Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	bishop_n	degree_n	presbyter_n	3,055	5	10.4044	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86302	Respondet Petrus: or, The answer of Peter Heylyn D.D. to so much of Dr. Bernard's book entituled, The judgement of the late Primate of Ireland, &c. as he is made a party to by the said Lord Primate in the point of the Sabbath, and by the said doctor in some others. To which is added an appendix in answer to certain passages in Mr Sandersons History of the life and reign of K· Charles, relating to the Lord Primate, the articles of Ireland, and the Earl of Strafford, in which the respondent is concerned.	Heylyn, Peter, 1600-1662.	1658 (1658)	Wing H1732; Thomason E938_4; Thomason E938_5; ESTC R6988	109,756	140

in no point else But Doctor Bernard gives us some and the Answer to the Jesuites challenge hath given given us others First the Lord Primate tells us in a Letter writ to Doctor Bernard and by him now published That he ever declared his opinion to be but it was onely in private to some special Friends that Episcopus Presbyter gradu tantum differunt non ordine and consequently that in places where Bishops cannot be had the Ordination by Presbyters standeth valid And howsoever saith he I must needs think that the Churches which have no Bishops are thereby become very defective in their Government and that the Churches in France who living under a Popish power and cannot do what they would are more excusable in this defect then the Low-Countreyes that live under a a free State yet for the testifying my Communion with these Churches which I do love and honour as true Members of the Church universal I do profess that with like affection I should receive the blessed Sacrament at the hands of the Dutch Ministers if I were in Holland as I should do at the hands of the French Ministers if I were in Charentone And this I must needs say though I never saw it before in Print is no news to me at all For I have heard long since and from very good hands that the Lord Primate did so fully communicate his judgement in the point of Episcopacy to Doctor Preston then of Cambridge a man of quick parts and deep comprehensions that he used to say many times to his Friends and followers that if the Bishops of England did lay the foundation of their calling on no other grounds then the Primate did the differences between them would be soon agreed But on the other side it is the Doctrine of the Church of England that a Bishop and a Presbyter do differ Ordine in respect of some super our order which the Presbyter hath not and not Gradu onely in respect of some superiority of Degree which every Bishop hath above the Presbyters And this appears plainly by the Preface of the Book entituled The form and manner of making and consecrating Bishops Priests and Deacons approved by the Articles of the Church and established by the Laws of the Land in which Preface it is said expresly that it is evident unto all men diligently reading holy Scripture and ancient Authors that from the Apostles time there have been these Orders of Ministers in Christs Church Bishops Priests and Deacons It follows not long after thus viz. And therefore to the intent these Orders should be continued and reverently used and esteemed in this Church of England it is requisite that no man not being at this present Bishop Priest nor Deacon shall execute any of them except he be called tried examined and admitted according to the form hereafter following Here then we have 3. Orders of Ministers Bishops Priests and Deacons the Bishop differing as much in Order from the Priest as the Priest differs in Order from the Deacon But because perhaps it may be said that this Preface is no part of the Book which stands approved by the Articles of the Church and establisht by the Laws of the Land let us next look into the body of the Book it selfe where in the form of consecrating an Arch-Bishop or Bishop we shall find a prayer in these words following viz. Almighty God giver of all good things who hast appointed divers Orders of Ministers in thy Church mercifully behold this thy servant now called to the work and Ministry of a Bishop and replenish him so with the truth of thy Doctrine and innocency of life that both by word and deed he may faithfully serve thee in this office c. By which Prayer it doth as evidently appear as it did before in the Preface not onely that the office of a Bishop doth differ from the Office of the Priests and Deacons but that the Bishop is of a different Order from all other Ministers And this appears yet further by the different forms used in the ordering of the Priests and Deacons and the form of consecrating an Arch-Bishop or Bishop Which certainly the Church had never distinguished in such solemnity for frustra fit per plura quod fieri potest per pauciora if the consecrating of a Bishop did not adde some further Order to him which before he had not as a Priest or Presbyter But because possibly some may say that the Church of England is either singular in this point or else did borrow these forms from the popish Ordinals as it is said to have borrowed her publick Liturgy from the popish Missals it will be found on the first search that nothing is done or appointed to be done by the Church of England but what was regulated and prescribed by the fourth Council of Carthage Anno 401. or thereabout In which Council it is first ordained that in the ordination of a Priest or Presbyter the Bishop holding his hand on his head and blessing him all the Presbyters that were present should hold their hands by the hands of the Bishop Whereas in the ordination of a Deacon it sufficeth that the Bishop alone put his hands upon the head of him that is ordained because he is not sanctified to priestly dignity but to the service of the Church But in the consecration of a Bishop it is there required that two Bishops holding the Book of Gospels over his head the third which regularly was to be the Metropolitan of the Province should pronounce the words of Consecration all the other Bishops which are present laying their hands upon him as others did I said that regularly the Bishop which pronounced the words of Consecration was to be the Metropolitan of the Province in which the New Bishop was ordained because we find it so ordered in the Council of Antioch Anno 365. in which it was decreed that a Bishop should not be ordained without a Synod and the presence of the Metropolitan that the Metropolitan by his letters should call unto him all the Bishops in the Province if conveniently they might come together if not that at the least the greater part should be present or give their consent by writing By which it seems that the consecration of a Bishop was esteemed a work of so great dignity in it self and of so great importance to the Church of Christ that all the Bishops of the Province were required to be present at it if they could conveniently But to return again to the fourth Council of Carthage we find therein three several and distinct forms of Ordination and consequently three several Orders of Ministers to be so ordained For otherwise it had been very unnecessary to use one form in the making of a Presbyter another in the consecrating of Bishops the one to be performed by the Bishop and some Presbyters onely the other not to be attempted but with the presence or the

consent at least of the Metropolitan all other Bishops of the Province consenting to it and giving their assistance at that sacred Ceremony if not otherwise hindered And though this fourth Council of Carthage was but National onely yet was it universally received and that too in a very short time over all the Church and made the standing Rule by which the consecrating of Bishops and the ordaining of Priests and Deacons was to be officiated A Rule so punctually followed by the Church of England that it seemeth to be rather of the Carthaginian then the Roman party and more to savour of the Primitive then the popish Ordinals And to this Rule the Church did tie it selfe so strictly concerning the consecration of an Arch Bishop or Bishop that though a Bishop in some cases might ordain a Priest or Presbyter without the presence and co-operation of other Presbyters yet was there no case whatsoever in which it was lawful for one or more Priests or Presbyters to ordain another And so it was adjudged in the case of Coluthus whose ordinations were therfore declared void of no effect because he was no Bishop but a Presbyter onely as is affirmed by Athanasius in Apol. 2. Which as it clearly contradicted the Lord Primates judgement in the point of the lawfulness of the Ordination of Presbyters by Presbyters without the concurrence of a Bishop so doth it justifie the Church of England against him in the point of Episcopacy which she affirms and he denies to be a distinct Order from that of the Priest or Presbyter But nothing doth more fully manifest the Lord Primates judgement in this particular and consequently his dissent therein from the Church of England then his publishing the judgement and opinion of Doctor Reynolds in this point which he so far enlarged and explicated that Doctor Bernard reckoneth it amongst his works The title of the Book runs thus The judgement of Doctor Reynolds touching the Original of Episcopacy more largely confirmed out of Antiquity by James Arch-Bishop of Armagh The Doctors judgement is as followeth viz. When Elders were ordained by the Apostles in every Church through every City to feed the flock of Christ whereof the Holy Ghost had made them overseers they to the intent they might the better do it by common Counsel and consent did use to assemble themselves and meet together In which meetings for the more orderly handling and concluding of things pertaining to their charge they chose one amongst them to be the President of their Company and Moderator of their Actions As in the Church of Ephesus though it had sundry Elders and Pastors to guide it yet amongst those sundry was there one chief whom our Saviour calleth the Angel of the Church and writeth that to him which by him the rest should know And this is he whom afterwards in the Primitive Church the Fathers called Bishop So far the words of Dr. Reynolds then which there nothing can be said more contrary to the first institution nor more derogatory to the Order and Estate of Bishops And if the Lord Primate did magnifie his own office no better in other things then he did in publishing this piece Doctor Bernard might have spared that part of the character which he gives us of him for so doing p. 151. For by this magnifying of his Office he made himself no better then the President of the Presbyters within his Diocess the chief Priest or Arch-Priest we may fitly call him though possibly in regard of his personal abilities he might be suffered to enjoy that presidency for term of life such a perpetual Presidency as Calvin was possessed of when he reigned in Geneva and sate as Pope over all the Churches of his Platform and was enjoyed by Beza many years after his decease till Danaeus thinking himself as good a man as the best made a party against him and set him quite beside the Cushion Since which time that Presidency hath continued no longer in any one man then from Session to Session from one Classical meeting to another loco libertatis erat quod eligi coeperunt in the words of Tacitus Which fate would questionless befall all the Bishops in Christendom if their Presbyters were once possessed with this fansie that the Bishop was but a Creature of their own making as is affirmed by Doctor Reynolds or that they and their Bishop did not differ Ordine but Gradu onely which the Lord Primate to the great magnifying of his office hath declared to be his own constant opinion 3. In the next place the Church of England doth maintain an Universal Redemption of all mankind by the death and sufferings of our Saviour This first proved by that passage in the publick Catechism by which the party catechized is taught to believe in God the Son who redeemed him and all mankind secondly by that clause in the Letany viz. O God the Son Redeemer of the world have mercy upon us c. thirdly by the prayer of consecrating the Elements of Bread and Wine viz. Almighty God our Heavenly Father which of thy tender mercy didst give thine onely Son Jesus Christ to suffer death upon the cross for our Redemption who made there by his own oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the WHOLE WORLD c. Nor was it without some such meaning that she selected those words of our Saviour in Saint Johns Gospel viz. God so loved the World that he gave his onely begotten Son c. to be used in the preparation to the Communion as she reiterated some others viz. O Lamb of God that takest away the sins of the world incorporated into the Gloria in Excelsis at the end thereof But in this point the Lord Primate is of a contrary judgement to the Church of England For as he seems not to like their opinion who contract the riches of Christs satisfaction into too narrow a room as if none had any interess therein but such as were elected before the foundation of the world so he declareth his dislike of the other extreme as he is pleas'd to call it by which the benefit of this satisfaction is extended to the Redemption of all mankind The one extremity saith he extends the benefit of Christs satisfaction so far ut reconciliationem cum Deo peccatorum Remissionem singulis impetraverit as to obtain a Reconciliation with God and a Remission of sins for all men at his merciful hands p. 21. Which though they are the words of the Remonstrants at the Conference at the Hague Anno 1611. and are by him reckoned for untrue yet do they naturally result from the Doctrine of Universal Redemption which is maintained in the Church of England Not that all Mankind is so perfectly reconciled to Almighty God as to be really and actually discharged from all their sins before they actually believe which the Lord Primate makes to be

Bishops of his party should at an Ordination take the subscription of the party ordained to both Articles the Articles of England not being received instead but with those of Ireland p. 120 121. A sorry shift but such as was conceived to be better then none though as good as nothing But leaving this Dispute to another place as before was intimated we now proceed to the Examination of some other passages in the Lord Primates Letter unto his Honourable Friend in which he first chargeth the Historian for speaking inconsiderately in saying that before that time viz. Anno 1615. The Lords day had never attained such credit as to be thought an Article of the Faith though of some mens fancies And why was this so inconsiderately spoken Because saith he he that would confound the ten Commandments whereof this must he accounted for one unless he will leave us but nine with the Articles of Faith had need be put to learn his Catechisme again But this I look on as a flourish or a fansie onely For I hope the Lord Primate doth not think the Historian so extremely ignorant as to mean there a justifying and salvifical faith but that he takes faith there in the general notion as it importeth a firm perswasion and beliefe that those things are undoubtedly true which are commended to him by the Church in which he liveth or found in any creditable and unquestioned Author And in this notion of the word the matter of a Commandment being made a Doctrine may be called an Article of the Faith without any such scorn as to be put to learn the Catechism again The Articles of England by such as write of them in Latine are called Confessio Ecclesiae Anglicanae praeter Confessionem Anglicanam quam mihi ut modestam praedicabant c. saith the Arch-Bishop of Spalato In like manner and in the same sense and signification as the Articles of the Belgick Churches and the Kirk of Scotland are called confessio fidei Ecclesiarum Belgicarum Confessio fidei Scoticana sit de caeteris that is to say the confession of the Faith of those several Churches By which name the Articles of Ireland being also called by a most eminent learned and judicious person as Doctor Bernard sets him out p. 121. and the new Doctrine of the Sabbath being made a part of that Confession it may be said without any absurdity or being put to School again to learn the Catechisme that till that time viz. 1615. the Lords day never had attained that credit as to be thought an Article of the Faith But to make the matter sure and beyond exception I must put Dr. Bernard in mind of a Book entituled The Humble Advice of the Assembly of Divines assembled at Westminster by the Authority of Parliament concerning a Confession of Faith In which Confession of the Faith it is said expresly that As it is in the Law of Nature that in general a due proportion of time be set apart for the worship of God so in his word by a positive moral and perpetual Commandment binding all men in all ages he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him which from the beginning of the world to the Resurrection of Christ was the last day of the week and from the Resurrection of Christ was changed into the first day of the week which in Scripture is called the Lords day and is to be continued to the end of the world as the Christian Sabbath The institution and keeping of the Lords day here is made an Article of the Faith an Article of that Confession of the Faith which by the Assembly of Divines whereof the Lord Primate was nominated to be one was recommended to the two Houses of Parliament and yet I trow the Lord Primate wil not send the whole Assembly to learn their Catechism again unless it were one of the Catechisms of their own making either the larger or the lesser 't is no matter which But the Lord Primate stayes not here he goes on and saith That he that would have every thing which is put into the Articles of Religion to be held for an Article of Faith should do well to tell us whether he hath as yet admitted the Book of the ordination of Bishops and the two volumes of Homilies into his Creed both which he shall find received in the Articles of Religion agreed upon in the Synod held at London Anno 1562. But unto this it may be answered that the Book of the Ordination of Bishops and the two Volumes of Homilies may be so far taken into the Historians Creed as to believe as much of either as is required of him in the Book of Articles For he may very warrantably and safely say that he does verily believe that the second Book of Homilies doth contain a godly and wholesome Doctrine and necessary for those times that is to say the times in which they were first publisht and that the Book of Consecration of arch-Arch-Bishops and Bishops and ordering of Priests and Deacons doth contain all things necessary to such Consecration and ordering and that it hath nothing that of it self is superstitious or ungodly All this the Historian doth and may believe without making it an Article of his Faith except it be in that general notion of the word which before we spake of and in which notion of the word the Article of the Consecration of Arch-Bishops and Bishops c. may as well finde a place in the Confession of the Faith of the Church of England as that Article of the Parity of Ministers hath found admittance in the Confessions of the Belgick Scotish and other Reformed Churches For in the Belgick Confession Art 31. it is thus declared quantum vero attinet Divini verbi Ministros ubicunque locorum sint eandem illi Potestatem Authoritatem habent ut qui omnes sint Christi unici illius Episcopi universalis unicique Capitis Ecclesiae Ministri The French Confession bearing this Title Gallicarum Ecclesiarum Confessio fidei that is to say The Confession of the Faith of the French or Gallick Churches as the Scotish Confession is called Confessio fidei Scoticana doth affirm as much viz. Credimus omnes veros Pastores ubicunque locorum collocati fuerint eadem aequali inter se potestate esse praeditos sub unico illo capite summoque solo universali Episcopo Jesu Christo And so no question in the rest The Consecration of Arch-Bishops and Bishops may as well be an Article of the Faith amongst us in England as the Parity of Ministers amongst those of France or the Low-Countries These Interlocutories being thus passed over the Lord Primate comes at last to his final and definitive sentence for what remaineth after the Verdict is once given but that Judgment in the Case be pronounced accordingly And the Judgment is given us in these Words viz. By the