A vindication of the ordinations of the Church of England in which it is demonstrated that all the essentials of ordination, according to the practice of the primitive and Greek churches, are still retained in our Church : in answer to a paper written by one of the Church of Rome to prove the nullity of our orders and given to a Person of Quality / by Gilbert Burnet.

AN APPENDIX. About the forms of Ordaining Priests and Bishops in the Latin Church.

BEcause the decision of all the questions that can be made, by those of the Church of Rome, about the validity of our Or∣ders must be taken from the Ancient Forms of Ordination, as hath been fully made out in the foregoing Papers, therefore I hope it will not be unpleasant to the Reader, to see what the Forms of Ordinations were in the Latin Church, for many Ages, which he will more clearly understand, when he sees them at their full Length; then he can do by any Quotations out of them. Morinus has published sixteen of the most Ancient Latin Rituals he could find, composed from the end of the Fifth Century; at which time he judges the most Ancient of them was written, till within those last Four hun∣dred years, so that he gives us a clear

view of the Ordinations of seven suc∣ceeding Ages of the Western Church. His Book is scarce to be had, and therefore I shall draw out of it, what re∣lates to the Ordination of Priests and Bi∣shops, Only as he has Printed these Forms Strictly as the Manuscripts were written, without altering some things that are manifestly the Faults of the Transcri∣bers; so I shall set them down exactly, as He has published them, with the Emendations on the Margin from o∣ther Manuscripts, and adde a Transla∣tion of them in English.

But I shall begin with the three first Canons of the Fourth Council of Carthage, in which we have the ful∣lest and earliest Account of the Ordi∣dinations of Bishops and Priests, in the Latin Church: and from the Simplicity of these and the many pompous Rites that are added in the latter Rituals, the Reader will both perceive how the Spirit of Superstition grew from Age to Age; and will be able to judge, whe∣ther the Church of England; or the Church of Rome, comes nearest the most Primitive Forms. These I set down according to the MSS. published by Morinus, and Collationed on the Mar∣gin, with a MSS. belonging to the

Church of Salisbury, that is judged to be six hundred year old, and also with that Published by Labbée in the Tomes of the Councils.

Sacrarum Ordinationum Ritus. Ex Concilio Carthaginensi quarto de∣promptus.

CANON I.

QUI Episcopus Ordinandus est, antea examinetur, si natura sit prudens, si docibilis, si moribus temperatus, si vita ca∣st•…•…s, si sobrius, si semper suis negotiis * 2.1 cavens, * 2.2 si humilis, si affabilis, si misericors, si literatus, si in lege domini instructus, si in scripturam sensibus ca•…•…∣tus, si in dogmatibus Ecclesiasticis ex∣ercitatus; & ante omnia, si fidei do∣cumenta verbis simplicibus asserat * 2.3 id est, Patrem, & Filium, & Spiritum San∣ctum unum Deum esse confirmans, totam{que} * 2.4 Trinitatis Deitatem coessentialem, & consubstantialem, & coaeternalem, & coomnipotentem praedicans: si * 2.5 singu∣larem quamque in Trinitate personam ple∣num deum, * 2.6 & totas tres personas U∣num deum. Si incarnationem divinam non in Patre, neque in Spiritu Sancto

factam, sed in Filio tantum credat, ut qui erat in Divinitate Dei Patris, ipse fieret in homine hominis Matris filius: Deus verus ex Patre, homo verus ex Ma∣tre, carnem ex matris visceribus habens, & animam humanam rationalem; sim•…•…l in eo * 2.7 ambae naturae, id est, Deus & Homo, una persona, unus filius, unus Christus, unus Dominus, Creator om∣nium quae sunt & autor, & * 2.8 Dominus, & Rector cum Patre & Spiritu San∣cto, * 2.9 omnium creaturaram Qui passus sit vera carnis Passione; mortuus vera corporis sui morte, resurrexit vera carnis suae * 2.10 resurrectinoe, & vera ani∣mae resumptione, in qua veniet judicar•…•… vivos & mortuos. Quaerendum etiam ab eo, si Novi & Veteris Testamenti, id est, leges & Prophetarum, & Aposto∣lorum unum eundemque credat auto∣rem & ev•…•…m. Si Diabolus non per conditionem, sed per Arbitrium, * 2.11 sit malus. Quaerendum etiam ab eo si credat hujus quam gestamus, & non alterius, carnis resurrectionem. Si credat judicium futurum, & recepturo•…•… singulos pro his, quae in * 2.12 carne gesse∣runt, vel poenas vel * 2.13 gloriam. Si nu∣ptias non improbat; si secunda Matri∣monia non damnet; si carnium per•…•…e∣ptionem non culpet; si poenitentibus re∣conciliatis

communicet; si in Baptismo omnia peccata, id est, tam illud origi∣nale contractum, quam illa quae volun∣tate admissa sunt, dimittantur; si ex∣tra Ecclesiam Catholicam nullus salve∣tur.

Cum in his omnibus examinatus, in∣ventus fuerit plene instructus, tunc cum consensu Clericorum, & Laicorum, & conventu totius provinciae Episcoporum, maximéque Metropolitani vel Authori∣tate vel praesentia, ordinetur Episcopus. Suscepto in Nomini Christi Episcopatu non suae delectationi, nec suis motibus, sed his Patrum definitionibus acquiescat. [In cujus Ordinatione etiam aetas requi∣ritur,* 2.14 quam Sancti Patres in praeeli∣gendis Episcopis constituerunt.] De∣hinc disponitur, qualiter Ecclesiastica Of∣ficia Ordinantur.

CAN. II.

EPiscopus cum Ordinatur, duo Epi∣scopi ponant, & teneant Evange∣liorum Codicem supra Caput, & cervi∣cem ejus; & uno super eum sundente be∣nedictionem, reliqui omnes Episcopi qui adsunt, manibus suis caput ejus tan∣gant.

CAN. III.

PResbyter cum Ordinatur, Episcopo eum benedicente, & manum super caput ejus tenente, etiam omnes Pres∣byteri qui praesentes sunt, manus suas juxta manum Episcopi super caput illius teneat.

In English thus.

CAN. I.

LET Him that is to be Ordained a Bishop; be first Examined if he be naturally prudent, and teachable, if in his Manners he be temperate, if chast in his life, if sober, if he looks to his own Affairs, be humble, affable, merciful and learned, if he be instructed in the Law of the Lord; and skilful in the sense of the Scriptures; and ac∣quainted with Ecclesiastical Doctrines: and above all things, if he assert the Articles of Faith in simple Words: that is to say, affirms that the Father, Son, and Holy Ghost are one God: and teaches that the whole Deity of the Trinity, is Coessential, Consub∣stantial, Coaeternal, and Coomnipo∣tent:

and that every Person of the Trinity, is fully God: and all the Three Persons are one God. If He believes that the Holy Incarnation, was neither of the Father, nor the Holy Ghost; but of the Son only: that He who was the Son of God the Father by the Godhead, becoming a Man, was the Son of his Mother, very God of His Father, and very Man of His Mo∣ther who had Flesh of the Bowels of His Mother, and a human reasonable Soul. And both Natures God and Man, were in Him one Person, one Son, one Christ, one Lord the Creator of all things that are, and the Author, Lord and Governour of all Creatures with the Father, and the Holy Ghost. Who suffered a true Passion in His Flesh, and was dead by a true death of His Body, and rose again with a true Resurrection of His Flesh, and a true Re-assumption of His Soul, in which He shall come to judge the quick and the dead. It must like∣wise be asked if He believes, that one and the same God, was the Author of the Old and New Testament; of the Books of the Law, the Prophets and the Apostles. If the Devil be not wicked by his will and not by his Na∣ture.

And if he believes the Resur∣rection of this Flesh, which we now carry and not of any other, and the Judgment to come, and that every one shall receive either punishment or glo∣ry, for what they have done in the Flesh. If he does disapprove Mar∣riage, or condemn second Marriage, or blames the Eating of Flesh. If He Communicates with Penitents, being reconciled. If he believes that in Ba∣ptism all Sins, both that which is Ori∣ginally contracted and those which are willingly committed are pardoned, and that none is saved out of the Catho∣lick Church.

When being examined in all these things, he is found fully Instructed, then let him be Ordained Bishop, with the Consent of the Clergy, and Laity, and the meeting of the Bishops of the whole Province; and chiefly in the presence or by the Authority of the Metropoli∣tan. And he having undertaken the Bishoprick in the name of Christ, must acquiesce in the Definitions of the Fathers, and not in his own pleasure or inclinations. And in Ordaining him, that Age is necessary which the Holy Fathers appointed in the choosing of Bishops. After this it is appointed

how all Ecclesiastical Offices are Or∣dained.

CAN. II.

WHEN a Bishop is Ordained, two Bishops shall lay and hold the Book of the Gospel, upon his Head, and Neck; and one saying the Blessing over Him, all the other Bishops that are Present, shall touch his Head with their Hands.

CAN. III.

WHEN a Presbyter is Ordained, the Bishop blessing Him, and holding his hand upon his Head, all the Presbyters that are present, shall hold their hands beside the Bishops hand upon his Head.

The most Ancient of the Rituals Morinus proves was written some time between the year 511. and 560. in which the Ordi∣nation of the Priests is in this Fashion: It begins with an Exhortation to the People, to tell what they know of the Person to be Ordained, and to make a publick Election of Him. Then follows the Collect with this Rubrick.

Oratio ad Presbyteros Ordinandos.

ORemus, Dilectissimi, Deum Patrem omnipotentem, ut super hunc famu∣lum suum quem ad Presbyterii munus eli∣git, coelestia dona multiplicet, & quae ejus dignatione suscipiunt, ejus exequan∣tur auxilio; per Dominum.

Item alia. Exaudi nos, Deus salutaris noster, * 3.1 ut super hunc famulum tuum be∣nedictionem Spiritus Sancti & gratiae Sa∣cerdotalis effunde virtutem, ut quem tuae pietatis suspectibus offerimus Consecran∣dum, perpetua muneristui largitate perse∣quaris; per Dominum.

In English thus, A Prayer for the Priests that are to be Ordained.

LEt us pray Beloved to God, the Fa∣ther Almighty, that he may multi∣ply heavenly Gifts on this his Servant, whom he has chosen to the Office of Priesthood, that what they receive by his favour, they may execute through his help; Through our Lord.

And another. HEar us, O God our Saviour, and pour upon this thy Servant the blessing of the Holy Ghost and the vertue of Priestly Grace, that thou maist fol∣low▪ him with a perpetual largeness of thy gift, whom we offer up to thy holy eyes to be Consecrated; Through our Lord.

CONSECRATIO.

DOmine Sancte Pater Omnipotens ae∣terne Deus, honorum omnium dig∣nitatum quae tibi militant, distributor, per quem cuncta firmantur, amplificatis semper in melius naturae rationalis in∣crementis per ordinem * 3.2 congruam ratio∣nem dispositum, unde Sacerdotalis gradus & Officia Levitarum Sacramentis * 3.3 Mysti∣ci instituta▪ creverunt, ut cum * 3.4 Pontifice summos regendis populis praefecisses ad eorum Societatis & operis adjumentum † 3.5 sequentes ordines viros, & secundae dig∣nitatis elegeris, sic in eremo per Septuagin∣ta virorum prudentium, * 3.6 mentis Moysi Spiritum propagasti, quibus ille adjutori∣bus usus in populo, innumeras multitudi∣nes facilè gubernavit. Sic & Eleazaro & Ithamar filiis Aaron paternae plenitu∣dinis

abundantiam transfudisti, * 3.7 & ad hostias salutaris, & frequentiores of∣ficii Sacramenta sufficeret merétum Sa∣cerdotum. Hac providentia Domine, Apostolis filii tui Doctores fidei Comites addedisti quibus illi orbem totum secundis praedicatoribus impleverunt. Quaprop∣ter infirmitati quoque nostrae, Domine, quaesumus haec adjumenta largire, qui quanto magis fragiliores sumus, tanto his * 3.8 plurius indigemus. Da quaesumus, Omnipotens Pater, in hoc † 3.9 famulo tuo ill Presbyterii dignitatem: Innova in visce∣ribus ejus Spiritum Sanctitatis: acceptum à te, Deus, secundi meriti munus obtineat, censuramque morum exemplo suae conver∣sationis insinuet. Sit † 3.10 providus coope∣rator Ordinis nostri, eluceat in * 3.11 eum to∣tius forma justitiae, ut bonam rationem dispensationis sibi creditae redditurus, aeternae beatitudinis praemia consequatur.

The Consecration.

O Lord, holy Father, Almighty and Eternal God, the distributer of all Honors and Dignities that fight for thee, by whom all things are strengthned, the improvements of the rational nature being always enlarged by Thee to the better, through a settled Order and

congruous Reason, from whence the Priestly Degrees and the Offices of the Levites, which were instituted by My∣stical Sacraments did grow up; so that when thou set the High-Priests to go∣vern the people, thou didst choose for the help of their Society and work, men of an inferiour Order and a second Dignity: So also in the Wilderness thou didst propagate the Spirit that was in Moses into seventy prudent men, whom he using as helpers with him over the people, did easily govern innume∣rable multitudes. So thou didst trans∣fuse into Eleazar and Ithamar the Sons of Aaron, abundance of the fulness that was in their Father, that the Ministry of the Priests might be sufficient for the expiatory Sacrifices, and the Sacraments that were more frequent. By the same providence thou, O Lord, didst add companions to the Apostles of thy Son, who were Teachers of the Faith, with which Preachers of a second rank they filled the whole World. Wherefore, O Lord, we beseech thee grant like∣wise those helps to our Infirmity, who by so much the weaker as we are, do need these the more. Grant we be∣seech thee, Almighty Father, to this thy Servant, the dignity of Priesthood.

Renew in his inward parts the Spirit of Holiness, and let him obtain the Of∣fice of the Second Merit received from thee, O God, and make him Insinuate by the example of his Conversation a censure of Manners. Let him be a pro∣vident Fellow-labourer with our Order, and let the form of all Righteousness shine forth in him, that when he shall ren∣der a good account of the Dispensation trusted to, he may obtain the rewards of Eternal Blessedness.

Consummatio Presbyteri.

SIt nobis, Fratres, Communis Cratio, ut * 3.12 his qui in adjutorium & utilitatem vestrae Salutis eligetur, Presbyteratus Be∣nedictionem divini indulgentia muneris consequatur, & S. Spiritus Sacerdotalia dona privilegio virtutum, ne impar loco deprehendatur, obtineat per suum. Per.

The Consummation of a Priest.

BRethren, Let us joyn in one Prayer, that he who is chosen for the help and profit of your Salvation, may ob∣tain the Blessing of the Office of Priesthood by the Divine Indulgence, and the Priestly gifts of the Holy Ghost,

by the priviledg of his Vertue, lest he be found unfit for his Place.

Item Benedictio.

SAnctificationum omnium Autor, cujus vera Consecratio, plena Benedictio est, Tu Domine, super hunc samulum ill. quem * 3.13 Prebyterii honore dedicamus, * 3.14 ma∣num tuae Benedictionis eum insunde ut gra∣vitate actuum, & censura vivendi probet se esse † 3.15 seniorem, his institutus discipli∣nis quas Tito & Timotheo Paulus expo∣suit, ut in lege tua die ac nocte, omnipotens, meditans, quod† 3.16 elegerit, credat▪ quod credi∣derit, doceat; quod docuerit * 3.17 meditetur: justitiam, constantiam, miscricordiam, for∣titudinem in se ostendat, † 3.18 exemplum pro∣bet, * 3.19 admonitionem confirmet, ut pu∣rum atque immaculatum † 3.20 ministerii tui domum custodiat, & per obsequium plebis tuae * 3.21 corpus & sanguinem filii tui imma culata Benedictione transformet, & invio∣labili caritate in virum perfectum, in mensuram aetatis plenitudinis Christi, in die justitiae aeterni judicii, conscientia pura, side plena, Spiritu Sancto plenus persolvat. Per Dominum.

The Benediction.

THou the Author of all Sanctifica∣tions, whose true Consecration is a full Benediction; Thou, O Lord, lay the hand of thy Blessing upon this thy Servant, whom we have dedicated to the honor of Priesthood, that by the gravity of his actions and the rule of li∣ving, he may prove himself to be an Elder instructed in those Disciplines which Saint Paul delivered to Titus and Timothy: that meditating in thy Law, O Almighty God, day and night, he may believe what he reads, and teach what he believes, and follow what he tea∣ches: and may shew forth Righteous∣ness, Constancy, Mercy, and Courage in himself, and approve himself a Pat∣tern, and confirm his Admonitions, and may preserve the gift of thy Ministry undefiled; and through the obedience of thy people, may transform the Body and Blood of thy Son with an unde∣filed Blessing, and may finish all by an inviolable Charity in a perfect man; in the measure of the Statute of the ful∣ness of Christ in the day of the justice of Eternal Judgment, with a pure Con∣science and a full Faith, being full of the Holy Ghost.

The follows the Consecration of their Hands in these words.

Consecratio Manus.

COnsecrentur Manus istae, & sanctifi∣centur per istam Unctionem & no∣stram Benedictionem, ut quaecunque bene∣dixerint, benedicta sint, & quaecunque san∣ctificaverint, sanctificentur. Per Dominum.

Item Alia.

UNgantur Manus istae de Oleo San∣ctifica; & Chrismate Sanctifica∣tionis, sicut unxit Samuel David in Regem & Prophetam, ita unguentur & consummentur in nomine Dei Patris & Filii & Spiritus Sancti, sacientes Ima∣ginem Sanctae Crucis Salvatoris Domini nostri Iesu Christi, qui nos à morte rede∣mit & ad regna coelorum perducit. Ex∣audi nos, Pie Pater Omnipotens Aeterne Deus & praesta quod t•…•… Rogamus & Ora∣mes. Per Dominum.

In English thus.

LEt these hands be Consecrated and Sanctified by this Unction and our Blessing, that whatsoever they Bless,

be Blessed, and whatsoever they San∣ctifie be Sanctified through our Lord.

And Another.

LET these hands be annointed with the Sanctified Oyl; and the Chrism of Sanctification, as Samuel annointed David to be both King and Prophet; So let them be annointed and perfe∣cted in the Name of God the Father, the Son, and the Holy Ghost, making the Image of the Holy Cross of our Saviour the Lord Iesus Christ, who re∣deemed us from Death, and brings us to the Kingdome of Heaven. Hear us O Holy Father, Almighty and E∣ternal God, and grant what we de∣sire and Pray for, Through our Lord.

There is neither more nor less in that Ritual about the Ordination of a Priest. For this last of the Annointing the Priests with Oyl, it cannot be called es∣sential to the Priesthood, for the Greek Church never used it, and tho Nazi∣anzen* 3.22 tells us that his Father had a∣nointed St. Basil, and that himself was also Annointed, yet neither the Apo∣stolick Constitutions, nor Dionystus the Areopagite, nor Simeon of Thessalonica, nor Cabasilas, tho they have delivered

to us the Rites of Ordination in the Greek Church, ever mention it. And it is in no Greek Ritual; So that what ever places are found in any Greek Author of Annointing in Or∣dination must be understood Allego∣rically and Mystically, of the effusion of the Holy Ghost. So both Elias Cre∣tensis and Nicetas the Scholiasts on Na∣zianzen expound his words, and there are some Passages near the end of his Fourth Oration, that shew these o∣ther places of his are to be understood Metaphorically. This Rite is not men∣tioned by the Council of Carthage, and it seems was not received in Spain a great while after the Age of this Ritu∣al, for Isidor tho very particular in o∣ther* 3.23 things (as the Staff and Ring) does not mention it, neither when He speaks of the Ordination of Priests, nor Bishops. Nor do the Councils in Spain mention it; and Alcuine speaks nothing of it, but it was only as seems used in the Gallicane Church, and the first that* 3.24 I find clearly mention it, is Amalarius, but Gildas intimates it, for he speak of* 3.25 the benediction, qua initiantur Sacerdo∣tum manus, by which the Priests hands are initiated.

Pope Nicolas the first expresly says,

that at Rome neither Priests nor Deacons were annointed. His words are;

Praeterea* 3.26 sciscitaris utrum solis Presbyteris, an & Diaconibus debeant cum Ordinantur, ma∣nus Chrismatis liquore perungi, quod in Sancta hac Romana cui, Deo auctore, de∣servimus Ecclesia, neutris agitur. Sed & quia sit à novis legis ministris a∣ctum, nusquam nisi nos fallat oblivio, le∣gimus.

You ask me further if only the Priests or the Deacons likewise, when they are Ordained should have their hands anointed with the Chrism, this is done to neither of them, in this Ho∣ly Roman Church; where by Gods ap∣pointment we serve, and if our me∣mory fails us not, we no where read that this was done by the Mini∣sters of the new Law.

The Second Ritual published by the same Author, is as he believes, Nine hundred year Old, and has been com∣piled for the Church of Rome; being that which is commonly called Sacra∣mentarium Gelasianum, in which the Rubricks and Prayers are the same with the Former, only the Annointing is not mentioned in that part of it that re∣lates to the Ordination of Priests, but the Transcriber after the Office of the

Ordination of the Subdeacon adds the Rite and Collects for the Annointing the Priests, which Morinus believes he did to accommodate it to the French Rites.

The third Ritual is as Morinus believes, antienter than Eight hundred years, in which the Rites and Collects are the same with the Former, only the Con∣summation and Blessing is wanting, and a new Rite is added of giving the Vesti∣ments, with these words which are in stead of the Blessing.

Hic vestis & Casulam.

BEnedictio Patris, & Filii, & Spi∣ritus Sancti descendat super te, ut sis benedictus in Ordine Sacerdotali, & offeras placabiles hostias pro peccatis at∣que offensionibus populi Omnipotenti Deo. Cui sit honor & gloria in saecula sae∣culorum.

In English thus.

THE Blessing of the Father, the Son, and the Holy Ghost, descend upon Thee, that thou maist be blessed in the Priestly Order, and may offer acceptable (or expiatory▪) Sacrifices, for the Sins and offences of the people,

to Almighty God. To whom be ho∣nour and Glory for ever and ever.

The Fourth Ritual, is the same with that which Angelus Rocca Published a∣mong* 3.27 Gregory the Great's Works, where are the two first Collects and Prayer of Consecration; as in the first: with the Annointing of the hands, as is there: and the giving the Vestments, with the words in the Third Ritual.

The Fifth Ritual, which he sets down has nothing relating to the Ordination of Priests; but the two first Collects and the Prayer of Consecration before set down, which upon that account he Judges defective.

The Sixth Ritual, about Eight hun∣dred year Old, composed for the Church of England, has all that is in the First Ritual, with these additions. It begins with the Canon of the Coun∣cil of Carthage, about the Ordination of a Priest. Then follow the Collects and Prayer before set down. Then there is added this Blessing, before the Annointing of the hands.

Benedictio vel Consecratio manuum Sa∣cerdotis ante Unctionem Chrismatis.

BEnedic, Domine, & sanctifica has ma∣nus sacerdotis tui ill. ad Consecran∣das hostias quae pro delictis atque negli∣gentiis populi offeruntur, & ad caetera Benedicenda quae ad usus populi necessa∣ria sunt, & praesta, quaesumus, ut quae∣cunque benedixerint, benedicantur, & quaecunque sacraverint sacrentur, Sal∣vator mundi qui vivis & regnas.

BLess, O God, and sanctifie these hands of thy Priest, for conse∣crating the Sacrifices which are offered for the sins and negligences of the peo∣ple, and for blessing of all other things, that are necessary for the use of the people, and Grant we beseech Thee, O Saviour of the world, who livest and reignest, that whatsoever they Bless may be blessed, and whatever they Consecrate may be Consecra∣ted.

Then follows the Annointing of the hands as before. Then is added the Annointing of the head, with this Prayer:

Consecratio Capitis cum oleo.

UNgatur & Consecretur Caput tuum coelesti Benedictione in Ordine Sacerdotali, in nomine Patris, & Fi∣lii, & spiritus sancti.

LET thy head be Annointed, and Consecrated with a Heavenly Be∣nediction in the Priestly Order, in the name of the Father, the Son, and the Holy Ghost.

Then the Vestments are given as in the Third Ritual, with a little variati∣on in the Collect, and then follows the Consummation and Blessing; as was in the first Ritual before set down.

The Seventh Ritual, which Morinus reckons likewise Eight hundred years Old, has the same Collects, Consecra∣tion, and Benediction with the First, with the delivery of the Vestment and Prayer, as is in the Third Ritual, and the Annointing of the hands, as in the First, without any further Rite.

The Eight Ritual, is near the same Age with the Former, the two first Collects and Prayer of Consecration, are in it as in the First, and the Gi∣ving the Vestment, as in the Third, and

the Consecrating of the hands as in the First, and there is no more in that Ri∣tual.

The Ninth Ritual, which He believes is Seven hundred years Old, has the First Collects and the Prayer of Con∣secration as in the First. There is a little inconsiderable variation in the Giving of the Vestments, from what is in the Third. The hands are annointed as in the First. The head is Annointed as in the Sixth, and the Hands are bless'd as in the Sixth, the Consumma∣tion and Benediction are according to the First. Then some Collects and Bles∣sings are added, relating to their Fasting and Abstinence.

The Tenth Ritual, about the same age has the two First Collects, and the Pray∣er of Consecration according to the First, then follows the giving the Vest∣ments according to the Third. Then is the Annointing of the hands according to the First, and the Blessing of them according to the Sixth. There is no more in that Ritual.

The Eleventh Ritual, about the same Age, has the Exhortation to the peo∣ple, and the two First Collects, with the Prayer of Consecration as in the First. Then these Additions follow. He puts

one of the Vestments called Orarium on him and says,

Accipe jugum Dei, jugum enim e∣jus suave est & onus ejus leve.

Take the Yoke of God, for his Yoke is sweet, and his burden is Light.

Then the Casula is put on him with these words.

Stola Innocentiae induat te Domi∣nus.

Let the Lord cloath thee with the Robe of Innocence.

Then follows the Blessing as in the First, and the Annointing the Hands, with a small Variation in the Collect from the words of the First.

This being done, the Paten with the Hosties, and the Chalice, with the Wine, is given with these words.

Accipe Potestatem offerre Sacrificium Deo Missamque Celebrare tam pro vivis quam pro defunctis, in Nomine Domini.

Receive thou Power to offer Sa∣crifice and to Celebrate the Mass; as well for the Living as for the Dead, in the Name of the Lord.

Then follows the Blessing as is in the Third Ritual.

The Twelfth and Thirteenth Ritu∣als,

the one being about Six hundred and Fifty year Old, the other a Hun∣dred years later have the First Collects, and Prayer of Consecration as the First had. And the Blessing that is in the Third, with the Consecration of the Hands that is in the First.

The Fourteenth Ritual, about five hundred year Old has the two Collects and Prayer of Consecration as in the first. Then the Orarium is given as in the Eleventh, with an Addition in Giving the Casula.

Accipe vestem Sacerdotalem per quam Charitas intelligitur; Potens est enim Deus ut augeat tibi Charitatem, qui vi∣vit.

Receive the Priestly Vestment by which Charity is understood, for God is able to increase thy Charity, who lives.

Then follows the Consummation, and Benediction as in the first, Then the Bishop makes a Cross in their hands with the Oyl and Chrism; and uses the words as in the Eleventh Ritual, then he gives the Sacred Vessels as in that same Ritual. Then follows the Blessing in the Third Ritual, and then the Bishop is to kiss them.

The fifteenth Ritual, is about four

hundred and fifty years Old, and has very near the same Rubricks that are in the former, only upon the Margin, where the words are to be pronounced in the delivering the Sacred Vessels, is written,

Accipe Spiritum Sanctum; quo∣rum remiseritis peccata, &c.

Receive the Holy Ghost; whose sins ye re∣mit, &c.

The Sixteenth Ritual, about Three hundred years Old, agrees with the former, in the forementioned Rites and Collects; but has this Addition that the Bishop lays on his hands on the Priests and says, Receive the Holy Ghost; whose sins ye remit, they are remitted to them, and whose sins you retain they are retained. But in two other Pontificals which Morinus believes are of the same Age▪ these words and that Rite are wanting. In the Ordo Roma∣nus, which some believe is a work of the Ninth Century, others that it is of the Eleventh Century, there are set down first some Questions and Answers to the Priests to be Ordained, then the two Collects with the Prayer of Consecration follow, as in the Rituals before set down, only it is marked in the Rubrick that the Bishop and Priests lay on their hands at the first Collect,

then follow all the other Rites of Gi∣ving the Vestments, annointing and de∣livering the sacred Vessels; but the last Imposition of hands with the words, Receive the Holy Ghost, are not in it.

From all which it clearly appears what must be Essential to Ordination, and what not; none of those Rites that are only found in Later Rituals are essenti∣al: for the Ordinations were good and valid before these were added. But that in which all these Rituals agree must be acknowledged of greatest weight and chief Importance, and that is the Prayer of Consecration with the two Collects that go before it. For in those they all agree, but vary in every thing else; and therefore Morinus thinks the former of these Collects, is now the form of Priestly Orders, for which He has another strong Argument, which is, that as he proves both by the ancient Canons, and even by the Doctrine of the Council of Trent; the Imposition of the Priests hands with the Bishop is ne∣cessary in these Ordinations, and they only lay on hands with the Bishop when that Collect is pronounced, from which he infers that then the Priests Orders are conferred. But it is clear from all those Rituals that these Collects were

Preparatory to the Prayer of Conse∣cration which only is the form of these Orders according to those Rituals.

And thus far of the office of Or∣daining Priests, I shall next set down from those Rituals the Office, Rubricks, Rites, and Prayers used in the Conse∣cration of a Bishop.

The Office begins with an Exhorta∣tion to the people, declaring the Ne∣cessity of substituting one Pastor to ano∣ther, and that therefore upon the for∣mer Bishops Death, there is another chosen by the Priests and the whole Clergy, with the advice of the Citi∣zens and people, who is well qualified for it; therefore they are desired to ap∣prove of the Choice by their Voices and to declare him worthy of it. Then follows,

Oratio & * 4.1 Precis de Ordinandis Epi∣scopis.

ORemus, Dilectissimi nobis, ut his viris ad utilitatem Ecclesiae * 4.2 pro∣videndis, benignitas omnipotentis Dei, gratiae suae tribuat largitatem; per do∣minum nostrum Iesum Christum.

Alia: Benedictio Episcoporum.* 4.3

EXaudi, Domine, supplicum Preces, ut quod nostrum gerendum est ministe∣rium tua potius virtute firmetur. Per Dominum nostrum Iesum Christum.

Alia.

PRopitiare, Domine, supplicationibus nostris: & * 4.4 inclinatus super hos famulos tuos cornu gratiae Sacerdotalis, Benedictionis tuae in eos effunde virtutem. Per Dominum nostrum Iesum Christum.

Coll. sequitur.

DEum totius Sanctificationis ac Pieta∣tis actorem, qui placationem suam & sacrificia & sacra constituit, Fratres Dilectissimi, deprecemur, ut hunc fa∣mulum suum quem ex altari in Ecclesia, & seniorum Cathedra concordibus sua inspiratione judiciis, & effusis super ple∣bem suam votis fidelibus, ac vocum testi∣moniis voluit imponi, collocans eum, cum principibus populi sui, ad eorum nunc precim universam eundem summum sacer∣dotium

debita honoris plenitudine Charis∣matum gratia, sanctificationum ubertate hac, praecipue humilitatis virtute locu∣pletet, ut Rector potius non extollatur, sed in omnibus se quantum est major hu∣milians, sit in ipsis quasi unus ex illis, om∣nia judicii Domini nostri non pro se tan∣tum, sed & pro omni populo qui solici∣tudinis suae creditur contremiscens, ut qui meminerit de speculatorum manibus omnium animas requirendas pro omnium salute pervigilet, pastorali erga creditas si∣bi oves Domini diligentiae ejus semper se flagrantissimum adprobans. Te dilecto∣rum adigitur praefuturus ex omnibus e∣lectus, ex quibus universis sacris, sacran∣disque idoneus fiat sub hac quae est homi∣ni per hominem postrima benedictio con∣firmata atque perfecta suae consecrationis nostrae supplecationis adtentissime concor∣dissimisque omnium precibus adjovemur, omnium pro ipso oratio incumbat, cui ex∣orandi pro omnibus pondus imponitur. Impetret ei affectus totius ecclesiae virtu∣tem, pietate sanctificationem, & caeteras summi Sacerdotii sacras dotes universae ecclesiae profuturas, Domino Deo nostro qui Sacrorum numerum profluus fons est, qui dat omnibus affluenter quod Sacerdoti pro affectu poscitur, ad exundandam in omni∣bus sanctificationem suorum omnium

promptissimè ac plenissimè conferentem. Per Dominum nostrum.

A Collect and Prayers for the Bishops to be Ordained.

BEloved, let us pray that the bounty of Almighty God may give of the fulness of his Grace to those men who are to be provided for the use of the Church, Through our Lord.

HEar, O Lord, the Prayers of thy Supplicants, that the Ministry which we are to bear may be confirmed by thy power, Through our Lord Iesus Christ.

BE favourable to our Supplications, O Lord, and put upon these thy Servants the horn of thy Priestly Grace, and pour upon them the vertue of thy blessing, Through our Lord Iesus Christ.

BEloved Brethren, let us pray to God who is the Author of all Holiness and Piety, who appointed Sacrifices and holy Offices, by which he is plea∣sed, that he would, upon the Prayer of all his people, enrich this his Ser∣vant whom he has appointed by the a∣greeing

voices according to his Inspira∣tion and the faithful desires which he has infused in the people, and the testimo∣ny of their voices, to be raised from the Altar in the Church, and the seat of the Elders placing him with the Princes of his people: with the fulness of the ho∣nour of the High-Priesthood, and the Grace of sanctifying Gifts in great mea∣sure, and chiefly with the vertue of Humility, that being a Governour, he be not lifted up, but that in all things he humble himself the greater he grows, and be among others, as one of them: trembling at all the judgments of God, not only for himself, but for all the people trusted to his care, remembring that all their souls shall be required at the hands of the Watchmen: and therefore may watch for all their safety, approving himself always most infla∣med with Pastoral diligence about the Lord's Sheep trusted to him.

I cannot make sense of the rest, for this Collect is in no other Ritual, and the Copy out of which it is printed, as it is very Ancient, so it has been most un∣correctly written.

CONSECRATIO.

DEus honorum omnium, Deus omni∣um dignitatum, quae gloriae tuae * 5.1 sacris samulantur honoribus: Deus qui Moysen samulum tuum secreti samiliaris * 5.2 affectu inter caetera coelestis documenta culturae, de habitu quoque indumenti Sacerdotalis instituens, Electum Aaron Mystico amictu vestire inter Sacra jussisti, ut intelligentiae sensum de exemplis pri∣orum caperet secutura Posteritas, ne eru∣ditio Doctrinae tuae ulli deesset aetati, cum & apud veteres reverentiam ipsam signi∣ficationum species obtineret, & apud nos certiora essent experimenta rerum quam aenigmata figurarum. Illius namque Sa∣cerdotii anterioris habitus nostrae mentis ornatus est, & Pontificalis Gloriae non jam nobis * 5.3 honorem commendat ve∣strum sed * 5.4 splendorem animarum. Quia & illa quae tunc carnalibus blandieban∣tur obtutibus, ea potius quae ipsis erant in∣telligenda poscebant. Et idcirco famulis tuis, quaesumus, quos ad summi Sacer∣dotii * 5.5 sacerdotium elegisti, hanc quae∣sumus, Domine gratiam largiaris, ut quidquid illa velamina in fulgore auri, in nitore gemmarum, & multimodi operis varitate signabant, hoc in horum moribus

claresoat. *** Comple, Domine, in Sa∣cerdotibus* 5.6 tuis mysterii tui summam, & ornamentis totius glorificationis * 5.7 instru∣ctum coelestis unguenti flore Sanctifica. *** Hoc, Domine, copiosè in eorum caput* 5.8 influat, hoc in oris subjecta decurrat, hoc in totius corporis extrema, descendat, ut tui Spiritus virtus & † 5.9 interiorum ora repleat, & exteriora circumtegat. Abundet in his constantia fidei, puritas Dilectionis, sinceritas pacis. [Sint spe∣ciosi* 5.10 munere tuo pedes horum ad Evange∣lizandum pacem, ad Evangelizandum bona tua. Da eis, Domine, mysterium re∣conciliationis in verbo, & in virtute & * 5.11 signorum, & prodigiorum. Sit sermo eorum & praedicatio non in persuasibili∣bus humanae sapientiae verbis, sed in osten∣sione Spiritus & † 5.12 virtutis. Da eis, Do∣mine, claves Regni coelorum: Utantur ne•…•… glorientur Potestate quam tribuis in aedi∣ficationem, non in destructionem. Quod∣cunque * 5.13 legaverint super terram sit † 5.14 lega∣tum & in coelis, Et quodqunque solve∣rint super terram sit solutum & in coelis. Quorum detinuerint peccata, detenta sint, & quorum * 5.15 demiserint, tu † 5.16 demittas. Quibenedixerit eis sit benedictus, & qui maledixerit eis, maledictionibus repleatur. Sint servi fideles & prudentes quos con∣stituas tu, Domine, super samiliam tuam,

ut dent illis cibum in tempore necessario, ut exhibeant omnem hominem perfectum. Sint solicitudine impigri, sint spiritu serventes, oderint superbiam, diligant veritatem, nec eam unquam deserant aut lassitudine aut timore superati. Non po∣nant lucem ad tenebras, nec tenebris lucem; non dicant malum bonum, nec bo∣num malum. Sint sapientibus & insipi∣entibus debitores, & sructum de pro∣sectu omnium consequantur.] Tribuas* 5.17 eis, Domine, Cathedram Episcopalem ad* 5.18 regendam Ecclesiam tuam, & plebem u∣niversam. Sis eis autoritas, sis eis Po∣testas, sis eis firmitas. Multiplices su∣per eos benedictionem, & gratiam tuam, ut ad exorandam semper misericordiam tuam munere idonei, tua gratia possint esse devoti; per Dominum nostrum, &c.

The CONSECRATION.

O God of all the Honours, O God of all the Dignities, that serve in the Holy offices to thy glory, O God who when thou instructedst Moses thy servant with a secret and familiar af∣fection, among other Instructions of the heavenly Ornaments, didst teach him the Priestly Garments and commandedst him to cloath Aaron thy Chosen, when

he did officiate, that the following ages might be instructed by those who went before them, that the knowledge of thy Doctrine might be wanting in no age, the appearance of the things sig∣nified being Reverenced among the Ancients, but among us the real Ex∣periments are more certain than the riddles of figures. For the habit of the former Priesthood in us is the Or∣nament of our minds, and it is not the shining of our Cloaths, but of our Souls that commends in us the honour of the Priestly Glory; because they did more desire those things that pleased their carnal eyes than the things they should have understood by them. And therefore we beseech thee, O Lord, grant this grace to those thy Servants whom thou hast chosen to the Mini∣stry of the High Priesthood, that whatever those garments signified in the shining of the Gold, in the bright∣ness of the Gems, and in the curi∣ousness of the Workmanship, all that may appear in their Manners. **Ac∣complish,* 5.19 O Lord, in thy Priests the fullness of thy Mystery, and having adorned him with all the Ornaments of Glory: Sanctifie him with the flow∣er* 5.20 of the heavenly Oyntment. **Let

that, O Lord, fall plentifully on their head, and run down the rest of their face and descend to the extremities of their body, that the vertue of thy Spirit may fill them inwardly, and compass them about outwardly. Let the Constancy of Faith, the Purity of Love, and the sincerity of peace a∣bound in them. [Let their feet through* 5.21 thy favour be beautiful to preach peace and to preach thy good things. Give them, O Lord, the ministry of Recon∣ciliation, in word and in power, in signs and wonders. Let their Discours•…•… and Preaching be not in the perswading words of human Wisdom, but in the Demonstration of the Spirit and of Power. Give them, O Lord, the Keys of the Kingdom of heaven. Let them use, but not glory in their Power which thou givest them, to Edification and not to Destruction: Whatsoever they shall bind on earth, let it be bound in heaven, and what they shall loose on earth, let it be loosed in heaven; whose sins they retain, let them be re∣tained, and whose they remit, do thou remit. Who blesses them, let him be blessed, and who curses them, let him be filled with Curses; and let them be faithful and wise Servants, whom thou

shalt appoint over thy houshold to give them meat in due season, that they may present every man perfect. Make them diligent in business and fervent in Spirit. Make them hate pride and love truth, and let them never forsake it either through weariness or fear. Let them not put light for darkness, nor darkness for light, nor call evil good nor good evil. Let them be debtors both to the wise and unwise, that they may gather fruit from the profiting of all men.] Give them, O Lord, an Epi∣scopal* 5.22 Chair for the Governing of thy Church and whole people. Be thou to them Authority, Power, and Strength. Multiply upon them thy Blessing and grace, that being fitted by thy gift al∣ways to implore thy mercy they may be devout by thy Grace: Through our Lord Iesus Christ.

There follow some Collects that are called in the Rubrick Super Oblata, which belong to the Office of the Com∣munion, and are Prayers for the Bi∣shop; and this is all in that Ritual, that relates to the Ordination of a Bi∣shop.

The Second Ritual, in all things a∣grees with the former.

The Third Ritual, begins that Office

with the second Canon of the Fourth Council of Carthage, about the Conse∣cration of Bishops then follow the Col∣lects, Oremus, Adesto, and Propitiare, as in the first; then the Prayer of Con∣secration, Deus Honorum omnium. And at the word Comple the Bishop takes the Chrism, and at the words Hoc Domine he pours it on the head of the person to be Consecrated, but all from Sin∣ceritas Pacis, to Tribuas ei Domine, is left out, then follow the Collects Super oblata, there is no more in that Ritual. For the Annointing of Bishops, tho it was neither used in the Eastern nor A∣frican Churches, yet both Pope a 5.23 Leo and Gregory the Great mention it as a Rite then received in the Roman Church. b 5.24 Amalarius gives an accout of it, but cites no ancienter Author for it than c 5.25 Beda, for some other Authorities that are brought to prove the greater An∣tiquity of this Rite, are either Allego∣rical or relate to the Chrism, with which all were annointed at their Con∣firmation.

The Fourth Ritual, has first the Que∣stions that are put to the Bishop that is to be Ordained, which has begun, it seems, from the time of the fourth Coun∣cil of Carthage, where by the first Ca∣non

the Bishop was to be examined, both about his Faith and Manners. I shall only set down two of these, the one is.

Vis ea quae ex Divinis scripturis intelli∣gis, plebem cui Ordinandus es & ver∣bis docere & exemplis?

Wilt thou both by the words and example instruct the people, for whom thou art to be Or∣dained, in those things which thou dost understand out of the Holy Scriptures?

To which he answers, I will. And this alone were there no more, may serve to justify those Bishops, who got Orders in the Church of Rome, and afterwards received the Reformation; since by the very Sponsions given in their Ordinati∣on, they had engaged themselves to in∣struct their Flocks according to the Scri∣ptures. Another Question is, Vis esse subditus huic nostrae Sedi atque Obedi∣ens? Wilt thou be subject and obedient to this our See. Which was no other than what every Metropolitan demanded of all the Bishops under him, and yet this is all the obedience then promised to the Pope; far different from the Oaths which were afterwards exacted. But I go on to give an account of the rest of the Office according to this Ritual. in the Rubrick, the Second Canon of the fourth Council of Carthage is set

down, to which is added.

Hoc facto accipiat patinam cum Oblatis & Calicem cum vino, & det ei, dicens, Accipe Po∣testatem offerre Sacrificium, &c.

Which being done he shall take the Paten, with the Hosties and the Chalice with the Wine, and shall give him, saying, Re∣ceive Power to offer Sacrifice, &c.

So that this was used in the Consecra∣tion of Bishops, long before it was in the making of Priests, then follow O∣remus, Adesto, and Propitiare as they are before set down, then two new Rites are set down, the Rubrick is.

Ad Annulum dandum.

MEmor sponsionis & desponsatio∣nis Ecclesiasticae, & Dilectionis domini Dei tui in die, qua assecutus es hunc honorem, cave ne obliviscaris il∣lius. Accipe ergo annulum discretionis, & honoris fidei signum, ut quae sign•…•…n∣da sunt, signes: Et quae aperienda sunt prodas: Quae liganda sunt, liges: quae solvenda sunt, solvas: utque credenti∣bus per fidem baptismatis, lapsis autem sed poenitentibus, per mysterium recon∣ciliationis januas regni coelestis aperias: Cunctis verò de thesauro dominico nova & vetera proferas, ut ad aeternam sa∣lutem

omnibus consulas, gratia Domini nostri Iesu Christi, cui cum Patre & Spiritu Sancto est honor & gloria in saecula saeculorum, Amen.

For giving the Ring.

BEing mindful of the sponsion and Ec∣clesiastical wedding, and of the Love of the Lord God, in the day in which thou hast attained this honour, beware least thou forget it: Receive therefore the Ring the Seal of discre∣tion, and of the honour of Faith, that thon maist seal the things that are to be sealed, and maist open the things that are to be opened, and maist bind the things that are to be bound, and maist loose the things that are to be loosed, and maist open the Gates of the heavenly Kingdom to the believers, by the Faith of Baptism: and to those that have fallen, but are Penitent, by the mysterie of Reconciliation, and that thou maist bring forth to all Men out of the treasure of the Lord, things new and old, and that thou maist take care of all their Eternal Salvation, Through the Grace of our Lord Iesus Christ, to whom, &c.

Ad Baculum dandum.

ACcipe Baculum sacri Regiminis si∣gnum, ut imbecilles consolides, ti∣tubantes confirmes, praves corrigas in viam salutis aeternae, habeasque potesta∣tem a•…•…trahendi dignos, & corrigendi indignos, cooperante Domino nostro Ie∣su Christo, cui cum patre in unitate Spi∣ritus Sancti est virtus & imperium, per omnia saecula saeculorum. Amen.

For giving the Staff.

REceive the Staff, the sign of the sacred Government; that thou maist strengthen the weak, confirme them that stagger, correct the wicked in the way of Eternal salvation, and may have power to attract the worthy and correct the unworthy, through the assistance of our Lord Iesus Christ, to whom, &c.

Then follows the Prayer of Conse∣cration, and at the words Hoc Domine, the Rubrick appoints the Chrism to be put on his head, and what is left out in the former Ritual, is also left out in this, after that Prayer follows the Col∣lect Super Oblata. and there is no more in that Ritual.

For these rites of the Ring and Staff, the first I find that mentions them is a 6.1 •…•…dore, who both speaks of them and 〈◊〉〈◊〉 sets down some of the words used in the former Ritual. Yet b 6.2 Alcuinus speaks not a word of it, tho he entitles his Chap•…•…er; The manner in which a Bi∣shop is Ordained in the Roman Church. But i•…•… seems he has only lookt on some more Antient Rituals, in which there was no such Rite; for it is most certain that it was used in his time. c 6.3 Amalari∣us tho he does at a great length insist on the annointing of the Bishop; yet speaks not a word of the Staff or Ring. But d 6.4 Rabanus Maurus who lived in that time does mention it, or rather sets down Isidores words without citing him, but whether these were foisted in or not, I cannot judge. Now these Rites were afterwards a ball of Contention; for the Emperours and Kings did give the Investiture by them which had they been given with our such words, they might have more easily kept up* 6.5 their pretension; but the words joyned with them, relating wholly to Spiritual things, were no doubt made a great Ar∣gument for taking them out of their hands: Since it seemed very incongru∣ous for a Secular and Lay person, to pro∣nounce

them or perform a Rite to which such words were added.

The Fifth Ritual has only the Col∣lects, Adesto, and Propitiare, and the Prayer of Consecration, (without the Rubrick for giving the Chrism,) and the Collects Super Oblata; leaving out in the Prayer of Consecration what is left out in the two former Rituals.

The Sixth Ritual has the Collects A∣desto and Propitiare with the Prayer of Consecration, as in the first (in which the Rubrick about putting the Chrism on the head is also) then fol∣lows a new Prayer, that is in no other Ritual, for the Bishop thus Ordained, after which there is a Blessing called De septiformi Spiritu, For the sevenfold Grace of the Holy Ghost, then are the hands of the Bishop Consecrated with holy Oyl, and the Chrism, with these words.

Consecratio manuum Episcopi ab Ar∣chiepiscopo, Oleo sancto & Chris∣mate.

UNgantur manus istae & sanctificen∣tur & in te Deo Deorum ordi∣nentur. Ungo has manus oleo sanctifi∣cato & Chrismate unctionis purificato,

sicut unxit Moyses verbo oris sui Manus S. Aaron Germani sui, & sicut unxit Spiritus Sanctus per suos flatus, manus suorum Apostolorum, ita ungantur ma∣nus istae & sanctificentur, & consecren∣tur, ut in omnibus sint perfectae, in no∣mine tuo, Pater, Filiique tui atque ae∣terni Spiritus S. qui es unus ac summus Dominus omnium vivorum & mortuo∣rum, manens in Saecula Saeculorum.

LET these hands be annointed and Sanctified and Ordained for the God of Gods. I annoint these hands with Sanctified Oyl, and the puri∣fied Chrism of annointing; as Moses by the word of his mouth annointed holy Aaron his brother, and as the Holy Ghost by his breathings did annoint the hands of his Apostles, so let these hands be Annointed, Sanctified and Consecrated, that they may be per∣fect in all things in thy name, O Father, and in thy Sons, and thy Holy Spirit's, who art the only and great God of the quick and of the dead for ever and ever. Amen.

Then his head is annointed with the following words.

Hic mittatur oleum super ejus.

UNgatur & Consecretur caput tuum coelesti benedictione in Ordinem Pontificalem, in nomine Patris & Filii & Spiritus Sancti.

LET thy head be annointed and Consecrated with a heavenly Bles∣sing for the Pontifical Order, in the name of the Father, the Son and the Holy Ghost.

Then the Staff is Blessed in these words in Verse:

Tu Baculus nostrae, & Rector per saecula vitae. Istum sanctifica pietatis jure Bacillum, Quo mala sternantur, quo semper recta regantur.

Thou who art the Staff of our Life, and our guide, for ever sanctify this Staff, by which ill things may be beaten down and right things always guided.

Then the Staff is given and after that the Ring, almost with the same words that are in the Fourth Ritual, then fol∣lows a Prayer that he may ascend the Episcopal Chair, then he is put in the Chair and a Prayer is made for him that he may resemble the Patriarchs,

Prophets, Apostles and Saints, and in the end he is Blessed in these words.

Benedictio ejusdem Sacerdotis.

POpulus te Honoret, adjuvet te Domi∣nus, quidquid petieris praestet tibi Deus, cum honore, cum castitate, cum sci∣entia, cum largitate, cum Charitate, cum Nobilitate. Dignus sis, Iustus sis, Humilis sis, Sincerus sis, Apostolus Christi sis. Accipe Benedictionem & Apostola∣tum qui permaneat in die ista & in die sutura. Angeli sint ad dexteram tuam, Apostoli Coronati ad sinistram: Eccle∣sia sit mater tua & altare, sit Deus Pa∣ter tuus, sint Angeli amici tui, sint A∣postoli sratres tui & Apostolatus tui gra∣dum custodiant. Confirmet te Deus in Iustitia, in Sanctitate, in Ecclesia San∣cta. Angeli recipiant te, & pax tecum indiscrepabilis, per Redemptorem Domi∣num nostrum Iesum Christum, qui cum Patre & Spiritu Sancto vivit & regnat in saecula saeculorum.

Amen.

MAY the people Honour thee, may God assist thee and grant thee whatsoever thou shalt ask of Him, with Honour, Chastity, Knowledg, Boun∣ty, Charity, and Nobility. Be thou

Worthy, Just, Humble, Sincere, and an Apostle of Christ. Receive a Bles∣sing and an Apostleship which shall con∣tinue for this time and that which is to come. Let Angels be at thy right hand and crowned Apostles at thy left. Let the Church and the Altar be thy Mother, and God thy Father. Let the Angels be thy Friends, and the Apostles thy Brethren, and guard the degree of thy Apostleship. May God strengthen thee in Justice▪ in Holiness, and in the Holy Church, and may Angels receive thee, and inseparable Peace be with thee, Through our Lord Iesus Christ, who with the Father and the Holy Spirit reigns and lives for ever and ever. Amen.

The Seventh Ritual has first the se∣cond Canon of the Fourth Council of Carthage, then the Exhortation to the people, then the Collects, Oremus, Ad∣esto and Propitiare, then the Prayer of Consecration, and then the annointing of the hands, then follows the Commu∣nion Service.

The Eighth Ritual, begins the Office of Consecrating a Bishop with the Col∣lect Adesto. Then follows a new Rite of giving the Gospel with these words:

ACcipe hoc Evangelium, & ito, doce om∣nes Gentes.

REceive this Gospel, and go, and teach all Nations.

Then follows the Propitiare, and the Prayer of Consecration, and the Gi∣ving the Staff, and Ring without any more.

This Rite of delivering the Gospels, it seems was never generally received, for it is in none of the other Rituals pub∣lished by Morinus, but is now in the Roman Pontifical.

The Ninth Ritual begins this Office with the Form in which the Kings of France did then choose their Bishops, then follows an Oath of Obedience to the Patriarchal See (no mention being made of the Pope or See of Rome,) then the Ring is Blessed with a particular Benediction, and it is given with the words in the Fourth Ritual. The Staff is next Blessed as in the Sixth Ritual, and given as in the Fourth Ritual. Then follow the Collects Oremus, Adesto, and Propitiare, then the Prayer of Conse∣cration as in the First Ritual, then fol∣lows another long Prayer, after which follows the Annointing of the hands and

head, and the Blessing for the sevenfold Grace of the Holy Ghost. Then fol∣lows the Communion Service.

The Tenth Ritual, has only the Col∣lects Adesto, and Propitiare, and the prayer of Consecration with the Collects Super Oblata. And on the Margin, the giving of the Ring and Staff is set down, but with a very different and much la∣ter hand.

The Eleventh Ritual, begins with some rites that are not in the Roman Pontifical, tho by it all is to be done in the Popes name, by a Bishop Commis∣sioned, by him called Dominus Apostolicus, or perhaps the Pope himself, that being the common way of designing the Pope in those Ages; the Dean or Arch-presbyter and the Clergy of the See, ask the Pope or his Delegate their Blessing three times, then they are asked some questions a∣bout the Elect Bishop, among which those are considerable. It is asked, if he be of that Church? to which it is answered, Yes. Then, what Function he is of? Answ. Of the Priestly. Quest. How many years has he been a Priest? Ans. Ten. Quest. Was he ever Married? Answer, Not. After these Questions are put, then the Decree of Electing him, which is addressed to the Pope, is

read, by which they desire he may be Ordained their Bishop. This must be signed by them all. Then it is asked, if any Simoniacal promises be made? they answer, No. Then the Bishop Elect is brought to the Popes Delegate, who first puts the same Questions to him that were before put to the Dean, and he answers them in the same manner. Then the Introitus is sung, after which fol∣lows the Collect Adesto, then the Que∣stions that are in the Pontifical are put to him, and whereas in the former Ri∣tuals there was only a general promise of Obedience to the Metropolitan, put to the Elect Bishop, instead of that the two following Questions are put to him.

Wilt thou reverently Receive, Teach, and Keep the Traditions of the Orthodox Fathers, and the Decretal Constitutions of the Holy and Aposto∣lick See? Answer, I will. Wilt thou bear Faith and Subjection to St. Peter, (to whom the Lord gave the Power of binding and loosing,) and to his Vi∣cars and Successors?

Answer, I will. But these words not being thought full e∣nough, they have since added (to Faith and Subjection,) and Obedience in all things, according to the Authority of the Canons, then the Elect Bishop is ex∣amined

about his Faith, the Questions being taken out of the three Creeds. After which he is blessed and cloathed with the Episcopal Vestments, and the Epistle is read, 1 Tim. 3. Cap. Then his Sandals and Gloves are put on with Pray∣ers at each of these Rites, then the Bi∣shops laying the Gospels on his head and shoulders, and their hands on his head▪ the Ordainer says the Collects Adesto, Oremus and Propitiare, then follows the Prayer that in former Rituals is called the Consecration, but has no such Ru∣brick here, it has all that is in the first Ritual, only after the words Coelestis Unguenti Flore Sanctifica, the Rite of Annointing the head with the words joyned to it in the Sixth Ritual, is in∣serted, after which follows the rest of that Prayer: Next the hands are an∣nointed, and words somewhat different from those in the Sixth Ritual are pro∣nounced. Then follows a new Rite of putting the Chrism on his Thumb, with a Blessing joyned to it, then the Ring is blessed and given, and so is also the Staff; then the Kiss of Peace is given, and he is set down among the Bishops, and the Ordainer, sits down and washes his hands and puts Incense in the Censer, and gives the Blessing, then follows the Service of the Communion.

To this Ritual Morinus had added an ancient piece of a Ritual which he found in a MSS. at Tholose about the Election, Examination, and Ordina∣tion of Bishops in the Roman Church, which in all things agrees with the former except in an Addition which is also men∣tioned by Alcuinus. I shall set it down* 8.1 in Latin without a Translation, which in modesty I ought not to give: By it the Reader will see what the Roman Church gained by pressing the Celibate of the Clergy so much since they were suspect∣ed of such horrid Crimes, and were to be tryed about them. The words are:

Inquirat illum de quatuor Capitulis secundum Canones, id est, de Ar∣senoquita, quod est Coitus cum Masculo: pro Ancilla Deo sacrata quae à Francis Nonna dicitur, pro quadrupedibus & mu∣liere alio viro conjuncta, aut si conjugem habuit ex alio viro, quae à Graecis dicitur Deuterogamia: & dum nihil eorum ipse vir conscius suerit, Evangeliis ad medium deductis jurat ipse Electus Archidiacono & posthaec traditur Subdiacono & per∣git cum praesato Electo ad Aulam Sanctae Matris Ecclesiae, ibique supra ejus sacra∣tissimum Corpus confirmet, quod non cog∣novisset superius nominata capitula.

And thus, if they were free of these

Crimes which are not to be named, no other act of uncleanness was to be inqui∣red after or stood upon: only the Pha∣risaical Spirit of that Age is to be observed, in that they reckon a Church∣mans having been married to another mans wife, which is forbidden by no Law of God or Nature, in the same Predi∣cament with those Abominations which God punished with Fire and Brimstone from Heaven.

The Twelfth and Thirteenth Rituals have not the office of Consecrating Bi∣shops in them.

The Fourteenth Ritual begins with the Decree of Election, directed to the Metropolitan without that previous examination that is in the Eleventh; then follows the examination of the Faith and manners of the Bishop Elect, then the people pray he may be Or∣dained, after which two Bishops begin the Litany (this is in no ancienter Ri∣tual,) then the Hymn Veni Creator is begun (which is also new being in no other Ritual,) after which they lay the Gospels on his head and lay on their hands, and the Metropolitan says the Collect Oremus; then follows the Propitiare, which is called the Be∣nediction, then follows the Prayer Deus

honorum, after which there is another long Prayer that is in no other Ritual, for a blessing in the Function to which he is Ordained, then follows the blessing of the Sevenfold Grace, then the Conse∣cration of the Bishops hands with the Oyl and the Chrism, then the Chrism is put on his head, (as the Oyl was by other Rituals put on his head in the midst of the Prayer Deus honorum om∣nium) then follows a new Rite of put∣ting the Miter on his head, but no words are pronounced with it, then the Ring is blessed and given; so also is the Staff blessed and given; then there is a Prayer about the putting him in his Chair; after which he is put in his Chair and a new Prayer is used, and all ends with the Blessing that is at the end of the Sixth Ritual.

The Fifteenth Ritual has no consi∣derable variation from the former, only in the beginning the Bishop that presents the Bishop Elect says,

Reverende Pater, po∣stulat sancta Mater Ecclesia ut hunc prae∣sentem Presbyterum ad onus Episcopatus sublevetis.

Reverend Father, the Holy Church our Mother desires that you may raise this Priest to the burden of a Bishoprick.

Then the Consecration is made with the Collects Adesto, Ore∣mus

and Propitiare said with a middle voice. Then follows the other Prayer in which his head is annointed, which in this Ritual is called a Preface, tho in most of the former it be called the Consecration, then follows the blessing of the Staff; in the end the Blessing is given to the Bishop.

The Last Ritual agrees in all things with the Pontifical as it now is, only the words Receive the Holy Ghost are in none of these Antient Rituals which Mo∣rinus saw, tho the latest of those be not above three hundred years old.

To these I shall add an account of the Consecration of a Bishop, as it is in the Ordo Romanus.

The Office begins with the Decree bearing the Election of the Bishop, with a desire that he be Ordained as soon as may be, directed to the Bishops of the Province, then follows the First Canon of the Fourth Council of Carthage, af∣ter which is the Metropolitans letter ap∣proving the Election, and desiring the Bishop Elect to be brought to him; when he is brought he is blessed in Or∣der to his Consecration, then the An∣tiphona and the Introitus are said, af∣ter this follows the examination of his Faith and Manners: as in the Eleventh

Ritual. Then the Epistle is read, after which his Gloves and Sandals, and his Dalmatica (a Vestment in the fashion of a Cross, first used in Dalmatia,) are put on, and Collects are used in every one of these; then follows the Exhor∣tation that is in the antientest of Mo∣rinus his Rituals: after which two Bi∣shops lay the Gospels on his neck and Shoulders, and all the Bishops lay on their hands on his head, and the Or∣dainer says the Prayer Adesto, then the Oremus which in the Rubrick is called Praesatio, then the Propitiare which the Rubrick calls Oratio, then follows the Prayer called in other Rituals the Con∣secration, but in this it is called Praesa∣tio, which is the same that was set down in the antientest Ritual; after Sancti∣fica the Chrism is poured on the Bishops head, in the Form of a Cross with the words in the sixth Ritual. Then fol∣lows the annointing of his hands, after that the putting the Chrism on his Thumb, then the Blessing and giving the Ring and Staff, then follows the Blessing and Communion, then follow the Letters that testify the Bishops Con∣secration, called Literae Formatae, then the Popes Edict to the Bishop Ordained, containing very wholesome admoniti∣ons;

then there is a Sermon and an Ex∣hortation, which contain many excel∣lent Instructions and Directions which de∣serve to be often read and well consi∣dered.

From all the Premisses it clearly ap∣pears, that the Church of Rome did ne∣ver tye these Offices to any constant un∣alterable Forms, but that in all Ages there very great alterations were made. And what was more antiently the Prayer of Consecration, was of later times called [Praesatio] a Preface, and what was in the antient Rituals only a Prayer for the Bi∣shops that were to be Ordained, is now the Prayer of Consecration; for now in the Roman Pontifical, all that is said in the Consecration of a Bishop when they lay hands on his head, is Receive the Holy Ghost, and then follows the Col∣lect Propitiare. So that it is very un∣reasonable and an impudent thing, in the Emissaries of that Church, to raise scruples about our Ordinations, because we have changed the Forms, since they have made many more and greater Al∣terations of the more Primitive and an∣tient Forms.

With this I should end this Appendix, which already grows too big, but I will only add one Particular more about the

Oath that is in the Pontifical, to be sworn by all Bishops. It is in none of all these antient Rituals, nor ever mention∣ed by Morinus, so that it seems though it was at first made by Pope Gregory the seventh, yet it was long before it was generally received or put into the Ri∣tuals. For the Readers further satisfa∣ction, I shall here set down all I can find about Oaths made to Popes. At first there was nothing exacted but a Promise of obedience, such as all Infe∣riours gave to Superiours. Then there was a particular vow made by such as the Popes sent in Missions. The first in∣stance of this is an Oath which Boniface Bishop of Mentz, (who is called the A∣postle* 8.2 of the Germans,) swore to Pope Gregory the second, about the beginning of the Eighth Century, which follows as it is among his Epistles.

In nomine Domini Dei & Salvatoris no∣stri Jesu Christi, Imperante Domino Leone à Deo coronato magno Impe∣ratore, Anno sexto, post Consulatum ejus Anno sexto, sed & Constantino Magno Imperatore ejus Filio, Anno quarto, Indictione sexta.

PRomitto Ego Bonifacius, Gratia Dei* 9.1 Episcopus, vobis Beato Petro Apo∣stolorum

Principi, vicarioque tuo beato Papae Gregorio, successoribusque ejus, per* 9.2 Patrem & Filium & Spiritum Sanctum. Trinitateminseparabilem, & hoc sacratissi∣mum Corpus tuum, Me omnem fidem & pu∣ritatem sanctae fidei Catholicae exhibere: & in Unitate ejusdem fidei, Deo cooperan∣te, persistere: in qua omnis Christiano∣rum salus, sine dubio esse comprobatur: nullo modo me contra Unitatem Commu∣nis & Universalis Ecclesiae, suadente quopiam, consentire: sed ut dixi, fidem & puritatem meam atque concursum ti∣bi & utilitatibus tuae Ecclesiae, cui à* 9.3 Domino Deo Potestas ligandi solvendi∣que data est, & praedicto vicario tuo, atque successoribus ejus, per omnia exhi∣bere. Sed & si cognovero Antistites con∣tra Instituta antiqua sanctorum Patrum conversari, cum eis nullam habere com∣munionem aut conjunctionem: Sed ma∣gis, si valuero prohibere, prohibeam: si minus vero fideliter statim Domino meo Apostolico renunciabo. Quod si, quod absit, contra hujus promissionis meae se∣riem aliquid facere quolibet modo, seu ingenio, vel occasione tentavero, reus in∣veniar in aeterno judicio; Ultionem A∣naniae* 9.4 & Saphirae incurram, qui vobis, etiam de rebus propriis, fraudem sacere, vel salsum dicere praesumpserunt.

Ho•…•…

autem Indiculum Sacramenti Ego Boni∣sacius exiguus Episcopus, manu propria scripsi, atque positum supra sacratissi∣mum corpus tuum, ut superius leguntur, Deo teste & judice, praestiti Sacramen∣tum, quod & conservare promitto.

In the name of God and our Saviour Ie∣sus Christ, in the sixth year of Leo the Great, crowned by God Emperour, the sixth year after his Consulat, and the Fourth year of Constantine the Great, Emperour, his Son, the Sixth Indi∣ction.

I Boniface, by the Grace of God Bi∣shop, promise to you St. Peter, Princ•…•… of the Apostles, and to thy blessed Vi∣car Pope Gregory, and his Successors, by the Father, the Son, and the Holy Ghost, the Inseparable Trinity, and by this thy most Sacred Body, That I shall shew forth all the Faith and purity of the Holy Catholick Faith, and that God assisting me, I shall persist in the Unity of the same Faith, in which the Salvation of all Christians does with∣out all doubt consist: and that I shall in no sort, and upon no persuasion, concur against the Unity of the com∣mon and Universal Church: but that as I

have said, I shall shew forth my Faith and Purity and give my concurrence in all things to thee, and the advan∣tages of thy Church, (to whom the power of binding and loosing is given by the Lord God) and to thy Vi∣car and his Successors. And if I shall know the Bishops carry themselves contrary to the antient appointments of the Holy Fathers, I shall have no communion nor conjunction with them; but rather if I can, I shall hinder it, and if I cannot, I shall presently give notice of it faithfully to My Apostoli∣cal Lord. And if (which God for∣bid) I shall endeavour to do any thing against the Contents of this my Promise, any manner of way, either on design or by accident, let me be found guilty in the Eternal judgment, and let me incur the punishment of A∣nanias, and Sapphira who presumed to lie and deal fraudulently, (even about their own goods) to thee.

This Breviate of an Oath, I Boniface, a small Bishop, have written with my own hand, and having laid it on thy most blessed Body, as is before men∣tioned, I have made my Oath, God being witness and Judge, which I pro∣mise to keep.

But it appears from another letter written in the 26. year of the Reign of Constantine the Emperour, two and twenty years after the taking the former Oath, which was in the Fourth year of Constantine, that he had taken ano∣ther Oath Eight years before that, for he begins that Epistle written to Pope Zacharias with these words.

POstquam me ante Annos prope trigin∣ta* 9.5 sub familiaritate & servitio A∣postolicae sedis, annuente & jubente vene∣randae memoriae antistite Apostolico Gre∣gorio anteriore voto constrinxi, &c.

ALmost Thirty years ago I bound my self by a former vow under the Ob∣servance and service of the Apostolical See, by the Consent and Command of Pope Gregory of venerable Memo∣ry, &c.

This is all I can find before Pope Gre∣gory the seventh, But he pretending to a higher Title, not only over Bishops, but secular Princes made some Princes swear Allegiance to him, (it ought to be cal∣led by no other name,) for the first part of the Oath in the Pontifical, of

Being faithful and obedient to the Pope, being in no. Council against him, and as∣sisting him to defend the Papacy, and the Royalties of St. Peter, &c. Was sworn* 9.6 both by Richard Prince of Capua, and Robert Prince of Calabria and Sicily, when they received Investiture from that Pope in those Dominions. But the Oath which the Bishops swore, is almost the same with that which is in the Pontifical, as we find it taken by the Bishop of Aquileia, after the sixth Roman Council, in which Berengarius was condemned under that same Pope.

Afterwards the Council of Lateran,* 9.7 under Pope Paschal the second, appointed a more modest Oath in the form of an Anathematism, in these words.

ANathematizo omnem haeresin & prae∣cipue* 9.8 eam quae statum praesentis Ecclesiae perturbat, quae docet & astruit Anathema contemnendum & Ecclesiae ligamenta spernenda esse: Promitto autem Obedientiam Apostolicae sedis Pontifici Domino Paschali, ejusque successoribus, sub testimonio Christi & Ecclesiae: Affir∣mans quod affirmat, damnans quod dam∣nat sancta Universalis Ecclesia.

I Anathematize every Heresie, and in particular that which disturbs the State of the present Church, which teaches and asserts that an Anathema is to be contemned, and the Censures of the Church to be despised, And I promise obedience to the Apostolick See, and to our Lord Pope Paschal and his successors, under the Testimony (or in the sight) of Christ and the Church, affirming all that the Holy U∣niversal Church affirms, and condemn∣ing all that she condemns.

This Oath (if the References which Labbe and Cossartius make to the fifth and sixth Epistles of Pope Paschal, be well grounded,) was all that was im∣posed by that Pope, and that not on all Bishops, but only on Archbishops, to whom he sent the Pall, and yet from the first words of these Epistles, it appears that the Princes and the States of Christendom looked on it with a∣mazement, as a new and unheard of thing, the one is to the Arch-bishop of Palermo in Sicily, and the other is dire∣cted to the Arch-bishop of Poland, (I suppose it was of Gnesna) and they both are almost the same, only the later has a great deal more than

the former. They begin with these words.

SIgnificasti Regem, & Regni Majores* 9.9 admiratione permotos, quod palli∣um tibi ab Apocrisariis nostris tali con∣ditione oblatum fuerit, si Sacramentum quod à nobis scriptum detulerant ju∣rares.

THou hast signified to me, that the King and the chief of the King∣dom are amazed that the Pall was of∣fered to thee by our Legates on this condition, that thou shouldst swear the Oath which they brought to thee written by us.

And if any Body desire to be satisfied about the excellent Reasonings with which the infallible Chair directed his Pen, he may read the rest of those Epistles.

The next Step made in this Oath, was* 9.10 by Pope Gregory the Ninth, which is in the Canon Law, where the Oath is set down to be taken by all Bishops, which differs from that in the Pontifical in these heads. The Royalties of St. Peter are not mentioned in it, nor those clauses of every Bishops sending one in his name to Rome, in case he could not go in per∣son,

nor is that of not alienating the Bishops lands without the Popes con∣sent in it. But when these additions were made, I do not find. The Im∣portance of that Oath is little Consider∣ed, since few among us read the Roman Pontifical carefully, therefore I shall set it down with a translation of it, from which it may be easily inferred, what all Princes may, or ought to expect from persons so tyed to the Pope, since a fuller and more formal allegeance, can be sworn by no Subjects to their Prince than is sworn in it to the Pope.

Forma Juramenti.

EGo N. Elect us ecclesiae N. ab hac hora in antea fidelis & obediens ero Beato Petro Apostolo, sanctaeque Romanae Eccle∣siae, & Domino nostro, Domino Papae N. suisque successoribus canonice intrantibus. Non ero in consilio, aut consensu vel facto, ut vitam perdant, aut membrum; seu capiantur mala captione, aut in eos violenter ma∣nus quomodolibet ingerantur; vel inju∣riae aliquae inferantur quovis quaesito co∣lore. Consilium vero, quod mihi credi∣turi sunt, per se, aut nuntios suos, seu literas, ad eorum damnum, me sciente, nemini pandam. Papatum Romanum, & Regalia Sancti Petri, adjutor eis ero ad

retinendum & defendendum, salvo meo ordine, contra omnem hominem. Lega∣tum Apostolicae sedis in eundo & redeun∣do honorificè tractabo, & in suis necessi∣tatibus adjuvabo. Iura, honores, pri∣vilegia, & auctoritatem Sanctae Romanae Ecclesiae, Domini nostri Papae, & Suc∣cessorum praedictorum, conservare, de∣fendere, augere, promovere curabo, neque ero in consilio, vel sacto, seu tractatu in quibus contra ipsum Dominum nostrum, vel eamdem Romanam ecclesiam, aliqua sinistra, vel praejudicialia personarum, juris, honoris, status, & potestatis eo∣rum machinentur. Et, si talia à quibus∣cunque tractari, vel procurari novero, impediam hoc pro posse; & quanto citius potero, significabo eidem Domino nostro, vel alteri, per quem possit ad ipsius noti∣tiam pervenire. Regulas Sanctorum Pa∣trum, decreta, Ordinationes seu dispo∣sitiones, reservationes, provisiones, & mandata Apostolica, totis viribus obser∣vabo, & saciam ab aliis observari. Hae-reticos, Schismaticos, & Rebelles eidem, Domino nostro, vel successoribus praedi∣ctis, pro posse persequar, & impugnabo▪ Vocatus ad Synodum, veniam, nisi prae∣peditus suero canonica praepeditione. A∣postolorum limina singulis trienniis perso∣naliter per me ipsum visitabo; & Domino

nostro, ac successoribus praesatis, ratio∣nem reddam de toto meo pastorali officio, ac de rebus omnibus ad me•…•… Ecclesiae statum, ad Cleri & populi disciplinam, animarum denique quae meae fidei traditae sunt, salutem, quovis modo pertinenti∣bus: Et vicissim mandata Apostolica hu∣militer recipiam, & quam diligentissime exequar. Quod si legitimo impedimen∣to detentus suero, praefata omnia adim∣plebo per certum nuntiam ad hoc speciale mandatum habentem, de gremio mei Ca∣pituli, aut alium in dignitate Ecclesiastica constitutum, seu alias personatum haben∣tem, aut, his mihi desicientibus, per diae∣cesanum sacerdotem; & clero deficiente omnino, per aliquem alium Presbyterum saecularem, vel Regularem spectatae pro∣bitatis & Religionis, de supradictis om∣nibus plenè instructum. De hujusmodi autem impedimento docebo per legitimas probationes, ad sanctae Romanae Ecclesiae Cardinalem proponentem in Congregatio∣ne sacri Concilii, per supradictum Nun∣tium transmittendas.

Possessiones vero ad mensam meam per∣tinentes non vendam, nec donabo, neque impignorabo; nec de novo in•…•…eudabo, vel aliquo modo alienabo, etiam cum consen∣su Capituli Ecclesiae meae, inconsul•…•…o Ro∣mano Pontifice; & si ad aliquam aliena∣tionem

devenero; paenas in quadam super hoc edita Constitutione contentas, eo ipso incurrere volo.

IN. Elect of the Church N. from this hour forward, shall be faithful and obedient to St. Peter the Apostle and the Holy Ro∣man Church, and our Lord the Pope N. and his Successors that shall enter canoni∣cally. I shall be in no Council, Consent, or Fact, that they lose life or member, or be taken with any ill taking, or that violent hands be any way laid on them: or any injuries be done them on any pre∣tended colour. And whatever Council they shall trust me with, either by them∣selves, their Nuntio's, or Letters; I shall knowingly reveal to none to their hurt. I shall help them to retain and defend the Roman Papacy and the Roy∣alties of Saint Peter against all men, sa∣ving my own Order. I shall treat the Legate of the Apostolick See honorably, both in his going and coming, and shall help him in his necessities. I shall take care to preserve, defend, increase and promote the Rights, Honors, Privi∣ledges, and Authority of the Holy Roman Church of our Lord the Pope, and his Successors foresaid. I shall nei∣ther be in Council, Fact, or Treaty,

in which any thing shall be contrived against the said our Lord or the same Roman Church, or any thing that may be prejudicial to their Persons, Right, Honor, State, or Power. And if I know such things to be treated or pro∣cured by any body, I shall hinder it all I can, and as soon as is possible shall signifie it to the said our Lord, or any other by whom it may come to his knowledg. The Rules of the Holy Fathers, and the Decrees, Orders, or Ap∣pointments, Reservations, Provisions, or Mandates Apostolical; I shall observe with all my strength, and make them to be observed by others, and I shall according to my power, persecute and oppose all Hereticks, Schismaticks, and Rebells, against the said our Lord, and his Successors. I shall come to a Coun∣cil when called, if I be not hindred by some Canonical Impediment; I shall personally visit the thresholds of the A∣postles every third year, and shall give an account to our Lord and his said Successors of my whole pastoral charge, and of all things that shall any way belong to the State of my Church, and the Discipline of my Clergy and People, and the salvation of the Souls committed to my trust. And I shall

on the other hand humbly receive and diligently execute the Apostolical Com∣mand. And if I be detained by any lawful Impediment, I shall perform the foresaid things by a special Messenger that shall have my particular Mandate be∣ing either of my Chapter or in some Ec∣clesiastical Dignity, or in some Parsonage or these failing, by any Priest of my Dio∣cess, or failing any of these, by any Priest secular or regular, of signal Probity and Religion, who shall be fully instructed in all things aforesaid. And I shall give lawful proofs of the foresaid Impedi∣ment which I shall send by the fore∣said Messenger to the Cardinal of the Holy Roman Church that is Proponent in the Congregation of the Holy Coun∣cil. I shall neither sell, give, Mortage, nor invest of new, nor any way alienate the possessions that belong to my Table, notwithstanding the consent of the Chapter of my Church without con∣sulting the Pope of Rome. And if I make any such Alienation, I am willing to incur the penalties contained in a Constitution thereupon set forth.

The Inferences that may be drawn from this Oath are so obvious, that I shall not trouble the Reader with any, know∣ing that every one will easily make them.

FINIS.

Notes

• * 2.1

  Vacans.
• * 2.2

  Si omni∣bus affa∣bilis.
• * 2.3

  Deest.
• * 2.4

  In Tri∣nitate.
• * 2.5

  Singu∣lam.
• * 2.6

  Desunt haec in Labbee.
• * 2.7

  Utraque natura.
• * 2.8

  Deest.
• * 2.9

  Deest.
• * 2.10

  Recepti∣one.
• * 2.11

  Hab. Lab. Factus. & Cod. Saris.
• * 2.12

  Hac vita.
• * 2.13

  Proemia▪
• * 2.14

  * Desunt haec in [] in MSS. Cod. Saris.
• * 3.1

  In aliis Cod. Et.
• * 3.2

  In aliis MSS. Congrua ratione.
• * 3.3

  Mysticis.
• * 3.4

  Pontifi∣ces.
• † 3.5

  Sequen∣tis ordinis.
• * 3.6

  Mentem.
• * 3.7

  Ut ad hostias sa∣lutares & frequen∣tioris Of∣ficii Sacra∣menta Mi∣nisterium sufficeret sacerdo∣tum.
• * 3.8

  Pluribus.
• † 3.9

  Hunc fa∣mulum tu∣um.
• † 3.10

  Probus.
• * 3.11

  Eo.
• * 3.12

  Hic.
• * 3.13

  Ad Pres∣byterii ho∣norem.
• * 3.14

  Gratiam tuae Bene∣dictionis infunde.
• † 3.15

  Omni∣um.
• † 3.16

  Legerit.
• * 3.17

  Imite∣tur.
• † 3.18

  Deest.
• * 3.19

  Admoni∣tione.
• † 3.20

  Myste∣rii.
• * 3.21

  Corpore & sanguine filii tui im∣maculata benedi∣ctione transfor∣metur ad inviolabi∣lem cari∣tatem.
• * 3.22

  Orat. 20. 4. & 5.
• * 3.23

  Lib. 2. de Eccles. Offic. cap. 5.
• * 3.24

  Lib. 2. c. 3.
• * 3.25

  In Eccles. Ord.
• * 3.26

  Epist. 19. ad Radol. Bitur. c. 3. Which is also in the Canon Law. Dist. 23. c. 12.
• * 3.27

  Tom. 5.
• * 4.1

  Preces.
• * 4.2

  Provi∣dendam vel provi∣dens▪
• * 4.3

  In other Rituals thus. Adesto supplica∣tionibus nostris, omnipo∣tens Deus, & quod humilitatis nostrae gerendum est Ministerio, virtutis impleatur effectu. Per.
• * 4.4

  Inclina∣to.
• * 5.1

  Sacratis.
• * 5.2

  Affatu.
• * 5.3

  Honor.
• * 5.4

  Splen∣dor.
• * 5.5

  Ministe∣rium.
• * 5.6

  ***
• * 5.7

  Instru∣ctos eos.
• * 5.8

  ***
• † 5.9

  Interio∣ra eorum.
• * 5.10

  [
• * 5.11

  Signis & prodi∣giis.
• † 5.12

  Virtute.
• * 5.13

  Ligave∣rint.
• † 5.14

  Liga∣tum.
• * 5.15

  Dimise∣rint.
• † 5.16

  Dimit∣tas▪
• * 5.17

  ]
• * 5.18

  Desunt haec in [] in pluri∣mis MSS.
• * 5.19

  **
• * 5.20

  **
• * 5.21

  [ All this be∣twe•…•… [] is w•…•…ting in many Rituals.
• * 5.22

  [
• a 5.23

  S•…•…rm. 8. de pass. Dom.
• b 5.24

  in 1 Reg. cap. 10.
• c 5.25

  Lib. c. 14. Lib. 3. de Tab. cap. 9. See Morin. Ex. 6. c. 2.
• a 6.1

  De 〈◊〉〈◊〉▪ offi•…•…. li•…•…. 2. ca•…•…. 5.
• b 6.2

  Lib. d•…•… •…•…i. offic. •…•…ap. Q•…•…aliter E•…•…opus or•…•…etur in Eccles. Romana.
• c 6.3

  Lib. 2. de Eccles. offic. cap. 14.
• d 6.4

  Lib. de In∣stit. Cler. cap. 4.
• * 6.5

  See Pet. de Marca, Con∣cor. Sac. & Imp. l. 8. c. 19. n. 9.
• * 8.1

  Li. De Div. Offi•…•…. See inter opera Bernar. Con. ad Clerum. •…•…rope •…•…inem.
• * 8.2

  He died •…•… Anno 755.
• * 9.1

  Post Epist. 11•…•….
• * 9.2

  L. 1. vit. e. 19. Mo∣gunt. p. 343.
• * 9.3

  Mat. 16. Joh. 21. •…•…
• * 9.4

  Act. 1. 5.
• * 9.5

  Epist. 135.
• * 9.6

  Lib. 1. Ep. Greg. post. Ep. 21. lib. 8. post. Ep. 1.
• * 9.7

  Ann. 1079.
• * 9.8

  Ann. 1002.
• * 9.9

  Ep. 5. & 6. Pasch. 2.
• * 9.10

  Lib. 2. De∣cret. Greg. Tit. 24. c. 4. set out by him, Anno 1236.