P. 216. P. 222. 227. Pf. 133. 2. T. p. 191. pofition; and make the delivery of the Patin and Chalice the fenfible Sign, and by thofe words (I fuppofe they would exprefs the Spiritual part.) take thou Power to offer Sacrifice to God, and to celebrate Maffes, as well for the Living as for the Dead, in the name of the Lord, Amen. And they may reckon their Anointing of the Ordain'd, as a fenfible Sign too, if they pleafe; which, (by the Confecration of a Bishop, I believe,) was brought in to exprefs Materially what at first they only pray'd for Spiritually; for in the oldest Ritual that ever Morinus faw, in the Confecration of a Bishop were formerly part 2. P. 212. thefe words amongst others in a plain Spiritual fenfe; Compleat O Lord, in facerdotibus tuis, in thy Priefts, or, in facerdote tuo, in thy Prieft, the fumm of thy Mystery, and Sanctify him, being furnished with the Ornaments of the whole Glorification, with the Flower of the Heavenly Ointment. Let it, O Lord, plentifully flow upon their, or his Head; Let it run down upon what is under the Mouth; (1 fuppofe they mean the Beard) Let it defcend to the Extremities of the whole Body; that the Virtue of thy Spirit, may both fill his Inwards and quite cover his Outwards, &c. These words were certainly used at first as a folemn Prayer continued; but in following times the Perfon Ordain'd was Crofs'd at the words here markt with a Crofs; as appears from the old Rituals their fet down by Morinus; and at laft after thofe words, with the Flower of the Heavenly Ointment, the Bishops were AnointPontific. Rom. cd with Material Chrifm, as the Cuftom is at this day. Morinus Learnedly maintains this true Opinion (against all the other Latin Doctors and SchoolExerc. 7. c. 1. men,) That the true Primitive Ordination was made only by one Impofi§. 8. c. 2 §. 2. tion of Hands and Prayer for the Perfon Ordain'd; and therefore in the making of a Prieft he allows only that Impofition where the Bishop and Pref bytery bold their Hands on the Head of the Ordained with Prayers for them; and he most evidently proves, that both the delivery of the Inftruments with the words annext to it, and that other Impofition of Hands with that Form, Receive the Holy Ghoft, were never yet known to, or practifed by, the Greeks; and that even the Latins themselves never used the first of thefe for at least 900 Years; or the fecond till 1200 Years after Chrift. And as much may be as plainly proved against the use of their Chrism or Anointing. Comm. part 3. c. 5. §. 2. T. p. 192. But although the use of that latter Form, receive the Holy Ghost, and with it, Impofition of Hands, is of fo Modern a Date; yet our Church hath thought fit to retain it at our Ordinations; the words being a moft folemn Recommendation of the Perfons Ordain'd, to that Grace and Guidance of the Holy Spirit, in the whole performance of their Duty, which before was pray'd for In the Hymns more at large. I know there are fome (voo&vtes tegi (nthouus) of St. Paul's, and Prayers. fquemifh fcrupulous difputers, who Cavil at the Expreffion, as if our Bishops 1 Tim. 6. 4. by faying, Receive the Holy Ghoft, did arrogate to themfelves thereby, the Acts 8. 20. Power of giving the Holy Spirit, which is the Gift of God alone; whereas the words here are (Oblative and not Imperative) a Holy Wish, and not a de Ruguf. Lab. Command; As if it was faid, the Holy Ghost now fit thee for this Office, or T. conc: 12. may the Holy Ghoft fit thee. the Holy Ghost fit thee. So in thofe Latin Phrases, Recipé animum, or P. 1120. c. d. if I fhould fay, recepit mentem, in English word for word it would be, receive Vid.Orat. Joh. 2 Joh. 10. Courage, or he received his Mind, but no more is meant by the first, then may you have Courage, or by the fecond, he came to himfelf. So Salve, Vate, in bare English would be, be you Safe, be you Strong or Healthful; but when we falute any one with these words, we cannot mean, that we can give him either Safety, or Strength, or Health; and therefore in pure English we commonly express our meaning, Salve, God fave you; or God speed; Vale, God be with you, Adieu; So habe animum, word for word, have Courage, but we commonly fay, take Courage, that is, cheer up; not that we pretend to give Courage or Chearfulness. Nay, even in thefe (fometimes jocular) expreffions, Jubeo te falvere, Jubeo te animum habere, I bid you God speed, I bid you, Courage, that is, have Courage; we cannot mean, Authoritative, that Ut fupra. that we command them to take Help, or Speed, or Courage as our Gift; but T. p. 192. we hereby familiarly wish it, or pray for it to them from God. And hence we are forbidden by St. John, to bid God speed to falfe Teachers, least we thereby fhould be partakers of their evil Deeds; by thus Wishing or Praying that God fhould profper them. So then by this Phrafe, receive the Holy Ghost, is intended no more then this, may the Holy Ghoft come upon thee; may you receive the Holy Spirit; or the Communion of the Holy Ghost; as in that blessed Form, the Grace of our Lord Jefus Chrift, the Love of God, &c. We pray, or wifh, not command. part 2. p. 18. Now for the Greeks prefent Ordinations, nothing can be more Evident then that they alfo are quite changed from what they themselves own to have been truly Primitive. They all hold Clements Conftitutions in very great Esteem and Veneration; and Morinus (who is no very partial Critick) gives them De Sac. Ordin. this Authority as to tell us, that the Antient Difcipline by which the Eastern §. 5. Church was Govern'd before Conftantine's time is there to be found. I will begin then with them, they being confeffedly the antienteft Account of these Matters, which we any where can meet withall. There for a Bishop we have 1. 8. c. 4. & first a very flrict enquiry made before all the Bishops and Presbyters, and all Morin. part 2. the People met together, whether the Man that they defire to have, be P. 215. 219 &c. every way a worthy Perfon and fully fit for that great and illuftrious Office. When after three fuch Scrutinies the whole assembly (perhaps by fome Sign, as xegoTovia by ftretching out the hand or the like) have given their affent, the first Bishop, with two others ftanding at the Altar, (the other Bishops and Presbyters praying to themselves, and the Deacons holding the Golpels open upon the Candidates Head) makes only one prayer for him; without any Croffing or Impofition of Hands. Then one of the Bishops gives the Communion to the new Ordained, and after that he is enthroned with a general Salute, and there's an end of the whole Ceremony. Now if, ionns, this folemn enquiry and publick Election was Apostolical, and absolutely necessary to make this Ordination valid (and much more to make it a Sacrament,) few Bishops have been rightly made by them ever fince. If Impofition of Hands, or the tripple Croffing were abfolutely neceffary, no Bishops were ever truly made, or could be made, by this plain Conftitution. If the Gospels were necessarily to be laid upon the new Bishops Head, there were no Bishops truly made before the Canon of Scripture was finished, or at least before the Gospels were brought together and put into it; and thus Timothy and Titus would not have been Canonical Bishops. Therefore by thefe Conftitutions Confecration of a Bishop, by Prayer only, was neceffary, fufficient, and truly Primitive; all the rest are accidental, and meer Ceremonies afterwards contrived by fucceeding Governors. By thefe Conftitutions, for a Pricft, the Bishop only laid his Hand upon Him, and made one Prayer for him, the other Priests and Deacons Standing by. So in like manner he made a Deacon, only by one Prayer, and Impofition of Hands, the other Priests and Deacons ftanding by; and just so alfo a Deaconefs in prefence of the Priefts, and Deaconcffes. Next I will fhew you the Rites of Ordination, which were amongst them before the Council of Chalcedon, as we have them fet down in the Book which bears the name of Dionyfius the Areopagite; the Author of which the Learned Morinus places about part 2. p. 42. the beginning of the first Century; and fhews that although this Author at first §. 12. was fcrupled by fome, yet at last he found a univerfal approbation amongst both §. 11, 12. Latins and Greeks; and to my knowledge his Authority is very great amongst the latter to this very day; they in all Difcourfes fupporting both Hierarchies chiefly T. p. 193′ by it. There we find a Bishop Confecrated exλor by Invocations, or Pray- Ecclef. Hierar. ers, he kneeling on both his Knees before the Altar, and having the Scrip. c. 5. p. 363. tures, and the Archbishops Hand upon his Head. A Prieft is Confecrated, kneeling on both his Knees before the Altar, having the Bishop's right Hand upon his Head, and his Holy Prayers, o λutugyos, a Minifter, or Deacon, kneeling with one Knee before the Altar, and having the Bishop's right hand upon his Head, is Confecrated by him with fuch Prayers as are proper for c. 16. C. 17. part 2. p. 25. the p. 366. part 2. p. 18. ex Allat. p. 89. p. 113. 22. 47. T. p. 193. the Confecration of Deacons; every one of thefe is Croffed by the Bishop, Habert. 177. and hath his (name and) Office declared (or perhaps is pronounced, G. Acts 1. 26. Worthy) for, for ought I know, that may be, avappnois, the Promulgation ανάρρησις, Mor. ex Clem which Dionyfius means,) and every one of them is faluted by the Bishop and all the rest of the Clergy. And this Salutation is called TλawTxès àσлаσ91. 61. μos, the confummating Salutation, as if the Confecration was not compleat Sim. Theff. ib. without it. So that in all thefe Orders it is required, firft in Common, 1. That every one of them fhould be Confecrated at the Altar. 2. Kneel. 3. Have the Bishops hands laid on them; 4. Be Croffed; 5. Pronounced (worthy or) of this or that Degree. 6. Confummated with a Salute. Next it is pecu liar or proper to a Bishop to have the Gospels on his Head; To a Prieft to kneel on both his Knees; To a Minifter, or Deacon, to kneel with one Knee. Now I believe both Latins and Greeks will be fhrewdly put to it to tell me which of the fix common Signs, or which of the three peculiar ones (fince all are fenfible Signs, and all of them, except one, Visible,) is the truc Matter (as the Schoolmen fpeak) which makes Ordination a Sacrament or Covenant; not one of them being any where appointed by Chrift or any of his Apoftles (for the Holy Salutation was enjoin'd as a common Duty, or, if you Luc. 7. 45.& please, a mutual Sacrament to be performed by every one, and it was a Common Practice as is abovefaid) and yet this Author makes all thofe fix common Signs alike neceffary; as alfo the three peculiar ones following; and he gives in like manner to them all a peculiar or fingular Myftical meaning or end. And Symeon Theffalonic. is Zealously afferting the fame thing; for fpeaking of Morin. part 2. a Deacon, he faith, the Bishop pronouncing this, the Divine Grace promotes N. N. into a Deacon, (which is done before any Hands are laid upon him) gives him, to xágoμa, the Grace, or Office, and the Ordained Immediately receives the Deaconfhip;-for then from a Subdeacon he is made a Deacon; yet nevertheless, faith he, he still wants the remaining Ceremony of the Bishop's Prayers and all things elfe prefcribed; for it is not enough only to fay, N. N. is promoted into a Deacon or into any other Degree, but with this, (the Deacon) ought to lean his Head on the Altar (there is a Seventh Sign for you,) and kneeling have the Bishop's Hands laid on, and the Prefcribed Prayers and Petitions must be faid, and he must be Crossed, and proclaimed Worthy, and the Holy Salutation must be made; závra yag Taura, for all these things Perfect or compleat the Ordained, and all muft be done, feeing it is thus in all the rest of the Mysteries, that all things p. 256. §. 7. must be done which are appointed and nothing omitted. And Goar feems to make the Croffing more abfolutely neceffary then any of the reft of the Signs. And I have above render'd xágua Office; for if thefe folemn Words do then Mor.c.5.p.17. give real Grace, why do they pray for it afterwards; And Symeon Theffalonic. T. p. 194. himself plainly acknowledges the fame thing, that the Bishop's Hands is, n Tus δωρεᾶς μεταδοτικὴ τῆς θείας ἱερωσύνης, that which gives the Priefthood, or Communicates that Office to a Presbyter, but he thereby gives him not the Grace of the Holy Ghost, for he prays for that to come from another Hand. So that Bellarmine and he feems to be clearly of two different Sentiments; the first faith, Grace is tied to the Impofition of Hands, the latter, most truly, that only the Office is annext to the Bishop's hand, but Grace must be expected and therefore pray'd for, from above. P. 113. Vid. fupra p. 186. Q. Euchol. p. 97. Now let us take a fhort view of their prefent Ordinations. A Deacon is Goar p. 294. brought by two Deacons to the Bishop before the Altar, and firft his Head is Cross'd by him three times; then changing his Habit, he leans his forehead upon the Holy Table, and kneels only on his right Knee. Then the Bishop laying his right Hand on his Head, faith aloud," Jua xágs, the "Divine Favour which always Cures the Meek, and fupplies the things which “are wanting, goxegieta, Promotes, the most religious Subdeacon, N. N. into a Deacon; Let us pray for him that the Grace of the Allholy Ghost may come upon him. Then the Bishop croffeth his Head again three times and Η θεία χάρις. 66 laying his Hand on his Head again he makes one Prayer. Then after fome T. p. 194. Suffrages made by the Archdeacon (in one of which the Candidate's name is inferted,) the Bishop holding his right Hand upon him makes a fecond prayer; then he puts to gάgiov, the Tippet on his left Shoulder, and wgágion, pronounce him, "A, Worthy, &c. Then gives him, to pitídior, the holy Fan, &c. He that is to be Ordained Presbyter is brought to the Bishop by two Euchol. p. 99. Presbyters. Is croffed three times upon the Head; leans his Forehead on Goar. p. 292 the Holy Table; kneels on both Knees. The Prelate lays his right Hand on bis Head, and faith aloud. “Jua xágs, The Divine Favour, &c. The very 'H 9ã xáęs. θεία χάρις. fame words as for the Deacon, only changing them thus, " promotes this "Deacon into a Presbyter. Then the Prelate Groffing him again thrice, and holding his Hand upon him, he prays for him; Then after the Suffrages are repeated by the first Priest, (in one of which the Candidate is named) the Bishop holding his Hand upon him, prays for him again; Then he brings that part of his Tippet which hang'd behind him over his right Shoulder before him, and faith aloud, "A, "Worthy &c. He that is to be made à Bishop is brought to the Ordaining Prelate by Euchol. p. 1oz. three other Prelates there prefent. Then the Chartophylax (who is in the Goar. p. 302. Nature of a Chancellor or chief Secretary,) gives him a Paper, in which, if be that Ordains be a Patriarch, is written thus, "By the Suffrage and Ap probation of the moft Sacred Metropolites, and Archbishops, and Bishops; but if the Ordainer be a Metropolite, is written thus, "By the Suffrage "and Approbation of the most beloved of God the Biflops, and of the most 66 Holy Presbyters, Sea agis, the Divine Favour, &c. As above, only thus 'H da xáçısı changed, Promotes N. N. Presbyter, beloved of God, Bishop of the City N. Let us Pray for him, &c. The Ordainer bye and bye reads that writing aloud; and then opening the Gospel, he lays it upon the Candidates Head and Neck, the other Prelates laying hold of it with him; then making three Croffes upon his Head, and keeping his Hand upon him, he prays for him. Then one of the affifting Prelates repeat the Suffrages, (inferting the Candidate's name) then the Ordainer in like manner holding his Hand upon his Crown prays for him again; Then laying by the Gospel, he puts on him the Pall, To coμopógion, (or the broad Embroidred Tippet which goes round his Neck, and Goar. p. 114 one end hangs downs before and the other behind,) faying, "AG, "Worthy; Then kiffes him, &c. Any one may fee a ftrange difference in thefe Ordinations from thofe in Cle- T. p 195. mens. There not fo much as Impofition of Hands is mention'd; no Crossing, (which is here multiply'd,) but only Prayer. And thofe Prayers there are quite different from thofe ufed now; fo that the Scholaftick Form of these reputed Sacraments, cannot be in them, being fo mutable. Neither is there any mention there, or in Dionyfius Areopag. of thefe folemn words, Jua xágis, the Divine Favour, &c. which now are by the Greeks made the only conftituent Effential Sentence (or, as the Schools term it the Form) which makes Ordination a Sacrament, as appears above out of Sim. Theffalonic. and Goar p. 157. U. moft pofitively affert. this. p. 158. 12. Now to me the Original of these folemn Words, feems plainly to have been Of old as you fee above in Clemens, there was an exions, a very ftrict enquiry to be made into the Qualifications of him that was to be Ordained; as we have the Apoftles joint Command for it about the feven Deacons, A&s. 6. 3. and St. Paul's command for all other Orders, lay Hands fuddenly on no Man; And there can be no question made, but that this was Primitively obferved very punctually. Now they that were to make this Scrutiny, or Prefentation, thew'd their Confent and Approbation or Election of the Candidate, (as of old it was a Custom amongst the Gentiles) by ftretching out or lifting up their Hands; as that very Cuftom is used in many Places and many Cafes amongst us to this day. This was the true Primitive fignification of xagoro хадото P. 257. 11. 122. &c. T. p. 195. vía, lifting up or stretching out the Hand; and then the Perfon thus Elected, was afterwards Inftituted or confirmi'd in his Office or Function in the Church by Impofition of Hands, which is the Primitive fignification of xgofeola, putting on the Hand. But in procefs of time, both words xegotovía and egeoia, Stretching out the Hand and putting on the Hand, were promifcuoufly ufed for the fame thing; and fignified compleat Ordination. Let Can. 21. Labb. that one place in the first Council of Antioch (amongst many other) fuffice to T. 2. p. 572. fhew this. A Bishop must not go to another City that is not Subject to him, EπTi Xeigotovía Tirós, for fretching out the Hand upon (that is, for Ordaining) any one (which is there explain'd by, xabar, to conftitute Presbyters and Deacons) if any one should dare to do so, anugor Evay Thr xargofecíar, the putting on of Hands (that is, the Ordination) shall be void. And therefore Goar's trifling diftinction, (which he borrows from Sim. Theffalonic.) is very c. 1. 106. c.6. frivolous, that xegorovia ftretching out the Hand is taken only for Ordination of the three Superior Orders, but xagoia putting on of Hands, for only that of a Subdeacon; or that the first is performed within, yo kua the Chancel, the other without. Now then thefe folemn Words Dua xágis the divine Favour, &c. at firft were only a Certificate or Teftimonial, of the Perfons thus Chofen and approved of by the Inquifitors (who were as occafion required, Metropolites, Bishops, Priefts, Deacons, Clergy, and People) and the Candidates brought it to the Prelate which was to Ordain them; and he read it aloud before the Congregation, and then pray'd for them, and so Ordain'd them. MagTugnbértes, faith Sim. Theffalonic. they had Teftimonials of c. 4. p. 110. their habilities, and fitness, (Bishops from Bishops, Presbyters from Presbyters, and the like;) and that this folemn Note, the Divine Favour, &c. was fuch a Teftimonial at first, is ftill Evident in the Ordination of a Bishop by the Preface to it as above; "" By the Suffrage and Approbation of (fuch and fuch, i. e. of the Inquifitors) the Divine Favour, &c. goxagita, Prefents, "(not Promote,) N. N. Presbyter beloved of God, Bishop of fuch a City, &c. For that is the true meaning here of goxagita, Prefent, and it is plainly iníonowo, Bishop, not es iπíoxoño, into a Bishop. And this folemn Testimonial, is ftill called xágτns, a Writing, or, if you please, a Charter; as also it is called, xovtániov, a Roll or Scrowl (because it was often roll'd upon Habert. Pontif a round stick) and Tatágiov, properly an Intimation or Certificate; and rigor, part 6. Obf. 2. the Wing; becaufe being written on a Paper or Parchment (or Pastboard fomeMorn, part 2, times) cut and faipt in upon the Edges and fashion'd like a Wing, it might rep. 63. & not. prefent forfooth (after the Grecks ufual way of making every Ceremony a Morin. in Sim. Mystery) the Defcent of the Holy Ghost. And it is therefore called by Sym. Theff. c. 7. P. Theffalonic. vua, the Spirit. But now thefe folemn Words, ǹ Jua xágis, the Divine Favour, &c. from a meer Teftimonial are made the very Effential and conftituent Phrafe, or Scholaftick Form which makes the pretended Sacrament. C. 5. P. 117. T. p. 196. P. 60. P. 183. 25. 129. 130. P. 147. c. 11, I have here all along rendredi 9ua xágs, The Divine Favour; Bacause xágis here cannot fignify the fame Grace or inward Affiftance of the Allholy Ghoff, as it doth in the following words, and which they are going to pray for; as those words and the following Prayer exprefs it. The Greek word xáp. 258. § 13.15, (as is well known,) is taken in very many feveral Senfes, as Goar himlelf owns; as indeed every Good thing which we receive at the hands of God, in a large Senfe may be called his Grace. And here in the first place, it is plainly taken for God's Permission, or Providence, or, as St. Paul faith, for the will 1 Cor. 1. 1. of God; by which Men are permitted to come to higher and higher Degrees of Honour, Office, or Employment; and it is thus a common Phrase amongst us, to ftile Kings, Princes, Potentares, Prelates, and the like great Perfonages, fuch or fuch by the Grace, or Providence, or Permiffion of God. But in the fecond place they are to pray for the peculiar Grace of the Allholy Spirit, that is, for his Special Inward Concurrence, Affiftance and Direction in all his ways, (which is not as, Ex opere aperato, in courfe tied to any Order, as Bel |