tolerable shew of Learning and Honesty then they spread it about that there is an Answer ready but the Visitors of the Press are so careful that nothing can escape their diligence But if either their Papers be too barefaced to be owned or if they know them to be so weak that they dare not put them to a tryal then instead of Printing them they Copy them out and give them about Of the former sort the World has got a good Evidence in the Discourses lately published about the Oath of Allegeance which they intended to whisper in corners but are now Proclaimed openly And of the latter sort is the following Paper which begins and ends with the highest confidence that is possible but is so extreamly defective in the point of Argument that they did very wisely not to adventure on publishing it But they must write and do somwhat to keep Spirit in their party and since the defending their own Church has succeeded so ill with them they do wisely to change the Scene and carry in the War to our own Church and make her the Scene of it but they are as ill at attacquing as defending and if we be but safe from their Mines we need not fear their Batteries but their under-ground work is a better game and if they cannot wast us with Destruction at Noontide nor make their Arrows fly by day then they study to infect us with a Pestilence that walketh in darkness and by secret Contrivances and Concealed Papers to compass that which they know can never be brought about by fairdealings and avowed practices But truth is great and the God of truth is greater and will prevail over the fraud of the Serpent as well as the force of the Lion And if we study to adorn our Profession and walk worthy of our Holy Calling we need not fear our Cause nor all the endeavours of those that study to defame us Without this the most laboured Apologies will not signifie much to support our Credit for the World is more affected with lively Instances and great Examples than with the most Learned Composures Every Man's Understanding is wrought on by the one the other only prevail on considering and judicious persons And any charge that is put in against the Pastors or Orders of a Church will be but little regarded when those that bear Office in it chiefly in the highest degrees are burning and shining Lights few will then stumble or be shaken with any thing that can be said to Eclipse their brightness 'T is for the most part want of Merit in Churchmen that recommends any Arguments that are levelled at their persons or functions to the World And though Malice and Spite ferments with the more rage the worthier the persons are against whom it works yet all attempts must needs be not only unsuccessful but fall back with shame on the Authors when all the World sees the Unjustice of them The Contents ARguments to prove the Invalidity of the Orders of the Church of England page 2. A Vindication of the Ordinations of the Church of England in Answer to the former Paper p. 19. An Appendix about the Forms of Ordaining Priests and Bishops in the Latin Church p. 107. Errata The first Paper is printed exactly according to the Copy that was sent me but these that follow seem to be the errors 〈◊〉 the Transcriber PAge 3. line 24. for such a Form Read to such a Poweâ—… p. 8. l. 27. for 1662. r. 1558. Page 28. l. 19. dele and p. 29. l. 26. for of r. for p. 38. l. 4. for are r. were p. 87. l. 15. for too soon r. too late p. 105 l. 25. after ground r. for p. 112. l. 19. for leges r. legis l. 22. for divum r. Deum p. 123. l. 12. for Sanctifica r. Sanctificatâ—… p. 126. l. 8. for novis r. novei p. 133. l. 26. dele as ARGUMENTS To prove the Invalidity of the ORDERS OF THE Church of England FIRST then I prove that the Ministers of the Church of England are no Priests through the defect of the Form of Ordination which was this pronounced to every one of them when they came to be Ordained Receive the Holy Ghost whose sins thou forgivest they are forgiven whose sins thou retainest they are retained and be thou a faithful Dispenser of the Word of God and his Holy Sacraments in the Name of the Father and of the Son and of the Holy Ghost Amen After which the Bishop delivers a Bible to him saying Take thou authority to Preach the Word and Minister the Holy Sacraments in the Congregation where thou shalt be so appointed And my first Reason is Because this Form wants one essential part of Priesthood which is to Consecrate the most Holy Sacrament of Christs Body and Blood giving only power to Administer this Sacrament which any Deacon may do That to Consecrate and make present Christs Body and Blood is necessary Dr. Bramhal the Bishop of Derry one of the chief Abettors of the Protestant Ordination grants in his Book of the Consecration and Succession of Protestant Bishops saying The Form of words whereby men are made Priests must express Power to Consecrate or make present Christs Body and Blood And a little after They who are Ordained Priests ought to have Power to Consecrate Christs Body and Blood that is to make it present page 226. which it is evident by the very terms themselves that this Form expresses nor gives not having not one word expressing that Power which it cannot give without expressing it Secondly Because it wants another essential part which is to offer Sacrifice which the Apostle requires Heb. 5. 1. saying Every High Priest taken from among men is Ordained for men in things pertaining to God that he may offer both Gifts and Sacrifice for sins Even according to the Protestant Bible and which cannot be meant only of Christ as some Protestants would have it for in the 3. verse he says And by reason hereof he ought as for the people so also for himself to offer for sins whereas Christ had no sins of his own to offer for Thirdly Because those words Whose sins c. at most gave Power to forgive sins and not to Consecrate and offer Sacrifice having nothing to signifie that which is the chief Office of Priesthood Fourthly Because none could Institute the Form of a Sacrament to give Grace and Power to make present the Body and Blood of Christ but the Author of Grace and who had power over that Sacred Body and Blood But those that Instituted this Form were neither Authors of Grace nor had power over the Sacred Body and Blood therefore they could not Institute such a Form That they who Instituted this Protestant Form had no such Power is proved by the Act of Parliament the 3. 4. of Edward the VI. Cap. 12. which could not pretend such a 〈◊〉 in these words Forasmuch as to Concord and Unity to be
had within the Kings Majesties Dominions it is requisite to have one Uniform fashion and manner for making and Consecrating Bishops Priests c. Be it therefore Enacted by the Kings Highness with the Assents of the Lords Spiritual and Temporal and the Commons of this present Parliament assembled and by the Authority of the same mark by which Authority they are made that such Form and manner of making and Consecrating of Archbishops Bishops Priests c. as by six Prelates and six other men of this Realm learned in Gods Law by the Kings Majesty who was but a Child to be appointed and assigned or by the most number of them shall be devised for that purpose and set forth under the Great Seal of England before the first day of April next coming and shall by vertue of this present Act see what vertues be lawfully exercised and used and none other any Statute Law or Usage to the contrary in any wise notwithstanding By Authority whereof those Prelates and meâ—… learned in the Law invented and made thâ—… Form before mentioned never heard of before either in Scripture or Church of God From which I thus argue and prove my Minor They that instituted the Form were thâ—… King and Parliament 3. 4. Edward VI. Buâ—… that King and Parliament were neither Authors of Grace not had power over the Body and Blood of Christ therefore they that Instituted this Form were neither Authors oâ—… Grace nor had power over the Body and Blood of Christ nor consequently could make it present Fifthly They are no true Priests because the Bishops that made them were no true Bishops nor so much as Priests and no man can give power to another which he hath not himself That they were no true Bishops nor Priests who pretended to make these Priests which shall be the second part of my Discourse I prove thus PROTESTANT BISHOPS NO BISHOPS NOR SO MUCH AS PRIESTS First They are no Priests because made by the same Form which other English Ministers were which I have clearly proved to be null That they are no true Bishops I prove first out of this very Principle already laid because they are no true Priests for as Master Mason a chief Champion of theirs says Epist. Ded. ad Episcop Paris Seeing he cannot be a Bishop who is not a Priest if it can be proved we are no Priests there 's an end to our English Church And the great Doctor of the Church St. Jerom Dial. cum Lucifero cap. 8. says Ecclesia non est quae non habet Sacerdotem It is no Church that hath no Priests The Protestant Bishops therefore being no Priests can be no true Bishops nor their Church a Church at all Secondly They are no Bishops because their Form of Ordination is essentially invalid and null seeing it cannot be valid no more than that of Priesthood unless it be in fit words which signifies the Order given as Mr. Mason says in his Vindiciae Ecclesiae Anglicanae lib. 1. c. 16. n. 6. in these terms Not any words can serve for this Institution but such as are fit to express the power of the Order given And the reason is evident because Ordination being a Sacrament as the same Author says lib. 1. n. 8. and Doctor Bramhal page 96. of the Consecration of Protestant Bishops that is a visible sign of invisible Grace given by it There must be some visible sign or words in the Form of it to signifie the Power given and to determine the matter which is the Imposition of hands of it self a dumb sign and common to Priests and Deacons Confirming Curing c. to the Grace of Episcopal Order otherwise it were sufficient to say at the Imposition of hands Be thou a Constable or God make thee an honest man But there is no such visible sign or words in the Protestant Form expressing this Episcopal Power given therefore no such power is given That there is no such sign or words in the Protestant Form I prove out of the Form it self which is this made in King Edward the VI. time and continued till the happy Restauration of his Majesty that now is Take the Holy Ghost and remember that thou stir up the Grace of God that is in thee by Imposition of hands for God hath not given us the Spirit of Fear but of Power and of Love and Soberness In which is not any word signifying Episcopal Power or Ordination and therefore for this defect in their Form they are no true Bishops Against what has been said you will object first That I prove them to be no Priests because they are no Bishops that made them and on the other side I prove them no Bishops because they are no Priests which is a vicious Circle But I easily answer this because I first prove à priori that is from the essential which ought to give being to each of them tat they are severally null and each of them being null for that reason it is evident that it is a cause of Invalidity in the other for as he can be no Bishop who is proved to be no Priest so he can make no Priest who is proved to be no Bishop Secondly You will object and salve up all the Defects afore-mentioned in one word to wit That although the Form used in the Church of England were invalid in King Edward ' s Queen Elizabeth's King James ' s and King Charles the First 's time for want of a valid Form of Ordination yet now it is valid in our Sovereign King Charles the Second's with whom the Parliament now sitting hath appointed a true Form Enacting that for the future to wit after St. Bartholomew's Day 1662. the Form of Ordaining a Priest should be Receive the Holy Ghost for the Office of a Priest and of a Bishop Receive the Holy Ghost for the Office and work of a Bishop But to this I 'le answer you in another word That the salve is worse than the sore because by this change of the Form before established they acknowledge it to be null for why else need they change it Secondly By it they in effect acknowledge all their Bishops and Priests till that time to be null because Ordained by a Form that was null and could not give Power it had not nor signified Thirdly Because being no Bishops already they cannot Ordain validly by any Form whatsoever for no man can give what he has not as has been said before Lastly Whatsoever Power this Act gives to Ordain is from the Parliament and not from Christ which is what I first undertook to show and destroys their Orders root and branch Now although the Bishops of the Church of England and their Ministers grant this change of their Form of Ordination yet if any one should deny it you need only look upon the Form of making Bishops and Priests made 〈◊〉 and which was only used in the Church of England for an hundred years to be found in every
Bishop should be delayed then he should be Consecrated by two Bishops appointed by the King and then in the same Statute grants further that all recourse be forbidden to Rome and Archbishops and Bishops be Confirmed and Consecrated by Bishops to be assigned by the King Secondly Out of the Act of 8. Eliz. 1. made purposely to set forth the Authority next under God by which Matthew Parker and the other first Protestant Bishops in the beginning of the Queens Reign were made by reciting how they were made by the Authority of her Majesty and how she was authorized to that end by the aforesaid Statute of Henry VIII and the Statute of 1. Eliz. 1. in these words First It is well known to all the degrees of this Realm that the late King Henry the Eighth was as well by all the Clergy then of this Realm in their several Convocations as also by all the Lords Spiritual and Temporal and Commons in divers of his Parliaments justly and rightfully recognized and acknowledged to have the Supreme Power Jurisdiction and Authority over the Ecclesiastical State of the same and that the said King did in the twenty fifth year of his Reign set forth a certain order of the Manner and Form how Archbishops and Bishops should be made c. And although in the Reign of the late Queen the said Act was repealed yet nevertheless at the Parliament 1. Eliz. the said Act was revived and by another Act they made all Jurisdiction Priviledges c. Spiritual and Ecclesiastical as by any Spiritual or Ecclesiastical Power or Authority hath hitherto been or lawfully may be used over the Ecclesiastical State of this Realm is fully and absolutely by Authority of the same Parliament mark by what Authority united and annexed to the Imperial Crown of this Realm mark here how she is made Pope and by the same Statute there is also given to the Queen mark Given Power and Authority by Letters Patents to Assign and Authorize such Persons as she shall think fit whether Clergy-men Lawyers Merchants Coblers or any other so they be naturally born Subjects of the Realm for the Statute requires no more to exercise under her all manner of Jurisdiction in any wise touching or concerning any Spiritual Jurisdiction in this Realm Whereupon the Queen having in her order and disposition all the said Jurisdictions c. hath by her Supreme Authority caused divers to be duly made and consecrated Archbishops and Bishops according to such Order and Form and with such Ceremonies in and about their Consecration as were allowed and set out by the said Acts c. And further her Highness hath in her Letters Patents used divers special words whereby by her Supreme Authority she hath dispensed with all causes and doubts of imperfections or disability c. as is to be seen more aâ—… large in the same Act. In which you see declared by the Queen Matthew Parker himself and the whole Parliament That Matthew Parker the first Protestant Archbishop of Canterbury was made Archbishop as all the other Protestant Bishops in her time were by Authority of the Queen and that she had her Authority for it from the Statutes 25. Henry 8. 20. and 1. Eliz. 1. from whom all our Protestant Bishops since spring and descend and derive all the Power and Authority that they have From which you see clearly that Protestant Bishops have no Authority to teach Preach or to be Bishops but what originally they have from the Parliament Which is still more evidently confirmed by this Parliament now in being which in the year 1662. by the Act of Uniformity annulled the forementioned Forms of Ordination of Priests and Bishops as being deficient and appointed new ones by their own Authority So from the first to the last all the Protestant Priests and Bishops both heretofore and at this present are only Parliamentary Priests and Bishops and not so from Christ and his Church but only from their Kings Queen and Parliaments I must confess this present Parliament may easily answer the Parliaments of Edward the VI. and Queen Elizabeth why it hath lately altered the Form of Ordination instituted and used by them to wit because their Forms were null and invalid but what Authority either of them had to make alter or use any Form of Ordination or to give Power to Teach Preach Minister Sacraments or the like of themselves without Authority from Christ our Saviour there I must leave them to answer him From the Premisses I infer First That they being no Priests nor Bishops theirs is no Church as Mr. Mason and St. Jerom grant Secondly If no Church no part of the Catholic Church out of which and without whose Faith kept entire and inviolate no man can be saved as their own Common-Prayer-Book affirms Thirdly They can never eat the Flesh of Christ our Lord nor drink his Blood without which they cannot have life in them John 6. 54. Fourthly They commit a most hainous Sacriledge as often as they attempt to Consecrate or Minister the most Holy Sacrament having no such Power Fifthly They commit the like Sacriledge in presuming to hear Confessions or forgive Sins Sixthly All that Communicate with them and follow the same Religion are involved in the same sins so that the blind leading the blind they must necessarily both fall into the ditch of eternal perdition foretold by our Saviour Matth. 15. 14. Lastly It is to be noted that although I conceive I have clearly proved the Ordination and Iurisdiction of their Priests and Bishops to be invalid by every argument I have used to those ends yet to my purpose it is sufficient to have proved it by any one For as to prove a man to be a Thief or Forger it is sufficient to prove he has stoln one Horse or forged one Deed to hang him for the one or set him on the Pillory for the other so to prove by one argument alone that they are no Priests nor Bishops nor have any Iurisdiction is sufficient to prove them guilty of Sacramental Forgery and by that means of deluding and stealing away innumerable souls A VINDICATION OF THE ORDINATIONS OF THE Church of ENGLAND In answer to the former Paper THis Paper which you sent me being only a Repetition of those Objections which were long ago refuted by Master Mason with great learning and judgment and more lately by the most Ingenious Lord Primate of Ireland D. Bramhall there needs nothing else be said to it but only to refer the Reader to those learned and solid Writings on this Subject The same Plea was again taken up by the Writers of two little Books published since his Majesties Restauration entitled Erastus Senior and Erastus Iunior which was thought so unreasonable even to some of that Communion that one of the learnedst Priests they had in England did answer them and though he did not adventure on saying our Ordination was good and valid knowing how ingrateful that would have been to
A VINDICATION OF THE ORDINATIONS OF THE Church of ENGLAND IN WHICH It is Demonstrated that all the Essentials of Ordination according to the Practice of the Primitive and Greek Churches are still retained in Our Church IN ANSWER To a Paper written by one of the Church of Rome to prove the Nullity of our Orders And given to a Person of Quality By GILBERT BURNET LONDON Printed by E. H. and T. H. for R. Chiswel at the Rose and Crown in St. Paul's Church-yard 1677. IMPRIMATUR Hic Liber cui Titulus A Vindication of the Ordinations c. Guil. Iane R. P. D. Hen. Episc. Lond. à Sacris Domesticis THE PREFACE THE Agents of the Church of Rome studying to accommodate their Religion to every Man's taste and inclinations use their endeavours with all persons in those things wherein they think they may most likely succeed If they find some that love to live at their ease and to reconcile their hopes of pardon and Heaven with a lewd life then they offer to secure them by slight Confessions easie Penances cheap Pardons and Indulgences and the communication of the merits of other persons If they fall on others of a sowrer composition the severities of some Religious Orders and unmerciful Penances are laid before them If they meet with those that can easily believe every thing that is told them with much assurance then many Miracles and other wonderful Stories are mustered up If others seem not so tractable and credulous then they study to shew them there is no certainty at all about Religion if all their Traditions be not believed And so they can but shake them from our Church they carâ—… not whither such doubts may drive them were it headlong to Atheism If they finâ—… others that are fanciful and Enthusiâ—…stical in their Religion then they tell theâ—… of Visions Raptures and Ecstasies with out number Or if they fall on other that love the order and gravity of thâ—… Church then they think the Game is easâ—… and sure they tell them of the Antiquâ—…ty Universality and continued Succeâ—…sion of their Church and of the noveltâ—… the narrowness and want of Succession iâ—… ours And though the fallaciousness these Objections have been so oft laid pen that by this time it might have beâ—… reasonably expected men of ingenuity aâ—… probity should have been ashamed of coâ—…tinuing them yet these Gentlemen 〈◊〉 proof against all discoveries The Reader will easily discern hâ—… guilty the Writer of the following Paper 〈◊〉 of going in the beaten tract of assertiâ—… things confidently which if he be a man of learning he must needs know they have no strength in them And if he be not acquainted with Ecclesiastical Learning which in Charity to him I am bound to believe it is very presumptuously done of him to give out Papers of this Importance in a point that no man ought to engage in but he that has studied Antiquity to some competent degree For to charge any person much more a whole Church with the basest Sacriledg and Forgery unless one be well assured in his conscience that he is able to make it good is such a piece of uncharitableness and high presumption that I know no excuse it can admit of And if our Church be bringing Souls to Christ in the method proposed in the Gospel how much has the Writer of this Paper or any other that manages these Arguments to answer for that study to raise such scruples as tend to cross and defeat so good a design But this Paper weak as it is was thought fit to be copied out and given about and was brought to a person of Quality that had been educated under a deep sense of the reverence due to the Church and Churchmen So that they hoped if such a one could be once induced to believe that we had no Orders nor Church-men duly called among us it had been easie to have prevailed further But that Person being sincerely pious and devout and not easily shaken with every story that was made and being desirous to be fully satisfied in this matter conveighed the Paper into my hands and I was put upon the answering it I quickly saw that the Arguments were so weak and trifling that they were very easily answered Yet since I was to engage in such a subject I resolved to do it with as much care and industry as the importance of the Matters required And finding that for all that had been written on this Controversie there remained a great deal to be said I have so fully considered it as I hope no scruple will remain with discerning persons and for the endless doubtings of weaker minds and the restless endeavours of busie Emissaries nothing can satisfie or silence those It may seem too great a presumption in one that is a stranger in this Church to engage in a Question that so much concerns it But though I had not my Orders in this Church yet I derive them from it being Ordained by a Bishop that had his Ordination in this Church so that I am equally concerned in the issue of the Question And I am confident no body shall have cause to imagine that I engage in it with design to betray or give it up Among the many unjust and spiteful Calumnies with which the Clergy of the Roman Communion study to asperse and disgrace the Reformation there are none more frequently made use of than these That there are no Pastors Lawfully called or Ordained among us That we have not the Power of making God present on our Altars as they have nor the power of Absolving from sins much less of Redeeming Souls from the miseries they are under in another state They tell their Credulous followers that we were all at first no better than a Company of Tub-Preachers and that all the disorders we saw of that sort during the late Wars were as justifiable as the first beginnings of the Reformation And tho the ridiculous Fable of the Nags-head be so manifest a Forgery supported by no good Evidence and overthrown by the Authority of so many publick Records besides many other clear presumptions from the state of things and the time in which that was said to be done that one might very reasonably expect that all sober or discreet persons should be ashamed of so foul an Imposture yet it serves them still for many a good turn and so they will never lay it down tho I dare boldly say there is no matter of Fact of which there are no surviving witnesses that can be Demonstrated with clearer Evidences than the Regularity and Canonicalness of the Ordination of Arch Bishop Parker Others that are not so lost in impudence yet say that tho we have a shadow of a Succession among us yet we shew how little regard we have to Orders when we acknowledg the Protestant Churches beyond the Seas to be true Churches tho many of them do not so much as pretend to a continued succession of
Booksellers Shop authorized and commanded in the Act of Uniformity made 1662. to be only used to St. Bartholomew ' s Day of that Year and that other Enacted to be only used from thenceforward and Printed in the Common-Prayer-Books of Cathedral Churches out of which I have found it hard to be got the Bishops as most think suppressing it for shame and leaving it only in those places where it was necessary to be made use of and not permitting it to be otherwise dispersed abroad although the Act of Uniformity which made it commands upon forfeiture of 3 l. for every Month after St. Bartholomew's Day 1662. that every Church Chappel Collegiate Church College and Hall should have a true printed Copy of it Thus I hope I have fully proved that the Church of England has no true Priest or Bishop for want of Ordination Now I shall also show that they have no Iurisdiction or Authority to Teach Preach exact Tythes inflict Censures to be Pastors or to exercise any Ecclesiastical Function whatsoever from Christ but only from the Parliament and my third Conclusion is That Protestant Ministers and Bishops have no Power to Preach c. from Christ but only from the Parliament This I prove because they have no more Power than the first Protestant Archbishop of Canterbury Matthew Parker had who was the Chief and from whom as it were the Conduit of all Iurisdiction was derived to the rest That he had no such Power or Iurisdiction I prove first because they that Confirmed and Consecrated him had no such Power to confer upon him of themselves to wit William Barlow late Bishop of Bath and Wells now Elect of Chichester John Scory late of Chichester now Elect of Hereford Miles Coverdale late of Exeter and John Hodgskins Bishop Suffragan who were none of them actual Bishops of any See but two Elect only and another quondam only and so had no actual Iurisdiction at all the fourth only Suffragan to Canterbury and who had no Iurisdiction but what he had from the Arshbishop of Canterbury much less Authority to give him Iurisdiction over himself and all the Bishops in the Land as the other three had no Power at all to give him much less so transcendent an one because none can give what he has not Secondly Because they had their sole Power from the Queen and she besides the incapacity of her Sex had no Power of her self but only according to the Statutes in that case provided as appears by her Letters Patent yet extant and to be seen in the Rolls in these words Elizabetha Regina c. Elizabeth Queen c. To the Reverend Father in Christ William c. Whereas the Archiepiscopal See of Canterbury being lately void by the natural death of my Lord Reginal Pool Cardinal the late and immediate Archbishop and Pastor of it at the humble Petition of the Dean and Chapter of our Cathedral and Metropolitan Church in Canterbury called Christs Church we did by our Letters Patents grant Licence to them to choose to themselves another for Archbishop and Pastor of the See aforesaid and they have chosen Matthew Parker c. We have given our Royal assent and favour to the said Election and we signifie this to you by the tenor of these presents requiring and by the fidelity and love wherein you are bound to us firmly enjoyning commanding you that you or four of you effectually Confirm the said Matthew Parker Archbishop and Pastor Elect of the said Church and Confirm the said Election and Consecrate him Archbishop and Pastor of the said Church and do all other things which in this behalf are incumbent on your Pastoral Office according to the Form of the Statutes in this case made and provided Out of which words first I note that the Queen here and all the Clergy with her acknowledge Cardinal Pool the true and rightful Archbishop of Canterbury by which they own Catholic Ordination and Iurisdiction to be valid lawful and good Secondly I note and confirm the main assertion That the Queen knowing the Common Law and ancient Laws of the Kingdom required the Authority Consent and Commission or Bull of the Pope to empower the Confirmers and Consecrators of the Archbishop of Canterbury as the only Superior of that See and withal that he would not grant and give it to make a Protestant Archbishop she by her Supreme Authority as Head of the Church of England not only authorized them that were to Confirm and Consecrate him but also Pope-like supplied all defects whether in Quality faculty or any other thing wanting and necessary in the Consecrators for that performance by the Laws of the Church or Kingdom for so it followed in the same Patent Supplying nevertheless by our Supreme Regal Authority if any thing in you or any of you or in your condition state or faculty to the performance of the Premisses is wanting of these things that by the Statutes of our Realm or the Ecclesiastical Laws in this behalf are requisite or necessary which she therefore supposed and knew well enough to be necessary and wanting for otherwise it had been in vain for her to supply them the condition of the time and necessity of things requiring it By which you see they could do neither of these Acts of Confirming or Consecrating him Archbishop of Canterbury without her Commission which was not only necessary to empower them but also to dispense with them and make their Acts valid non obstante notwithstanding the Laws of the Land That these Letters Patents Authorized them is clear out of the Instrument of his Confirmation to be seen in the Records at Lambeth in their own words following In the name of the Lord Amen We William Barlow Iohn Miles c. by the Queens Commissional Letters specially and lawfully deputed Commissioners c. by the Supreme Authority of the Queen to us in this behalf committed confirm the said Election of Matthew Parker c. supplying by the Supreme Authority of the Queen to us delegated if any thing be wanting in us or any of us or in our Condition State or Faculty to the performance of the Premisses of these things that by the Statutes of the Realm or the Ecclesiastical Laws in this behalf are requisite or necessary c. as above And whereas the Popes Commission or Bull used to be produced by authority of which all Archbishops of Canterbury were Consecrated and their Election confirmed Now in place of that says the Act of it upon Parker's Records Proferebatur Regium Mandatum pro ejus Consecratione The Queens Mandate or Commission for Consecrating him was produc'd as the Authority for what they did Lastly I prove that the Queen had her Authority from the Parliament First from the Statute 25. Henry 8. cap. 20. where the Parliament repeats out of another Act made that present Parliament That if any Elected by the King and presented to the See of Rome to be Archbishop or
not given and therefore that the Bishop says in vain Receive the H. Ghost or by it a Character is not impressed Let him be an Anathema It is true their Doctors to reconcile the disagreement of those two Councils have devised the distinction of the power of Sacrificing and of the power of Jurisdiction in a Priest The last they confess is given by the Imposition of hands the former they say is given by the delivering of the Sacred Vessels And indeed as Morinus doth often observe the School-men being very ignorant both of the more Ancient Rites of the Church and of the practice of the Eastern Churches and looking only on the Rituals then received in the Latin Church have made strange work about the matter and form of Ordination but now that they begin to see a little further than they did then they are of a far different opinion so Vasques whom the School-men of this Age look on aâ—… an Oracle treating of Episcopal Orders says in express words That the Imposition of hands is the Matter and the words uttered with it are the Form of Orders and that the Sacramental Grace is conferred in and by the application of the Matter and Form It is true He joyns in with the commonly received Doctrine of the Schools about the two powers given to Priests by a double matter and form yet he cites Bonaventure and Petrus Sotus for this opinion that the Imposition of hands and the words joyned with it were the matter and form of Priestly Orders and though Vasques himself undertakes to prove the other Opinion as that which agrees best with the principles of their Church yet it is visible he thought the other Opinion truer for when he proves Orders to be a Sacrament he lays down for a Maxim that the outward Rite and Ceremony the promise of Grace and the command for the continuance must be all found in Scripture before any thing is to be acknowledged a Sacrament and when pursuant to this he proves that the Rite of Orders is in Scripture he assigns no other but the Imposition of hands so that according to his own Doctrine that is the only Sacramental Rite or the matter Orders And Cardinal de Lugo says The giving the Bread and the Wine we know is not determinately required by any divine Institution since the Greeks are ordained without it therefore it is to be confessed that Christ only intended there should be some proportioned Sign for the matter of Orders either this or that And it is now the most commonly received Oponion even amongst the School-men that Christ neither determined the Matter nor the Form of Orders but left both to the Church And Habert proves that the Greek form of Ordination is sufficient to express the grace of God then prayed for which is the chief thing in Ordination and though the Greek Fathers do not mention these words that are now used as the Form in their days yet he cites many places out of their writings by which they seem to allude to those words though the custom then received of speaking mystically and darkly of all the Rites of the Church made that they did not deliver themselves more plainly about it but he concludes his second Observation in these words In those Sacraments where the Matter and Form are not expressed in Scripture it must be supposed that Christ did only in general institute both to his Apostles leaving a power with the Church to design constitute and determine these in several ways so that the chief Substance Intention and Scope of the Institution were retained with some general fitness and analogy for signifying the effect of this Sacrament And if both the Eastern and Western Churches have made Rituals which though they differ one from another yet are good and valid it seems very unreasonable to deny the Church of England which is as free and independent a Church as any of them the same right for it is to be observed that the Catholick Church did never agree on one Uniform Ritual or Book of Ordination but that was still left to the freedom of particular Churches and so this Church has as much power to make or alter Rituals as any other has Therefore the substantials of Ordination being still retained which are Imposition of hands with fit Prayers and Blessings It is most unreasonable to except against our Forms of Ordination Let it be also considered that it is indeed true that the last Imposition of hands with the words Receive the Holy Ghost appointed in the Pontifical is not above 400 years old nor can any Ancienter MSS be shewed in which it is found yet that is now most commonly received in the Church of Rome to be the matter and form of Ordination for all their Doctors hold that either the delivering the Vessels and saying Receive Power to offer Sacrifice c. or the Imposition of hands with the words Receive the Holy Ghost c. is the Matter and Form of Orders Againsâ—… the former Morinus has said so much that I need add nothing for by unanswerable Arguments he proves that iâ—… not essential to Orders since neither thâ—… Primitive Church the Eastern Churcheâ—… nor the Roman Rituals or the Writers oâ—… the Roman Offices ever mention it tiâ—… within these 700 years and at first iâ—… was only done in the Consecration oâ—… Bishops and afterwards by custom noâ—… decree of Council or Pope being to bâ—… found about it it was used in the Ordination of Priests The same Author doth also study to prove that the Imposition of the Bishopâ—… hands with the words Receive the Holy Ghost is not essential to Ordination buâ—… is only a Benediction superadded to it and shews that it was not used in the Primitive Church nor mentioned by any ancient Writer and therefore he is oâ—… opinion that the first Imposition of hands gives the Orders in which both Bishopâ—… and Priests lay on their hands and pray that God would multiply his Gifts oâ—… those whom he had chosen to the sunction oâ—… a Priest that what they received by hiâ—… savour they might attain by his help through Christ our Lord. If this bâ—… true then two things are to be well observed First That the Prayer which according to his opinion is the Prayer of Consecration was not esteemed so by the Ancient Rituals in which it is only called a Prayer for the Priests that were to be Ordained after which the Prayer of Consecration followed from which it appears that there was no constant rule in giving Orders and that what the Church once held to be but a preparatory Prayer was afterwards made the Prayer of Consecration and that which they esteemed the Prayer of Consecration was afterwards held but a Prayer of Benediction Secondly That in the formal words of Consecration if his Opinion be true there is no power given of consecrating the Sacraments But Morinus is alone in this
Ancient of them was written till within those last Four hundred years so that he gives us a clear view of the Ordinations of seven succeeding Ages of the Western Church His Book is scarce to be had and therefore I shall draw out of it what relates to the Ordination of Priests and Bishops Only as he has Printed these Forms Strictly as the Manuscripts were written without altering some things that are manifestly the Faults of the Transcribers so I shall set them down exactly as He has published them with the Emendations on the Margin from other Manuscripts and adde a Translation of them in English But I shall begin with the three first Canons of the Fourth Council of Carthage in which we have the fullest and earliest Account of the Ordidinations of Bishops and Priests in the Latin Church and from the Simplicity of these and the many pompous Rites that are added in the latter Rituals the Reader will both perceive how the Spirit of Superstition grew from Age to Age and will be able to judge whether the Church of England or the Church of Rome comes nearest the most Primitive Forms These I set down according to the MSS. published by Morinus and Collationed on the Margin with a MSS. belonging to the Church of Salisbury that is judged to be six hundred year old and also with that Published by Labbée in the Tomes of the Councils Sacrarum Ordinationum Ritus Ex Concilio Carthaginensi quarto depromptus CANON I. QUI Episcopus Ordinandus est antea examinetur si natura sit prudens si docibilis si moribus temperatus si vita castâ—…s si sobrius si semper suis negotiis cavens si humilis si affabilis si misericors si literatus si in lege domini instructus si in scripturam sensibus caâ—…tus si in dogmatibus Ecclesiasticis exercitatus ante omnia si fidei documenta verbis simplicibus asserat id est Patrem Filium Spiritum Sanctum unum Deum esse confirmans totamque Trinitatis Deitatem coessentialem consubstantialem coaeternalem coomnipotentem praedicans si singularem quamque in Trinitate personam plenum deum totas tres personas Unum deum Si incarnationem divinam non in Patre neque in Spiritu Sancto factam sed in Filio tantum credat ut qui erat in Divinitate Dei Patris ipse fieret in homine hominis Matris filius Deus verus ex Patre homo verus ex Matre carnem ex matris visceribus habens animam humanam rationalem simâ—…l in eo ambae naturae id est Deus Homo una persona unus filius unus Christus unus Dominus Creator omnium quae sunt autor Dominus Rector cum Patre Spiritu Sancto omnium creaturaram Qui passus sit vera carnis Passione mortuus vera corporis sui morte resurrexit vera carnis suae resurrectinoe vera animae resumptione in qua veniet judicarâ—… vivos mortuos Quaerendum etiam ab eo si Novi Veteris Testamenti id est leges Prophetarum Apostolorum unum eundemque credat autorem evâ—…m Si Diabolus non per conditionem sed per Arbitrium sit malus Quaerendum etiam ab eo si credat hujus quam gestamus non alterius carnis resurrectionem Si credat judicium futurum recepturoâ—… singulos pro his quae in carne gesserunt vel poenas vel gloriam Si nuptias non improbat si secunda Matrimonia non damnet si carnium perâ—…eptionem non culpet si poenitentibus reconciliatis communicet si in Baptismo omnia peccata id est tam illud originale contractum quam illa quae voluntate admissa sunt dimittantur si extra Ecclesiam Catholicam nullus salvetur Cum in his omnibus examinatus inventus fuerit plene instructus tunc cum consensu Clericorum Laicorum conventu totius provinciae Episcoporum maximéque Metropolitani vel Authoritate vel praesentia ordinetur Episcopus Suscepto in Nomini Christi Episcopatu non suae delectationi nec suis motibus sed his Patrum definitionibus acquiescat In cujus Ordinatione etiam aetas requiritur quam Sancti Patres in praeeligendis Episcopis constituerunt Dehinc disponitur qualiter Ecclesiastica Officia Ordinantur CAN. II. EPiscopus cum Ordinatur duo Episcopi ponant teneant Evangeliorum Codicem supra Caput cervicem ejus uno super eum sundente benedictionem reliqui omnes Episcopi qui adsunt manibus suis caput ejus tangant CAN. III. PResbyter cum Ordinatur Episcopo eum benedicente manum super caput ejus tenente etiam omnes Presbyteri qui praesentes sunt manus suas juxta manum Episcopi super caput illius teneat In English thus CAN. I. LET Him that is to be Ordained a Bishop be first Examined if he be naturally prudent and teachable if in his Manners he be temperate if chast in his life if sober if he looks to his own Affairs be humble affable merciful and learned if he be instructed in the Law of the Lord and skilful in the sense of the Scriptures and acquainted with Ecclesiastical Doctrines and above all things if he assert the Articles of Faith in simple Words that is to say affirms that the Father Son and Holy Ghost are one God and teaches that the whole Deity of the Trinity is Coessential Consubstantial Coaeternal and Coomnipotent and that every Person of the Trinity is fully God and all the Three Persons are one God If He believes that the Holy Incarnation was neither of the Father nor the Holy Ghost but of the Son only that He who was the Son of God the Father by the Godhead becoming a Man was the Son of his Mother very God of His Father and very Man of His Mother who had Flesh of the Bowels of His Mother and a human reasonable Soul And both Natures God and Man were in Him one Person one Son one Christ one Lord the Creator of all things that are and the Author Lord and Governour of all Creatures with the Father and the Holy Ghost Who suffered a true Passion in His Flesh and was dead by a true death of His Body and rose again with a true Resurrection of His Flesh and a true Re-assumption of His Soul in which He shall come to judge the quick and the dead It must likewise be asked if He believes that one and the same God was the Author of the Old and New Testament of the Books of the Law the Prophets and the Apostles If the Devil be not wicked by his will and not by his Nature And if he believes the Resurrection of this Flesh which we now carry and not of any other and the Judgment to come and that every one shall receive either punishment
authority to what Offices they will have made Saints and added devotions to them as they pleased All persons in that Communion must either by a blind resignation accept of every thing in their Worship which the Pope imposes believing him infallible or if they are not of that perswasion but give themselves leave to examine the Offices whether they do it by the Scriptures the Fathers and Tradition or by the Rules of Reason they must needs see there are many injustifiable things in their Offices many Saints are in the Breviary about whose Canonisation they are not at all assured And in a word one shall not speak with one of these Principles but they will acknowledg there is great need of Reforming their Offices Yet they must worship God according to them as they are otherwise they are Schismaticks and fall under that same condemnation for which they are so severe upon us Therefore it must either be the merits of the Cause that makes a Schismatick or if a Condemnation for separating from Authorised Offices does it then they must resolve to be guilty of it or worship God contrary to their Consciences They have no rules for their Offices but the Popes pleasure for Councils never made any and indeed it is the most unreasonable thing that can be to put the direction of the whole worship of God in one Man or a succession of Mens power unless they be believed Infallible The last thing I shall mention to shew how unreasonable they are who deny the Popes Infallibility and yet condemn the Reformation so severely is in the point of Government which though it be not of so high nor so universal a Nature as the two former are yet it must be acknowledged to be of great Importance And that the Prelates of that Church are fast tied to the Pope without any Reserves or Exceptions unless it be that of saving my Order the sense whereof is not fully understood will appear from the Oath they make to the Pope before they are Ordained From the consideration of which it was that King Henry the 8th laid it out to his Parliament that they were but half his Subjects and by the Oath then taken by the Bishops of England as is set down by Hall it appears that since that time there are very considerable Additions made to that Oath which any that will compare them together will easily discern If men make Conscience of an Oath they must be in a very hard condition that believe the Pope to be Infallible and yet are so bound to him by such a Bond. If the Superior be Infallible the Subject may without any trouble in his Conscience swear Obedience in any terms that can be conceived But when the Superior is believed subject to error and mistake then their swallow must be very large that can swear to preserve defend increase and promote the Rights Honours Priviledges and Authority of the Holy Roman Church of our Lord the Pope and his Successors foresaid The Decrees Orders or Appointments Reservations Provisions or Mandates Apostolical I shall observe with all my strength and make them to be observed by others And I shall according to my power persecute and oppose all Hereticks Schismaticks and Rebells against the said our Lord and his Successors And I shall humbly receive and diligently execute the Apostolical Commands Which words being full and without those necessary and just reserves of the Obedience promised to Ecclesiastical Superiors in all things Lawful and Honest all the Prelates of the Roman Communion are as fast tied to the Pope as if they believed him Infallible for if they believed him such they could be tied to nothing more than absolute and unlimited Obedience Therefore they are in so much a worse estate than others be which hold that opinion because they have the saâ—… Obligation bound upon them by Oath And let the Pope command what he will theâ—… must either obey him or confess themselveâ—… guilty of breach of Oath and Perjurâ—… And I hope the Reader will observe whâ—… mercy all whom they account Hereticks Schismaticks and Rebels againâ—… their Lord the Pope are to expect at their hands who make their Bishops swear 〈◊〉 persecute all such according to their power so that we may by this be abundantly satisfied of their good Intentionâ—… and Inclinations when ever it shall be iâ—… their power to fulfil the Contents of thiâ—… Oath for let any of them speak ever 〈◊〉 softly or gently if he comes to be Consecrated a Bishop he must either be Perjured or turn a persecuter of all Protestants whâ—… are in their opinion the worst sort of Hereticks and Schismaticks And certainly it is much more reasonble to calculate what in reason we ought to expect from the Prelates of that Church if ever our sins provoke God to deliver us over to their Tyranny from the Oath they swear at their Consecration than from all the meek and good natured words with which they now study to abuse some among us which is so common an Artifice of all who aspire to Power and Government that one might think the trick should be tried no more but some love to be cheated a hundred times over From these Instances it is apparent that the Pope has every whit as much Authority in that Church and over all in it as if he were believed Infallible since both the Doctrine Worship and Government of their Church are determined by him to whose award all must not only submit but be concluded by it in their Subscriptions Worship and other practices So that the opinion of the Popes being fallible gives such persons no ease nor freedom except it be to their secret thoughts but brings them under endless scruples and perplexities by the Obligations and Oaths that are imposed upon them which bind them to a further obedience and compliance than is consistent with a fallible Authority And therefore their Principles being so Incoherent that they cannot maintain both their charge against us of Heresie and Schism and their opinion of the Popeâ—… Fallibility and keep a good Conscience withal There is one of three things to be expected from men of that Principle either that they shall quite throw off thâ—… Popes tyrannical Yoke and assert their own liberty reserving still their other Opinions as was done in the days of King Henry the Eighth or that they shall joynâ—… in Communion with us or that they shall continue as they are complying with every thing imposed on them by the Court oâ—… Rome preferring Policy to a good Conscience studying by frivolous Distinctions to reconcile these Compliances with their Principles which any man easily see are Inconsistent That those of the Port-Royal have done the last is laid to their charge both by Calvinists and Jesuits and as I am credibly informed by some of their own number who do complain of their subscribing Formularies and every thing else sent from Rome which they have opposed as long
Concurrence or Licence should not be thought necessary in the creating of a Pope And from Hadrian the First who dyed Anno 795. till Hadrian the Third there were 89 years and from Vigilius his days who dyed Anno 555. there were 330 years So long were the Popes made upon the Emperors Mandates Nor did the Emperors part easily with this Right but after that the Otho's and the Henry's kept up their Pretension and came oft to Rome and made many Popes and though most of the Popes so made were generally reckoned Anti-Popes and Schismaticks yet some of them as Clement the Second are put in the Catalogue of the Popes by Baronius and Binnius and by the late publishers of the Councils Labbee and Cossartius There was indeed great Opposition made to this at Rome but let even their own Historians be appealed to what a Series of Monsters and not Men those Popes were how infamously they were Elected often by the Whores of Rome and how flagitious they were we refer it to Barronius himself who could not deny this for all his partiality in his great Work But in the end Pope Gregory the Seventh got the better of the Emperors in this particular And now let the ingenuity of those Men be considered who endeavour to Invalidate our Orders and call our Priests and Bishops Parliamentary Priests and Bishops because they are made upon the King's Mandate according to the Act of Parliament When it is clear that for near 500 years together their own Popes were Consecrated for the most part upon the Emperors Mandate And it is certain the Kings of England have as much power to do the same here as the Emperors had to do it at Rome The Emperors were wont also to grant the Investitures into all the Bishopricks by giving the Ring and the Staff which were the Ceremonies of the Investiture and so they both named and invested all the Bishops and Abbots This Pope Gregory the Seventh thought was no more to be suffered than their creating the Popes both being done by the same Authority Therefore he resolved to wring them out of the Emperors hands and take them into his own and it was no wonder he had a great mind to bring this about for the Bishopricks and Abbeys were then so richly endowed that it was the Conquest of almost the third part of the Empire to draw the giving of them into his own hands Therefore he first disgraced these Laical Investitures by an ill name to make them sound odiously and called all so Ordained Simoniacks as he also called the Married Clergy Nicolaitans Now every body knows how much any thing suffers by a scurvy Nick-name raised on it But he went more roundly to work and deposed the Emperor and absolved his Subjects from their obedience What bloody Wars and unnatural Rebellions of the Children against the Father followed by the Popes instigation is well enough known In the end his Son that succeeded him was forced to yield up the matter to the Pope In Spain it appears both from the 12th and 16th Councils of Toledo that the Kings there did choose the Bishops which Baronius does freely confess And Gregory of Tours through his whole History gives so many Instances of the Kings of France of the Merovinian Race choosing and naming the Bishops that it cannot be questioned all the Writers of the Gallicane Church do also assert that their Kings gave the Investitures from the days of Charles the Great But the Popes were still making inroads upon their Authority for securing which Charles the Seventh caused the Pragmatic Sanction to be made It is true afterwards Pope Leo the Tenth got Francis the First to set up the Concordate in its place against which the Assembly of the Clergy at Paris did complain and appealed to a General Council and yet by the Concordate the King retains still the power of naming the Bishops In England there are some Instances of the Saxon Kings choosing Bishops and though so little remains of the Records or Histories of that time that it is no wonder if we meet but few Yet it is clear that King William the Conqueror and both his Sons did give the Investitures to the Bishops and though upon a Contest between King Henry the First and Anselm about them the King did yield them to him yet upon Anselm's death he did re-assume that power I need not say more to shew what were the Rights of the Crown in this matter nor how oft they were asserted in Parliament nor how many Laws were made against the Incroachments and tyrannical Exactions of the Court of Rome these are now so commonly known and have been so oft printed of late that I need add nothing about them Only from all I have said I suppose it is indisputably clear That if Ordinations or Consecrations upon the Kings Mandate be invalid which this Paper drives at then all the Ordinations of the Christian Church are also annulled since for many Ages they were all made upon the Mandates of Emperors and Kings By all which you may see the great weakness of this Argument I shall to this add some Remarks on a few particulars of less weight that are insinuated in this Argument First The Writer of it would infer from the Queens calling Cardinal Pool the late and immediate Arch-Bishop and Pastor of Canterbury that we acknowledg Catholick Ordination valid lawful and good If by Valid Lawful and Good be understood that which retained the Essentials of Ordination and was according to the then Law there is no doubt to be made of it but if he mean that all the Forms and Ceremonies of their Ordination are acknowledged to be Good he will never draw that inference from these words Secondly From the Clause of the Patents that is for supplying all defects considering the necessity of the times he would infer there was somwhat wanting in them which was thereby supplyed If by that Want he means an essential Defect there was none such for they were true Bishops If he means only that some things were not according to what the Law required it is of no Force for whoever makes a Law can also dispense with it Therefore the execution of these Laws being put in the Queens hands she might well dispense with some particulars all which the Parliament did afterwards confirm and any defect in the point of Law might make them liable to the Civil powers but it can by no means be pretended that this should annul the Ordinations though illegally gone about Thirdly He would infer from the Act of Parliament that the Queen is made Pope when he knows that both by one of the Articles of the Church and another Act of Parliament it is declared otherwise express words as follows where we attribute to the Queens Majesty the chief Government by which Titles we understand the minds of some slandrous folks to be offended we give not to our Princes the Ministry either
Blessing Hic vestis Casulam BEnedictio Patris Filii Spiritus Sancti descendat super te ut sis benedictus in Ordine Sacerdotali offeras placabiles hostias pro peccatis atque offensionibus populi Omnipotenti Deo Cui sit honor gloria in saecula saeculorum In English thus THE Blessing of the Father the Son and the Holy Ghost descend upon Thee that thou maist be blessed in the Priestly Order and may offer acceptable or expiatory Sacrifices for the Sins and offences of the people to Almighty God To whom be honour and Glory for ever and ever The Fourth Ritual is the same with that which Angelus Rocca Published among Gregory the Great 's Works where are the two first Collects and Prayer of Consecration as in the first with the Annointing of the hands as is there and the giving the Vestments with the words in the Third Ritual The Fifth Ritual which he sets down has nothing relating to the Ordination of Priests but the two first Collects and the Prayer of Consecration before set down which upon that account he Judges defective The Sixth Ritual about Eight hundred year Old composed for the Church of England has all that is in the First Ritual with these additions It begins with the Canon of the Council of Carthage about the Ordination of a Priest Then follow the Collects and Prayer before set down Then there is added this Blessing before the Annointing of the hands Benedictio vel Consecratio manuum Sacerdotis ante Unctionem Chrismatis BEnedic Domine sanctifica has manus sacerdotis tui ill ad Consecrandas hostias quae pro delictis atque negligentiis populi offeruntur ad caetera Benedicenda quae ad usus populi necessaria sunt praesta quaesumus ut quaecunque benedixerint benedicantur quaecunque sacraverint sacrentur Salvator mundi qui vivis regnas BLess O God and sanctifie these hands of thy Priest for consecrating the Sacrifices which are offered for the sins and negligences of the people and for blessing of all other things that are necessary for the use of the people and Grant we beseech Thee O Saviour of the world who livest and reignest that whatsoever they Bless may be blessed and whatever they Consecrate may be Consecrated Then follows the Annointing of the hands as before Then is added the Annointing of the head with this Prayer Consecratio Capitis cum oleo UNgatur Consecretur Caput tuum coelesti Benedictione in Ordine Sacerdotali in nomine Patris Filii spiritus sancti LET thy head be Annointed and Consecrated with a Heavenly Benediction in the Priestly Order in the name of the Father the Son and the Holy Ghost Then the Vestments are given as in the Third Ritual with a little variation in the Collect and then follows the Consummation and Blessing as was in the first Ritual before set down The Seventh Ritual which Morinus reckons likewise Eight hundred years Old has the same Collects Consecration and Benediction with the First with the delivery of the Vestment and Prayer as is in the Third Ritual and the Annointing of the hands as in the First without any further Rite The Eight Ritual is near the same Age with the Former the two first Collects and Prayer of Consecration are in it as in the First and the Giving the Vestment as in the Third and the Consecrating of the hands as in the First and there is no more in that Ritual The Ninth Ritual which He believes is Seven hundred years Old has the First Collects and the Prayer of Consecration as in the First There is a little inconsiderable variation in the Giving of the Vestments from what is in the Third The hands are annointed as in the First The head is Annointed as in the Sixth and the Hands are bless'd as in the Sixth the Consummation and Benediction are according to the First Then some Collects and Blessings are added relating to their Fasting and Abstinence The Tenth Ritual about the same age has the two First Collects and the Prayer of Consecration according to the First then follows the giving the Vestments according to the Third Then is the Annointing of the hands according to the First and the Blessing of them according to the Sixth There is no more in that Ritual The Eleventh Ritual about the same Age has the Exhortation to the people and the two First Collects with the Prayer of Consecration as in the First Then these Additions follow He puts one of the Vestments called Orarium on him and says Accipe jugum Dei jugum enim ejus suave est onus ejus leve Take the Yoke of God for his Yoke is sweet and his burden is Light Then the Casula is put on him with these words Stola Innocentiae induat te Dominus Let the Lord cloath thee with the Robe of Innocence Then follows the Blessing as in the First and the Annointing the Hands with a small Variation in the Collect from the words of the First This being done the Paten with the Hosties and the Chalice with the Wine is given with these words Accipe Potestatem offerre Sacrificium Deo Missamque Celebrare tam pro vivis quam pro defunctis in Nomine Domini Receive thou Power to offer Sacrifice and to Celebrate the Mass as well for the Living as for the Dead in the Name of the Lord. Then follows the Blessing as is in the Third Ritual The Twelfth and Thirteenth Rituals the one being about Six hundred and Fifty year Old the other a Hundred years later have the First Collects and Prayer of Consecration as the First had And the Blessing that is in the Third with the Consecration of the Hands that is in the First The Fourteenth Ritual about five hundred year Old has the two Collects and Prayer of Consecration as in the first Then the Orarium is given as in the Eleventh with an Addition in Giving the Casula Accipe vestem Sacerdotalem per quam Charitas intelligitur Potens est enim Deus ut augeat tibi Charitatem qui vivit Receive the Priestly Vestment by which Charity is understood for God is able to increase thy Charity who lives Then follows the Consummation and Benediction as in the first Then the Bishop makes a Cross in their hands with the Oyl and Chrism and uses the words as in the Eleventh Ritual then he gives the Sacred Vessels as in that same Ritual Then follows the Blessing in the Third Ritual and then the Bishop is to kiss them The fifteenth Ritual is about four hundred and fifty years Old and has very near the same Rubricks that are in the former only upon the Margin where the words are to be pronounced in the delivering the Sacred Vessels is written Accipe Spiritum Sanctum quorum remiseritis peccata c. Receive the Holy Ghost whose sins ye remit c. The Sixteenth Ritual about Three hundred