christ was

the Y 1 Tim. v. 17. = 1 Cor, iii. 5. as before, Sect. 11. Rom. xv. 8. Christ was Aaxoves Wegoro purge 7 vr F * Beginning of his Ecclesiastical History.— Igratius seems to consider Deacons (that is, A:azove; reckoned with Emioxoxo; and @ecoCuregos) in a spirituai lig Os yae Beoparw Xas word

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490 BOOK iv.

the only Lawgiver in his Church,” must give up in practice what they hold in theory* ,—But of this enough before. The nature of Patronage was mentioned just now.

After al, the general designs of the Puritans, to strengthen religious discipline, to make it pervade every order of men, and notice every immoral act, seem to me very“ laudable. Nay, it is no way necessary, for our present business, even to deter- mine which mode of Church-government is best, theirs or ours; perhaps neither may be good abso- lutely, in all circumstances; nor either bad in certain situations : our Article only afferts, that ours is not radically faulty, so as to have no effi- cacy; fo as not to retain the essence of a Church“. — The remaining difficulties may be more amongst ourselves,

xXV1ii. As to the question, ** do you trust that you are inwardly moved by ihe Holy Ghost to take upon you this office,” &c. it cannot occasion much difficulty to any one who has accustomed himself to observe the manner in which every good action or purpose, is, in scripture, referred to the Holy Spirit. This was our subjeft in Art. x. and has been several times mentioned since —Phil. ii. 13. James i. 17. might revive former ideas. These rhings considered, the question amounts to no more than this, Are you conscious of good intentions in your present undertaking? are you “ in all things! willing to live honestly,” in the situation to which you aspire ?—Besides, a candidate is only asked whether he zrufs that he is moved; this implies

uncertainty,

d Neal 1. page 233, as before.

© See Dr. Powell’s Thesis, page 369, top.

4 Neal 1. page 232. Classes,

© See Archbishop Wake to Pere Courrayer, - July 9, 1724.—

Mosh. Cent. 18. Sect. 23. 8vo. Vol. page 94. Note. f Heb. xiii, 18. 4 ANY

uncertainty, and entirely excludes enthusiastic pre- sumption: indeed as the Reformers were no enthu- siasts, a man might assure himself beforehand, that they had no enthusiastic meaning.

Similar enquiries might be made of one entering into any other profession, where he might possibly have an end in view distinct from the good of that profession. Do you really mean to make a good Soldjer, or only to wear a gay uniform? are you inspired by a true martial spirit ? So, do you really mean to make a good minister, or only a tithe- gatherer, or a lounger ?—But if this be the mean- ing, you will fay, why not remove all difficulties by asking the question in the words which now explain its meaning? I suppose the reason is, be- _ cause the phrase used, is most scriptural ; especially

for Deacons; (indeed the question is not proposed to Priests, or Bishops;) to see this, one need only read Acts vi. 3. 5. (which is transferred into our ques- tion,) and consider circumstances. Seven men are Chosen, to make a fair distribution of what bounty has thrown into a common stock : a qua- lification for this temporary office was that all seven must be full of the Holy Ghost,” as well as have a good character, and prudence; that is, knowledge of accounts, market-prices, &c. — We can imme- diately see the propriety of such men having a good character, and being prudent ; being full of the Holy Ghost is a phrase not now familiar; we must consider with what it is joined: it must mean some requisite for managing the temporal concerns of

religious society : might it mean, full of an holy temper? interested about Religion? a good temper or intention is to be referred to the Holy Ghost.— But there are many other texts which tend the same way, and would serve to confirm those who

framed the question, in their purpose —Luke 1. 1 5: | | Acts

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492 BOOK IV. xvIII.

Acts vii. 55.—IX. 17, — xi. 24. — Xill. 52. — xx. 28. —2 Pet. i. 21. These and others would serve also to make the phrase more familiar to 26; and ny remove our greatest difficulty in the use OI it.

xv III. When our ordaining Minister says, « Receive the Holy? Ghost for the office,” &c. there can be no doubt of his using those words of Scripture, John xx. 22.—In the office for Priests, he goes on to ver. 23. in that for Bishops, he proceeds to 2 Tim. i. 6, 7. — John xx. 23. is an Ordination, or Consecrat ion.

This might be of an higher kind at first, than since, in the ordinary state of the Church, as we have seen of several things; but what could be a more proper way of giving a commission to preach, absolve, &c. than repeating the words which our Lord used when he gave the same commission; un- derstanding them in a /ower sense © Suppose you had to compole a Form for the purpose : would you not fay, This must not be expressed like a secular and civil appointment; it should be ex- pressed in some words of Scripture. We preach not ourselves”, but Christ Jelus the Lord:“ we are not disciples of Paul, or of Apollos, but of Christ: that commission which Christ gave, we hand down from generation to generation; how can we more strongly mark it for his, than by ex- pressing it in his words ?—As the Holy Ghost is to guide us into all truth, and as Christ 1s to be with his Church to the end of the world, it 1s

not

2 This is not the office of Deacon; he trusts he is moved by the Holy Ghost, and does not receive it: Priest and Bishop think in their hearts that they are truly called, and do receive the Holy Ghost, Is anything particular meant by this? | 22 Cor. iv. 5. |

BOOK iv. 493

not to be imagined that any appointment of a sacred minister can take place without some blessed heavenly influence; but it is not man who causes that influence, but Christ himself. Man only repzats a Form as Agent for him who instituted it. If man could convey any spiritual blessing by his own power, he would use his own words; the words used by an Herald when he proclaims

war or peace, may sound presumptuous, as if he

pretended to give one or the other; but they are not his own words; they are always understood to be the words of his Sovereign; and nothing but some great abuse, can prevent their being effect ual.

This form seems to have been quite established in the time of Augustin, in the Latin Church: and in the Greet Church there has been in ordi- nations some mention of the Holy Ghost. Yet, in general, it is said, that the Greek Forms have been more indicative, the Latin ones more opta- tive or precatory*. As, © mayest thou receive the Holy Ghost.” Some have thought that our ex- pressions might bear that sense; like, Every

good attend you.”— Be you happy, whatever be- comes of me,” &c.

xix. As we do not seem to have occasion for an Application, 1n this Article, I will close my re- marks upon it by a sort of paraphrase, of th words, Receive the Holy Ghost,” &c. |

As Jesus Christ, when he sent his Apostles to preach the Gospel in all the world, gave them his commission, and promised a ratification of their authority; and as it is his will that a Commission, in kind the same, though of a lower Degree,

should i Aug. de Trin. 15. 26. (Nicholls).

& See a like distinction in the Form of Ab/olution; Art, xxv. Sect. iv.

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should be perpetually conferred for the benefit of his Church ; I, heretofore regularly appointed, do confer the fame on You; using the words of our Lord, as best conveying the nature of the Trust; and leaving it to his unbounded wisdom to fulfil them in that degree which shall seem to him, in any state of his Church, most suitable and ex- pedient.“

Notes

• Dr. Powell would not have objected to this plain enume- ration of Facts. See his Thesis, in his Volume, page 304-— «« Quis enim, post immensos,“ &c.
• Lardner, who seems to hold but two ranks, says Prefoyters were to preach, reprove, rebuke, &c. Works, Vol. 2. Introd. page ix.