jegwoúrns, an inferior Degree of the Greeks Priesthood strictly spoken, but T. p. 185. rather the Deacon is but as a Servant to the Priest.

Again the Duty of Preaching or Teaching is undoubtedly as much the Office Mat. 28. 19. of a Prieft, as the Celebrating of the Eucharift is; and yet in the Roman Pontifical the Prieft hath no fuch Power or Authority given him to Preach. And at that Form where he is authorized to fay Mass, there is no Imposition of Hands, but only the delivery of the Chalice with Wine and Water, and the Patine with the Hoft; and at the Form for Binding and Loofing, there is only Impofition of Hands, no delivery of any thing; and a Cafack or Garment is afterwards put on him; fo that here are either two Sacraments in one Order, the first by delivering the Inftruments, the next by Impofition of Hands; or one Sacrament by halfs or by piecemeal, if both thefe jointly are the Material Cause of it.

P. 238.

Again, Goar, who is Zealous enough and defirous every where to make the Grecks and Latins in all things appear both of one Mind, is forced by plain Truth to declare as to this Point, that although the Greeks might perhaps of 239. old have had fuch inferior Offices amongst them, as the Oftiarius, Exorcift, Acolythus, as well as many others, yet none can defend or prove that they were lookt upon by them either as Sacraments or Orders Inftituted by Chrift; And he there largely defends this. His Opinion, though (as his manner is) he would fain fhuffle it off, and palliate it at laft by what he faith two Reverend Greeks of his acquaintance told him; That the Greek Church hath fill the very fame number of Orders as the Latins have, because the Oftiarius, and Exorcift, and Acolythus, are all included in their 'Avayvans, or Reader, by Accumulation; for fo faith be, he is indeed at once Ordain'd all thefe T. p. 186. four Officers together, which thus are now in one.

2. p. 66. 95.

Igoum in a large Senfe, as is faid, may fignify all that are Dedicated to facred Offices, as I have noted much the fame of xegoría, Defignation (by lifting up or ftretching out the hands) or Impofition of Hands. And the Greeks late Confeffion makes not only the Reader, and Singer, and Subdeacon, but 'oge podoy. λaμradagio, Him, that take care of the Lamps, (as alfo others, who take 130, 131. care of the Utenfels, and Ornaments of the Church,) Inferior Degrees. They might as well have added, deToTάTos, the Vergers, ung pigus, the taper bearers in Proceffions; for making of which there is a fet Form fet down in Goar and Morinus. Their Lamps are flat open Glafs Vials in which they fix, 237 (with Wiers and a little piece of Cork,) the Snuft fo as it will burn a long time Comment, part together fafely; these are hang'd up in feveral places, efpecially before the Vir- Vid.bic p. 348. gin Mary, and other Saints Pictures, in Monafteries and Churches; and the Lampadarius his Office is to look after them; there are alfo zadnáτ Lighters and Trimmers of the Candles, and many many more fuch low Officers, (as well as higher, mention'd by Morinus,) which may as well be called Holy Orders as the reft above mention'd; and Goar gives us this one fhort Form for 240.a.Vid.inf. making of them all; (and the very fame words are used in making a Deacon, and Priest, as will appear bye and bye;) The Grace of the Holy Spirit Promotes or Conftitutes thee, this or that Officer; and a little after he tells us a great Truth, that (as the Latins wrangle about the delivery of the Inftruments, aud Impofition of Hands, fo) the Greeks as eagerly difpute, whether the Signing of the Cross upon him that is Ordain'd, or the Impofition of Hands with them is the Material Caufe of cach refpective Order; and he gives us an account of the Arguments of both fides.

part 3. p. 193.

P. 197.

242. a.

3. Exerc. 1.

But he that defires more of this confused Scholaftical ftuff, and the various Conceits and Speculations of vain Men about these Orders, may confult the Elaborate Morinus, who will acquaint him largely with the feveral Difputes and Comment. part different Opinions of the Schoolmen about them, and their fruitlefs Attempts to reconcile the Greeks Rituals and Ordinations to the prefent Roman Pontificate. I will here add no more but what the great Bellarmine faith himself; De Sacr. Ord. reckoning up his feven Orders, Doorkeepers, Readers, Exorcifts, Acolythy, 1. 1. c. 5.

Sub

Ut fut. c. 2. §. 7.

T. p. 186. Subdeacons, Deacons, Priests, (which, as is faid, he makes twofold; and thence, as Morinus tells us, fome Schoolmen make eight Orders; others adding meer Clerks, (for those who are first initiated by fhaving the Crown) do fo make them nine; Others add the Singers, and thus make them ten; Ex his, convenit inter omnes, Catholicos, ordinem Presbyterorum, esse verè ac propriè Sacramentum; de aliis non omnino convenit; Of these it is agreed by all Catholicks that the Order of Priests is truly and properly a Sacrament; about the others they do not at all agree. Therefore let us now fee whether Priesthood it felf be a true Sacrament or Mystery or only a facred Evangelical Office, or Miniftration.

P. 176. Q.

19. &c.

First the Definitions of a Sacrament or Mystery, above given both by Greeks and Latins, plainly exclude Priesthood from being fuch a one; because it wants the grand Characteristick, God's own Inftitution of any outward vifible Sign, or fenfible Thing; as also his express Promise of any T. p. 187. peculiar faving Grace annext unto it, for the Schoolmen (as in Morinus) part 3. p. 5. and Bellarmine himself truly confeffes, that they cannot fhew any external §. 11. p. 7. Symbol of Orders appointed in Scripture, or that Chrift any where exDe Sacr. Ord. prefly commanded that Minifters fhould be Ordain'd by Impofition of Hands. 1. 1. c. 2. P. Neither can it be any way proved that he himself Ordain'd either the Apoftles, or the Seventy, by laying his hands upon them. He breathed upon his Apoftles indeed, as the Maronites do ftill, but neither Greeks nor Latins ever used that Rite, neither are they any where commanded fo to do; for his exMorin. part 2. ample in this without his command, have been hitherto counted no warrant P. 343. 350. to them to do the like. And as there is in Ordination no outward Symbol instituted or commanded by Chrift, fo there is no particular faving Grace any where exprefly promised to it.

491. C. C. 9. P. 495. b.

Mat. 10. Luke 10. John 20.

De Sacr. Ord.

Bellarmine endeavouring to Collect and Evince the Contrary from Scripture, 1.1.c.2.p.491.c depends entirely upon those words of St. Paul to Timothy; Neglect not the 1 Tim. 4. 14. (Xágioμa donum, vulg. lat. Gratia) Gift, or Grace or Office, that is in thee, which was given thee by Prophefy, with the lying on of the Hands of the Presbytery; and again, ftir up the Gifts, or Grace or Office, of God which is in thee, by the putting on of my Hands; here is, faith he, Grace, or a Gift, plainly tied to Impofition of Hands; but no Man can tie Grace to a Sign of meer human, or Mans, Invention; therefore Impofition of Hands, though not exprefly commanded by Chrift, is certainly imply'd as Ordain'd by him, for an outward Symbol, and Grace is alfo tied to it by him.

1 Tim. 3.

To clear this Ponit I must note, that in Ordaining of Bishops Priests and Deacons according to St. Paul's own Inftructions there ought to be first, éxioxes, a frict Examination, and carefull Enquiry made, and due Confideration had of the Qualifications of the Perfon to be Ordained; and that Hands Tim. 5. 22. fhould be laid fuddenly on no Man; that no Novice (or one that was not well known and approved) fhould be Ordain'd. Next there is to be an express Miffion, or manifeft Authority given him, which Gift is his Ordination; for every one that hath the Qualifications of a Minifter or Teacher or Paftor, must have alfo Authority to Preach or Minister either immediately from God (as the Prophets and Chrift himself had.) or mediately from him, by fuch Men who have received fuch Authority (and Power of Communicating it to others) from him, according to his own appointment. How shall they Preach, faith the Rom. 10. 15. Apostle, except they be fent? And the Jews with good reason asked Mat. 21. 23. Christ, as he was Teaching in the Temple, by what Authority he did those things.

Now Timothy's Qualifications were fufficiently known to St. Paul before he Ordain'd him; Timothy had known the Holy Scriptures from a Child; and 2 Tim. 3. 14, 15 had been St. Paul's Scholar, who also knew the unfeigned Faith that was in him before his Ordination; for it was the very fame which dwelt in his Grandmother Lois, and in his Mother Eunice; And it was revealed to him by Prophesies which went before of Timothy, that he should have, ráTHỊ TỪ

12 Tim.

παρ

nagayyeríar, this charge or command committed to him (there is the xágioμa, T. p. 187. Gift or Commiffion,) that according to the Prophefies which went before of 1 Tim. 1. 18. him, he should War a good Warfare; that is, he should be made a Commif fion Officer, (as we fpeak,) or a chief Commander in Chrift's Army, which is his Church. And therefore for Timothy's Miffion, there is no doubt but St. Paul had either the Gift of Difcerning of Spirits, or fuch an Inspiration or 1 Cor. 12.10. Impulse of the Spirit to make him give it him, as thofe had who feparated 13.2. Him and Barnabas; and therefore the putting of Paul's hands, and the lay- 2 Tim. 1. ing of the Hands of the Presbytery upon Timothy, added no new Grace properly fo called, but only gave him Commiffion and Authority to exercife and employ thofe Extraordinary Graces, which he had fo fignally and plentifully before to capacitate him for this Miniftry.

T. p. 188.

6.

1 Tim. 4. 14.

7, 8.

St. Paul himself teaches us this Interpretation most plainly in what he faith Rom. 12. 6, to the Romans; Having then Gifts (xagionata vulg. lat. Donationes,) Offices, Employments, Functions, differing according to (xág) the Grace that is given us; according to our feveral Spiritual Abilities and Qualifications. He manifeftly distinguishes between xágioμa and xág Gift and Grace; mak ing the first the Office or Charge, and the next the Inward Qualification or Capacity to execute it, as there we have many Inftances; The (xágua) Office of a Prophet or expounder of the Scripture; of a Deacon or Minifter; of a Doctor or Teacher; of an Exhorter or Practical Perfwader; of a Diftributer of the Churches Money or an Almoner; of a Ruler or Governor, or rather goue) a Bishop; of an Overfeer for the Poor or Afflicted. All these are (xagiouata) feveral Offices or Charges, and they were to be executed (xara Tv xág) according to the peculiar Grace or Ability, which God had severally given to every one of them.

xe

2 Tim. 1. 6, 7. 8.

Therefore the meaning of these words, neglect not the Gift or Grace, that is in Thee; ftir up the Gift of God which is in Thee, by the Impofition of Hands; is no more but this. (as the following verfes in both places explain them) be diligent in the Office and Charge which I have committed to Thee;, Tim. 4. 14, Meditate, conftantly think of it; make it your whole business; fir up that 15, 16. Authority which God, by me and by the Presbytery, hath given Thee; take Courage and manfully execute it; For God hath not given us the Spirit of Fear, or Cowardice; but of Power and Authority; Therefore be not ashamed of bearing Witness to the Lord by thy Miniftry; Or as it is in another place, thou, O Man of God, now made a Bishop or Chriftian Champion in chief, Fight 1 Tim. 6.11.12. the good Fight of Faith, play the good Prize; in all your Christian Combats and Contests, quit your felf like a Man of God; be Hardy and Stout as a good Soldier of Jesus Christ.

Cor. 16. 13i

2 Tim. 2, 3.

c. 6. 13.

And this Encouragement was very proper and very neceffary when St. Paul Ordain'd him, confidering that Timothy was but a young Man, and what a weighty and difficult Office was confer'd upon him. The fubftance of both Epiftles to him, is as it were one platform of his Credentials and Inftructions. 1 Tim. 5. 19. He was particularly to govern the Presbyters under him; to receive their Ap- 20, 21. and peals and Judge over them; He was indeed not hastily to receive an Accufation against any of them, unless upon very good and legal proof; but he was publickly and fharply to rebuke them upon their Conviction, that others might fear. Nay. He was twice most folemnly charged and conjur'd before God and the Lord Jefus Chrift and the elect Angels to do all this, without Favour or Affection, without preferring one before another, doing nothing by Partiality, or refpect of Perfons. Moreover Timothy was forwarn'd that many feducing Spirits and Doctrins of Devils would arife; nay, many false Teachers even then were crept into the Church, who had made shipwrack of their Faith, and had turn'd away themselves and others from St. Paul's DoEirine and Society; whose words did Eat like a Gangreen. A young Man, who was to Govern all Perfons, Ages, Sexes, and Conditions in that Church, and to encounter all Oppofers whatfoever, was very properly and feasonably B b Ad

T. P.

189.

19, 20.

T. p. 189. Advised and Conjur'd to execute his Office with undaunted Courage, Refolution, and Conftancy. But I do not find that this Courage was any ways tied as a Grace to the Impofition of Hands, but was meer matter of Advice and Precept. Timothy's cafe was exactly the fame with Joshua's; There was the Num. 27. 18, Spirit of Wisdom in him firft, and therefore God commanded Mofes to lay his Hands upon him, and give him a Charge in the fight of all the People; that is, Give him his Commiffion to be their General after him; and it is em phatically expreft by putting his Honour, or Splendour, or Glory, that is, his Authority upon him; I know that this whole Matter is thus fuccinctly recorded in another place, Joshua was full of the Spirit of Wisdom, for Mofes had laid, or join'd, his Hands upon him; as if that Spirit had been then given by Impofition of Hands, or, in Bellarmine's Senfe, tied as the inward Grace to that outward Sign; but it is most evident by the former place that Joshua had that Spirit before, which had qualified and fitted him for that great Office, and all that Mofes gave him, by laying on his Hands, was only the Of fice, or Honour, or Authority it felf.

Deut. 34. 9.

Morin, Sac. Or.

& p. 111, 1.

P. 80.

Alex. ab Alex.

you

The ufe, of laying on of the Hand or Hands, was an antient and folemn part 3.p.110.4. Ceremony used to many purposes both by Gentiles and Jews. In one of the Rofin.l.1.c.20. Ways of Manumiffion, or freeing a Slave amongst the old Romans, the Mafter laid his right Hand on his Head. And the Augur, in Livy, created, or, if 1. . §. 18. will allow it, Ordain'd Numa Pompilius King, laying his right and upon 1. 2. c. 19. him and making a Prayer. And we find in general a kind of Religion or extraordinary Reverence placed by the Heathens in the right Hand. But without doubt Chriftians took up this Ceremony from the Jews, by whom it was used upon many ferious occafions; befides what is already mention'd of Mofes to Joshua. The right Hand was laid upon the Head of the Offerings, by the Offerer; and the Hands of all the Congregation were laid upon the Levites, and this fignified that both Offerings and Levites, were Devoted or Confecrated to God. Aaron's hands were put upon the fcape Goat, as if all the Sins of the People were thereby transferred upon it. The Witnesses laid their Hands upon the Head of the Curfer or Blafphemer, (as our Witneffes lay their Hands on the Bible,) as a folemn affeveration or Profeffion of the Truth. Elifba made it a Prophetical Ceremony, when he and King Joash laid their Hands on the Bow in token of the following deliverance from Syria. Jacob bleffing the Sons of Jofeph laid his Hands upon them, and perhaps thence Chrift himself ufed the fame antient Rite in Bleffing the Children which were brought unto him, that he might lay his Hands on them and Pray; And all pious Fathers both Spiritual and Carnal to this very day Blefs their Children after this fame Antient manner; and really as it is a very decent Cuftom, so it seems to me in a manner a very natural thing for Grave or Aged Men to chear up and encourage hopeful Youths or Children, by laying their Hands on their Heads or ftroaking them; And Chrift himself used it in all Miraculous Cures, as St. Paul alfo did.

T. p. 190.

Luke 4. 40.

Acts 28. 8.

P. 178.

But in all these Inftances, (except thefe only expreffly commanded by God in the Law to Mofes) the ufe of the Hand, or the laying of it on, is plainly a Human Rite, or Custom taken up by Men; and where it is not appointed by a pofitive Law of Ged, it is barely in it felf as meer a Civil Ceremony or Invention, or at most as plain an Ecclefiaftical Practice, or Fashion, as the Latin Bishops ticking the Cheek of thofe which he Confirms, is, which I have mention'd before. And if the Catholick Church had thought it fitting, it might have made fhaking of Hands, (as we fay,) or giving the right Hand of Fellowship, as proper a Material Caufe of Ordination, and the inward Confent or Mutual Agreement, a formal Caufe or the Grace fignified, as it was once in that Ordination, or joint Miffion, or rather Commiffion, for James, Cephas, and John to go Preach to the Jews, and Paul and Barnabas to the Gentiles; They gave the right Hand of Fellowship, or Society or Communication, which (they being all equally Apofties, and having equal Power of Miffion) feems to be as plain a new Miffion, or feparate Commiffion by join. Acts 13.2, 3. ing of Hands, as the first separation of Paul and Barnabas was, by laying them

Gal. 2. 9.

on.

on. And feveral of our prefent Sectaries Ordain, or the Congregations re- T. p. 199. ceive, their Teachers by this Ceremony, of giving the right Hand of Fellowship, and fome have boafted to me, that it was the true Primitive way.

S. 10.

part 3. 104.

The Greeks might have better juftified their five Orders, and the Latins might have as well defended their Ten, (which I have mention'd) if they had made the Signing of the Cross, their Material Caufe or Visible Sign in Ordination; for that is more general then the Impofition of Hands; The Grecks repeat it in all their Orders. And Symeon Theffalonic. faith, that (in his time) De Sacr. Ord. in the Ordination of a Deacon, and of a Prieft, and of a Bishop, they Nat.c.4. apud were each of them Crofed thrice together in Honour of the Trinity; and Morin. p. 141. that this tripple Croffing was repeated in three feveral places of the Office of their Ordination, (whereas it is now but twice;) and that then after the third repetition (and fo by Confequence not till then,) they were, oλOTEλws, ολοτελῶς, entirely, or compleatly Confecrated and Created, or made. And there was, and is a difpute amongst fome of the Greeks, whether this tripple Croffing was Goar p. 242. not the only true outward Sign, at least in all the inferior Orders; and the Latins use it in the Benediction of all theirs, from the very Clerks, to the Bifhops; and that might have been called purely an Evangelical or Chriftian Rite, whereas Impofition of Hands was an old Jewish or legal Ceremony; and much the fame thing may be faid for kneeling (as Morinus well hints) which is conftantly used; as alio for the mutual Salvation ufed efpecially in the higher §. viij. Ordinations. Nay, if thefe great Churches yet want a Sacrament, I will humbly present them with the yov pínua the Holy Kifs, it is certainly as Apoftolical a Sacrament, as Anointing and Praying over the Sick, which is on- Jam. 5. 14° ly join'd by St. James, and can by him no more there be meant as a Sacrament, properly taken, then Praying in Affliction, or Singing Pfalms in Mirth; for and 13. both which any one may eafily find an outward fenfible Sign and an inward correfpondent Grace. But thofe three are only occafional, whereas the Holy Kifs was to be of Conftant and Universal ufe. The great Apoftle of the Gentiles again and again folemnly enjoins it, ̓Ασπάσασθε ἀλλήλες ἐν φιλήματι ἁγίῳ Rom. 16. 16: Aоxáσa De Tus ådeλous Távτas, Salute, or Greet, ye one another with a Holy 1 Cor. 16.20. Kifs. Greet all the Brethren, all Chriftian Believers, with an Holy Kifs. 1 Thef. 5. 26. And the Apostle of the Circumcifion, that very Prince of the Apostles, commands the very fame thing, Greet ye one another ev qıλhuam àɣáns with 1 Pet. 5. 14. φιλήματι ἀγάπης a Kifs of Charity; Thele commands are to all Chriftians, whether of Jewish or Gentile extraction, whether Bond or Free; and there is a plain outward Sign, and the inward Grace, Brotherly Love and perfect Charity; and it is fufficiently known what Glory this Apoftolical Saerament, or Holy Rite every where gain'd to the Primitive Chriftians even to the Admiration as well T. p. 191. as to the envy of the Unbelievers, fee, faid they of the Chriftians, how they Love one another. And a Kifs of Love and Friendship was ever an Universal compliment throughout the whole World, as I could cafily fhew at large in Heathen Authors as well as in the old and new Testament, whereas Impofition of Hands was but rarely and only upon fome particular occafions used. There is a fhadow of the Holy Kifs yet left amongst the Greeks; on Eafterday (and fo on till Whitfunday,) one meeting another they Embrace one another, and one join mutually the fide of the Mouth or Cheek to the other, and fay, Xeigo's avégn, Chrift is rifen; the other anfwers aλnfãs ȧvén, verily he is rifen; And fince the Refurrection of Chrift is the Miricle of Miracles, and the main Pillar of our Chriftian Faith and Hope, I am much perfwaded that this might be the very manner and way of giving the Holy Kifs amongst the Primitive Chriftians.

I

Euchol

p. 100.

But I return to the Impofition of Hands, which in the Ordination of a Priest is thrice repeated by the Latins, and at least twice by the Greeks. Now I Pontific. Rom. would fain know which of all thefe Impofitions makes the Ordination a Sacrament. You will find in Morinus how the Schoolmen have wrangled about this matter; and that the greatest part of them now quite explode all these Im. Exercit. 7.c.1.

Bb 2

Comment. p. 3.

positions ; P. 103. §. 5.