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A50844 A short defence of the orders of the Church of England, as by law establish'd, against some scatter'd objections of Mr. Webster of Linne by a presbyter of the diocess of Norwich. Milbourne, Luke, 1649-1720. 1688 (1688) Wing M2038; ESTC R15534 26,123 38

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Edit Lugd. 1671. yet sure it 's concluded that there 's the same virtue in a Semi-Ordination as in our Compleated and that two Imperfects makes one Perfect We cannot deduce any thing from the whole but That an Ordinance unquestionably sacred and of Divine Original is so far perverted by those of the Roman Church as to have lost its Nature which conclusion we may be the more confirm'd in if we observe that Assertion of some Modern Casuists That where by any Mistake it has so happen'd that the Person to be Ordain'd did not touch both the Patten and Chalice with that exactness requir'd by the Roman Rubrick Bonacina D. 8. q. 2. puncto 3. or where it is rationally doubted whether they did touch them or not there they ought to be Ordain'd again the former Ceremonies being wholly Insignificant Which strange Sleight of Apostolical Practice and weight laid upon this new Invention I can no way reconcile to that Position of Alexander Alensis Those things which are order'd by Men may be alter'd by Men but those which are instituted by God Quae ab homine Ordinata sunt ab homine possunt mutari quae autem à Deo instituta sunt non nisi dictante Deo debent mutari Alonsis Sum. p. 4. q. 9. Memb. 1. 2. art 2. may not be changed but by the Command of the same God. Besides as to Sacraments they tell us They must be administred In Forma Ecclesiae Decret p. 2. c. 1. q. 1. c. 51. Hi qui c. 52. Si quis or that otherwise they are ineffectual What Church then must that be according to whose Form Orders must be conferr'd Must it be the Ancient or Modern Church of Rome The Question is Reasonable since they have varied from themselves so much for we can find no Western Ritual mentioning the Touch of the Vessels for the first Nine hundred years after Christ If at last the Ordination of Pastors in the Church of God be instituted by Christ and his Apostles and if the manner how those first Church-Governors collated Holy Orders be express'd on Sacred Writ Then those who have varied so much from their Prescriptions and yet pretend to confer the same Divine Grace still have to the utmost of their Power evacuated both the Diaconal and Sacerdotal Offices within their own Church and if urged severely with their own Principles must appear at best but an Embryo an unshaped and incompleat Church their Priesthood Sacraments and Government falling at once to the ground 2. It 's obvious to any to object to them That Laying on of hands without using any Words at all whereby the meaning of that action should be guest at is a Ceremony of no Consequence at all Yet the very Essence of Orders according to their Schoolmen before cited consists in such a mute Imposition of hands by which it appears That the Sacrament of Orders as they call it is of a very different Nature from all the rest For should the Priest Anoint a Man with Oyl tho in a Dying State and say nothing who would call it Extreme Vnction Who would dream that the Priest Baptiz'd every Man whom he should Sprinkle Water on unless he us'd the words of Institution And we conclude That those of the Roman Communion would scarce believe the Bread and Wine Transubstantiated into the Body and Blood of Christ by the bare Contact of the Priests Hand without those powerful Words Hoc enim est Corpus meum the words being as Essential to the Sacrament as the Elements or the particular action of the Priest Now if a Bishop lay his hand upon my Head and say nothing who knows whether it be to give me his Blessing to confirm me after Baptism to Consecrate me to some sacred Employ or whether it were not an action purely accidental or a mark of some personal kindness to me For a Bishop as a Bishop may intend by such an action any one of these things as well as Ordination It 's true they have some circumstantials and appendages in their present Rituals demonstrative enough but those may be omitted and a perfectly mute Imposition of hands be made use of alone as being only Essential to the thing design'd for if the Essentials of an Ordinance be us'd the Circumstances can add nothing to its Perfection or Imperfection So the Roman Church allows Baptism of Infants a compleat Sacrament when administred by such persons who have no Authority to Consecrate the Elements or by Priests in such streights of time as render their Consecration impracticable If we should grant what some would fain perswade us That Imposition of hands and touching the Vessels are both Essential to Ordination Notwithstanding this As when they allow Bread and Wine both as Essentials to the Sacrament of the Lords Supper yet they esteem it enough to administer that Sacrament in one kind to all Communicants so it may upon the same grounds be determin'd sufficient to give Orders only by one Mean the virtue of the other Essential being suppos'd to be in that one by Concomitancy But a Ceremony wholly silent is so very unintelligible to the vulgar that though they could be brought to apprehend its general meaning yet unless there were so many different Modes of laying on of Hands it were impossible for them to distinguish between Bishops Priests and Deacons to the great trouble and dissatisfaction of those who among a thousand Doubts and Uncertainties must partake of the Ordinances of God by their hands And this defect themselves are so sensible of that though Imposition of hands be only a dumb Circumstance yet when the Vessels are exhibited in which Action they now generally fix the Essence of Orders the Bishop ordaining uses a particular Form expressive of the Office then conferr'd But it is 3. Such a Form as if well examin'd would leave us more at a loss for the validity of their Priesthood than all their precedent silence Take thou Power c. where it would give us very great satisfaction if they would inform us what kind of Sacrifices their Priests offer Whether Typical and so Carnal and Sensible Or else Spiritual If Spiritual we know of none such relating to their publick Duties but Prayers and Praises in their largest extent Spiritual Sacrifices indeed acceptable to God through Jesus Christ 1 Pet. 2.5 We know of none concerning them in private but such as all Christians may offer as well as Priests Presenting their Bodies a living Sacrifice holy and acceptable to God Rom. 12.1 which is their reasonable Service If their Sacrifices are Typical by whom were they Instituted Or what are they Types of If of the Messiah to come their Priesthood must be either Judaic or Pagan whose various Sacrifices either more expresly as commanded by God or more darkly as taken up from Arguments of Gratitude or from Imitation were their great expressions of their Hope of a Messiah to come or of some extraordinary