Conformity of the ecclesiastical discipline of the Reformed churches of France with that of the primitive Christians written by M. La Rocque ... ; render'd into English by Jos. Walker.

CHAP. I. Of MINISTERS.

ARTICLE I.

TO proceed to the Election of those which are to be Imployed in Preaching the Word of GOD, the Rule of the Apostle must be observed; that Examination and In∣quiry must be made of their Doctrine, Life and Conversation, and that as diligently as may be.

CONFORMITY.

Jesus Christ having established the Preaching of the Gospel, to conduct his Children to the enjoyment of the Salvation which he purchased for them by the Merits of his Death, it is with great Reason that the Authors of our Discipline have begun this Excellent Work, with the Articles which Treat of the Election and Establish∣ing of Ministers, which are the Instruments which God employs for assembling the Saints, and for building up the Body of Christ, as St. Paul speaks. The more weighty this Office is, the more care ought to be taken, that those which are called to it should be enrich'd with Gifts necessary to discharge themselves as they ought; that's to say, That they should be apt to teach; which the National Synod of Gergeau, added in the Year 1601. to the Article which we examin, after these Words, of their Doctrine: 'Tis true, that the purity of Doctrine should be accompanied with Holiness of Life, to the end, that if they are the Light of the World by their Preaching, so also they should be the Salt of the Earth by their good Living. The Apostle, who perfectly knew the importance of this Divine Employment, took par∣ticular care in Chap. 3. of the 1st Epistle to Timothy, and in Chap. 1. to Titus, to prescribe all the Qualities he de∣sires in a good and faithful Minister of the New-Testa∣ment: St. Peter also Treats of them, but in a more ge∣neral manner, in Chap. 5. of his 1st. Epistle.

Thence it is that St. Clement observes in his Epistle to the Church of Corinth, * 1.1 That the Apostles Preached the Word in the Cities, and in the Countrey, and that they Established for Bishops of those which were to believe, the first Fruits of those which they had Converted; that is to

say, The first Fruits of those, which, being awakened at their Preaching, had imbraced the Profession of the Gospel; but he observes also, that he made them not Conductors of the Faithful, until after he had proved them by the Holy Ghost. Tertullian, in all likelihood, thought of this practice, when describing in Chap. 39. of his Apology, the Assemblies of Christians of his time, he saith, That the Elders which had been tried, pre∣sided over them; this proof undoubtedly comprehend∣ing that of their Life and Doctrine: It is also in the same design, that the fourth Council of Carthage Assem∣bled in the Year 398, and Composed of above 200 Bishops, ordered in the first Canon, before all things, To examin him that was to be Consecrated a Bishop, * 1.2 to see if he have a good Natural Wit; if he be apt to Teach; mode∣rate in his Conversation; sober in his Life; diligent in his Affairs; humble, affable, full of Compassion; If he be Learned; if he be Instructed in the Law of the Lord; if he Interprets the Word of God soberly and prudently; if he be vers'd in the Dogma's of the Church, and if he can explain in a clear and plain manner, the Doctrines of Faith. The first Council of Nice also made mention of this Tryal in the Ninth and Tenth Canons; and it shall be shewn on the fourth Article, the exactness that was us'd, to have good Testimonies of those which were to be Esta∣blished in the Ministry of the Church.

II.

Those which are newly introduced into the Church, espe∣cially Priests and Fryars, are not to be admitted into the Ministry, without long and diligent inspection and examina∣tion, not only of their Life, but also of their Doctrine, and must be approved of at the least for two years, from

the time of their Conversion, and confirm'd by good Wit∣nesses of the places wherein they have lived; and they shall not receive Imposition of Hands no more than if they were meer Strangers, without the advice of Provincial and Na∣tional Synods.

CONFORMITY.

This Article is grounded upon the Authority of St. Paul, and upon reason; I say, on the Authority of St. Paul, who declares positively, That the Minister of the Gospel should not be a Novice, lest being lifted up with Pride, * 1.3 he fall into Condemnation of the Devil. I say, in the second place on Reason; for if we diligently ex∣amine the Doctrine and Manners of those that aspire to the Office of the Holy Ministry, altho they are Sons of the Church by Birth, or at least that they have joined themselves to her Communion for several years past, of much greater reason should the same Care and Pre∣caution bind rather more in regard of those which are turn'd to us but very lately: A Tree newly planted can∣not so well resist Winds and Storms, the extremity of Cold, nor great Heat, as if it had taken deep root in the earth; a new Convert has not so much Light or Experience for the guiding of a Flock; besides, it is requisite time should be allowed to judge of the sincerity of his Conversion, because Men cannot penetrate into the heart; and that moreover, the Actions of a Hypocrite have in outward shew, much resemblance with those of a good Christian.

But if this Article, now in question, be grounded on the Authority of Scripture, * 1.4 and on the Light of Reason, it is no less on Tradition; Tertullian reproaches Here∣ticks, That they established in the Ministry of the Church,

Neophites, and such as were newly converted. The great Council of Nice, in the year of our Lord 325. made a Canon on purpose, wherein the Fathers complain, * 1.5 that several things had been done, either through necessity, or otherwise, to the Prejudice of the Ecclesiastical Rule, as for having too soon granted Baptism to those which passed from Paganism to Christianity, without having been long enough Catechised; and in having advanced them to the highest Offices in the Church presently after Baptism; upon which they prohibit. That the like shall not be done for the future; because say they, There must be time for a Catecumene, and a longer Proof and Tryal after he has been Baptised; which they confirm by the Words of the Apostle above cited: About forty years after, the Council of Laodice, the Canons whereof have been annex'd to the Code of the Canons of the Universal Church, made this Decree, which is to be seen in the Third Canon, It is not permitted to admit into Sacred Orders, those who have but lately received Baptism; it is also, whereunto have regard the 12th and 13th Canons of the same Council. This same Defence has been since often reiterated; for, not to speak of the 8th Canon of those attributed to the Apostles, wherein 'tis to be seen at this present time, it is to be found in sundry other places of the Writings of the Ancient Fathers; those who will take the pains to read in the first Tome of the Councils of France, the Eleventh Canon of the Fourth Council of Arles, Anno Dom. 524. the Letter of Pope Foelix the Fourth, to Caesarius Bishop of Arles, of the year 528. The Sixth Canon of the Third Council of Orleance, of the year 538. and the Ninth to the Fifth of the same place, with the Twelfth of a Roman Synod to the Bishops of France, the time whereof is uncertain; those I say, which will please to read these places, will

will easily perceive the Matter now in question; as also in the Third Canon of the first Council of Barcelona, * 1.6 which was held the year 599. and in the Eighteenth or Nineteenth of the Fourth of Tolledo, in the year of our Lord 633.

III.

If it happens that any Bishop or Curate aspire to the Mi∣nistry of the Gospel, he cannot be Ordain'd until he be first a true Member of the Church, renouncing to all his Benefices, and other dependancies on the Roman-Church, and acknow∣ledging all the faults he has committed for the time past, as he shall be directed by the Consistory; and after long ex∣perience and proof of his Repentance and good Living.

CONFORMITY.

Those whereof there is question in this Rule, being near hand the same with the others whereof I have discoursed in the precedent Article; the same Method must be observed in reference to them, as towards the others; seeing they can be looked upon in the Com∣munion wherein they are lately come, but as new Converts.

IV.

A Minister of the Gospel, (except it be in troublesom times, in case of great necessity, in which he may be Or∣dain'd by Three Ministers, with the Consistory of the place) shall not be admitted to this Holy Office, but by the Provin∣cial Synod, or by the Colloqui; provided it be compos'd of Seven Pastors at the least, which Number not being to be

found in some Colloquies, it shall call in others of the Neighbourhood to accomplish the Number; and him who is to be Ordain'd, shall be presented together with good and sufficient testimonies, not only of Academies, or particular Churches, but also of the Colloqui of the Church in the which he has been most conversant.

CONFORMITY.

There are two chief Heads in this Article, one whereof regards the Number of the Ministers which are to assist at the reception of him who is intended to be admitted into the Holy Ministry; and the other con∣cerns the Testimonies of him who presents himself to be Examined. As for the former of these two Heads, touching the number of Ministers, whose presence is necessary for the Establishing of another, there is no∣thing wiser or more judicious, than what our Disci∣pline does appoint. Whilst the Church doth enjoy Peace, and is at full Liberty, it's very reasonable that the Minister of the Gospel be admitted to this Sacred Office by all the Ministers of the Province, assembled in a Synod, or at least by those which compose the Colloqui or Class where he is to serve, provided they are not under the number of Seven; but in perilous and difficult times, and upon urgent necessity, three are sufficient: It is the Establishment of the first Council of Nice, which explains it self in these Terms, in the 4th of its Canons, It is requisite the Bishop should be established by all the Bishops of the Province; but if that be difficult to be done by reason of some urgent necessity, or by reason of the length of the way, let there be Three As∣sembled to make the Ordination, those which are absent, con∣senting and approving the same by their Letters. I grant

the Cannon speaks properly of the Ordination made by the imposition of hands, as we shall see in what follows; but that don't hinder but that it may be appli'd to the whole vocation; the 19th. Canon of the Council of Antioch of the year 341, saith in effect the same thing.

But in regard of these difficult times whereof menti∣on has been made, during the which three Pastors suffi∣ced for establishing a Minister, the Ecclesiastical History praising the Piety and Zeal of Eusebius Bishop of Samo∣sate, observes of him amongst other things, one action very considerable, which is, that in the time the Arrians persecuted the Catholicks under the Emperor Valens, this holy man knowing there was several Churches de∣stitute of Pastors, He Equipp'd himself in a Soldiers habit, and putting a Miter on his head, * 1.7 he went through Syria, Phoenicia, and Palestine, setling Priests and Deacons, and also Bishops, in the Churches that had need of them.

I say, he established even Bishops, whether it be un∣derstood of Bishops, which had before been advanced to this Dignity, and which he established in the Churches which had need of them, as may be gather'd from Theo∣doret, or other Orthodox persons which he Consecrated, and to whom he gave Ordination at the very time that he assign'd them Churches; and that he setled them in them, as is observ'd by Mr. de Valois in his Notes upon this place, and on the 4th. Chap. of the 5th. Book of Theo∣doret's History; to justifie what I have now said of Eu∣sebius of Samosate, that he established Bishops in the Chur∣ches that wanted them, and at the same time to see sundry instances of Ordinations by the Imposition of hands, of one person only; however it be, the conduct of this Prelate, which was never blamed by any, shews plainly, that in difficult times, and when the preserva∣tion

and safety of the Church requires it, something of the rigor of the Laws and Canons of the Church may be dispenc'd withal, as is observ'd by Synesius Bishop of Ptolomais, in his 67 Epistle, * 1.8 where he makes mention of the Ordination of a Bishop by another single Bishop, in difficult and troublesome times; and I will make ap∣pear on the 8th. Article, several examples of these kinds of Ordinations even in times that were not troublesome, and such as our Discipline designs; in the mean while I observe that Venerable Bede in his Ecclesiastical History of England, writes, that Ithamar Bishop of Rochester, * 1.9 alone of himself, Consecrated two Arch-Bishops of Canter∣bury, one after another successively.

I now proceed to the second Head of this Article, which concerns the Testimonies those are to produce, who are to be Consecrated to the Holy Ministry. Pastors be∣ing to be an example to their flock in word and conversa∣tion, it is very fitting there should be good testimonies of their Life and Doctrine, before they are established in this Divine Office; insomuch as St. Paul desires, that they may have a good report of those which are with∣out, fearing lest they should fall into shame, and the snare of the Devil; therefore the Church has ever used after this manner, admitting unto this trust only those which had good and sufficient testimonies, as well for their capacity, as for their good Conduct; it is whereunto amounted the proof St. Clement, Disciple of the Apostles, and Tertullian, have already made mention; thence it is, St. Cyprian will, * 1.10 That the Pastor be established in the presence of all the people, who perfectly know the life of each person, and that have narrowly observ'd his conversation, to the end that having discover'd his vertues, or vices, the Or∣dination made by the consent and approbation of all, may be just and legitimate. * 1.11 And elswhere, he saith to the people,

That he is wont to advise with them, when he is about to Or∣dain any Clerk, to the end they may examin and try altoge∣ther, the life and good qualities of each one.

Saint Basil complaining of the relaxation of Discipline, * 1.12 and the slighting of the Canons, which in time might occasion great confusions in the Church, he saith, That the ancient custom of Christians was carefully to search and to make very strict inquiry into the life and conversation of those who were admitted into the Ministry, to find out if they were Slanderers, Drunkards, Fighters, if they car∣ry'd themselves soberly, and if they could walk stedfastly in the ways of Sanctification, without which no one shall see God. Moreover this custom appear'd so good and holy to him, that he will absolutely have the use of it reviv'd through∣out all his Diocess; that he will have the Church purg'd of all those that were enter'd into it by any other man∣ner, as being unworthy to serve in it, and that for the future none should be admitted but those which were first duly examin'd, and accounted worthy the Employ∣ments intended for them.

I will not here repeat what I alledged of the fourth Council of Carthage upon the first Article; I will only say, that in the third Tome of the Library of the Fa∣thers, and in the Pandect of the Cannons Printed at Ox∣ford of late years, there is a Canonical Epistle of Theo∣philus Bishop of Alexandria, the sixth Canon of which treats of Ordinations, wherein he desires, the Election and consent of the Clergy, the examination of the Bishop, and the testimony of the people.

In the Book of Sacraments of Gregory the first, * 1.13 the Bishop is to signifie to the People the Names of those which are to be chosen, to the end that if any there pre∣sent know any thing that might hinder the Ordination, they might declare it freely, and with a safe conscience;

thence it is that Leo the first, desires in these Occasions, the testimony of the People, as he explains himself in his 89 Epistle. And Pope Eugenius II. in a Synod assem∣bled at Rome about the year of our Lord 826, and which is to be seen in the second part of the Roman Collection of Holstenius Printed at Rome 1642, I say, with the Synod, prescribes in the very terms of the Apostle, * 1.14 the manner of Ordination; that is to say, that he re∣quires that he which desires to receive it, may be adorn'd with the Qualities recommended by St. Paul, and that he may be acceptable to all the world by his good Works.

The Emperor Alexander Severus, so highly approv'd this use and practise, as also the publishing which was made of those which were to be admitted into the Mini∣stry of the Church, whereof I shall speak on the tenth Article, * 1.15 that he would have it be put in practice in esta∣blishing Governours of Provinces of the Empire, and other Magistrates.

The Fathers of the first Council of Nice, in the Letter they wrote to the Church of Alexandria, and which has been transmitted to us by Socrates and Theodoret, these Fathers term this, * 1.16 Offering to the People the Names of those which were to be advanced to any Dignity in the Church. St. Chrysostome in the 18th. Homily upon the 2 Epist. to the Corinthians, Establishes and confirms this custom by the Example of the Apostles, which us'd the same when Mathias was to be chosen, and also by that of the Seven Deacons. Something of the same kind is to be seen in 61 and 76 Epistles of Synesius, according to which Ni∣cetas in the Life of St. Ignatius Patriarch of Constantino∣ple, in the IX Century, which is contain'd in the Pre∣liminaries of the eighth Council of Constantinople, which the Latins hold for Oecumenical, but is rejected by the

Greeks: * 1.17 Nicetas observes, that several were named to sill the vacant Chair, and that St. Ignatius was preferred before the rest.

V.

The Examination of him that shall be presented, shall in the first place be made by Propositions out of the Word of God upon the Texts of Scripture which shall be given to him, the one in French; of necessity, the other in Latin, if it be thought expedient by the Colloque; for each of which he shall be allowed 24 hours time to prepare himself; if there∣in he satisfies the Company, it shall be farther known by a Chapter in the New Testament which shall be assign'd him, whether he is skilful in the Greek, so as to interpret it; and as for Hebrew, it will be requisite to know if he under∣stands it so far as to make choice of good Books for the bet∣ter understanding the Scriptures; whereunto shall be added an Essay of his Industry and skill on the most necessary Parts of Philosophy, all in Charity, without affectation of difficult and unnecessary Questions. To conclude, there must be requir'd of him a short confession of Faith in Latin, upon which he shall be examin'd by way of Dispute; and if after this trial, he shall be found capable, the Company re∣presenting to him the obligation of the Office whereunto he is called, shall declare to him the power which is given to him in the Name of Jesus Christ, of Administring as well the Word, as the Sacraments, after his intire Ordination into the Church whereunto he is appointed, the which shall have notice of his Election by Acts and Letters of the Synod or Colloque, carried and read by one of the Elders.

CONFORMITY.

After what I have hitherto said, it cannot reasona∣bly be doubted, but that in all times, those have been Examin'd in the Church, which were to Labour for her Instruction and Edification, and which were to serve in Preaching the Word, and Administring the Sacraments; I grant this Examination may differ according to the di∣versity of Places and Persons, which were to do the Office of Examiners; some doing it with more Exact∣ness and Severity, and others with more Mildness and Charity; and I can't tell if ever there has been seen on this Subject, a more strict and exact establishment than that which our Discipline doth prescribe: What∣ever it is, it is most certain, that is, That the Exami∣nation of Life and Doctrine, however 'twas perform'd, always preceded Ordination. The 19th. Canon of the 1st Council of Nice, the 12th of that of Laodicea, and the 1st and 4th of Carthage, ordaining it should be so; al∣though the latter makes it more ample than the two others, and declares distinctly, the Questions which were to be made, and the Articles upon which those were to be Interrogated which were to be called to be Bishops; and I make no question, but 'twas with regard to this Examination, That Gregory the first con∣demn'd in his Pastoral, * 1.18 The temerity of those which being ignorant and destitute of knowledg, would presume to take on them the Office of Pastors, never considering that the Conduct of Souls, is the Art of Arts: That is to say, the Noblest and most Excellent of all the Sciences, and withal, the most Difficult, the most Intricate, and most Laborious, and by consequence, requires more Study and Care than any other whatsoever. What a shame

would it be for a Pastor, to speak yet with the same St. Gregory, * 1.19 in the same Treatise, If he should go about to learn, in the time that he should resolve the diffi∣culties should be propos'd to him? Whereas he ought always to be ready, to give to Believers the satisfaction which they desire, upon things which concern Con∣science and Salvation.

This laudable Custom continued a long while after the Death of Gregory; but since the Ninth Century, the Examination of Pastors was insensibly brought to so mean a State, that there needed not much Learning to Answer the Questions that were propos'd: And to con∣clude, The greatest part of the Vocation and Consecra∣tion of those to whom the Care and Conduct of Souls was committed, consisted only in Shew and Ceremony, or at least so little heed was taken of their Judgment and Capacity, that there was seen to grow in a little time, from a practise so different from that of the Primi∣tive Christians, that gross Ignorance, which was the Spring and Cause of most part of the Evils and Disor∣ders which have befaln the Western Church: Not but that several Rules have been made to redress this great Mischief, but it had got too deep root: Besides, Fa∣vour and Authority had a greater share in these promo∣tions than the Glory of God, and the Instruction of the People; especially the Power of the Bishops of Rome, who by degrees had gain'd to themselves the greatest part of Ecclesiastical Power, bethought themselves about the XI. Century, to cause to be demanded, or demanded themselves of the Bishops which were Exam∣ined, and in the very moment of their Examination, if they did not promise subjection and fealty in all things to St. Peter, * 1.20 and to his Church, to his Viear, and to his Successors, as appears by the Roman Order, which in all

likelihood was writ about that time, and where is to be seen at this day amongst the Questions made to the Bi∣shop which was Examin'd, those which regard the Obe∣dience and Fidellity which I but now mentioned; and there is to be seen in the Roman Pontifical, Printed at Venice in the Year 1582. * 1.21 the Form of the Oath they were made to take, and whereunto they ingaged them∣selves in doing it, which are things quite different from the Discipline of the Primitive Christians.

I know very well, that about the year 722. Boniface, Archbishop of Mayence, made an Oath to Pope Gregory the II. at the time of his Ordination and Promotion to the Prelacy; but this Oath did properly contain no more but a Profession of Faith, and the Essential Duty of an Apostollical Legat, and of a Vicar of the Holy See, as they express it; which is to make Bishops ob∣serve the Canons, and to give the Pope Information of the great difficulties which is therein. I know also this Prelat Assembled a Council, as he recites it in his 105. Letter to the Bishop Cuthbert, wherein he made alike profession to the Bishops which there assisted; but besides that, all this was done but only by Order of the Princes and Bishops of the Kingdom, as may be ga∣thered from the very Letter of Boniface, and from the 1st Canon of the Synod of Leptines, where Prince Carloman protests, That by advice of the Bishops and Nobles of the Kingdom, he setled Bishops in all Cities, and gave them for Chief and Superiour, the Archbishop Boniface, Legat of the Holy See. Besides this, I say, these Ex∣amples now alledged, went no farther, if my memory fail me not, before the time I mention.

VI.

Him whose Ordination shall be signified to the Church, shall Preach the Word Three several Sundays in publick; (but not Administer the Sacraments, nor Celebrate Marriage) in presence of all the People, that they may observe his manner of Teaching: The said People being expresly warn'd, That if there be any one that know any just cause, wherefore the Election of him so signified, may not be fully ratified, or that he be not liked of, they may come and make it known to the Consistory, who will patiently hear any one's Reasons, to judge of the whole. The silence of the People shall be look'd upon as a full consent: But if there be murmuring, and that the Party named, is liked of the Consistory, and not of the People, or the major part of them, his admission shall be deferred, and the whole shall be reported to the Colloqui, or the Provincial Synod, to discern, as well the Justification of the Person named, as of his Reception; and altho' the Person named was there justified, yet he shall not be impos'd as a Pastor on the People, contrary to their desire, nor so much as to the dislike of the greatest part of them; nor the Pastor in like manner against his will, to the People; and the difference shall be clear'd by order, as abovesaid, at the Charge and Expence of the Church which shall demand it.

CONFORMITY.

Although a Minister might be judged capable by the Synod, or the Colloqui, which have Examin'd him, That is not sufficient to Establish him. It is more∣over requisite that the Flock that is appointed for him, be satisfied with his Preaching; therefore he is obliged to Preach Three several times, before he receives the

Imposition of Hands, to the end, that if his way of Preaching please the People, he may be confirm'd in his Ministry; but on the other hand, if all the People, or the major part of them declare, That they are not satis∣fied with his Preaching, and that his Teaching is not to their liking, Our Discipline doth very prudently Order, that all shall surcease. In effect, as a Minister cannot be forced to yield his Service to a Church, for the which he has no inclination; so in like manner, a Church cannot be obliged to make use of the Ministry of a Man, whose Conduct and Preaching is not accepta∣ble. It is a kind of Wedlock, which requires the reci∣procal liking of both Parties; * 1.22 There is nothing more firm and profitable, (said to this purpose, Gregory Nazi∣anzen) than to receive freely the oversight of those you receive as your Teacher or Guide; and see here the Reason he alledges for it: Our Law (saith he, speaking of the Canons of the Church) requires not that People should be led by force, it desires that all should be done of free-will, and without constraint.

And because it often happens, that Ministers give no cause on their part, for the refusal made of their Ministry by the Churches, although 'twas appointed for them, and that this refusal has no other ground, but the humour of an inconstant People; the Ancient Canons have provided, in declaring that these Pastors shall partake of the Honour of the Office and Function of a Minister; and that the Provincial Synods shall pro∣vide them some settlement elsewhere. The 18th Canon of the Council of Antioch, in the Year of our Lord, 341. is clear in the Case; If a Bishop go not to the Church for which he was Consecrated, and that it don't happen through his fault, but by the opposition of the People, or for some other subject for which he is not the Cause; Let him par∣take

of the Honour, and of the Ministry, provided he causes not any trouble to the Church whither he retires; and let him take what the Synod of the Province shall judge conve∣nient. All the difference there is to be seen betwixt this Canon and the Article of our Discipline, is, That then the Pastors which were sent to the Churches, had already received Ordination; whereas amongst us, it is to be receiv'd in the Church it self whither one is sent: Nearer to which there cannot a greater Conformity be desired. The 36th Canon of those father'd on the Apo∣stles, prescribes in effect, the same as that of Antioch.

After all, by this Order of the Canons, Pastors could not be imposed on the Churches against their liking; so it is that Pope Celestin writes in the 5th Century, to the Bishops of the Provinces of Vienna, and of Narbona, Let no Bishop be given to those which oppose his Establish∣ment; * 1.23 and let the consent of the Clergy and People be first had, to know if they desire to have him for their Pastor. Leo the 1st, Successor to Celestin, after Sixtus the 3d, writes near hand the same to Anastatius, Bishop of Thes∣salonica, * 1.24 and pretends, That the Bishop be desired by the Clergy and the People, and that without it, he ought not to be sent; fearing lest the People having received against their will, a Bishop that they had no liking to, might slight or hate him, and not being able to have him they desired to have, they out of measure decay in Piety and Religion. The 5th Council of Orleans, in the Year 549. renews in the xi. Canon, the Ancient Decrees, and pronounces Sentence of Deposition, without hope of Restoration, against those which intrude into the Ministry any other way; and that do by violence usurp the Conduct of a Church, against the Will of the Clergy and People whereof it is compos'd, and without having been called unto it by any lawful Ordinance. And the 3d of Paris,

Assembled Anno Dom. 557. Emplies also to this same effect, * 1.25 The 8th Canon contained in terms no less strong than that of Orleans.

There would never be an end, should one under∣take to cite all the Testimonies of the Ancients, touch∣ing the part Believers had in Election of their Conduct∣ers; for besides what I have hitherto writ, there are a great many proofs of this Truth: For instance, * 1.26 That which is said by Cornelius Bishop of Rome, in Eusebius, of the Ordination of Novatian unto the Office of Priest; for 'tis easily collected out of this Relation, That the People were wont to give their Voices and Consent in these occasions. The Fathers of the 1st Council of Nice, speak fully of the Choice of the People, * 1.27 in the Let∣ter which they wrote to the Church of Alexandria. The Emperor Constantine writing to those of Nicomedia, he says, That 'tis in their power to make choice of what Pastor they please; and that it depends freely of their Judgment. The Council of Calcedon in the xi. Action, speaking of the Church of Ephesus, saith, * 1.28 That a Bishop shall be given them, as shall be Elected, by the consent of all those which he is to feed. And in the 16th Action, there is also mention made of the suffrage of the People: Those that will take the pains to read the 20th Chapter of the 4th Book of Theodoret's Ecclesiasti∣cal History; the 15th of the 5th Book of that of Socra∣tes, the 19th of the 8th of Zozomen, the 12th of the 2d of that of Evagrius, with the 67th and 76th of Synesius, will find several Examples of the Practice which I Examine.

The IX. Century affords us a Treatise expresly about Elections of Bishops, written by Florus, Deacon of the Church of Lyons, the which is contain'd at large in the 2d Volume of the Works of Agobard Bishop of the

same place, of the last Edition, for which we are be∣holding to the care of Mr. Baluze; * 1.29 This excellent Wri∣ter Establishes throughout the whole Treatise, the Right of the People; and proves, That they ever had their part in the Vocation of their Pastors; and that this was also practised in his time, and also in the Roman Church. To conclude, The Vocation of a Minister was not thought Legitimate, if the Voice of the Clergy and Peo∣ple had not interven'd, which practise continued also in the XIIth Century, at least in the West, as appears by a Treatise of Arnulph Arch-Deacon of Siez, and af∣terwards Bishop of Lisieuz, against Gerrard Bishop of Angouleme; * 1.30 for he saith in the 2d Chapter, That there's no likelihood, that the Clergy nor the People had any part in his Election. And in the 7th, wherein he reproaches him to have usurped the Archbishoprick of Bourdeaux, he speaks after this manner; The desire of the People did not precede, no more than the Election of the Clergy. I pro∣ceed on farther, and I say, the same practice was ob∣serv'd in the beginning of the 13th Century; therefore a Council of Avignon Assembled the Year 1219. by the Legates of Pope Innocent the 3d, was obliged to prohibit it in the 5th Chapter, * 1.31 We forbid the Laity to intermedle by themselves or any else, in the Election of a Bishop, or of any other Church Guide. And in all likelihood, the Council made this Decree in regard of the Albigenses, who doubtless followed the Ancient practice, and with whom the Legates of this same Pope had a Conference in the City of Mountreall near Carcassone, three years be∣fore, whereof there is mention made in the 18th Chap∣ter of the 2d part of the History of the Eucharist. In the main, I believe, that since this Council of Avignon, the People have, by little and little, been depriv'd of their just Rights; from thence it is, as I suppose, that

Pope Gregory the Tenth which order'd several things a∣bout Elections in the Council of Lyons, in the year 1274, * 1.32 saith nothing at all of the suffrage of the People, altho he speaks several times in general terms of those which do elect.

VII.

He who has consented to be Ordained to the Holy Ministry, shall receive the Office which shall be given him, and at his refusal shall be sollicited by all convenient Exhortations, but he is not to be constrained.

CONFORMITY.

From the time that one has consented to make choice of him to settle him in the Office of the Holy Ministry, he is ingag'd by a kind of promise that he is bound in Conscience to accomplish; so that it is just to represent his Duty to him, and to exhort him to bear without reluctancy the yoke which he had a design to take on him. Nevertheless, because these kind of actions should be free, and that the work of the Lord ought to be without constraint, it cannot reasonably be used towards those which refuse to accept this Office, whatever in∣clination they had to it before; according to which the third Council of Orleance assembled Anno Dom. 538. dis∣charges the Pastors which were chosen into Orders by force, or against their will; it discharges them from their Employment, without debarring them from the Com∣munion; * 1.33 but as for Bishops that have the confidence to make such Ordinations, the Synod imposes on them a years Penance, and suspends them from the functions of their Ministry. The 36th. Canon of those which go in

the Apostles Names, differs a little from this practice, and is something more severe. In the main, the ancient Discipline never approved force nor constraint in these Occasions, altho some instances are found in the Eccle∣siastical History.

VIII.

The Election of Ministers shall be confirm'd by Prayers, and the Imposition of hands; nevertheless in avoiding all su∣perstition, according to the form which follows.

The manner of the Imposition of hands, commonly ob∣served in the Churches of France, in the Ordination of Ministers.

All abovesaid having been observ'd, two Pastors which for this purpose have been deputed by the Synod, or Colloque, to lay hands on him that is elected, being come to the appoin∣ted place; him of them that is to Pray, shall briefly treat of the Institution and Excellency of the Ministry, alledging the passages of Scripture most fitting to the occasion, as Eph. 4.11. Luk 10.16. Joh. 20.21. 1 Cor. 4.1, 2. 2 Cor. 5.18, 19, 20. 1 Tim. 1.2, &c. and others the like, exhorting each one to beware, to the end that as well the Minister as the People, discharge their Duty: The Minister discharging himself so much the more carefully of his Employment, as he knows 'tis precious and excellent in the sight of God; and the people receiving with all reverence the Word of God, which shall be delivered by him, which is sent unto them. Then shall be read in the presence of all what is written, 1 Tim 3. Tit. 1. and 1 Pet. 5. where the Apostle teaches what a Minister should be. And to the end God would be pleased to bestow his Grace on him which is Ordain'd, well

and faithfully to acquit himself, a short Prayer should be made to this effect, wherein the said Minister shall include these words, or others to the same effect: That thou woul∣dest be pleased, Oh God, to endow with the Gifts and Graces of thy Spirit, this thy Servant lawfully Elected, according to the Order established in thy Church, sup∣plying him abundantly with all Gifts necessary for well discharging his trust, to the Glory of thy Holy Name, the Edification of thy Church, and the Salvation of him who is now dedicated and consecrated by our Mi∣nistry. Then they shall lay their hands on his head: Him that Prays standing at the Chair, and him for whom he prays, on his knees; Prayer being ended, and the new Pastor standing up, the two Deputies of the Synod or Col∣loque, shall in presence of all the people give him the hand of fellowship; and let this Form, with the direction above∣said, be generally observed in all the Churches.

CONFORMITY.

There are several Considerations to be made on this Article, and on the form which is above recited. In the first place, the Minister to whom it belongs to Preach, ought in his Sermon, to treat of the Institution and ex∣cellency of the Ministry, and of the duties of this weigh∣ty Office; whereupon we find a great many excellent passages in the Writings of the Ancient Fathers of the Church, and several holy reflections capable to infuse in∣to Pastors an ardent zeal, and a sincere affection, in per∣forming the several Duties of their Office. Not to speak of Gregory the First, having compos'd an intire Treatise to explain the Functions of this Excellent Office; and it is very probable that in the time of Ordination it was sig∣nify'd to those which were to receive it, whereunto the

conduct of souls which God committed to their charge, obliged them: The first Canon of the fourth Council of Carthage, insinuates it thus, having touched all the seve∣ral things about which he will have him examin'd which is to be establish'd in the Ministry, * 1.34 he adds, When he has receiv'd the Episcopacy in the Name of Jesus Christ, let him not follow his pleasures, nor the inclinations of his mind, but let him submit and acquiesce to these Decrees of the Fathers. And I make no doubt but what was practic'd in Africa in the time of this Council in the Ordination of Bishops, did tacitly warn them of their Duty; for we find in the second Canon, that two Bishops laid on his head the Book of the New Testament, and held it there during the whole action; we read almost the same thing in the Constituti∣ons under the Apostles Names, and in the Roman Pontifi∣cial, and in the XI. Chap. of the second Book of Duran∣dus his Rational, St. Chrysostom, or rather some one else in his name, teaches in the Homily, that there is but one Legislator of the Old and New Testament; he teaches, I say, that the reason wherefore this Ceremony was pra∣ctis'd in the Ordination of Bishops, was to mind them, that to be Rulers over others, they were subject never∣theless themselves to these Divine Laws, and oblig'd to ob∣serve its Commands. Moreover, it appears by all I have said, that the Author of the Book of Divine Offices, which is falsly attributed to Alcuin Tutor to Charlemaign, and to Amalarius Fortunatus, who liv'd in the time of Lewis le De∣bonair, it appears they were deceiv'd, when they said the former in the 37th. Chap. and the other in Chap. 14. of the Book of Fcclesiastical Offices, that this Ceremony which I have touched, was not countenanc'd by the au∣thority of the Ancients.

The second Consideration regards the Imposition of hands which the Apostles used in Establishing of Dea∣cons,

Acts 6.6. and in that of Pastors and Ministers un∣der the name of Elders, Acts 14.23. for the Greek word, which may be referr'd to the suffrages of the people, does commonly signifie the Imposition of Hands, whereof ex∣press mention is made, 1 Tim. 4.14. & 5.22. a Ceremony which the ancient Christians always practis'd in these Occasions: I should be over-tedious should I cite all the passages which confirm this truth; wherefore I shall on∣ly instance some places of Antiquity where mention is made of this imposition of hands. St. Cyprian makes mention of it in his 68 Epist. the last Edition; Cornelius Bishop of Rome in the same. St. Cyprian, Ep. 46. Euse∣in the 8, 23, and 43. of the sixth Book of his Ecclesia∣stical History, and in the 32. and 7. Book. St. Basil in the first Canon of his first Canonical Epistle to Amphilo∣kius, and in the 192. to the Priests of Nicopolis. The Great Council of Nice in the ninth Canon; that of An∣tioch in the 10. and 17. and the fourth of Carthage in the second. I pass in silence a great number of other passa∣ges, which favour the use of this Holy Ceremony, to observe, That in the very time when they added a great many other things to this Imposition of hands, yet it was nevertheless consider'd, as the chief of all the rest. In∣somuch that in the Theses that were maintain'd at Pa∣ris in the year 1633, June 7. it was taught, That in Or∣ders where Imposition of hands was us'd, it suffic'd, * 1.35 Ad valorem firmitatun{que} Sacramenti, which also is the judg∣ment of many Learned Divines, saith the Jesuit Sirniond; We are indeed of another opinion, for we do not believe that Orders is a Sacrament; but I have alledged this Ex∣ample to shew, that those it self which have accompa∣nied the Ordination of Pastors with several Ceremonies, which are not of the first nor purest Antiquity, do ne∣vertheless

give the chiefest place to the Imposition of hands.

The third thing observable is, That Prayer was joyn'd to the laying on of Hands; as appears by the passages in the Holy Scriptures cited in the foregoing Section, which was Religiously practis'd by those which succee∣ded those first Ministers of Jesus Christ; the second Ca∣non of the fourth Council of Carthage, represents to us one of its Bishops imploring the Blessing of God upon him on whom they laid their hands; St. Basil in his Morals saith, * 1.36 That that ought to be done, with Prayer and Supplications. St. Ambrose saith the same in his Book of the Dignity of Priesthood, and in the 60 Epist. Thence it is that the Deacon Hilary in the third Tome of the Works of the same St. Ambrose, expounding the 14 verse of the 4th. Chap. of the 1st to Tim. he looks on the Im∣position of hands, as so many mystical words, whereby him that is Ordain'd, is confirm'd for the work of the Ministry. * 1.37 St. Jerome saith positively on the 58th. Chap. of Isaiah, That Ordination is compleated not only by Prayer, but also by the laying on of hands. Theodoret in the 19th. Chap. of his Religious History, in the third Volume of his Works, Printed at Paris Anno 1642, Theodoret joyns these two actions together, to wit, Imposition of Hands, and Prayer; as things which should not be separated in the Ordination of Pastors. Twenty five years ago the Letters of Photius Patriarch of Constantinople- in the Ele∣venth Century, were Printed at London, and at the end of these Letters, five more of this same Patriarch were subjoyn'd, which were taken out of an ancient Ea∣stern Manuscript, in the fourth of which Letters, he declares that Hands were not impos'd on a Bishop, But to implore the Grace of the Holy Spirit which is needful for

a Minister. * 1.38 It is doubtless upon this account that the Council of Sarragosa in the year 592, Can. 9 calls this the Benediction; as also the fourth of Carthage, and the first of Barcelona, in the year 599. Can. 3. The Blessing of Consecration. The first of Orleans, Anno 511. Can. 10. speaks of the Benediction of the laying on of hands.

This third Consideration opens the way to us for a fourth, which regards the posture of him which is Con∣secrated, and of him which Consecrates. It may easily be observ'd from what has been said, that him which Consecrates is standing, and him which is Consecrated kneeling, otherwise it had been hard and almost impos∣sible to lay his hands on him, and to pray to God, holding them on his head, to the end he would be pleas'd libe∣rally to bestow on him the Gifts and Graces necessary, duly to discharge the Office wherewith he is honour'd. But were it so that the truth of this practice, which is very just, could not be gather'd from this Discourse, Theodoret gives us no cause to doubt of it; for he observes in the 15th. Chap. of the fourth Book of his Ecclesiasti∣cal History, that when there was need of appointing a Successor to Eusebius Bishop of Samosatia, the Synod of the Province cast their Eye on Antiochus his Nephew, and that after his Election he was led towards the Com∣munion Table, and there he was made to kneel down to receive the Imposition of Hands.

It remains now to say something of the Number of the Pastors which are to be present at this Holy Cere∣mony: The 4th Canon of the 1st Council of Nice, ap∣points this should be done by all the Bishops of the Pro∣vince; or if that cannot be, that there should be three at the least; the others, by their Letters, approving of the Ordination. The 19th of that of Antioch prescribes partly the same thing, that is to say, it declares, That

'twere to be wished that all the Bishops of the Province could be present; but when there is any hindrance, it doth not specify, as that of Nice, the number of those which ought to be present; it only saith, That 'tis requi∣site there should several be assisting, or that should con∣sent by their Letters. The 1st of the Canons attributed to the Apostles, requires, That a Bishop should be esta∣blish'd by two or three Bishops. Thence it is, that though according to the direction of most part of the Canons, Three Bishops were usually employed for the Ordaining a Pastor; nevertheless Examples are found different from this Custom.

Dioscorus Bishop of Alexandria was Ordain'd by two Bishops; * 1.39 nevertheless the Fathers of the Council of Calcedon acknowledg'd him for a Legitimate Bishop before his being depos'd, and frequently term'd him, the Most Reverend Bishop. * 1.40 Theodoret Writes, that Evagrius was Consecrated Bishop of Antioch by Paulin only, and by this means chose him his Successor before his death; yet this did not hinder, but Siricius, and Inno∣cent, * 1.41 the 1st Bishops of Rome, and almost all those of the West, esteemed him as a Lawful Minister. Anatolius, as Eusebius writes in his Ecclesiastical History, received the Imposition of Hands by Theoteckna Bishop of Caesaria, in Pal••stine, and in making him Bishop, made him also his Coadjutor, by reason of his great Age, it not appear∣ing that any other Bishop was present at this Ceremony, although it had been easie to have called others to it; it's true this hapned before the 1st Council of Nice; but besides that the other Examples we have alledged are after this Council, it needs only to read the 4th Chapter of the 5th Book of Theodoret's Ecclesiastical Hi∣story, where will be seen sundry. Instances, of Bishops being Ordain'd by laying on of Hands of one Minister,

to which may be added the 19th Chapter of his Religious History, and the 19th of the 8th Book of Zozomen's History, which makes mention of two several Ordina∣tions made, or ready to be done, without any great necessity, by one sole Bishop, a great while after this Council of Nice. It is not then to be thought strange, if our Discipline mentions but two, seeing also these two do represent the Synod or Colloque which deputed them, and that they do nothing but by virtue of the Power and Authority wherewith those Bodies has invest∣ed them; and that moreover one alone may suffice for a due Ordination, as we have just now proved. But before ending this matter, one difficulty which offers must be resolv'd, to wit, if Hands may be laid on two Ministers at once; for it sometimes happens in our Churches, that two are called together, and some are in doubt, and desire to know if one Minister can give them both Ordination at the same moment. To which I answer, That if one consider the Original of this Ce∣remony, and the Nature of the thing it self, one may safely agree to lay hands on two Ministers at once. As for the Original, and the Ceremony, every body knows it comes from Jesus Christ, or rather from the Patri∣archs, which practised it before their Children were Masters of Judea; and 'tis not to be doubted, but Jesus Christ and the Apostles derived this Custom thence when they us'd it. If it appears then that any of the Patriarchs blessed two persons at once, in putting one hand on the head of the one, and the other hand on the head of the other, it seems to me one is sufficiently Au∣thoris'd to give Imposition of Hands to two Ministers at the same time. Now to know if the Patriarchs did so, you need only read Genesis 48. where Jacob blessed the two Sons of Joseph purposely, setting his right hand on

the head of Ephraim which was the younger, and his lest on the head of Manasseh, which was the elder Bro∣ther.

But to remove all doubt and scruple, it needs only cast an eye, on the nature of the thing it self, that's to say, on the Prayer, which is indeed what is the essential part of these kind of Actions, the imposing of the hand or hands being only a bare exterior gesture, to design those for whom the Blessing of God is implor'd, that it may rest upon them, as one may so speak, much after the same way as the hands do stay on their heads; now no body does question, but that one may pray for two as well as for one; thence it is, that in Eusebius his Hi∣story there is mention made, * 1.42 to receive Prayers by the hand, to signifie, to receive the Blessing of God by Prayer, and the laying on of Hands; so that in effect, 'tis as if he had said, To receive the Blessing of God by Prayer, and the imposition of Hands, as he speaks in Chap. 1. Book 2. To conclude, The Ancients called this Ceremony, which they practised on sundry occa∣sions, * 1.43 I say, they called it, Prayers by the hand, or Prayers of the hand, or hands. Or as St. Austin explains him∣self in some of his Writings, The Prayer of Imposition of Hands.

IX.

Those which are Elected shall subscribe the Confession of Faith settled amongst us, and the Ecclesiastical Discipline, as well in the Churches where they are Ordain'd, as in those whither they may be sent.

CONFORMITY.

The former part of this Article which regards the Confession of Faith, which those are to sign which are established in the Ministry of the Church, relates in the first place to what was practised in the Primitive Church, where when one received the Office of Bishop or Mini∣ster, one was absolutely obliged to subscribe to the Con∣fession of Faith of the Council of Nice, and by conse∣quence to what was determin'd in the three following Oecumenical Councils, touching the Divinity of the Holy Ghost, and touching the Person and two Natures of Jesus Christ. Secondly, It refers also to the mutual Letters which the New Bishops wrote to the others, to assure them they were of the same Communion, and that they had one and the same belief. See here a fa∣mous instance, and of the first▪ Antiquity, that is, of the 3d Century, whereof Eusebius has preserved us the me∣mory in his Ecclesiastical History, * 1.44 in his preserving the Letter which the Fathers of the Council of Antioch (where Paul of Samosatia was condemned) wrote to all the Churches. In this Letter, amongst other things, they give advice of the Ordination of Domnus into the Church of Antioch, instead of a Heretick which they had deposed; and they give this intimation, That one may write to Domnus which was the lawful Bishop, and that Communicatory Letters might be receiv'd from him. St. Cyprian, at the end of his 67th Letter to Pope Stephen, Let us know, saith he, who has been setled at Arles instead of Marcion, to the end we may know to whom to recommend our Brethren, and to whom to write. Theophilus, Bishop of Alex∣andria, advertises at the end of his 1st and 3d Paschal Letters, all the Bishops of Egypt, of the setling of new

Bishops instead of those which were dead, * 1.45 and says to them, Write to these, and receive from them, according to the custom of Pacisick and Ecclesiastical Letters.

As for Ecclesiastical Discipline, there are a great many Rules which oblige those of the Clergy to observe the Canons, whereof the Discipline of the Ancient Chri∣stians was made; so that neither Bishop, nor Priest, nor Deacon, was admitted, who had not first submitted to these Laws, and who did not acknowledg in submitting to them, that 'twas by them he was to conduct the Souls which were committed to his care. I should be too prolix to mention all the passages of Antiquity where Ecclesiasticks are enjoyn'd to the practise of the Disci∣pline, and observing of the Canons; it shall suffice to mention some, to justfy a Truth acknowledged by all those which have applied themselves to the Reading the Works of Ancient Doctors, and especially of the Coun∣cils; * 1.46 That of Carthage, An. Dom. 419. Appoints those who are to impose hands on a Bishop, or to any other Clergy Man, to let them know first of all the Decrees of the Synods, that so they might have no cause to repent of having done any thing contrary to the Statutes of the Council. Pope Celestin, about the same time, thus begins his Letter to the Bishops of Poulia, and Calabria, which is the third in Course; * 1.47 That if it be not permitted to any Priest nor Prelate to be ignorant of the Canons, nor to do any thing contrary to the Constitutions of the Fathers; for what is it may be worthy of our care, if giving too great a latitude to the People, at the desire of some persons, the Rule of the Ca∣nons is infring'd.

The first Canon of the Council of Calcedon, requires that one observe all the Canons had been made till then in the Synods; * 1.48 the 33d of the 3d Council of Orleans, in the year 538, and the 6th of the 4th, of the year

541. with several others which I pass over in silence, do enjoyn the same thing. The Fathers stop not there; for not content to have recommended to the Clergy the observation of the Canons, which also they have formally requir'd of them at the very moment of their Consecration, it is in this manner the Fathers of the 4th Council of Toledo have explain'd themselves in Canon 27. Anno Dom. 633. for they oblige the Priests and Deacons established in Parishes, * 1.49 to promise the Bishop to live Chast, and Holily, and Religiously to observe the Laws and Discipline of the Church; the 10th Canon of the 11th Council of the same place, assembled in the year of Christ, obliges all those which take on them. Holy Orders, to keep the Catholick Faith, and wholy to be subject to Canonical Rules; and that it should not be thought 'twas only Priests and Deacons which were obliged to the strict observing the Canons and Ecclesi∣astical Laws; the Council of Merida in Portugal, * 1.50 ex∣tended this obligation to Bishops also, and to Metropo∣litans in the 4th Canon, Anno Dom. 666.

X.

Ministers shall not be ordain'd without assigning them a par∣ticular Flock, and shall be fit for the Flocks which shall be as∣sign'd them; and one Church cannot pretend a right to a Mi∣nister by vertue of a particular promise made by him, without Approbation of the Colloque or Provincial Synod.

CONFORMITY.

The Council of Calcedon made a considerable Decree on this Subject, which is to be seen in the 6th of its Ca∣nons, where the Synod forbids to receive Priest nor

Deacon, nor any Ecclesiastical Person whatever, with∣out assigning them a Flock; that is to say, without a Ti∣tle, to speak after the manner of the Writers of these times; it makes void all Ordinations which is not made in the manner it prescribes, and suspends the Ministry of those which have been establish'd in any other manner; by this means to correct the boldness of the Ordainers. But rightly to understand the sense of the Canon, it must be observ'd that the Council calls absolute Ordination, an Ordination which obliges not to any certain place; it is what the Greek terms import, used by him, which amounts just to what we say, to Elect without assigning a certain Flock. See here the terms of the Canon; You must not lay hands on any body, neither Priest nor Deacon, nor on any in Ecclesiastical Orders, unless him that is to receive Ordina∣tion has been before published and named in some Church in the City or Country, or in some Martyrs Chappel, or in some Mo∣nastry; and as for those who are absolutely establish'd, the Sy∣nod appoints, that the imposition of hands be null, and that those which received it, cannot serve in the Church; which shall reflect on those which had done it.

France caused the Execution of this Decree to be de∣manded of the Council of Trent, * 1.51 as we find by the Me∣moirs of Mr. Du Puy; and we have seen in the 4th Ar∣ticle, what the Emperor Alexander Severus said of this practice of Christians, which he mightily approved.

The Council of Valentia in Spain, prescribes almost the same thing with that of Calcedon, in the Year 524. in the 4th Canon. * 1.52 That none of the holy Bishops do ordain any body, until he first promises to six in one place, to the end, that by this means men should not have liberty to shun the Rules of Ecclesiastical Discipline. Pope John the VIII. in a Synod of 130 Bishops, made this Decree; Him that thinks fit to establish a Priest, let him assign him a Church,

where he may still reside, serving the Lord. Atto, Bishop of Verceill, who lived in the Xth Century, cites the Canon of the Council of Calcedon in his Capitulary, chap. 30. and in his 31st he saith, * 1.53 Churches ought to be built in Con∣venient places, consecrate them by Prayers, and settle Pastors in each of them.

However, These Decrees hinder'd not, but there were some Persons Ordain'd and Establish'd in the Ministry of the Church, without being ingag'd to any particular Flock; as Paulinus, who afterwards was Bishop of Nole in Italy; St. Jerom, and the Frier Macedonius, they were made Priests without assigning them Flocks; but this doth not prejudice what hath been said; for the two for∣mer accepted only the Employ, wherein 'twas desir'd to ingage them, only on this Condition, as appears by the 6th Epist of Paulinus to Severus, by the 45th to Alipius, and by the 61st of St. Jerom, chap. 10. As for Macedo∣nius, something of constraint was us'd in regard of him, if we credit Theodoret in the 13th Chapter of his Religi∣ous History. To these Examples may be added that of the Friers Barses and Eulogius, who by report of Zozomen, were made Bishops for Honour sake only, without assign∣ing them any Church; however, Barses in time was made Bishop of Edessa, and Enlogius succeeded him.

XI.

Those who are Ordained into the Ministry, are to understand they are enter'd into it for their whole life, if they are not law∣fully dismissed for good Considerations, and that by the Pro∣vincial Synod.

CONFORMITY.

The 7th Canon of the Council of Calcedon, forbids those that have been once admitted into the Clergy, to bear Arms, or to exercise any worldly Dignity: that is, The Synod requires that they should always abide in the Pro∣fession they have taken upon them, and that they should not forsake the Ministry of the Church. Rusticus, Bishop of Narbona, having writ to Pope Leo the Ist, That he was so moved with the Scandals which daily hapned, that he could wish to be freed from the Episcopal Office, to lead a more tranquile and quiet life; the Pope answering the Bishops Letter, * 1.54 intimated to him, That he could not with a safe Conscience forsake the Office he had under∣taken, nor flinch from the Employment committed to his trust. It is in this same Sense that Pope Felix the IV. Ann. Dom. 528. wrote to Caesarius, Bishop of Arles, That the Establishment of Church-Guides ought to be firm, and immutable. * 1.55 In the Year 895. there was a Council held at Tribury, near Mayence, compos'd of 22 Bishops, which in the 17th Canon renew'd that of Calcedon, which we above cited, and which anathematiz'd those of the Clergy which did not repent of having left their Cures, and which did not return to them. Pope Calixtus the II. assembled a Council at Tholouza, the Canons whereof are inserted in the 18th Chapter of Monsieur De Marca's 8th Book, De Concordia Imperii & Sacerdotii. The 10th of these Canons Excommunicates the Clergy we speak of, until they have repented of their prevarication. A great while before, * 1.56 to wit, in the Vth Century, and before the assembling of the Council of Calcedon, St. Cyril of Alexandria complains of this Abuse in his Canonical Epi∣stle; There is, saith he, another thing which doth not agree

with the Decrees of the Church, which is, That there are Priests which present Renunciations by writing; for if they are worthy to exercise the holy Ministry, they must reside on it; and if they are not worthy, they do not leave it for their Resig∣nation, but because their own Deeds condemn them. Thence it is, that Loup, Abbot of Ferriers in Gattinois, said in the IXth Century, That as nothing but Adultery could dis∣solve carnal Wedlock, so also it is not permitted to lay aside the Pastoral Charge once received, * 1.57 whilst one may contribute to the good of the Flock.

Nevertheless, there are sundry Examples of those which in divers times, and in divers places, have for qui∣etness sake renounced the Ministry; that is, they have forborn exercising the Functions, and exercising the Of∣fice of a Bishop: thus was was it done by Eustathius, * 1.58 Metropolitan of Pamphilia, to whom the Oecumenical Council of-Ephesus, in the year 431. preserv'd the Name, Honour, and Communion of a Bishop. Martirius, Bi∣shop of Antioch, withdrew himself by reason of the Extra∣vagance of his Clergy, the Disobedience of his People, and the Corruptions of his Church; but in preserving to him∣self the Honour and Dignity of the Ministry, as Theo∣dorus Lector writes in his Ecclesiastical History. * 1.59 In the next Age there hapned almost the same thing to Paul, Bishop of the same City of Antioch, in the VIth Century: and in the very Infancy of Religion, St. Clement, * 1.60 Disciple of the Apostles, advised Pastors, whose Churches were not well satisfied with them, he counsell'd them to go elsewhere, and to acquiesce to the desire of the People, assuring them to obtain a great degree of glory in Christ Jesus; adding, * 1.61 That those who have lived according to the Rule God has prescrib'd, has always, and will ever do after this manner, because they ought to desire nothing more than the Peace and Edification of the Churches.

Pope Innocent the IIId, in the 1st Book of Decretals, tit. 9. cap. 10. Nisi cum pridem, proposes sundry Rea∣sons wherefore it may be permitted to renounce the Con∣duct of a Flock; for instance, The reproach our Con∣sciences makes us of some Crime, infirmity of Body, want of Knowledg, the wickedness of the People, some grievous Scandal, or some personal Irregularity; these are the Reasons for which this Pope thought one might desire to be discharg'd from the Ministry of the Church.

XII.

The Office of Ministers is principally to Preach, and declare the Word of God to their People; and they shall be desir'd to abstain from teaching in any strange way, not tending to Edifi∣cation, and conforming to the Simplicity, and ordinary Stile of God's Spirit, taking heed there may be nothing in their Sermons which might bring any prejudice to the Honour and Authority of the Holy Scriptures. They shall not Preach with∣out chusing for the Subject-matter of their Discourse, some Text of the Bible, which they shall keep close to; and their Text they shall take, and explain the best they can, avoiding all unnecessary Amplifications, tedious and needless Digres∣sions, of many Passages of Scripture, not pertinent to the matter in hand; and of reciting various Expositions. They shall be moderate in alledging the Writings of Ancient Doctors, and much less Prophane Authors, and Histories. They shall not deliver their Doctrine in Scholastick manner, nor inter∣mix with strange Languages. To conclude, Let them avoid every thing that may tend to Ostentation, or any way give Occasion to suspect it; to which the Consistories, Colloques and Synods, shall take special heed.

CONFORMITY.

The Preaching of the Word being the principal duty of the Holy Ministry, the Compilers of our Discipline have taken particular care exactly to prescribe to Mini∣sters the Subject and Manner of doing it; these are the two things contain'd in this great Article; As to what regards the Subject of their Sermons, it must always be taken in the Holy Scripture; The Council of Laodicea calls it, The Dispensation of the Word of Faith, * 1.62 and of the right and true Word; and it is with regard hereunto, * 1.63 that of Carthage, Ann. 398. appoints in the 20th Canon, That the Bishop should apply himself only to Reading, Prayer, and Preaching of the Word of God. The Council of Tolledo, assembled in the Year of our Lord 675. employs the 2d of its Canons to prescribe to Pastors their Duty, saying, They should always have in their mouth the Sword of Truth, be powerful in exhorting by holy Doctrine, and to convince Gainsayers; and not to turn aside from read∣ing the Holy Scriptures, seeing they have received the Office of Preachers: And having observ'd that the dumb Minister is not fit to instruct his Flock, The Assembly declares, That the true Pastor ought to find out those who are under his care, either to instruct them without arrogance, if they are ignorant; * 1.64 or to rejoice with them for the progress they have made in the knowledge of the Mysteries of their Salvation. The Council of Reims, in the Year of our Lord 813. enjoins Bishops and Pastors in the 14th Canon, To preach the Word of God to all the World. The VIth of Arles, in the same year, requires that all the business of Bishops should be Instruction, and Preaching, because Ignorance is the Mother of all Errors; and that the Word of God should be taught, not only in

Cities, but also in the Parishes. In the Year 858. Her∣rald, Bishop of Tours, made a Capitulary, taken out of Ancient Canons, in the 9th of which he appoints, That Priests should preach to all the Faithful, * 1.65 the Doctrines of Faith, the Incarnation of Jesus Christ, his Death, Resurre∣ction, his Ascension, the Gift of the Holy Ghost, and the Re∣mission of Sins. To all which may be added the 58th Ca∣non of the Apostles.

If after the Decrees of Councils, we consult the An∣cient Doctors, they will also testify, that Ministers are particularly called to Preach the Gospel, and to declare to their Hearers the word of Truth; My Sheep, said to this purpose Gregory Nazianzen, * 1.66 My Sheep hear my voice; that is to say, that which I have received from the Divine Oracles, which I have preached ever after one manner throughout the whole course of my life, without com∣plying with the Times, and which I will never forbear to preach; * 1.67 and St. Jerom in his 3d Book of Commenta∣ries upon the 16th Chapter of Jeremiah, saith, It is the Du∣ty of Pastors to teach; it is what the putting the Bible on their head at their Ordination should put them in mind of.

This will appear yet more plainly, if after having con∣sider'd the Subject and Argument of Ministers Preaching the Gospel, we also examine the Matter, which accord∣ing to our Discipline, should be plain, conformable to the Scripture, fit to Edify, free from intricate School∣questions, and from all Ostentation. Let us now inquire if the Ancient Christians did otherwise. The Council of Carthage, * 1.68 in the Year 398. which we have often cited, desires in the 1st Canon, That the Doctrines of Faith should be taught with simplicity. Origen in his 16th Homi∣ly upon Leviticus, desires the Word may be preached to purpose, and that one should accommodate himself to the

Capacity of each person in giving Milk to some, and strong Meat to others; and in the 7th Hom. upon Joshua, * 1.69 he ad∣vises to shun the beauty, pomp, and ornament of Rhetorical Philosophers, Poets, and Writers of the Age, of whom Valentine, Basilides, and Marcian, learn'd their Heresies: In the 9th Book of his Commentaries on the 12th Chap. of the Epistle to the Romans, he saith, So much care must not be taken to please the Hearers, as to work on their Affections, and to inspire into them the love of Vertue; observing on this occasion, that it often hap∣pens, that the most Eloquent and sublime Preachers, only tickle the Ears with pleasing words of humane Learning, but do not work on the heart; whereas many times those which study plainess, and preach without af∣fectation, convert many to the Faith, humble the Proud, and bring Sinners to repentance.

St. Busil in his Morals, saith several things which agree very well with the Article, whose conformity we seek to find with the ancient Discipline of the Primitive Christians: For Example, * 1.70 That one must not teach other∣wise than we have learned in the Gospel; that we must preach all things our Saviour has prescrib'd to us in the Gospel, and by the Ministry of his Apostles, and all things conformable to them; That those to whom the preaching of the Gospel is com∣mitted, should not conceal any thing which is pleasing to God, fearing lest they should render them elves guilty of the death of those which perish; That the Word of God must not be preach'd for Ostentation, nor flatter those which hear it, the more to serve our own Pleasure or Conveniencies; but act as if we spoke for the glory of God in his presence; and that to preach the Gospel one must not make use of any Prerogatives or Ad∣vantages that should advance us above others, fearing lest the grace of God should be frustrated thereby. There can nothing in the World be seen more conformable to our Discipline.

In the main, all I have said on this Article is grounded on the Precepts and Example of St. Paul; I say on his Precepts, * 1.71 Hold fast, saith he to Timothy, the form of sound words which thou hast heard of me, in faith and love, which is in Christ Jesus. Of these things put them in remembrance; charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers. Preach the word, * 1.72 be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine, repro∣ving those who having itching ears, make teachers after their own minds. * 1.73 I say in the next place, according to his Example; for he declares, That Jesus Christ sent him not to Baptize, but to Preach; not with wisdom of Words, nor with excellence of Speech; and that his Preaching was not in flattering words of humane Wis∣dom.

XIII.

The Churches are warned more frequently to use Catechi∣sing, and Ministers to treat and Expound it by succinct Que∣stions and Answers, simple and familiar, accommodating themselves to the Peoples capacity, without entring into long Common-place Discourses: It is also the duty of Ministers to Catechise each one of their Flock, once or twice a year, and to exhort every one to come diligently to be Catechised.

CONFORMITY.

The Instruction of the People being the End which Jesus Christ proposed in establishing the Ministry of the Word, it is worthy the prudence of those which are cal∣led to teach others, to begin by those things which are the chiefest Essentials of Religion, and which are the

easiest to be understood, as are the fundamental Points of Religion; the Summary whereof we have contain'd in the Apostles Creed: therefore it was that in the Primi∣tive Church, Catechisms were instituted, wherein was familiarly explained to the Catechumeny, the Doctrines of Heaven, the knowledge whereof is necessary to Salva∣tion, and without which they could not receive the be∣nefit of Baptism. Of this kind, for instance, are the Ca∣techisms of St. Cyril of Jerusalem, wherein he explains the Articles of the Creed proportionable to the Capacity of those whom he instructed, to put them into a state fit to receive Baptism, and to be plung'd in the Mystical Wa∣ters of this Sacrament of our Regeneration. But to as∣cend higher than St. Cyril; * 1.74 from the very first beginning of Christian Religion, there were publick Schools at Alexandria, and places appointed for this Exercise, and where the rudiments of Faith was taught; or, as the Apo∣stle speaks, The rudiments of the first beginning of the word of God. In the 2d Century, Pantenus, an Eminent Philo∣pher, kept this School, and then exercis'd the Office of Catechist: Clement of Alexandria succeeded him, and he had Origen for his Successor, aged but 18. years. Origen left the Conduct of this School to Heraclas, and Heraclas to Dennis; and these two last were successively Bishops of Alexandria. The Authors of our Discipline had there∣fore good reason to exhort the Churches to have frequent Catechising, which is of great benefit, and singular edifi∣cation.

XIV.

Ministers, with their Families, shall actually reside in their Churches, or Parishes, under pain of being depos'd from their Office.

CONFORMITY.

In the first Ages, Pastors were so full of zeal for the Glory of God, and so industrious for the Edification of their Flock, that 'twas superfluous to exhort them to Re∣sidence, seeing they had no other thoughts but to do it in the places assigned to their care, and where the Fami∣lies lived which were committed to their conduct; nei∣ther do we find in those times any Canons which enjoyn them to this Residence, because they themselves of their own free will were inclin'd to do it; and that 'twas not heard of that a Pastor did not dwell in the midst of the Flock to whom he owed his care and pre∣sence. * 1.75 St. Cyprian complained of certain Bishops which incumbring themselves with secular affairs, abandoned their Churches, and the care of that holy administrati∣on whereof they were to render an account to our Sa∣viour: And in his 56 Epistle to those of Thibari, he shew∣eth, that in the present conjuncture, he could not safely leave his Church, and the People God had committed to his Charge.

St. Ambrose sufficiently testifies that he was really persuaded of the necessity of Residence, when he wrote to the Emperor Theodosius, that if the dread he had of the Tyrant Eugenius had oblig'd him to quit Millan for a little time, yet he returned thither as soon as the storm was past over; * 1.76 I hastned, saith he, to return as soon as ever I heard that him whose presence I thought I was bound to shun, was gone: for I forsook not the Church of Millan, which the Providence of God committed to my care; but I desir'd not to see him that made himself guilty of Sacriledg. He speaks of Eugenius, who usurped the Empire after having cruelly put to death the Emperor Valentinian the

younger. This holy Doctor elsewhere represents the damages occasioned to the Church by the absence of its Pastor, especially when he observes the People omit fre∣quenting the Holy Exercises, and not only the People, but also the Clergy themselves become more remiss in things of Piety and Religion. St. Austin declares plainly in the 138 and 227 Epistles, that he never forsook his Church but upon indispensible necessity.

In a request presented by some Friers to the Emperors Theodosius the Younger, and Valentinian the Third, a∣gainst Nestorius, they accuse him amongst other things, That for the executing his outrages, he employed foreign Clerks which he made come from other parts, that is to say, other Clergy besides his own: * 1.77 Altho according to the Ecclesiastical Canons, say they, they are not permitted to live in another Diocess, or in another Church, but only in those places and Cities where they received Ordination by the Impo∣sition of hands, there to reside peaceably.

It is not easie to affirm with certainty, if the Ca∣nons whereof they speak were reduced into writing, or rather if they were not customs and uses setled in the Churches by long practice; for this term of Canon or Rule, has sometimes this signification in the writings of the Ancients; and what induces me to think so, is, That till the Fifth Century, when this request was presented, it was not very needful to make Canons to oblige Pastors to reside in their Churches, if it be not that one may ap∣ply to this Residence the Canons which prohibit the Translation of Bishops from one place to another, where∣of we shall treat hereafter.

I know very well, that the Council of Sardis had in the year 347, made some Decrees which in some fort regarded Residence; but besides that these Canons were not much known in the East, they were not properly

made for establishing of Residence, nor precisely to ob∣lige Bishops thereunto, but only to inform them in pre∣supposing it as an indispensible Obligation, in what occa∣sions, and for what time they were permitted lawfully to be absent from their Churches; in effect, in the eighth Canon, the Fathers of Sardis allow Bishops may go to Court if the Emperor send for them, or if the protecti∣on and defence of the Poor, of Widows, and Orphans oblige them to it: It is true, that in the ninth and tenth Canons they restrain the permission granted in the for∣mer, and do not permit Bishops to go themselves to Court, but when they are called by the Prince; never∣theless they agree they may send one of their Deacons to obtain some favour in behalf of distressed persons; but they consent to it upon prudent and judicious reasons, and which are to be lookt upon as necessary precautions against the ambition of Bishops, to whom the same Coun∣cil positively forbid, * 1.78 To be absent from their Churches a∣bove three Weeks, unless some pressing necessity constrain them to it.

When under the second Branch of our Kings, the Prince cast his eye on any Bishop to make him his Arch-Chaplain, he was forced to demand leave of the Synod and Pope, * 1.79 the Bishops of Rome having already got great power in France; I say he was forced in some sort to de∣sire their leave to get him away from his Church, to have him near his person, because every body was then per∣swaded that Pastors were bound in Conscience to make their Residence in the midst of their Flocks.

I believe Plurality of Livings, as is spoken at this time, has given a mortal blow to the case of Residency, and has by this means introduced ignorance into the Church, and together with Ignorance, Superstition, which is the Daughter of Ignorance; this wicked custom was a long

while unknown amongst Christians, seeing the first Ca∣non which formally condemns it, is, if my memory fail not, the fifth of the sixteen Council of Toledo, assembled the year of our Lord 693. I confess that the tenth of the Council of Galcedon forbids Clerks to inrole themselves in two Churches at once; but that of Toledo is formal on the matter I examin, That there be not granted to one Priest several Churches, because he cannot do service in all, nor help the People in the Priestly Functions. Since that time, this sort of prohibitions have been frequent in the West, as may be easily made appear, were this the place to do it; it shall suffice to alledg at present, the demand which Charles the Ninth caused to be made by his Am∣bassadors at the Council of Trent, That but one Bene∣fice be conferr'd on one person, in taking away as to what regards Plurality, the difference of Benefices, Compa∣tibles, or Incompatibles, because this distinction which is new, and unknown to ancient Decrees, has also occa∣sion'd great Evils to the Catholick Church, and that Re∣gular Benefices be given to Regulars, and Secular ones to Seculars, and that for those which at present enjoy two or more, either that they hold only that which they shall make choice of in a little time, or that they suffer the punishments inflicted by the ancient Canons.

However it be, zeal being grown cold, and Pastors abating in the care they formerly took in the Edification and Salvation of those committed to their charge, there was an absolute necessity of making Laws to enjoyn Residence; whereas formerly, they did it of their own free-will and inclination, to discharge their Consciences of the Duties of their calling. Pope Eugenius the Second, seeing in the Ninth Century they dispensed themselves from dwelling with their flock, * 1.80 made a Decree in a Synod held at Rome, having this Title, That Bishops do

not live out of their Diocesses; the Canon is conceiv'd in these terms, Bishops should keep always at their Churches, to labour with Piety for their edification, because the absence of the Bishop many times becomes the misfortune of the People: And in the following Canon he will have Cloisters built near the Churches for the Dwellings of inferior Clerks, to the end they may give attendance to the study of Ec∣clesiastical Discipline. The Council of Meaux Anno 845, * 1.81 made another Ordinance much like it, That Priests be not suffer'd to lodg abroad where they list, but that they keep always at their Churches, by reason of Divine Myste∣ries, and to yield to Litanies the services they owe to them; and that they have not liberty to dwell elsewhere.

After abuses had in this regard crept into the Church, it cannot be doubted but many Settlements were made to restore things to the ancient Model, and to shew the necessity and importance of it, because in truth the Ob∣ligation of Residency is greater than most people are aware of, seeing that Pastors are obliged wholly to their Flocks, and all the parts of their Ministry is destin'd for them: Nevertheless whatever Decrees have been made to establish the ancient Discipline, it could not be prevented, but in these latter ages an extream negligence has succeeded in the practice of so holy and sacred a cu∣stom; therefore in the days of our forefathers, the que∣stion of Non-residence was debated with much heat in the Council of Trent, * 1.82 insomuch that the Spanish Prelates were so stiff, that they declared it was Jure Divino, of Divine Institution; which alarm'd the Legates, and gave a furious shock also to the Court of Rome; for 'twas foreseen if this Article should pass, a part of the Pope's Authority should be retrenched, the Plurality of Bene∣fices, which has occasioned so great mischief in the Church, should be abolished, and the Cardinals should

be depriv'd of that which supported the splendor of their Purple Robes, in depriving them of Benefices for Non-residence; but means were found to allay these heats, and to compose matters to the satisfaction of the Bishop of Rome, and his Court: However this same Council in the 24th. Session, and in the Decree of Re∣formation, seems to have prescribed some remedy to the evil which arises by Non-residence, but it did it in such a manner, as it left the door open to the abuse, which far from diminishing, has increased more and more.

But that there may not be any contest on occasion of our Discipline, enjoyning Ministers and their Families, to make actual residence in their Churches, that is, with their Wives and Children, as if the Ancient Bi∣shops were never Married, and as though they never lived in their Churches with their Families; it's necessa∣ry to justify our Practise by some Examples: The first shall be that of the venerable old Cheremon, Bishop of Nile in Egypt; for Eusebius mentions in the 42d Chapter of the 6th Book of his Ecclesiastical History, That when the Persecution of Decius raged, he retired into a Mountain with his Wife, who never forsook him: And in the 9th Chapter of the 8th Book, he makes mention of Phileas Bishop of Thmuis in Thebaide, who suffer'd Martyrdom under Dioclesian, although the Judge which condemn'd him, did what he could possible to make him renounce Jesus Christ, in exhorting him especially to have pity of his Wife and Children. Spyridion, Bishop of Trimythunte in the Isle of Cyprus, in the days of the Emperor Constantine, liv'd in his Church with his Wife and Children, as is witnessed by Zozomen; * 1.83 It's only needful to Read the 22d Chapter of the 5th Book of Socrates his Ecclesiastical History, to see sundry Examples of Bishops that were Married and liv'd with

their Wives. It cannot be doubted but Synesius did so, seeing he accepted not the Bishoprick of Ptolemais but on those terms, as he himself tells us in his Hundred and fifth Letter: And 'tis very likely the greatest num∣ber of the Eastern Bishops lived in their Churches with their Wives and Children until the end of the 7th Cen∣tury; That the 6th Council appointed that they should put away their Wives, and that they should no longer cohabit with them, Can. 12. which they were ever permitted to do before this Decree, according to the remark of the Frier Blastares in Syntagm. Alphab. Litt. G. Cap. 16, & 17. Besides that, in this same Canon the Fathers acknowledg'd, that there were several Bishops in Lybia, in Africa, and elsewhere, that lived with their Wives; which agreed very well with the 5th Ca∣non, called the Apostles, which forbids Bishops, Priests, and Deacons, under pain of Suspension, and even of De∣posing, to separate from their Wives, under pretext of Religion.

XV.

Those to whom God has given the talent of writing, are admonish'd to do it in a modest way, and befitting the Maje∣sty of Heaven, and consequently not to write in a ridiculous and injurious manner; the which gravity and modesty they shall also observe in their usual Sermons. Those who have received the gift of Writing shall be chosen by the Provinces; and if it happens any Book be Publish'd against the Orthodox Religion, it shall be sent to them that they may answer it, a Colloque being deputed in each Province to inspect what shall be Writ and Publish'd, to dispose of the Copies as shall be thought fit.

CONFORMITY.

There was never greater Liberty of Writing than in the first Ages of the Church, at which time every body writ in the manner which he thought best and most con∣venient, without being obliged to communicate his Works to any to be Examin'd for their Approbation; nevertheless, seeing there has been at all times amongst Christians, some Bishops and Pastors fitter for this pur∣pose than others, such were for the most part employ'd for the defence of the Truth against Schismaticks and Hereticks. It was for this Cause that the Book of Phaebadius or Phaegadius, Bishop of Agen in Guien, written against the Arrians of the East and West, holds the Degree of the Epistle of a Council of Vaison, of the Year 358. * 1.84 and bears the Name in the Supplement of the Coun∣cils of France. St. Austin even to his Death, was the Pen of Africa against the Enemies of the Church, par∣ticularly against the Donatists and Pelagians; and St. Ful∣gentius, in the following Age, succeeded him in a manner, in the same Office, especially during the time that above Sixty African Bishops, of which Number he was one, was Exil'd into the Isle of Sardeg∣nia; for although he was the youngest of them all, the Author of his Life does observe, that he was the Mouth and Spirit: And it may yet be said of these two famous Writers, That they exactly observed the Mode∣sty, Sobriety, and Decorum prescribed by our Disci∣pline, to all those who put Pen to Paper for the Defence and Vindication of Truth; Examples which should be carefully imitated; and in the mean time, condemn the rashness of Agobard Bishop of Lyons, who Writing in the 9th Century against Amalarius Fortunatus, cruelly

rails against him; and much more that of Lucifer, Bi∣shop of Caillari, against the Emperor Constantius, in the Library of the Fathers, Tom. 9. of the Edition of Paris, 1644.

XVI.

Ministers should not pretend Precedency one over the other.

CONFORMITY.

S. Jerom informs us in in his Commentaries upon the Epistle to Titus, and in his Letter to Evagrius, That at the beginning of Christianity, the Churches were Go∣vern'd by the joynt advice of the Priests, or Elders, and this form of Government lasted, until that by the instinct of the Devil, there arose Parties in Religion, saith the same St. Jerom; for then recourse must be had to Ele∣ction; so that to avoid Schisms and Divisions, one of the Company was chose, to whom Election gave the pre∣cedency to all the rest; whereas before, it was the time of promotion, as is testified by the Deacon Hillary, in his Commentaries upon the 4th Chapter of the Epistle to the Ephesians, amongst the Works of St. Ambrose; for he saith, That at first, the Priests were called Bishops, and that the one being Dead, the other Succeeded; that is to say, That it was granted to the Ancientest Priest in promo∣tion, to bear the first rank or place; this primacy, being a primacy of Order, and not of Power and Authority over others, the only primacy forbidden by our Disci∣pline; in effect, the first admitted, held the first place in the Pesbytery, just as the Dean amongst Councellors of Parliament, or as the Dean of Prebends in a Chapter.

From hence it is also, that after the Establishing of the Hierarchy in the Church, Equality was still ob∣served amongst the Clergy, except 'twas in the Power of Metropolitans over the Bishops of their Provinces; and also it was a very limitted Power, seeing it consist∣ed only in the right of calling the Synods of their Pro∣vinces to preside, and to take notice of all Ecclesiasti∣cal matters which passed in the compass of their District only; but could not decide, nor determin, without the consent of their Suffragans, after the manner of speak∣ing at this time. As for all the rest, they had no kind of prerogative, but the Order, according to the time of their Reception, the which is punctually observ'd amongst us; and accordingly, St. Austin finds it strange, that in the Letter which the Primate of Numidia writ to his Brother Bishops to Assemble them in a Synod, I say, he thinks it strange, to see himself named the third in it, knowing that there were several others before him, which, saith he, is injurious to others, and exposes me to envy. * 1.85 And in the Life of St. Fulgentius, Bishop of Rusp in Africa, which the Jesuit Chifflet caus'd to be Printed at Dijon, An. Dom. 1649. with the Works of the Dea∣con Forran, it is observed Chap. 20. That in the Assem∣blies of Exil'd Bishops in Sardignia, he was seated lowest of all, although he was the most considerable in Worth and Value, because he had been last of all Or∣dain'd to be Bishop. * 1.86 The 86th Canon of the African Code so appoints it; the 24th of the first Council of Prague, in the Year 563. Ordains the same thing; as also the 3d of the 4th Council of Toledo, in the Year 633. and the 112th Letter of Gregory I. his 7th Book; to which we may add the 6th Letter of Hincmar, Chap. 16. in the 16th Tome, of the Library of the Fathers, * 1.87 Page 408. It is the Reason that in Africa, one was en∣joyn'd

to observe the precise day of Promotion, and the Consulat. African Code, Can. 89. which is the 14th of Mileva. Theodore Archbishop of Canterbury held a Synod Anno 679. the 8th Canon whereof is conceiv'd in these terms, * 1.88 Let no Bishop prefer himself before ano∣ther through ambition; but let every one know the Time and Order of their Ordination.

XVII.

Ministers shall preside in Order in their Consistories, to the end that none might pretend superiority over each other; and none of them shall give testimony of any matter of importance, until they have first communicated it to the Ministers, his Brethren and Companions.

CONFORMITY.

This Article is only a continuance of the former; for if there is to be an Equality amongst Ministers, so that they cannot pretend superiority one above the other; it is just that when there are several in one Church, that they should preside every one in his Turn and Rank in the Consistory, and that none of them should do any thing of his own head, without taking along the advice of his Brethren, and even of all those who have share in the conduct of the Flock, especially when there is question of any thing of importance.

XVIII.

Heed shall be taken to avoid the Custom practis'd in some places, of deputing certain Ministers, by the Provincial Sy∣nods, to visit Churches; the Order hitherto used being suffi∣cient

to have cognisance of abuses: And this new sort of Offices and Degrees are condemn'd, and look'd upon to be of dangerous consequence; as also are to be rejected all Titles of Superiority, as Ancients of Synods, Superintendents, and others of like nature. The Advertisements for Assembling Colloquies and Synods, or any thing relating thereunto, shall be addressed to a Church, and not to a private Minister, or other particular Member of it; if they should happen to be directed to one of the Ministers or Elders, for some conside∣rations, those which shall receive them, shall carry them to the Consistory, to advise and deliberate of them.

CONFORMITY.

There is nothing in this Discipline which is not in∣tirely agreeable to the Primitive, according to which every Bishop was only obliged to visit his Diocess once a Year; but he was not permitted to visit any other but his own: I say, in the first place, he was obliged to visit his Diocess, as may easily be proved by a great many Canons, the 8th of the Council of Tarragona, in the Year 517. is formal in it; * 1.89 We appoint by this Consti∣tution, That the Ancient Ʋse be observ'd; and that each Bishop visit the Churches of his Diocess. The 35th of the 4th of Toledo, in the Year 633. renewed this Decree, with this Clause, That if the Bishop were sick, or employed elsewhere, he should cause the Visitation to be made by some of his Priests or Deacons: This restriction opened the door to the negligence of Pastors, which did that by others, which they should have done themselves; where∣as had the Canon of Tarragona been lest in its force, and without bringing any qualification to it, the Bishops would not have failed punctually to have observed it. Nevertheless, the Council of Trent, in the 24th Session,

Chap. 3. of Reformation, made no difficulty to follow the mitigation of the Council of Tolledo, although it does but too much favour the stupidness of Over∣seers, which our Kings having mutually consider'd, in the 9th Century, they made sundry Ordinances, where∣by they enjoin'd Bishops themselves only, to visit yearly their Diocesses, Lib. 7. Capit. Cap. 94, & 109. of the Edition of Paris 1588. There are besides several other Capitularies which prescribe the same thing, but are not necessary here to be recited.

Therefore I proceed to the other Consideration, To shew that a Bishop had no right of inspection, but on his own Diocess; beyond which he was not permitted to meddle. Thence it was that the Council of Antioch, in the Year 341. declares in the 9th Canon, That each Bishop has power in his own Diocess, prudently to Go∣vern it, and to take care of the whole Circuit which depends of the City where he dwells; and in the 22d Canon this Rule is made, That a Bishop do not go to another City which is not under his Conduct, nor into any part of the Country which don't belong to him, there to Ordain any one, nor to settle Priests, or Deacons, subject to another Bishop, if it be not done by consent of the Bishop of the place; and if there be any Bishop so bold to do such things, That the Or∣dination he has made, be void; and as for him, let him be censur'd by the Synod. And as this Council prohibits Bishops to enterprise any thing without their Diocess; that of Constantinople, of the year 381. forbids it to Me∣tropolitans out of their Provinces, Canon 2d.

And as for the Titles of Superiority which is disal∣lowed by our Discipline, besides that they are contrary to the simplicity of the Gospel, and to the Equality which was at first amongst Pastors, the Church of Africa had in a manner banish'd them quite from amidst of it,

to incline the Bishops to humility, and to remove from their minds, all thoughts of Pride and Ambition; for it made this Canon, which is the 39th in Mr. Justell's African Code; Let none call Prince of Bishops, or High Priest, or any thing of like nature, the Bishop of the highest See; but let him only be called Bishop of the first See.

St. Cyprian had said a great while before, of himself, * 1.90 and the Bishops in Africa, Let none of us assume to be called Bishop of Bishops; or as is read in some Copies, None of us have resolved with our selves, to be called, or termed, Bishop of Bishops.

XIX.

A Minister cannot, together with the holy Ministry, Practise Physick, or the Law; nevertheless he may for Cha∣rity, give Counsel and Assistance to them which are sick of his Flock, in the neighbouring parts, provided it don't hinder him from doing the duty of his Charge, and that he makes no gain of it, except it be in times of trouble and persecution, when he cannot exercise his calling in his Church, and is not maintained by it; to avoid the study of Law, or other di∣straction, to addict themselves wholly to their Office, and to the study of the holy Scriptures and Divinity: And against those which refuse to yield obedience, the Colloquies and Sy∣nods are warn'd to proceed according to Order of the Disci∣pline; as also against those which so employ themselves in teaching youth, that it may in some measure hinder them from attending to their principal Employment; to which the Provincial Synods, Colloquies, and Consistories, shall have regard, even to the suspending of Ministers.

CONFORMITY.

It is said that Philosophy requires the whole Man; it may more truly be averr'd of the Ministry of the Go∣spel, to the Functions whereof one should apply all their time, and all their study; so far unfit it is to think one shall be able to exercise any other Calling with that of the Ministry, for example, that of Physick; therefore amongst us, it is not permitted for a Minister to undertake any other Profession with the Ministry; a Pastor may have some insight in the Law and in Phy∣sick, and also may use it charitably for the good of his Neighbours, in giving Counsel to some, and affording Ease to others, as Theodotus, Bishop of Laodicea, did, of whom Eusebius speaks so advantagiously; * 1.91 but with all, that 'tis requisite one should apply himself intirely to the good of his Flock, and that one can't with safe Conscience rob it of a great part of the time which be∣longs to it, to employ it in the Exercise of any other Profession, to the prejudice of that whereunto it is prin∣cipally dedicated. Thence it is, that the 10th Canon of the Council of Mayence in the year 813, * 1.92 and the 100 of that of Aix la Chapell, in the year 816. prohibit Ec∣clesiasticks of taking any thing for helping any sick persons by the Rules of Physick, which was not un∣known to them. Doubtless for warning them, that having been Consecrated to the Service of the Church, they ought not to spend time in the common practise of Physick, by the knowledg of which, they have liberty in certain occasions, charitably to help their Neighbours, without any expectation of Profit, pro∣vided that don't in any wise hinder them from their principal Employment, and Calling; in such a case it

was absolutely forbidden, * 1.93 as the Patriarch Lucas of Con∣stantinople did to his Deacons. Theodoret indeed makes mention of one certain person he calls Peter, which he represents as a very good Man, and he observes in the Letters 114 and 115, that he had been honour'd with Priestly dignity, and that nevertheless he practis'd Phy∣sick; but it plainly appears by what he says, * 1.94 That this Man was not bound to the Service of any Church, al∣though in was contrary too to the Rule of the Canons, and so nothing hinder'd but that he might commonly practise Physick: Moreover, nothing hinders but to this Article may be applied, Canon 6.81. and 83. of the Apostles. The Example of Gerantius Bishop of Nico∣media mention'd by Z••zomen, might here find place, had his Ordination been legitimate; * 1.95 for being a very good Physician, he was very helpful to the Inhabitants of Nicomedia, who bewail'd him much after his being depos'd.

XX.

Ministers shall exhort their Flock to observe modesty in their Apparrel; they themselves in this, and all other things, giving good Example; abstaining from all bravery in Cloaths, themselves, their Wives, and Children.

CONFORMITY.

The Ancient Doctors of the Church have been very careful in recommending to Christians the Modesty pre∣scrib'd in our Discipline; especially to Women, which more commonly transgress its Laws, than Men do.

Clement of Alexandria neglects no pains to induce them to the practice of this Vertue; * 1.96 for having alledged these words of St. Paul, In like maner also, that women adorn themselves in modest apparel, with shamefacedness and sobrie∣ty; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works, 1 Tim. 2.9, 10. After this, I say, this Ancient Doctor sheweth, That seeing Apparrel was only given us but for a Covering, there ought not to be any super∣fluity in it; that the holy ornament of the hands is not Bracelets, but a readiness we should have to distribute our Goods to those which are in distress, and the care one should take in conducting ones Family; that that of the feet is a promptness to do good, and a walking in the ways of Justice; that modesty and pudor are the Chains and Collars which God himself has made, and that there is no other real Ornament, but that of Wisdom; that Women ought not to suffer their Ears to be bor'd to hang Jewels in them, but to have them ever open to hear the Instructions shall be given them, and turn their eyes to the Contemplation of heavenly things; and in the same Treatise, he speaks so much against needless and super∣fluous dressing and apparrel, that I on purpose forbear reciting all he says, satisfying my self to observe in gene∣ral, that he fears not to affirm, That under the delicacy of these worldly Dresses, there is found not the Image of God, but that of the Devil. Tertullian speaks in the same terms, exhorting Christian Women to shew by the mode∣sty of their Apparel, the difference there is betwixt the Servants of God, and those of the Devil; he will have them to be an Example to those who do not profess the Gospel; and that God might be glorified in their bodies, by going cloathed suitable to modesty and shamefac'd∣ness; and that when they go out of their Houses, they

should be adorn'd with Rayment of Prophets and Apo∣stles, with probity, chastity, and innocence; by this means obtain for themselves the blessing of God. St. Cy∣prian follows the steps of Tertullian, whom he stiles his Master; and he condemns with no less severity than the other, all the superfluous Ornaments of the Age, and all those worldly Dresses, which, saith he, * 1.97 serve to no other end, but to hide what God has form'd in Man, and to disco∣ver what the Devil has invented. I should be over-tedious to transcribe what has been said on this Subject by Saint Chrysostom, that golden Tongue of the Ancient Church; Read only his 8th Homily on the 2d Chapter of the 1st to Timothy, and one shall see the manner he treats of it, and with what Eloquence he declaims against the pride and sumptuousness of Apparel, the niceness of Dresses; against painting, curling the Hair, Pendants in the Ears, Pearls, and all sorts of Jewels; to all which things he opposes shamefac'dness, modesty, and decency; the use and pra∣ctise whereof he earnestly recommends. Isidorus of Pel∣lusia has very judiciously observ'd, * 1.98 That these outward Ornaments are prejudicial to a beautiful Woman, and to one that is not so; to the one, because it reproaches her with her ugliness; and the other, because people are taken up in talking of her Ornaments, and say nothing of her self.

XXI.

It is convenient to desire Princes, and other Lords which follow the Court, that have, or would have Churches ordered in their Houses, to take their Ministers from Churches duly reform'd, and where there are more than one, with sufficient assurance of their lawful vocation, and by leave of the Col∣logues or Synods; the which shall first sign the Confession of

Faith of the Churches of this Kingdom, and the Ecclesiastical Discipline. And to the end the Preaching of the Gospel might have the greater Success, they shall also be desired each of them to erect in their Families a Consistory, com∣pos'd of the Minister, and of the godliest and best approved persons of the Family, which shall be elected Elders and Deacons, to a competent number; by which Consistory, the Scandals and Vices of the said Family shall be suppress'd, and the Order of the common Discipline of the Churches maintain'd. Moreover, the said Ministers shall attend the Provincial Synods as oft as they can possible; to this end, notice shall be given to the Church which shall assemble the Synod, to call them unto it; But especially the said Mini∣sters, or part of them, as they shall be deputed by the rest, shall not fail appearing at National Synods, and shall come also accompanied with the Elders, who may inform the said Synod of their Life and Conversation: And when they shall meet several of them together, none of them must pretend preheminence or lordship over the others, according to the Article of Discipline. And when the said Lords and Princes shall reside in their Houses, or other Places, where there is a Church establish'd, the better to prevent Divisions, they shall be humbly desir'd that the Church of their Family may join with that of the Place, to make but one Church, as shall be agreed upon by a friendly Conference of the Ministers of both parts, to do what shall be most expedient.

CONFORMITY.

In the Year of our Lord 506. * 1.99 the Council of Agde in Languedoc, made a Decree, which in some sort refers to this Settlement; for it suffers those, who for the con∣venience of their Family, desires to have an Oratory, or as they speak now-a-days, a Chappel in the Country,

besides the common Places of assembling; it permits them there to serve God, except it be on principal Feast-days, for on this occasion it enjoins them to come to their Pa∣rishes, excommunicating the Church-men that shall serve in those Oratories, if they attempt any thing against this Decree, * 1.100 unless it be by the order or permission of the Bishop, in whose Diocess the Chappel is. Thence is it that Pope Leo the IVth forbids Laymen to establish a Priest in any Church whatever, without consent of the Bishops. The Council of Meaux, in the Year 845. Ex∣horts Princes and Lords to order it so, that the Priests which serve in their Chappels, should be ready to hinder and banish from their Houses all manner of Vice, and be careful to instruct the Domesticks, because Parish-Priests, and Bishops, and Ministers, are to do so unto the poorest and meanest of the People. Agabard, Bishop of Lyons, in the same Century, complains in a Book he writ of the Law of Priesthood; he complains, I say, * 1.101 of the abuse which reigns amongst great Lords in regard of their Priests and Chaplains, and of the little esteem they made of them, requiring of them services altogether unworthy the Degree they were to hold; And because these Priests dwelt in the Houses of Persons of Quality, they were called their Priests, * 1.102 and 'twas said the Priest of such a Lord; the which Pope Nicholas the Ist could not suffer, as appears by the Chronicle of Hugh of Flavigny, con∣tained in the 1st Volume of the Library of Father Labbe, imprinted at Paris, Ann. 1657. there is in the 6th Tome of the Councils, divers Canons of a Synod, which as some think, was assembled at Pavia, in the Year 850. in the 18th of which, the Priests, whereof we speak, are cal∣led Acephales; * 1.103 and those which have them in their Fa∣milies, are warn'd not to entertain any but such as have been examin'd by the Bishops. Pope Ʋrban the IId, in

the 9th Canon of the Council which he held at Melphes, * 1.104 in the Year 1090. says near hand the same thing, and makes such another Decree.

XXII.

It shall not be lawful for a Minister to leave his Flock without leave of the Colloque, or Provincial Synod of the Church to the which he was given.

CONFORMITY.

This Rule is very judicious, to hinder Ministers from leaving their Flocks slightly, and without permission of those which have power to dispose of their Ministry; this is agreeable to the 3d Canon of the Council of An∣tioch, in the Year 341. which forbids Priests, and Dea∣cons, and all those of the Clergy, to abandon their Churches to go unto others, suspending from the Mini∣stry those that do so; especially, if after being warn'd by their Bishops, they do not speedily return to the Churches which they left; and deposing, without any hope of restoration, those which shall persevere in their Disobedience; with menaces to the Bishops which shall receive them, to be censur'd by the Synod according to their Merit; or as the Council of Calcedon will have it, be excommunicated with the Desertors, * 1.105 until such time as they return to their Churches. Add also to this, the 23d of the same Council, with the 18th and 13th of Ancyra.

XXIII.

The Deserters of the Ministry shall be Excommunicated by the Provincial Synod, if they do not repent, and re-assume the Office God has committed to them.

CONFORMITY.

The Council of Sevill, in the Year 619. Can. 3. for some time Exiles the Deserter into a Monastry, after having degraded him of the Honour and Degree of a Minister; but without taking away from him all hope of being re∣stor'd after a punishment proportion'd to his Fault; to the end, by this means to restrain the Libertinism of Deserters. Gratian cites this Canon in his Decret. cap. 21. q. 2. Placuit ut si.

XXIV.

Ministers shall not be Vagabonds, and shall not have li∣berty of their own free Authority, to intrude themselves where they please.

CONFORMITY.

The Council of Ancyra, in the Year 314. made a Decree which was very conformable to this of our Disci∣pline; If those which have been orduin'd Bishops, saith he, * 1.106 are not receiv'd into the Churches for which they have been named, and that nevertheless they endeavour to get into others, and to offer violence to those that are duly establish'd, and to stir up troubles against them, let such be depos'd; but if they will continue in the Presbytery, wherein they were

formerly Priests, let them not lose the honour of Episcopacy; whereas, if they stir up Seditions against those which are setled Bishops, 'tis sit they should be depriv'd of the honour of the Preshytery, * 1.107 and intirel••d pos'd. The Ist Council of T••••rs, assembled Ann 46. requires that he be ex∣communicated from the Clergy which forsakes his Church without the Bishops permission, to settle himself in any other place. * 1.108 That of Reimes, orders almost the very same thing again Church-Vagabonds, in the year 465. In the Council of Valentia in Spain, assembled Ann. 524. the like Edict was made against inconstant and wandring Clerks, Can. 5. Tom. 3. Conc. pag. 820. See Synesius on the 22d Article in his 67th Epistle, how he declaims against these wandring Clergy-men, whe∣ther they be Bishops, or others and judges it is not fit they should have any publick mark of Honour amongst the Clergy, nor admission into any other Churches, to ob∣lige them to return to their own.

XXV.

The Minister of one Church cannot preach in another, without first obtaining leave of the Minister of it, unless in case of his absence, in which case it must be the Consistory must give him leave; and if the Flock be disperst by rea∣son of persecution, or other trouble, the Foreign Minister shall endeavour to assemble the Deacons and Elders, which if he cannot do, he shall nevertheless be permitted to preach, to reunite the Flock.

CONFORMITY.

We formerly observ'd on the 18th Article, that a Bi∣shop had no power to undertake any thing without his

Diocess; within the compass whereof he was oblig'd to limit all the Functions of his Ministry; and we pro∣ved it by sundry Canons, needless here to be repeated; it shall suffice to add unto them the 20th Canon of the VIth Oecumenical Council, which is yet more formal than any of the rest, to the matter now in question; see here in what sort the Fathers have laid it down; That it be not permitted for a Bishop to preach publickly in any City which is not within his Jurisdiction; * 1.109 and if there shall be any one found so doing, he shall be no longer Bi∣shop, and let him only perform the Functions of Priest.

XXVI.

The Minister which shall intrude himself, although he were approv'd by the People, is not to be approved by the Neighbour-Ministers, or others; but notice must be given of it to the Colloque, or Provincial Synod.

CONFORMITY.

The Council of Antioch, which I have several times cited, absolutely authorises this Rule in the 16th Ca∣non, which is contain'd in these words; If a Bishop out of employment, intrudes himself into a vacant Church, and usurps the place without the Authority of a full Synod, let him be turn'd out, although he may be approv'd of all the People which he shall have gain'd to him. The 35th Ca∣non of the African Code, contains a solemn Decree a∣gainst these Pastors, which having by their slights insi∣nuated into the minds of the People, intrude themselves into Churches without any lawful Vocation; so far, that the 3d Council of Carthage, which made this De∣cree, in the year 307. appoints, that they shall be dri∣ven

away by publick Authority. Pope Gelasius the Ist enjoins almost the same, in his 9th Epistle to the Bishops of Lucania, Tom. 3. Concil. pag. 936.

XXVII.

Ministers shall not be sent to other Churches without Au∣thentick Letters, or other sufficient Testimonies from the places from whence they shall be sent, the which shall be de∣liver'd into the hands of the Consistory, whither they are sent, to be carefully laid up.

CONFORMITY.

Besides the Canons I have mention'd upon the prece∣dent Article, and which do alike favour this, there are also others which no less confirm it; for Example, Those which forbid to receive to the Communion in another Church, an Ecclesiastical Person, which cannot shew a Certificate from his Bishop; and those also which enjoin Bishops to contain themselves within their Diocesses, without intruding into another's, as we have made appear; and as may be farther proved by the 10th Canon of the Council of Carthage, which is commonly called the 1st, and which was assembled under Gratus, in the Year of Christ 348, or 49. Tom. I. Conc. p. 566. To all which may be added the 33d Can. of the Apostles, which expresly forbids to receive any Church-man with∣out Letters of Recommendation, and without due Exa∣mination; and the 41st of Laodicea. In the Ancient Dis∣cipline, the Letters now spoken of, were called Letters of Conge, whereof we will speak more on the 4th Arti∣cle of the 4th Chapter.

XXVIII.

No Minister, for saying he is forsaken of his Church, or persecuted, shall thereupon be received by another Church, until that by good Certificates he shall make appear to the Synod, or Colloque, how he shall have behav'd and govern'd himself; and the whole shall be referr'd to the prudence and discretion of a Colloque, or Provincial Synod.

CONFORMITY.

This Article also tends to nothing else but to restrain the Enterprises of such Ministers as shall insinuate them∣selves into Churches without being called, or not ha∣ving good Testimonies of their behaviour, and of the cause wherefore they pretend to be forsaken of their Churches; therefore it is that our Discipline refers the Decision of these matters to the discretion of Synods, according to the Canon of Antioch, in the year 34. Can. 16.

XXIX.

When a Minister finds himself destitute of a Church, ha∣ving duly obtain'd leave, and his discharge from that which he formerly served, it belongs to the Colloque, or Provincial Synod, to provide for him in a months time; and if in that time he be not provided for by the Synod of the Province, or Colloque, he shall be at his own liberty to provide for himself of a Church any where else, without the Province, where God shall enable him, according to the Rule of the Discipline.

CONFORMITY.

This Rule intimates something more than the for∣mer; for it speaks of Ministers destitute of a Church, after having obtain'd License from those they served, and of having for good and sufficient Causes been remov'd; and who nevertheless are not suffer'd to settle in any other, but by Authority of the Col∣loques, and Synods, according to the Ancient Dis∣cipline.

XXX.

Power is given to Provincial Synods to change Mi∣nisters for certain Considerations, their Churches being heard, and their Reasons well and duly examin'd; but in case of Discord, all shall be determin'd at a Na∣tional Synod, until which time nothing shall be inno∣vated.

CONFORMITY.

The translating of Pastors from one Church to another has been strictly prohibited in the Ancient Church, by reason of Abuses which have been there∣in committed; and because these Translations were commonly the effect of Ambition, and Covetousness, for seldom any was translated from a greater to a less Church; but frequently, and almost always, from a less to a greater; the 15th Canon of the 1st Council of Nice; the 21st of that at Antioch, in the Year 341. the 1st of the Synod of Sardis, in the year 347, and several others, prohibit these sorts

of changes which have no other motive, as the Fathers of Sardis say, but covetousness, ambition, and a desire to domineer. Nevertheless all these Prohibitions has not hindered but several Bishops have been transferred from one Church to another. * 1.110 Socrates in his Ecclesiastical History recites a great many Examples of these Tran∣slations made before and after the Council of Nice. Pope Boniface at the beginning of the Fifth Century established Perigenes Bishop of Corinth, * 1.111 whereas before he was of Patras, as appears by the Letter writ by this Pope to Rufus Bishop of Thessalonica. Socrates also cites this Example.

But that it may not be imagin'd that all these Tran∣slations were nothing but the ill effects of the relaxation of the Discipline of the ancient Christians, and that they were not countenanc'd by the Authority of some Canon, it is to be observ'd there were some occasions wherein these changes were allowed; as for example, for the greater edifying of the Church, in such a case it was permitted to translate a Pastor from one Church to ano∣ther, provided it was done by consent of the Synod, as our Discipline doth prescribe: The 14th. of the Canons attributed to the Apostles, explains it self after this man∣ner: It is not permitt•••• for a Bishop to leave his Church to go to another, altho he should be desired and invited thither by a great many, unless there be some great reason that obliges him to it, as that his Preaching might there tend to greater Edification, and there cause a greater growth of Piety, nei∣ther yet ought he to do it of his own accord, but by the Ex∣hortation and Judgment of several Bishops.

The fourth Council of Carthage assembled in the year 398, made a like Ordinance to that in the 27 Can. for having prohibited to go by ambition from one Church

to another, it adds, That if the benefit of the Church be advanced thereby, it may be done by approbation of the Synod, which shall put another in the place of him they send away. Thence it is that Pope Gellasius the first, doth not always simply condemn these Translations, but only then when they are made without cause. Hinemar, Archbishop of Rhemes, in the Ninth Century, autho∣rizes these Changes when there is good cause for them, or necessity, and that 'tis done by Order of the Synod; and he also produces sundry instances of this practise. I do not mention the first Epistle of Pelagius the second, who establishes, or rather approves, for the like motives, these kind of Translations, because I am perswaded 'tis false and spurious.

XXXI.

When a Minister is persecuted, or for some other cause cannot exercise his Office in the Church, whereunto he was appointed, he may be sent elsewhere by the said Church, or an exchange shall be made of him for some other for a time, by the consent and good liking of both the Churches: But if the Minister will not submit to the judgment of both Chur∣ches, he shall impart the reasons of his refusal to the Consi∣story, and there it shall be judged if they are sufficient; and if they are not found to be so, and that yet the Mini∣ster persists to refuse the said Office, the difference shall be transferred to the next Provincial Synod, or to the Colloque, if the Churches are of one and the same Colloque.

CONFORMITY.

The ancient Christians which had foreseen the incon∣venience which regards our Discipline in this Article,

have made divers Rules to remedy it. In the year of our Lord 347, the Council of Sardis in these terms, set down the words of their last Canon: If violence be done to a Bishop, and that he be cast out unjustly through malice, for the Discipline he has exercised, or for the Catholick Faith which he confessed, or for the truth which he defended, and that being innocent, and flying from danger, he comes to another Church, let him not be hindered to abide there, until such time as he can return, and that an end be put to the trouble which he suffers; for it would be cruel not to receive with all humanity and good will, him which suffers persecution: * 1.112 The Council of Chalcedon which forbids to quit the Church one has served in from the first time of ones promotion, Excepts those which having been con∣strained to forsake their Country, have passed into another Church; according to which Gregory the First establish∣ed a certain Bishop call'd John, which had been driven away from his Church by the Enemy which had taken possession of the place; I say he setled him in another, on condition to return back to his former Church as soon as it recovered its ancient liberty. It was also in the same manner he served Agnellus Bishop of Fundi, which upon a like occasion he preferred to the Church of Terracina; the same was practised in France in the IX. Century, in regard of Actard Bishop of Nants, the City having been sack'd and plundered by the Brittans and Normans, he was made Archbishop of Tours, as Hinomar affirms, who lived in that time, and at large relates the History in his 45 Epistle, which we cited on the foregoing Article; and all that he blames in Actard is, That he would have held both Churches of Tours and Nants, contrary to the prohibition of the Council of Chalcedon; excepting this, he approves, that when a Pastor is persecuted and driven from his Church, he

should be provided of another. The Frier Blastares is of the same judgment, and he supports it by the 13 and 22. Canons of the Council of Antioch, in Syntagm. Lett. A. Cap. 9. pag. 22.

XXXII.

Ministers may, with their liking, be lent by the Consistory, as the Edification of the Church shall require; but the Loan shall not be made without the advice of two or three Mi∣nisters, or of the Colloque, if it be for more than six Months.

CONFORMITY.

St. Paul saith, Charity is the bond of perfectness; and all those of one Communion, being to be united by this Sacred Bond, they are bound in conscience, upon all occasions, to shew reciprocal marks of sincere and true love; and because there are none more sensible than those which have for their scope and aim, our in∣struction and consolation, they cannot be mutually re∣fus'd without violating the Laws of Christian Charity: It was by such a principle, that when there was among the Primitive Christians any Church destitute of a Pa∣stor, That next unto it, was obliged to take care, and visit it from time to time, to impart unto it Instructi∣ons and Consolations. There are several Prescriptions to this purpose in the Monuments of Ecclesiastical An∣tiquity, particularly in St. Gregory's Epistles; and all these Rules, in effect, amount to what's here prescrib'd in our Discipline.

XXXIII.

Ministers lent, when the time for which they were lent is expired, they shall return to the service of the Churches from whence they went.

CONFORMITY.

When a Church for some time borrows the Ministry of a Pastor which is setled in another Church, which consented to this Loan, there's no need to doubt but that when the time of Loan is expired, he may re-en∣ter into the Church which lent him, and which in lending him, did not disclaim their Right in him. In the Primitive Church, at the very instant a Flock was provided of a Pastor, he that visited it in the time of its Widowhood, that is to say, whilst 'twas without a Conductor, returned no more to it, and exercised the Functions of his Ministry no where but in his own Church.

XXXIV.

If in one year after the time of Loan is expired, the Church don't re-demand its Pastor, he shall belong to the Church which borrowed him; always provided, the Minister willingly consents thereunto; but if he be not willing, he shall submit to the direction of the Colloque, or Synod of the Church to which he had been lent. And this rule also shall be in force for the Ministers which by reason of Persecution shall flye to other Churches; and the persecution ceasing, not being demanded by their former Churches in a years time, the which shall commence after the warning which shall have

been given to the said first Churches by the said Mi∣nisters.

CONFORMITY.

Because it may so sall out, that a Church which shall have lent one of her Ministers, does not recall him after the Expiration of time for which he was lent, no diffi∣culty is made of translating him wholly to the Church which had borrowed him, the silence of the other being then look'd upon as a kind of Consent. Which also is to be appli'd to those which joining themselves to other Churches by reason of Persecution, are not re∣demanded by theirs when the Persecution is over; for on these occasions, it is as much as if they had granted unto them those Letters of Congé which the Ancients called Dimissoria's, with the which a Church-man could serve in another Church, in the same Province, or in any other.

XXXV.

Him who is destitute of a Church for not being employ∣ed in the Province, and shall be lent elsewhere out of the Province, by the Colloque, until the Meeting of the Synod of the said Province; if he be not employ'd by the said Sy∣nod in the Province, he shall remain proper to the Church to which he was lent, if he consents thereto, and the said Church also.

CONFORMITY.

This Article depends of the foregoing ones, and is no more but the continuance of the Rules we have ex∣amined;

amined; therefore 'tis needless to add to what has been said to this purpose.

XXXVI.

To the end that Congregations should acquit themselves of their Duty to their Pastors, as the Word of God enjoyns them, and that cause should not be given to Ministers to be dissatisfied, and even to leave them; the said Flocks shall be advertis'd to allow them what shall be necessary.

CONFORMITY.

When Jesus Christ first sent forth his Disciples to Preach the Gospel, he forbid them to provide Gold, or Silver; alledging for this prohibition, that the la∣bourer was worthy of his hire. St. Paul, who wrought with his own hands, that he might be burdensome to none, nevertheless appoints in his Epistles, the obliga∣tion Flocks have to their Pastors, saying, None goes a warfare at his own expence; That him that plants a Vine, cats of the fruit; and him that feeds a slock, drinks of the milk of it; that what the Law saith, Thou shalt not mussle the ox which treadeth out the Corn, is to be appli'd to the Ministers of the Gospel, who ought to receive tem∣poral things of those to whom they sow Spiritual things; That those which were employ'd about holy things, did eat of that which was Holy; and those which served at the Altar, did participate of the Altar; that in like manner the Lord ordained, * 1.113 That those which preach the Gospel, should live of the Gospel.

The Charity of Christians, who lived presently after the Holy Apostles, was so servent, that they suffered not

those which were ordained to instruct in the know∣ledg of the Mysteries of Heaven, to lack any thing; and altho in those first Ages, they lived on the volunta∣ry Oblations of Believers, nevertheless they had suslicient for their maintenance and support, and for the relief of the poor: And because these offerings were divided amongst the Clergy, each had his portion, or at least, they spent altogether that which fell to their share, and also imparted to the relief of Indigent Clerks, and other Brethren, * 1.114 which were in want; and which St. Crprian designs by Sportulantes fratres; an expressi∣en sound in the Testament of Perpetu Bishop of Tours, in the Fifth Century, inserted by Dom Luke D'Achery in the fifth Tome of his Collection. The 25 Can. of the Council of Antioch appoints, That the Bishop should receive of the Church-stores what shall be convenient for the necessary support of life, both for himself and for the Brethren which lodg in his House; and the 36 Syned of Agde, in the year 506 requires, That all the Clerks which serve in the Church faithfully, * 1.115 and with care, receive of their Bishops the wages due for their labour, prop••rtionable to the service they yield, or accor∣ding as the Canons do appoint. After all, when Riches came flowing into the Church, in several Provinces, they divided them into four equal portions; the Bishop had one, the Clergy another; the third was for the poor, and the fourth for repairing the Church: But in the Countreys where they divided them into three Portions, as in Spain; one third was for the Bishop, one third for the Clergy, and the other third for the Poor, and repairation of Temples.

XXXVII.

And to avoid the ingratitude of those which have been found unworthily to treat their Pastors, this order shall be observ'd, To pay them aforehand, one Quarters Sallery, of the Pension which has been promis'd them yearly.

CONFORMITY.

Were the Charity of the Christians of this Age as great as was that of the Primitive Christians, those who laboured in composing our Discipline, had not been ob∣liged to have made so many Rules to provide for the Maintenance of Ministers; they would have found a suf∣ficient propensity in the minds of their People to have contributed to their Necessities: But this Charity being abated, and the People being but too much inclined to pay those with ingratitude which labour for their In∣struction, it was expedient to multiply Laws to pro∣cure for them a moderate maintenance, without the which a Minister cannot subsist.

XXXVIII.

And for the time to come, doubting of miscarriage here∣in, lest there should happen damage to the Churches; Those elected to manage the Action of the Colloques, shall inquire of the Elders of each Church, what Allowance they make their Ministers, and the care they take in administring what has been appointed, to the end that by the Authority of the Colloques it might be remedied.

CONFORMITY.

The Ministers of the French Protestants, living com∣monly on the equal contribution of their Congregati∣ons, it became the wisdom of the Authors of their Dis∣cipline to remove all dissiculties which might retard or hinder these voluntary Contributions whereon depends their Subsistence, having no stock for their Mainte∣nance.

XXXIX.

When necessary support is refused to a Minister; and that he hath made his complaints and applications, and that three Months are elapsed; it shall be lawful for the said Pastor to range himself to another Church, by advice of the Colloque, or Provincial Synod; and in case of urgent neces∣sity, the Colloques, or Synods, may shorten the term of three Months; and if necessity so require, and that three Months are elapsed, and that he continue unprovided, altho the Mi∣nister has made his complaint to be set at liberty, it shall suffice, that he call into his Consistery, the two adjacent Mi∣mslers, and shall not be bound to stay for the consent of any Colloque nor Synod, unless one of those Assemblies were sum∣mon'd in the same Month, to the which he may have re∣course.

CONFORMITY.

Seeing that according to the Doctrine of Jesus Christ, Those which Preach the Gospel shall live by the Gospel, it cannot reasonably be refuted. Minister to whom the Flock doth not apply necessary Subsistence; I say one

cannot refuse him the liberty of joyning himself to ano∣ther, which are more tender and grateful, especially when he has nothing else to subsist upon. It's true, this should not be done without the advice of his Su∣periors, that is to say, without consent of the Colloque, or Provincial Synod, which may dispose of his Mini∣stry.

XL.

Ʋpon the knowledg and judgment which shall be made of the ingratitude of the People upon the Minister's complaint, all circumstances must be prudently weighed, and as well principal regard shall be had to the poverty of the Churches, as to the faculty and ways of him which makes the complaint, the better to follow what may most tend to the glory of God, the Edification of the Church, and the honour of the Ministry.

CONFORMITY.

In the main, heed must be taken to do nothing in these occasions which may in the least prejudice the glo∣ry of God, the Edification of the Church, and the ho∣nour of the Ministry, or that may offend the Laws of Christian Charity.

XLI.

The Church which shall be found ingrateful, shall not be furnished with a Pastor, until first of all she hath fully satisfied what she owes to him, from whose service she is discharged.

CONFORMITY.

This Article is a consequence of the preceding ones, and is founded upon Justice and Equity; provided ex∣act Judgment be made betwixt unableness and ingrati∣tude; the former deserving pity and compassion, and the latter punishment and blame.

XLII.

Ministers that have some Rents and Goods, may never∣theless take Wages of their Flocks; it is even expedient they should do so, for the consequence, and to avoid the pre∣judice they may do to other Pastors and Churches: But they shall be Exhorted to do as the necessity of the Churches and Charity shall require.

CONFORMITY.

The Ancient Canons do sufficiently authorise this set∣tlement, in distinguishing the goods of Bishops from those of the Churches, the latter not being to be alie∣nated; whereas the Bishop at his Death might dispose of those which were his; and if he disposed not of them by Will, they of right appertain'd to his Heirs, the Church not being permitted to trouble them on this oc∣casion. The 24th Canon of the Council of Antioch is formal in the case, and so regulated the matter, that afterwards there was no difficulty in the Case; and I make no question, but the Impostor that forg'd the Ca∣nons, which go in the Apostles Names, did borrow from that of Antioch, the 4th of his, which he a little alter'd, to hide the fraud of his Imposture; for he saith, the

Bishop has sometimes Wise and Children, which are his Legitimate Heirs. Neither do I make any doubt, but the Fathers of the Council of Chalcedon had in their view the same Canon, a little more than 100 years after the Synod of Antioch, when they forbid the Clergy in the 22d Canon, to dissipate the Goods of the Bishop after his Death; and that they alledge the Ancient Canons which prohibit the same; it is hereunto may be applied the 32d Canon of the African Code, attributed to the Council of Carthage, in the Year 419. However it may be, it clearly appears by what has been said, That Mi∣nisters which had any Goods of their own, might ne∣vertheless take the portion of those of the Church, which by the Decrees of Councils were destinated for the support of the Bishop.

XLIII.

It shall not be permitted for a Minister to possess any Inheritance under the Title of a Pastor; but if his Pension, or any part of it, were assign'd upon any Possession, Rent, or Revenue, all shall be administer'd by the Deacons, or other person appointed and deputed to this purpose, by whose hands the Minister shall receive his Salary, to take away all suspition of Avarice, and to the end, that by such sollicitudes, he may not be hinder'd from doing his Office and Duty.

CONFORMITY.

St. Cyrill of Alexandria ordains something to this pur∣pose in his Canonical Epistle, when he saith, That the holy Vessels, and the immovables, must be left to the Churches; and leave to the Bishops which do the Functions of the Episcopacy, the dispensation of the

Expence, which is necessary to be done, whether it pro∣ceeds from the Revenues of Ecclesiastical Goods, or from some liberality that comes from elsewhere. The Council of Antioch had already ordain'd something of the same kind in the 25th Canon; and since St. Cyril, that of Chalcedon in the 26th.

XLIV.

The Church, in whose Service a Minister dyes, shall take care of his Widow and Children; and if the Church be not able, the Province shall provide for them.

CONFORMITY.

This Rule is in good measure grounded on Christian Charity, and also on the acknowledgment a Church owes to the memory of a Minister dead in her Service, to whom she is obliged to shew some marks of respect and kindness in the persons of his Wife and Chil∣dren.

XLV.

Ministers shall be subject to Censures.

CONFORMITY.

All Pastors were subject to the Canons, and by con∣sequence to the Censures enjoined by the Canons; it is a known Truth, and which is not contested by those who have any knowledg of the practise of the Ancient Church. * 1.116 The Council of Turin, in the Year 397. in its Synodal Epistle, saith, They were Assembled to pre∣serve

the Blessing of Peace, and the Decrees of the Canons, and to apply a profitable remedy to Mens minds; and in the 5th Canon, speaking of a certain Priest called Exuperantius, it saith, He was deprived of the Communion of the Lord, because he had done something against the Ecclesiastical Discipline. Therefore it was, * 1.117 that the Council of Chalcedon requires, * 1.118 that the Canons be observed which had, till then, been made by the holy Fathers; and the Synod of Chalons upon Soan, in the Year 650. enjoins all Men, in the 2d Canon, inviola∣bly to observe the Decrees of the Councils: Thence it is, that the 4th Council of Orleans, in the year 541. in the same Volume of French Councils, speaks in the 37th Canon, of the Censures which were made in the Synods; to which also may be referr'd, the 3d and 22d Canons of the Synod of Antioch; and the 25th of that of Chalcedon; and in the 4th of the 7th Council of Tolledo, Anno Dom. 646. it is said expresly, That if any Bishop be so inconsiderate, as to violate the Decree of the Council, the Censure and Punishment which the Fathers have enjoin'd, * 1.119 shall be inflicted on those which transgress the Canons.

XLVI.

The Office of Ministers is to Govern themselves and their Flocks, great and small, by the Word of God, and Ecclesiasti∣cal Discipline; but 'tis also the Duty of the Magistrate to have inspection over all sorts of Men, even over Ministers, and to take care they behave themselves as becometh in their Vocation; and if they fail therein, the Magistrate shall warn them of their Duty, by the Church Discipline, in the Colloquies and Consistories, else the faults may be punishable by the Laws, the Administration whereof is in the Magistrate.

CONFORMITY.

Origen treats at large of these Duties of Pastors in several parts of his Works, where he teaches how they ought to act in regard of themselves, and in regard of those committed to their care, towards whom they should not shew too much indulgence, nor too much severity; but open unto them the Gates of Heaven by their Doctrine and Exam∣ple, and not shut it against themselves by a disorderly and wicked Conduct: But especially must be added, what he saith in the 7th Homily upon Joshua; which is in the 1st Volume of his Works; and in the 25th upon St. Matthew, in the 2d Edition at Paris, An. 1514. St. Basil lays down several Rules in his Morals, for the Conduct of Pastors, whom, as he saith, should be an Example unto others, and do in the first place, what they desire others should do, Preach the Gospel with a holy freedom, and bear witness to it, although there might be some which forbid so doing, and persecute to Death those which do it. He will have them render God thanks for those which are converted, and that they should pray to God for them, to the end they may grow in grace dayly; That they should have care not only of those which are present, but also of the absent; and that they should omit nothing which may tend to their Edification and Salvation; desiring they would therein Exercise themselves constantly, as well in pub∣lick as private: He saith moreover, That the Minister should be tender and full of compassion, especially to∣wards those whose Souls are mortally sick; That he should charitably contribute to their bodily necessities, without abusing his power to the prejudice of those

under his Conduct, and without exalting himself over them; but rather take occasion to exercise humility towards them. He adds in conclusion, That he which is establish'd in the Church to be a Guide to others, should neither say nor do any thing, but with a great deal of prudence and circumspection, to render himself ac∣ceptable in the sight of God, as if he were to be ap∣prov'd by their judgment and testimony.

I could alledge several other Doctors of the Church to confirm the same thing; but because what I have said, is sufficient for establishing this Truth, I proceed to the consideration of what follows in the Article which we Examine, That it belongs to the Magistrate to have an Eye over Ministers, and to take care they walk orderly in their Vocation, &c. The good Kings of Israel did so un∣der the old Discipline, obliging the Ministers of the Sanctuary to do their Offices, and Religiously to per∣form all things which pertain'd to the Service of God; under the Oeconomy of Grace, the Examples of Con∣stantius, of Theodosius, of Marcien's, of Leo's, and sun∣dry others, which have assembled several Councils for the benefit of Christian Religion, and to preserve the Church from the Poison of Heresies and Schisms; I say, all these Examples do not in the least suffer us to doubt, but that Princes and Sovereigns have right to supervise over Bishops and Pastors, and are bound in Conscience to endeavour the advancement of the Glory of God, and the preservation of his Worship in all purity: And not to go farther than our France, Who is there at this time but does know the diligence of our Kings on a great many occasions; the many Councils they have Assembled, and to many of them have prescribed the subject and matter of their deliberations, which is an authentick proof; and the Capitularies which we have still

in our hands, of Charlemaine, of Lewis le Debonnaire, and of Charles the Bald, are also so many Authentick Evidences. It was hereupon, that Constantine saith in Eusebius, * 1.120 That God had Established him Bishop; that he should take care of things which passed out of the Church; and in the same Treatise, he is called, The Common Bishop, establish'd by God. In the 6th Action of the Council of Chalcedon, there is given to Marcien, the Title of Sacerdos. St. Remy calls Clovis, the Bishop of the Country, Tom. 1. Conc. Gall. p. 204. The Fa∣thers of the Council of Mayence, in the Year 819. calls Charlemaine, The Director of the True Religion, and the Defender of the Holy Church. Which the 6th Synod of Paris, in the Year 829. saith also of Lewis le Debonnaire, and of Lothaire his Son.

It is also in all likelihood, by the same motive, that in the 98th Letter of Loup Abbot of Ferriers, where there is mention of the promotion of Aeneas to the Bishoprick of Paris, in the 9th Century, The gift of the Prince is joyn'd to that of God: As if one had been fully persuaded in France, that the King was in God's stead, in Establishing of Bishops. Thence it is also, that whereas Loup, in the 29th Letter, writes that Aldrich was made Bishop of Sens, by the Command of Caesar; the Frier Clarius, in his Chronicle of St. Peter vif. of Sens, saith, That it hapned by the Will of God. To intimate, that the Power whereof Princes were in possession, was given them from Heaven, it is the reason wherefore in the 2d Council of Thionville, in the Year 844. it is said, That Bishops are given of God, regularly design'd by Princes, (they mean the Children of Lewis le Debonnaire) and Consecrated by the Grace of the Holy Spirit. In the Life of Nicetas, who was Bishop of Lyons in the 6th Century, it is observ'd, That the good will of the

Prince, gave him by the Will of God to be Bishop to this Church.

XLVII.

Ministers that teach bad Doctrine, shall be depos'd, if they persist after having been several times warn'd; also those which do not obey holy Admonitions given them by the Con∣sistory, taken out of the Word of God; those also which shall lead Scandalous Lives; those which shall be convinc'd of Heresies, Schisms, Rebellion against Ecclesiastical Order, and manifest Blasphemies, worthy of Secular punishment; Simony, and all corruption by Presents; endeavours to have another's place; forsaking their Flock without due leave and just occasion; Falshood, Perjury, Adultery, Theft, Drunken∣ness, Fighting, worthy of being punish'd by the Laws; Ʋsury, Sports forbid by Laws, and scandalous; Dancing, and other like dissolutions; any crime having the mark of Infamy; any Crime which should in another deserve separa∣tion from the Church; and those which are insufficient to discharge their Office.

CONFORMITY.

The Truth of the Holy Trust committed to the Apo∣stles, and after them to their Successors, has ever been so dear and precious to those amongst them, which have been Followers of the Zeal and Piety of those first Ministers of the Son of God, that they could not suffer it should be alter'd, without severely punishing those which sowed Tares amongst this good Corn, and espe∣cially Pastors, whom they depos'd from their Office, at the very instant that they taught Doctrines contrary to this Heavenly Truth. When Paul of Samosatia, Bi∣shop

of Antioch, stir'd up by the Evil Spirit, had the impudence in the 3d Century to teach, That Jesus Christ was but meer Man; the Ministers of the Gospel came flocking from all parts, as against the Enemy and De∣stroyer of the Flock, and Fold of the Lord; but this Heretick having avoided the Sentence of his Condem∣nation, in the first Synod held at Antioch against him, in the 12th year of the Emperor Gallien, and about the Year of our Lord 266. because he promis'd to change his Opinion; he was at length depos'd, in the Year 170. in another Assembly in the same City of Antioch. In the Year 346 Euphrates Bishop of Cologne, was also depos'd by a Council Assembled in the same City, for an impiety much like that of Paul of Samosatia; for he denied that Jesus Christ was God. It was on the same ground that in the Ancient Church, Pelagius, Celestius, Julian, and their followers, Nestorius, Eutyches, and many others were Anathematiz'd; not to speak of what was done against Arrius, in the first Council of Nice. I do not here make mention of scandalous vices for which Ministers deserve to be depos'd, because I shall speak of them in the following Articles; I will only add, that the 45th Canon of the Apostles, deprives of the Com∣munion, the Bishop, Priest, and Deacon, which do so much as pray with Hereticks, that is to say, accord∣ing to Balsamons interpretation, If they have any Communication with them; but he deposes them, if they permit them to do any Ecclesiastical Function; and the 46th. if they allow of their Baptism, and Oblation.

XLVIII.

Those shall not be depos'd, who through Sickness, Age, or other the like accident, shall be incapable of doing their Office; in which case, they shall still enjoy the Honour, and shall be recommended to their Churches for a mainte∣nance, being provided of another which shall perform their Office.

CONFORMITY.

Old Age and Sickness being no lawful cause of depo∣sition, it is with good reason they here except them out of the Number of those things for which Bishops and Deacons are wont to be degraded, and to turn them into the Rank of Lay-men, from the which they were before distinguish'd; as for Old Age, it is certain, that in the Primitive Church, when a Pastor was well stricken in years, and that by reason thereof he could not perform all things relating to his Office, some other was chosen to assist him; but in continuing to him the Honour of his Office, and a competent Main∣tenance. * 1.121 It was so practised at the beginning of the 3d Century, in regard of Narcissus Bishop of Jerusalem, Aged 116 years; for there was by consent of the Neigh∣bouring Bishops, given to assist him in that weighty employment, Alexander, who had been Bishop in Ca∣padocia. It was for the same reason, that Theotecnus, * 1.122 Bishop of Caesarea of Palestine, Consecrated one Anatolius Bishop, with whom he divided the care of his Disocess, which they govern'd both together for some time: These are the two Ancientest Examples of Coadjutors of Bishops, as is spoke at this time; they were at first in∣troduced

for the ease of Ministers, who for their ex∣treme Age could not discharge the Duties of their Pastoral Office; but since that time, Favour and Am∣bition has had a much greater share in establishing these kind of Coadjutors, than Necessity; although the Council of Antioch in the year 341, expresly defends it in the 23. Canon, which practise St. Austin was a stranger to, when Valerius made him his Coadjutor, and designed him his Successor, as Possidonius observes in the eighth Chapter of his Life; where he takes, if I be not deceived, the Council of Antioch for that of Nice, the fourth Canon of which prescribes only the manner of Promotion of Bishops; whereas the 23. of Antioch absolutely prohibits a Bishop to establish himself a Suc∣cessor, and by the same means a Coadjutor.

I come now to Sicknesses, and other like accidents, for the which we do not think fit a Minister should be deposed; we do not indeed in the first Ages of the Church find any Rule on this subject, because in all likelihood, as yet none were found that would dis∣pute to a Pastor, (who by reason of Sickness could not discharge the Duties of his Calling) the name and quality of Pastor, no more than things necessary for his subsistence. In the time of Gregory the First, things having in all likelihood changed face in this regard, this Prelate made a Constitution which is yet to be seen in the 11th. Book of his Letters, Indict. 6. Ep. 7, & 8. by which he appoints that a Coadjutor shall be provi∣ded for the Bishop, who by reason of Sickness cannot take care of his Congregation, which nevertheless shall be bound to maintain him as before; it is much after this sort he deals by the Bishop of Rimini, who by his own confession, a great pain in the head rendered incapable of discharging his Episcopal Office, for

which cause he desired to be absolutely discharged, that another might be put in his place; which could not have been done without his consent, but only to have given him a Coadjutor. The Bishops of France did other∣wise in regard of Heriman, or Herman, Bishop of Ne∣vers, who was troubled with a mighty head-ach, but he stoutly resisted them; as also Ʋvemlen Bishop of Sens, his Metropolitan, for they would have put another in his place against his will; but having writ to Pope Nicholas the First, in the year 862, he disapproved what they did in the case, * 1.123 politickly avoiding the que∣stion they put to him touching the forged Decretal of Melchiades.

In the Appendix at the end of the Letters of Loup Abbot of Ferriers, of the last Edition, there's a Letter of Innocent the Third to the Archbishop of Tours, writ in the year 1209, whereby he will have the Bishop of Perigueux to resign his Bishoprick to another, because he was uncapable and unfit to discharge the Office; and that moreover he wasted the Treasure of the Churches; altho he judges the former reason sufficient cause for the resignation: But Innocent the Sixth in the sixth year of his Popedom, that is, about the year of Christ 1360, writes to Girlac Archbishop of Mayence, to appoint a Coadjutor to Salvian Bishop of Worms, by reason of his great age and sickness, without leaving the Coadjutor any hopes of succeeding him after his death; the Letter is to be seen in the same Appendix.

Mark, Patriarch of Alexandria, * 1.124 having demanded of Balsaman the famous Greek Canonist that liv'd in the Twelfth Century, If a man that had but one hand, or but one eye, were worthy the honour of Priesthood; and whether 'twere permitted to him that after Ordi∣dination chanc'd to be dismembered in any part of his

body, to celebrate Divine Service, or not? Balsaman after having alledged the 77, and 78 Canons of those which go in the Apostles names, to resolve the diffi∣culty proposed to him, adds, That those ought not to be established in Ecclesiastical Offices, which by rea∣son of their sickness and infirmities, are incapable of doing their Duties; but as for those which since their Ordination are faln into any mischance, he declares, That if their inconvenience don't hinder them from dis∣charging their calling, they are permitted to continue in it, and to celebrate Divine Service; but if the in∣convenience be such as that it hinders them, he will that they desist from doing the service, but that the honour and dignity be continued them, with the en∣joyment of things necessary for their subsistence. Ma∣thew Paris observes in his History of England, in the year 1095, that Lanfranc Archbishop of Canterbury, in a Synod he held at Westminster, Anno 1075, judged, that the not understanding the French Tongue in a Bishop, with the incapacity of not assisting at the King's Councils, was a just cause of deposition; and it was thereon he grounded that of Wolstan Bishop of Worce∣ster. Hereby let the Genius of this Prelate be judged; and let no body any further wonder, that the Doctrine of Transubstantiation, which he promoted with so much earnestness, made such progress in a time of such ig∣norance, to the prejudice of the ancient belief of the Church.

Moreover, the Reader may observe, if he please, that the ancient Councils did not put the inconveniencies of Lunatism, and of those tormented by the evil spirit, in the rank of those for which it was not suffered to de∣pose Pastors; on the contrary, they banished from Ec∣clesiastical Orders, all those as were any ways touched

with these things, and if they were already promoted, they were removed, as appears by the 29th. Can. of the Council of Eliberi in Spain, * 1.125 assembled in the year 305. By the 16th. of the first Council of Orange in the year 401, in the first Tome of the Councils of France, by the 13th. of the 11th. of Toledo, in the year 675. Tom. 4. Conc. p. 825. it is answerable to what Pope Gela∣sius the First writ to the Bishops of Lucania, at the end of the Fifth Century, Cap. 21. Tom. 3. Concil. p. 636. There might be added to all these Testimonies, Grat. 33. Distinct. Cap. 3, & 4.

XLIX.

Scandalous Vices punishable by the Magistrate, as Murder, Treason, and others, which shall reflect to the great dishonour and scandal of the Church, deserve that the Minister shall be deposed, altho they had been committed not only before his Election, but also in the days of his ignorance; and that in case of continuance in the Ministry, he brings greater scandal than edification to the Church, whereof the Synods shall take account.

CONFORMITY.

St. Paul, who lays down to his Disciple Timothy, the qualities requisite to be in a good Pastor, desires amongst other things, he should be irreprehensible; the Primi∣tive Christians following the steps of this great Apostle, have always with great care debarred from all Eccle∣siastical Offices, those who were not of a very clear reputation, especially such as were vicious and scan∣dalous, whom they never would admit of; and they were so strict herein, that when they came to know after

the Ordination of any one, that he had committed any heinous sin before his promotion (for example the sins of Fornication, or Adultery) they inflicted on him a punishment in some measure proportionable to the great∣ness of his crime; but far less than if he had done it after his Ordination. The Council of Neocaesaria, assembled as is thought in the year 314, the Decrees whereof make part of the Code of the Canons of the Universal Church; this Council sufficiently instructs us of the two things I now have mentioned; for in the ninth Ca∣non it forbids the Celebration of Divine Mysteries to him that shall have confest, or be convinced to have sinned in his body, before his promotion; permitting him nevertheless, for living soberly since his receiving into Priestly Orders, to exercise the other Functions; but in the former, the Fathers intirely depose the Priest which shall have committed Adultery, or Fornication, that is, since his admission into Holy Orders. The Coun∣cil of Valentia in Dauphine, in the year 374, in its fourth Canon, excludes from all Church Dignities, the Bishops, Priests, and Deacons, which declare at the time of their Ordination, that they are guilty of any Crime which deserves death. * 1.126 And that of Orleans in the year 511, And the first of those hold at that place, deposes and Excommunicates, in the ninth Canon, the Priest or Deacon which shall have committed any Capital sin; an Ordinance which the Synod of Epaume renew∣ed, * 1.127 22. Canon of the year 517, in the same Tome of the Councils of France; the rigor of the ancient Dis∣cipline extended so far, as to suspend the Priest who was accused of any evil action, by the People committed to his Charge, altho the Bishop could not prove the things by sufficient witness, * 1.128 and the suspension was to hold till he had fully acquitted himself, that is to say, till his in∣nocency

had appeared to those that thought him guilty. We at least find so by a fragment of a Council of Lerida in Spain, assembled according to the common opinion, in the year of our Lord 524. Those who are convicted of any evil action, are excluded from Holy Orders, by the 61 Canon of the Apostles.

But because in examining the 47th. Article, we defer∣red to treat of the scandalous vices therein mentioned, when we consider this, and the following ones, it is re∣quisite we should say somewhat of each. The Coun∣cil of Lerida above-mentioned, appoints in the same place, to depose those which shall be convicted of Cheat∣ing, Perjury, Robbing, Fornication, and other the like crimes, under which may be comprehended, Drunken∣ness and Quarrelling, both worthy to be punished by the Law; two Sins which are also mentioned in the 47th. Article of our Discipline, without touching at the 55th. Canon of the Synod of Laodicea, which forbids Church∣men to make Feasts, where each person contributes his share and portion; nor at the 24th. which forbids them entering into a Tavern. The Council of Epaume, * 1.129 cited a little before, puts false witness in the number of Ca∣pital Sins, for which it will have Ministers to be depo∣sed. The third of Orleans, in the year 538. speaks of A∣dultery, Thieving, Cheating, of Perjury, or false wit∣ness, in the seventh and eighth Canons, Tom. Conc. Gall. and the 42th. of the Apostles, formally depose against Play and Drunkenness; and the 25th. for the same Sins, as the third of Orleans; And the 54th. excludes from the Communion any one of the Clergy found entring into a Tavern, unless it be in Travelling, that he by necessi∣ty is constrained to lodg in a Tavern, or Inn; and the twelfth Canon of the fourth Council of Tolledo in the year 633, excludes from the Ministry of the Church,

those which are spotted with any crime, or which do bear any mark of infamy.

As for what regards Simony, which according to our Discipline deserves deposition, St. Basil was of the same judgment, as he shews in the Letter which he writ to the Bishops of his Diocess, and which in the new Edi∣tion Printed in England, of the Canonical Epistles of the Holy Fathers, four years ago, makes the 91 Canon of this Holy Doctor. The second Canon of the Council of Chalcedon, without redemption, condemns all Simonia∣cal Ordinations, and deposes as well him which gives, as he which takes Ordination for Money; and serves no bet∣ter, those which intermeddle in this filthy and shameful Traffick. The 29th. of the Canons attributed to the Apostles, is set down in these terms, That the Bishop, Priest, or Deacon, that has obtained this Dignity by mo∣ney, be deposed, with him that gave him Imposition of Hands; and debar'd from the Communion. There's an in∣finite number of other Canons no less severe to those which expose to sale the gift which can't be sold, nor valued, as the Fathers of Chalcedon express it.

The Combinations which our Reformers condemn, and under which they comprehend the support and fa∣vour of great men, whose credit and recommendation may contribute to the promotion of some one; these contrivances, I say, are forbid by the ancient Disci∣pline. St. Chrysostom condemns them highly in his third Homily on Chap. 1. of the Acts of the Apostles. St. Jerome does the like in his Commentary on the first Epist. to Titus. * 1.130 Pope Hormisda in his 25th. Letter to the Bishops of Spain, follows the steps of these two Illustrious Wri∣ters. Gregory the first in several places of his Writings, forbids to confer Orders, or prefer to Church-Offices, by motives of favour, or consideration for persons of Qua∣lity;

so 'tis they express themselves in the 22d and 24th. of the second Book, in the 56th. of the fourth, in the fifth of the seventh, and in the fiftieth of the ninth. Unto all these testimonies may be added, what he writes in the fourth Homily upon the Evangelists, * 1.131 and in his Moral Exposition of Job; the 30th. Canon of those which go in the Apostles Names is formal in the case; If a Bishop employ the great men of the times to obtain a Bishoprick, let him be deposed, and deprived of the Com∣munion, with all those that are concern'd with him. * 1.132 The Eleventh Canon of the Fifth Council of Orleans, in the year 549, prescribes something of the same nature.

Quarelling and Violence, which sometimes is of ill consequence, are punished with deposition in the 65th. Canon of the Apostles. If any one of the Clergy, having a difference with any other, gives him a blow whereof he dies, let him be deposed, by reason of his rashness, and too much passion. And the 27th. involves in the same punishment in general, all those which fight and strike each other.

The ancient Discipline, as well as ours, deposed Ec∣clesiastical Usurers, as appears by the 17th. Canon of the first Council of Nice, which plainly threatens with this punishment, all those of the Clergy which shall be guil∣ty of this Sin. After the definition and prohibition of this great Synod, to this Canon may be added the fourth of the Council of Laodicea, though 'tis not so positive and express; the 44th. of the Apostles is formal in the case.

The crime of Treason and Rebellion, has not been omitted in our Discipline, being it furnishes a just and more than sufficient cause of deposition. If any one, saith the 84th. Canon of the Apostles, offers to injure the King, or the Prince, let him be punished; if he be of the Clergy, let him be deposed; and if a lay-person, let him be Excommu∣nicated.

As for deserting their flocks, by Pastors forsaking them without license, it is punished by the same punish∣ment, by the third Canon of the Council of Antioch, in the year 341; and by the tenth and twentieth of that of Chalcedon. There remains something to be said of Schism, which commonly is attended with Rebellion a∣gainst the Ecclesiastical order, and with a disregard of Ca∣veats and Remonstrances, made to the Authors of these Partialities and Divisions, by those who have right and power to do it. The sixth Canon of the Council of Ganges in Paphlagonia, assembled Ann. Dom. 325. or as I think, much later, has this Decree, If any shall hold private Assemblies out of the Church; and if out of con∣tempt to the Church, they undertake to do that which should be done in the Church only, without so much as having a Priest by consent of the Bishop, let him be Anathema. The 31st. of the Canons which go in the Apostles Names, pronounces sentence of deposition against a Priest who despising his Bishop, altho he has done nothing con∣trary to Justice and Piety, if he makes Assemblies a∣part, and raises Altar against Altar, doing after this manner, he manifests his Tyranny and Ambition; it's true he advises he should be warn'd three times before he is degraded. The fifth Canon of the Council of Antioch is too remarkable to pass it under silence: If a Priest or Deacon (says it) slighting his Bishop, and se∣parating himself from the Church, makes a Congrega∣tion apart, and raises an Altar, and refuses to hear∣ken to his Bishop, when he recalls him, and don't prepare to please and obey him at the first nor second time that he calls him, let him absolutely be deposed, without any reme∣dy for his evil, nor recovery of his place and dignity; and if he continue to stir up troubles and seditions in the Church, let him be punished by the Secular power, as a seditious

person. The first Oecumenical Council of Canstanti∣nople, in the year 381, employs its sixth Canon against those which endeavour to confound and overthrow the Ecclesiastical Order. And the first Council of Ephesus, assembled in the year 431, deprives of all power over the Bishops of the Province, and from all Ecclesiastical Communion, the Metropolitan, who separating him∣self from the holy Oecumenical Synod, has, or shall ad∣here to the Council and Assembly of Apostacy, and Re∣bellion; and moreover declares him incapable of exer∣cising any Office, subjects him to all the Bishops of the Province, and to all the Neighbouring Metropoli∣tans, which make profession of the Orthodox Faith; and to inhance his punishment, it degrades him from the Episcopacy. One may add to this Decree, the 3, 4, and 5th. Canons of the same Council.

Howsoever it be, Rebellion, and the contempt of Re∣monstrances, which for the most part accompany Schism and Divisions, did not find in the Discipline of the Ancients more kind entertainment than in ours, seeing that after two or three Advertisements and Sum∣mons, they proceeded, as has already been seen, to the degrading of obstinate and rebellious Clergy-men. So it was done to Nestorius, who was cited three times be∣fore he was condemned, as is evident by the Acts of the first Council of Ephesus. It was also the manner of proceeding used against Macarius Bishop of Antioch, a Monotholite, towards the end of the seventh Century: In the Sixth Oecumenical Council held at Constantino∣ple by the Emperor Constantine Pogonat, or the * 1.133 Hairy; and it may be said, 'twas the usual practice of the Church. The 74th. Canon of the Apostles explains it self at large, for it orders, when a Bishop shall be accu∣sed, the Bishops shall summon him; and if he appears,

and that he confesses, or is convicted of the crime he is accused of, they shall declare what punishment he has deserved; but if being summoned, he don't appear, it requires to send two Bishops to cite him a second time; and if he fails again, that two others be sent to cite him a third time; and if through contempt and rebellion, he refuses to appear after those three Citations, it re∣quires the Synod to pronounce against him what they shall think fit, fearing lest flying from judgment, he may think to have gained his Cause.

I almost forgot to have spoke a word of Dancing, and other Disorders which are prohibited to our Ministers, in the 47th. Article, which is very conformable to the 45th. Canon of the Council of Laodicea, especially if also one considers the 35th. of the same Council.

L.

If a Minister be convicted of enormous and notorious Sins, he shall speedily be deposed by the Consistory, calling unto it the Colloque; or in default of it, two or three un∣suspected Ministers. And in case the guilty Pastor complains of wrong and injury, the whole matter shall be reported to a Provincial Synod. If he has Preached Heretical Do∣ctrine, he shall presently be suspended by the Colloque, the Consistory, or two or three Ministers thereunto called, as a∣bove, until such time as the Provincial Synod has deter∣min'd the case, and all sentences of suspension for whatsoe∣ver it be, shall nevertheless admit of appeal, until final judg∣ment be given.

CONFORMITY.

Altho this Article hath been already explained in what has been deliver'd in the preceding ones, yet I will add something for the fuller clearing of it; I say then, it was so done in regard of Paul of Samosatia, Bishop of Antioch, who being convicted of Heresy, was presently Depos'd, as Eusebius informs us. The 25th Canon of the Apostles, ordains to inflict the same punishment on Bishops, on Priests, and Deacons, which shall be con∣victed of Fornication, of Perjury, and of Robbery; and a Council of Lerida, of which we have already made mention, shews no more favour against Church-men convicted of enormous and crying sins, alledging for a reason, That their vicious examples are a scandal to the People of God. The second Council of Sevill, in the Year 619. decrees in the 6th Canon, That it should be done by authority of the Synod to which it refers, as our Discipline does the definitive Judgment of these Depo∣sitions, Tom. 4. Conc. Pag. 559.

LI.

The Reasons of the Dposition shall not be divulg'd to the People, if necessity don't require it; whereof those which shall have judged of the Depositions, shall do as they shall think convenient.

CONFORMITY.

This Establishment in regard of deposed Ministers, is like that of Pope Leo I. in regard of those who were to do publick Penance; for being inform'd that in se∣veral

parts of Italy, the Bishops caused publickly to be rehers'd the Sins of those which were to do Penance, * 1.134 he condemns this practice, and expresly forbids to do so for the future; * 1.135 and a long time before Leo, St. Basil declares, That the Fathers had prohibited to divulge to the People, the Women which were guilty of Adultery, either by their own Confession, or after having been convicted of it.

LII.

The National Synods shall be advertis'd by the Provincial ones, of those which shall be Deposed, to the end they should not receive them.

CONFORMITY.

In the Primitive Church, when any Pastor was De∣posed, advice was given to all the Churches, to the end that none should receive him; * 1.136 according to which, after the Synod of Antioch had Deposed Paul of Samosa∣tia, in the 3d Century, for Heresy, it wrote a long, fair Letter, to all the Bishops, and to all the Churches in general, to inform them at large, of all that had passed in the Condemnation of this great Heretick. Alexander Bishop of Alexandria, having Condemned Arrius, and his adherents, he also writ to all the Catholick Bishops, To the end, * 1.137 saith he, that you should not receive him, if by chance he should have the confidence to go to you, and that you should not give credit to what Eusebius, or any one else may write to you in his behalf: St. Hillary, Bishop of Poictiers, informs us in his Fragments, That the Western Bishops, Assembled at Sirmium, in the year 350.

having Anathematiz'd the Heretick Photin, they sent into the East the Decree of his Condemnation, to inform them after the usual manner, of what they had done against him. * 1.138 Theodoret has preserv'd to us in his Ec∣clesiastical History, the Letter of a Council of Bishops in Illyria, writ about the Year 370. by which, amongst other things, they inform the Churches of God, and the Bishops of the Diocesses of Asia, of the Deposing of certain Clergy-men, * 1.139 infected with the Impiety of Ar∣rius, whose Names they express. Accordingly the Fa∣thers of Chalcedon, say, in their Relation to the Emperors, that the Sardick Synod, gave notice into the East, of what they had done against the remains of Arrius, as the Eastern Bishops did those of the West, of their De∣cree against Apollinarius: They went yet further; for they published these Sentences of Deposition in the Churches which had been advertis'd of it. In short, St. Austin in his 3d Book against Petilien, Chap. 39. makes mention of a Deacon called Splendonius, which had been Depos'd in part of Germany, and the Decree of his degradation was read in the Churches of Africa, when they had received notice of it by the Prelates which had condemn'd him.

LIII.

Ministers which have been Depos'd for Crimes which de∣serve signal punishment, or that bear marks of Infamy, can∣not be restored to their Office, what acknowledgment soever they make. As for other less faults, after due ac∣knowledgment made, they may be restor'd by the National Synod, however to serve in another Church, and not other∣wise.

CONFORMITY.

The 28th Canon of those ascribed to the Apostles, appoints to separate wholly from the Communion of the Church, the Bishop, the Priest, or Deacon, which having been Depos'd for notorious Crimes, has never∣theless the confidence to reassume the Ministry which had been committed to him; the 4th of the Council of An∣tioch leaves him no hope at all of being re-establish'd; no not so much as liberty to defend himself, or plead his Cause in another Synod. The 5th Canon treats not more favourably, Rebels and Schismaticks; the 14th and 15th confirms the judgment of the Provincial Synod, unless in case the Opinions were divided; in which Case, they prescribe to call other Judges of some adjacent Province. The 29th of the Council of Chal∣cedon, speaking of Bishops, which from the Episcopal Degree are descended to that of Presbytery, it declares, That if they are condemn'd for just Cause, they are not worthy of the Honour of Priesthood it self. To this Settlement may be referr'd the Canons which descend to receive to the Communion in a Church, or Pro∣vince, those which have been Excommunicated in ano∣ther; as the 5th of the 1st Council of Nice, the 6th of that of Antioch, the 32 of the Apostles, and divers others.

After all, the Constitution of our Discipline which we examine, gives Power to Synods to restore after due acknowledgment, those which have been depos'd for lesser faults, but to serve in another Church; which in sub∣stance, * 1.140 is one of the Decrees of the Council of Lerida, which we have cited several times; there's something much like this in the 11th Canon of the Council in

Trullo, at the end of the 7th Century, Tom. 5. Conc. Page 329.

LIV.

Vagabonds, that is to say, those which have no vocation, and that intrude into the Ministry, shall be suppressed; and whatsoever the Provincial Synods do, as to prohibiting the Ministry, it shall have the same virtue and effect, as if the National Synod had enjoin'd it.

CONFORMITY.

The 6th Canon of the first Oecumenical Council of Constantinople, may well be applied to this Article, see∣ing it was made against those which endeavour to con∣found and overthrow the Ecclesiastical Order; In the year 752. was held a Council at Verberie in Valois, * 1.141 (it was a Royal House in the Diocess of Soissons near Champaigne). The 14th Canon of which, is against wandring and straying Bishops. The 22d of that of Mayence in the year 813, in the same Volume, pag. 281. is also against wanderers; as also the 101st. of the Synod of Aix la Chappelle, in the year 816. the same, page 376. And to conclude, the 5th of the 2d Council of Toul, Assembled at Tousi, in the same Diocess, Anno Dom. 860. by Order of Charles the Bald, and of Lothaire; to all these Canons may be added, the 13th of the Sy∣nod of Vernon, under Pepin, in the Year 755. Tom. 1. Conc. Gall. pag. 3.

LV.

Those which are declared Vagabonds, Apostates, Hereticks, Schismaticks, shall be proclaim'd in all Churches, that they might beware of them, and a List of their Names shall be deliver'd to the Provincial and National Synods.

CONFORMITY.

What we have said on the 52d Article, is very pro∣per for this, therefore it is needless to repeat it.

LVI.

Those who have been put in the number of Wanderers, by advice of the National Synod, cannot be struck out but by another National Synod.

CONFORMITY.

There's nothing in this Establishment, but what is conformable to the method of Ancient Canons, which frequently remitted differences to be determin'd at Sy∣nods, to the end, that being decided this way, every body should acquiesce to their determinations, especially when it was transacted by the Synods of the whole Dio∣cess, which comprehended several Provinces, and to which do answer our National Synods; this appears by several Canons of the Councils of Nice, of Antioch, of the 1st of Constantinople, and others; the 22d of the Council of Mayence, alledged by us on the 54th Article, does expresly refer the question of wandring Church∣men, to the Censure of the Synod.

LVII.

Those which shall insinuate themselves into the Ministry, in the Provinces and Places where the pure Ministry is al∣ready Established, shall be duely advertised to desist, and in case they persevere, they shall be declar'd Schismaticks, as also those which adhere to them, if after the like warning they do not leave them.

CONFORMITY.

No one, saith the Apostle, ought to assume to him∣self the Honour of the Ministry, unless he be lawfully called to it; therefore 'tis with great reason, that the Authors of our Discipline appoint, That the temerity of those should be reproved, which intrude into the Ministry without Vocation, both in the Country, and other places, where the Ministry is already Established. It is on this account that the Author of the pretended Canons of the Apostles, * 1.142 prohibits Lay-persons to perform any Function of the Sacred Ministry of the Church, as to Christen, to Administer the Lord's Supper, and the laying on of hands; and declares, That those which shall undertake it without being called, shall be pu∣nished with the punishment of Ʋzza. It is for the same reason, That the Ancient Canons forbid Bishops (on pain of Deposing) to meddle out of their Diocesses, or there to make Ordinations, to the prejudice of their Brethren. It is just the same as is enjoyn'd in the 35th of the Apostles; to the which may also be added the 12th and the 16th of the 1st Council of Nice, which say something near the same matter. The 8th of the 1st Council of Ephesus, in the Year 431, is more formal;

for upon occasion of the Incroachments which the Bishop of Antioch made on the Isle of Cyprus, the Fathers ap∣point, That each Province shall enjoy its Privileges, and forbids Bishops to incroach, or make themselves Masters of places which have not been always under their Con∣duct, with Express Command to restore those they had usurped, that the Authority of Ancient Canons may not be trampled under foot: To all which may be added, part of what I have observed on the 18th and 24th Ar∣ticles; and besides, what Socrates has writ of one Ischy∣ras, which was of St. Athanasius his Diocess, and who never having been preferr'd to the Honour of Priest∣hood, had nevertheless the impudence to assume the Name, and do the Functions of a Priest; which the Historian judged worthy of several deaths. It's true, this inconsiderate Person in all likelihood acted after this manner, thinking he should be favour'd by the Arrians, which were Enemies to Athanasius, which suc∣ceeded accordingly; for they advanc'd him to be Bi∣shop, as appears by the 20th Chapter of the 2d Book of the same Socrates. Zozomen calls him Ischyrion, in the 12th Chap. of the 3d Book of his History.

Notes

• * 1.1

  Page 54. Edit. Ox∣ford 1633.
• * 1.2

  Tom. 1. Concil pag. 727.
• * 1.3

  1 Tim. 3.6.
• * 1.4

  De Presc. c. 41. edit. Paris. 1664.
• * 1.5

  Can. 2.
• * 1.6

  Tom 4. Concil. p. 531. & 587.
• * 1.7

  Theodoret. Lab. 4. c. 13.
• * 1.8

  P. 20. Edit. Par. 1631.
• * 1.9

  Lib. 3. Cap. 20.
• * 1.10

  Ep. 67. ult. Edit.
• * 1.11

  Id. Ep. 33.
• * 1.12

  T. 3. Ep. 181. Paris 1638.
• * 1.13

  P. 236. Pa∣ris 1642.
• * 1.14

  Cap. 1.
• * 1.15

  Aelius Lampri. in Alex. Sev.
• * 1.16

  L. 1. c. 9.
• * 1.17

  Tom. 6. Concil. pa. 872.
• * 1.18

  Part. 1. c. 1. T. 1. Paris. 1586.
• * 1.19

  Part. 2. cap. 11.
• * 1.20

  Tom. 10. Probl. Pat. p. 107.
• * 1.21

  Page 25.
• * 1.22

  Tom. 1. Orat. 8. p. 148. Paris 1630.
• * 1.23

  Tom. 1. Conc. Gall. p. 57.
• * 1.24

  p. 84. c. 5. Lyon. 1652.
• * 1.25

  Ibid.
• * 1.26

  L. 6. c. 43. p. 245.
• * 1.27

  Apud Theodor. l. 1. c. 9. Ibid. 1.20. p. 50.
• * 1.28

  Tom. 3. Concil. p. 410. & 462.
• * 1.29

  Pa. 254, &c.
• * 1.30

  Tom. 2. p. 343, & 363.
• * 1.31

  Ubi supra, p. 613.
• * 1.32

  Tom. 7. Concil. p. 885. ad 887.
• * 1.33

  Can. 7. t. 1. Conc. Gal. p. 250.
• * 1.34

  Tom. 1. Concil. p. 727.
• * 1.35

  Antir. 2. Part 2. c. 8. p. 72. Paris 1634.
• * 1.36

  To. 2. Reg. 70. C. 1. p. 476. To. 4. pag. 383. T. 5. p. 326. Pa∣ris 1632.
• * 1.37

  Tom. 4. p. 192. Paris 1623.
• * 1.38

  Tom. 4. Conc. 525 Ibid. pag. 531 To 1. Conc. Gal.
• * 1.39

  Tom. 3. Concil. p. 539.
• * 1.40

  Hist. Ec∣cles. l. 5. c. 23.
• * 1.41

  L. 7. c. 32. p. 288.
• * 1.42

  L. 1. c. 13. p. 34.
• * 1.43

  Tom. 7. l. 2. c. 26. de pecc. mor. & rem.
• * 1.44

  L. 7. c. 30. p. 282.
• * 1.45

  Tom. 3. Bibl. Pat. p. 94, & 112.
• * 1.46

  Cod. A∣fric. Ju∣stell. Ca∣non 18.
• * 1.47

  Tom. 1. Concil. pag. 902.
• * 1.48

  Tom. 1. Concil. Gall.
• * 1.49

  Tom. 4. Concil. pa. 589. Ibid. p. 824.
• * 1.50

  Ibid. p. 802.
• * 1.51

  P. 639. c. 3. Paris. 1654.
• * 1.52

  Tom. 3. Concil. p. 820. Collect. Rom. part 2. c. 14. p. 162.
• * 1.53

  Tom. 8. Spirit. Dach. p. 13. Paris. 1668.
• * 1.54

  Tom. 1. Conc. Gall. p. 111.
• * 1.55

  Tom. 1. Conc. Gall. p. 254. Tom. 7. Conc. p. 153.
• * 1.56

  Tom. 5. Part. 2. p. 211. Paris. 1638.
• * 1.57

  Ep. 2 Paris 1664.
• * 1.58

  Tom. 3. Conc. p. 428, 429.
• * 1.59

  L. 1. p. 555.
• * 1.60

  Tom. 3. Conc. p. 800.
• * 1.61

  Ep. ad Cor. p. 69.
• * 1.62

  Can. 12.
• * 1.63

  Tom. 1. Concil. p. 728. Tom. 4. Concil. p. 820.
• * 1.64

  Tom. 1. Conc. Gall. Ibid. c. 3, & 10.
• * 1.65

  Tom 3. Conc Gall. p. 111.
• * 1.66

  Orat. 25. p 440.
• * 1.67

  Tom. 4. p. 266.
• * 1.68

  Tom. 1. p 110. Paris. 1574. Ibid. p. 185.
• * 1.69

  Ibid. l. 2. p. 393.
• * 1.70

  Tom. 2. Reg. 70. C. 5, 6, 7, 23, 26.
• * 1.71

  2 Tim. 1.13. & 2.14. & 3.2.
• * 1.72

  2 Tim. 3.3.
• * 1.73

  1 Cor. 1.17. & 2.14.
• * 1.74

  Euseb. Hist. l. 5. c. 10. & l. 6. c. 6. Can. 3. &c. 26. Can. 15, & 29.
• * 1.75

  De Lapsis.
• * 1.76

  Lib. 7. Ep. 58. To. 5. p. 322. P••r. 1632.
• * 1.77

  Tom. 2. Conc. pag. 222.
• * 1.78

  Can. 14, 15.
• * 1.79

  Con. Fran. cap. 55. Tom. 2. Conc. Gall. p. 217.
• * 1.80

  Coll. Rom. p. 2. c. 6, 7: p. 23, 24.
• * 1.81

  Tom. 3. Conc. Gal. c. 36 p. 42.
• * 1.82

  Hist. du Conc. lib. 6. p. 592. ad 600. & p. 621. ad 616. avec le livre 2. p. 309, 310, 311. •• Troys 1627.
• * 1.83

  L. 5. c. 11.
• * 1.84

  P. 3. Paris 1666.
• * 1.85

  Ep. 207, To. 2.
• * 1.86

  Tom. 4. Conc. p. 422.
• * 1.87

  Ibid. p. 581.
• * 1.88

  Apud Be∣dan. Hist. l. 4. c. 5.
• * 1.89

  Tom. 3. Concil. Paris, p. 803. 1636.
• * 1.90

  De Haeret. Baptiz. p. 282. Vol. Edit. Paris 1666.
• * 1.91

  Hist. Ec∣cles. l. 7. c. 32. p. 288.
• * 1.92

  Tom. 2. Concil. Gall.
• * 1.93

  Pandect. Can. To. 2. p. 129. Oxford. 1672.
• * 1.94

  Theodor. Tom. 3. P. 988. Paris. 1642.
• * 1.95

  L. 8. c. 6.
• * 1.96

  Lib. 2. Padag. c. 12. p. 211, 212. Paris. 1641.
• * 1.97

  De habit. Virg. p. 165. Paris. 1666.
• * 1.98

  L. 5. Ep. 200. Paris. 1638.
• * 1.99

  Tom. 1. Conc. Gall. Can. 21. p. 165.
• * 1.100

  Collect. Rom. part 2. c. 41. p. 132.
• * 1.101

  Tom. 1, p. 134, 135, Paris. 1666.
• * 1.102

  Pag. 121.
• * 1.103

  Pag. 444.
• * 1.104

  Tom. 7. Conc. p. 504.
• * 1.105

  Can. 10, & 20.
• * 1.106

  Can. 18.
• * 1.107

  Tom. 1. Conc Gal. p. 126. C••n. 11.
• * 1.108

  Ibid. p. 138. c. 5.
• * 1.109

  Tom. 5. Concil. p. 328.
• * 1.110

  Lib 7. c 35 36, 37.
• * 1.111

  Collect. Rom Part 1. p. 52.
• * 1.112

  〈◊〉〈◊〉. 20.
• * 1.113

  1 Cor. 9.14.
• * 1.114

  Ep. 66. p. 109.
• * 1.115

  Tom. 1. Conc 〈◊〉〈◊〉 p. 168.
• * 1.116

  Tom. 1. Conc. Gall. p. 27.
• * 1.117

  Can. 1.
• * 1.118

  Tom. 1. Conc Gall. p. 490.
• * 1.119

  Tom. 4. Concil. p. 640.
• * 1.120

  ••••b 4. de Vit. Const. ••. 24. & l. 1. c. 44.
• * 1.121

  Euseb. Hist. Eccles. l. 6. c. ••.
• * 1.122

  Id. ib. l. 7. c. ••2. p. 288.
• * 1.123

  Tom. ••. Cone Gal. Ann. 862. p. 87, 88
• * 1.124

  Apud Beaureg. Annot. in Can. A∣post. To. 2. Pandect. p. 37.
• * 1.125

  Tom. 1. Conc. pag. 235.
• * 1.126

  Tom. 1. Conc Gal. pag. 19.
• * 1.127

  Ib. p. 180.
• * 1.128

  Tom. 3. Concil. pa. 817. c 10.
• * 1.129

  Can. 13. Can. 22.
• * 1.130

  Tom. 3. Concil. pag. 757.
• * 1.131

  Lib 9 c. 17 & lib. 1••. c. 25.
• * 1.132

  Tom. 1. Conc. Gall. p. 280.
• * 1.133

  Great Beard.
• * 1.134

  Ep. 80.
• * 1.135

  Ep. Can. 2. Cap. 34.
• * 1.136

  Ersel. Hist. l. 7. c. 30.
• * 1.137

  Secrat. Hist. Ec∣cles. lib. 1. c. 6. p. 13. ult. Edit. Pag. 27. Paris. 1598.
• * 1.138

  Lib. 4. c. 9.
• * 1.139

  Tom. 3. Concil. p. 468.
• * 1.140

  Tom. 3. Concil. p. 817. c. 10.
• * 1.141

  Tom. 2. Conc. Gall. p. 4.
• * 1.142

  L. 3. c. 10. Paris. 1608.