Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	day_n	king_n	4,175	5	3.7569	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48285	Erastus Senior scholastically demonstrating this conclusion that (admitting their Lambeth records for true) those called bishops here in England are no bishops, either in order or jurisdiction, or so much as legal : wherein is answered to all that hath been said in vindication of them by Mr. Mason in his Vindiciæ ecclesiæ Anglicanæ, Doctor Heylin in his Ecclesiæ restaurata, or Doctor Bramhall ... in his last book intituled, The consecration and succession of Protestant bishops justified : with an appendix containing extracts out of ancient rituals, Greek and Latine, for the form of ordaining bishops, and copies of the acts of Parliament quoted in the third part.	Lewgar, John, 1602-1665.	1662 (1662)	Wing L1832; ESTC R3064	39,391	122

words with those other being not formal which is impossible betwixt words sacramentall as these are and not sacramentall as all the other are but onely materiall or locall because contained within the same Office their signifying of it can contribute or cooperate nothing to make these signifie it one whit the more then they would do taken singly by themselves And so if these taken singly by themselves do not signifie it as he confesses they do not then taken singly by themselves they give it not because they give no more then they signifie and if taken singly by themselves they give it not then none is given because none of the other can give any To make this more plain Suppose all the other expressions had been as they are and the words of their essential form had been onely these Be thou an Officer in the Church or take authority to some administration or God make thee an honest man or some such like mentioning no power of Order in certain will he say they would be valid to make a Bishop by reason of their conjunction with the other expressions I suppose he will not because these signifie no power given of a Bishop And if those would not no more will these for the same reason If his meaning be that there are other words in the Office which express it as intended desired prayed for or supposed to be given by imposition of hands and those words Receive the Holy Ghost c. this is impertinent because the argument proceeded onely upon the not expressing it as given If his meaning be that though these words do not yet they are joyn'd with other words which express it as given this is false because none of those other expressions by him named do express it as given or intended to be given by any of themselves but onely by the imposition of hands and the words joyn'd with it For in the seventh which immediately precedes Imposition of hands the Archbishop tells the party he must examine him before he admit him to that administration and after that onely prayer is made for grace that he may discharge the Office meaning after it should be committed to him as he ought And in the eighth which immediately follows the words of Ordination he is onely exhorted to behave him self as a good Pastor If his meaning be that these words do in some part express it as given and the other in some other part so as betwixt them they make up an expression of it as given this is also false because these express it not at all and none of the other express it as given So take his answer in what sense you will it is no answer to the Objection The third Chapter Answering Dr. Bramhalls Allegations for their Form and in this Chapter his first Allegation from Christs example TO prop up his Answer which he saw needed it he addes to it three Arguments for the validity of their Form but very weak ones all as will appear by the Answers 1. Arg. You may except against Christs own form of Ordaining his Apostles if you will but if that be a sufficient form ours is Ans This supposes that he ordained them Bishops by these words Receive the Holy Ghost which is a false supposition For he ordained them not Bishops by these or any other Sacramental words nay 't is most probable he made not one of them a Bishop but Saint Peter and him he made by those words Pasce oves meas The fourth Chapter Answering his second Argument from the Romane Forme 2. Arg. THe Form used at the same time when hands are imposed is the same both in our Form and yours Receive the Holy Ghost And so as much in our Form to express Episcopal power as in yours and if yours be valid ours is Ans If by the same time he mean the same time Physical or Physicè loquendo I deny his Consequence therefore as much in our Form as yours because their entire essential Form is used at the same time when hands are imposed which ours is not as we shall see anon If by the same time he mean the same time Moral or Moraliter loquendo that is continued without any moral interruption his Antecedent is a mistake For our Form is not those words alone Accipe Spiritum Sanctum nay perhaps they are no part of our essential Form for the reason given supra Cap. 1. but those that are immediately joyned with them to wit the Prayer Propitiare Domine c anciently called the Benediction Conc. Car. 4. Ordo Roman which hath been our Form ever since Saint Peters time and for the substance of it is the same with that which is used over all the Easterne Churches and which anciently until within these four hundred years our Church used at the same Physical time when hands were imposed onely in latter ages for the greater solemnity of the Ceremony and fuller signification of the grace of this Sacrament the giving of the Holy Ghost she hath interposed those words Accipe Spiritum Sanctum and perhaps by way of Prayer onely and appointed them and them alone to be pronounced at the same time when hands are imposed and to be pronounced by all the Bishops assisting and then one of the Bishops onely as the ancient Law and Custom was to pronounce the words of Ordination viz. Propitiare Domine supplicationibus nostris Vno super cum fundente Benedictionem Conc. Carth. 4. inclinato super hunc famulum tuum cornu gratiae Sacerdotalis bene ✚ dictionis tuae in eum infunde virtutem Per c. Anon after which follows the other Prayer anciently called Consecratio Episcopi to wit Deus honorum omnium c. tribuas ei Cathedram Episcopalem ad regendam Ecclesiam c. and after that the anointing his head with holy Chrisme with these words Vngatur Consecretur Caput tuum Benedictione coelesti in Ordine Pontificali In nomine Patris c. After which he is called Episcopus and Consecratus till then not but Electus or Consecrandus onely So all these pertain to the integrity of our Form and are morally which is sufficient to the unity of a moral compositum as a Sacrament is joyn'd with the Imposition of hands and in these you see is expressed Sacerdotal Episcopal and Pontifical grace or Order And so there is more in our Form to express Episcopal power then in theirs The fifth Chapter Answering his third Argument from Cardinal Pool's Dispensation 3. Arg. KIng Edward the sixth his Form of Ordination was judged valid in Queen Maries dayes by all the Catholique Bishops in Parliament 1. and 2. Phil. and Mar. 8. by Cardinal Pool then Apostolique Legat in England and by the Pope himself Paul the fourth This he proves by three Mediums The first Medium The Parliament proposed to the Cardinal this Article that all Institutions to Benefices might be confirmed And the Cardinal did

more surety thereof as hereafter shall be expressed First it is very well known to all degrées of this Realm that the late King of most famous memory K. Henry 8. 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 was justly and rightfully recognized and knowledged to have the supream Power Iurisdiction Order Rule and Authority over all the State Ecclesiastical of the same and the same power jurisdiction and authority did use accordingly And that also the said late King in the Five and twentieth year of his Reign did by authority of Parliament amongst other things set forth a certain Order of the manner and form how Archbishops and Bishops should be elected and made as by the same more plainly appears And that also the late King of worthy memory King Edward the Sixth did lawfully succeed his Father in the Imperial Crown of this Realm and did justly possess and enjoy all the same power jurisdiction and authority before mentioned as a thing to him descended with the said Imperial Crown and so used the same during his life And that also the said King Edw. 6. in his time by authority of Parliament caused a godly Book intituled The Book of Common Prayer and Administration of Sacraments and other Rites and Ceremonies in the Church of England to be made and set forth not onely for one Vniform Order of Service Common Prayer and Administration of the Sacraments to be used within this Realm and other his Dominions but also did adde and put to the same Book a very good and godly Order of the manner and form how Archbishops Bishops Priests Deacons and Ministers should from time to time be Consecrated made and Ordered within this Realm and other his Dominions as by the same Book more plainly may and will appear And although in the time of the said late Queen Mary as well the said Act and Statute made in the five and twentieth year of the Reign of the said late King Hen. 8. as also the several Acts and Statutes made in the 2 3 4 5 and 6. years of the Reign of the said late King Edward for the authorizing and allowing the said Book of Common Prayer and other the premises amongst divers other Acts and Statutes touching the said supream authority were repealed yet nevertheless at the Parliament holden at Westminster in the first year of the Reigne of our Sovereign Lady the Queens Majesty that now is by one other Act and Statute there made all such Iurisdictions Priviledges Superiorities and Preeminences Spiritual and Ecclesiastical as by any Spiritual or Ecclesiastical power or authority hath heretofore been or may lawfully be used over the Ecclesiastical State of this Realme and the Order Reformaxion and Correction of the same is fully and absolutely by the authority of the same Parliament united and annexed to the Imperial Crown of this Realm and by the same Act and Statute there is also given to the Queens Highness her heirs and successors Kings and Queens of this Realm full power and authority by Letters Patents under the Great Seal of England from time to time to assigne name and authorize such person or persons as she or they shall think meet and convenient to exercise use occupy and execute under her Highness all manner of Iurisdictions Priviledges Preeminences and Authorities in any wise touching or concerning any Spiritual or Ecclesiastical Power or Iurisdiction within this Realm or any other her Dominions or Countries And also by the same Act and Statute the said Act made in the Five and twentieth year of the said late King Hen. 8. for the order and form of the electing and making of the said Archbishops and Bishops together with divers other Statutes touching the Iurisdiction over the State Ecclesiastical is revived and made in full force and effect as by the same Act and Statute plainly appeareth And that also by another Act and Statute made in the said Parliament in the first year of the Reign of our said Sovereign Queen intituled An Act for the Uniformity of Common Prayer and Service in the Church the said Book of Common Prayer and the Administration of Sacraments and other the said Orders Rites and Ceremonies before mentioned and all things therein contained with certain Additions therein newly added and appointed by the said Statute is fully stablished and authorized to be used in all places within this Realm and all other the Quéens Majesties Dominions and Countries as by the same Act among other things more plainly appeareth Whereupon our said Sovereign Lady the Quéens most excellent Majesty being most justly and lawfully invested and having in her Majesties order and disposition all the said Iurisdictions Power and Authorities over the State Ecclesiastical and Temporal as well in cases Ecclesiastical as Temporal within this Realm and other her Majesties Dominions and Countreys hath by her Supream Authority at divers times sithence the beginning of her Majesties Reign caused divers grave and well learned men to be duly Elected Made and Consecrated Archbishops and Bishops of divers Archbishopricks and Bishopricks within this Realm and other her Majesties Dominions and Countreys according to such Order and Form and with such Ceremonies in and about their Consecration as were allowed and set forth by the said Acts Statutes and Orders annexed to the said Book of Common-Prayer before mentioned And further for the avoiding of all ambiguities and questions that might be objected against the lawful Confirmations Investing and Consecrating of the said Archbishops and Bishops her Highness in her Letters Patents under the great Seal of England directed to any Archbishop Bishop or others for the Confirming Investing and Consecrating of any person elected to the Office or Dignity of any Archbishop or Bishop hath not onely used such words and sentences as were accustomed to be used by the said late King Henry and K. Edw. her Majesties Father and Brother in their like Letters Patents made for such causes but also hath used and put in her Majesties said Letters Patents divers other general words and sentences whereby her Highness by her Supream Power and Authority hath dispensed with all causes or doubts of any imperfection or disability that can or may in any wise be obiected against the same as by her Majesties said Letters Patents remaining of Record more plainly will appear So that to all those that will well consider of the effect and true intent of the said Laws and Statutes and of the Supream and absolute authority of the Queens Highness and which she by her Majesties said Letters Patents hath used and put in ure in and about the making and Consecrating of the said Archbishops and Bishops it is and may be very evident that no cause of scruple ambiguity or doubt can or may justly be objected against the said Elections Confirmations or Consecrations or any other material thing meet to

Erastus Senior Scholastically Demonstrating this Conclusion that admitting their Lambeth Records for true those called BISHOPS here in England are no Bishops either in Order or Jurisdiction or so much as Legal Wherein is answered to all that hath been said in Vindication of them by Mr. MASON in his Vindiciae Ecclesiae Anglicanae Doctor HEYLIN in his Ecclesia Restaurata or Doctor BRAMHALL then called Bishop of DERRY now Primate of ARMAGH in his last Book Intituled The Consecration and Succession of Protestant Bishops Justified With an Appendix containing Extracts out of ancient Rituals Greek and Latine for the Form of Ordaining Bishops And Copies of the Acts of Parliament quoted in the third Part. Printed in the Year 1662. To the Reader THe intent of this Treatise is onely of my Charity to my Friends and Countreymen of the Protestant Profession to shew them this great Defect in their Church the want of Bishops thereby to invite them into ours which even by the confession of her adversaries wants them not And the intent of this Preface is onely to note to them the greatness of this defect in their Church from the hideous Consequences of it For if theirs be no Bishops either in Order or Jurisdiction as this discourse undertakes to demonstrate this will follow First that theirs being no Bishops Ordine they cannot validly Ordain either Bishop Priest or Deacon and so they have none of these Orders in their Church nor have had since the death of those that were Ordained by our Bishops Secondly that theirs being no Bishops Jurisdictione or Pastors of Cathedral Churches they cannot validly Institute a Pastor to any Parochial Church for none but a Pastor can Institute a Pastor and so they have no Pastors in their Church nor have had since the outing of the Catholique Bishops Parsons and Vicars in the beginning of Queen Elizabeths Reign Thirdly that theirs is no true Church or Member of the Catholique for want of Pastors it being an essential part of the Catholique Church Fourthly that Salvation cannot be had in their Church because no Member of the Catholique out of which no Salvation Fifthly that the beleif they have of the Scriptures Trinity Incarnation Death and Merits of Christ and other Mysteries of Christian Religion is no Divine or Supernatural but Moral or Humane Faith onely which cannot avail to eternal Salvation because they believe them finally or in the last resolution of their Faith into the witness or proponent of Gods Word to them upon the testimony of preachers having no mission from God Sixthly that the hope they have of remission of Sins of obtaining Eternal Beatitude by the merits of Christ and of other Evangelical promises is no Divine but Moral or Natural Hope onely which hath no efficacy to an eternal recompence because it cannot be Diviner then the Faith is upon which it is and must be grounded and theirs is but Humane Faith Seventhly that their Ministers having no power because no Priests to remit Sins every time they receive the Communion since they committed Mortal Sin they eat and drink it unworthily and consequently 1 Cor. 11.29 to their owne Damnation because they presume to eat and drink of that which they believe to be the Body and Blood of Christ Catechism in the Book of Common-Prayer which is verily and truly received of the faithful with a Soul foul and abominable to God with Mortal Sin as it must needs be because since Christ Instituted the Word of Priestly Absolution for the ordinary means of giving that grace viz. when he said to his Apostles S. John 20.22 whose Sins you remit they are remitted no Mortal Sin committed after Baptism can be remitted but by that means at least in voto which cannot be supposed in a wilful Protestant which means theirs being no Priests they cannot have in their Church And for the same reason at their Death they go away with all the Sins upon their Soul that ever they committed Eighthly that their Ministers having no power because no Priests to Consecrate Christs Body and Blood they live and dye without ever once offering to God that Sacrifice which is the principal and most necessary Act of Divine Worship under the New Testament the oblation of the Body and Blood of Christ in remembrance of his death and without ever once partaking of that Flesh and Blood of his S. John 6.54 of which he said Except ye eat and drink of it ye shall have no life in you Lastly that every time any of their Bishops presume to Ordain Confirm Excommunicate Institute a Parson or Vicar or exercise other Act of the Episcopal Office or any of their Ministers to Preach Baptize Celebrate publick Divine Service Consecrate the Eucharist take Confessions give Absolution or exercise other Act of Priestly Function so often do they commit the hainous Sin of Sacriledge in which the people are involved with them so often as they do communicate with them in or cooperate to those Sacrilegious Presumptions The Contents Chap. 1. PRoving the first part of the Conclusion the Protestant Bishops are no Bishops ORDINE and urging the first Reason the invalidity of the Form whereby they were Ordained page 1 Chap. 2. Replying to Doctor Bramhall's Answer 5 Chap. 3. Answering Doctor Bramhall's Allegations for their Form and in this Chapter his first Allegation from Christs example 9 Chap. 4. Answering his second Argument from the Romane Form 10 Chap. 5. Answering his third Argument from Cardinal Pool's Dispensation 13 Chap. 6. Vrging the second Reason invalidity of the Minister 21 Chap. 7. Replying to Doctor Bramhall's Answers 24 Chap. 8. Proving the second part of the Conclusion that they are no Bishops OFFICIO viz. For want of Jurisdiction in the Consecrators and urging the first Reason want of the Patriarch's consent 30 Chap. 9. Vrging the second reason their having no Jurisdicton but from the King and bringing the first proof of it from their own acts and confessions 34 Chap. 10. Bringing the second Proof from other publick Acts. 38 Chap. 11. Bringing the third Proof from the Consecration of Matthew Parker 39 Chap. 12. Replying to Doctor Heylins Answer 45 Chap. 13. Proving the third part of the Conclusion that they are no legal Bishops and urging the first Reason because the Act of H. 8. for the Roman Form is still in force 49 Chap. 14. Vrging the second Reason because the Act of Edw. 6. for the Book of Ordination being repealed by Queen Mary is not yet revived and proving the first part of the reason that it was not revived afore 8. Eliz. 50 Chap. 15. Replying to Doctor Bramhall's Answer 52 Chap. 16. Noting Doctor Heylin's varying from himself and falsifying the Act of 8. Eliz. 58 Chap. 17. Confirming the Argument by the proceedings in Bonners Case and urging the first inference for the opinion of the Judges 60 Chap. 18. Refuting the shifts used by Mr. Mason and Doctor Heylin to evade this inference 63