him but whether these were foisted in or not I cannot judge Now these Rites were afterwards a ball of Contention for the Emperours and Kings did give the Investiture by them which had they been given with our such words they might have more easily kept up their pretension but the words joyned with them relating wholly to Spiritual things were no doubt made a great Argument for taking them out of their hands Since it seemed very incongruous for a Secular and Lay person to pronounce them or perform a Rite to which such words were added The Fifth Ritual has only the Collects Adesto and Propitiare and the Prayer of Consecration without the Rubrick for giving the Chrism and the Collects Super Oblata leaving out in the Prayer of Consecration what is left out in the two former Rituals The Sixth Ritual has the Collects Adesto and Propitiare with the Prayer of Consecration as in the first in which the Rubrick about putting the Chrism on the head is also then follows a new Prayer that is in no other Ritual for the Bishop thus Ordained after which there is a Blessing called De septiformi Spiritu For the sevenfold Grace of the Holy Ghost then are the hands of the Bishop Consecrated with holy Oyl and the Chrism with these words Consecratio manuum Episcopi ab Archiepiscopo Oleo sancto Chrismate UNgantur manus istae sanctificentur in te Deo Deorum ordinentur Ungo has manus oleo sanctificato Chrismate unctionis purificato sicut unxit Moyses verbo oris sui Manus S. Aaron Germani sui sicut unxit Spiritus Sanctus per suos flatus manus suorum Apostolorum ita ungantur manus istae sanctificentur consecrentur ut in omnibus sint perfectae in nomine tuo Pater Filiique tui atque aeterni Spiritus S. qui es unus ac summus Dominus omnium vivorum mortuorum manens in Saecula Saeculorum LET these hands be annointed and Sanctified and Ordained for the God of Gods I annoint these hands with Sanctified Oyl and the purified Chrism of annointing as Moses by the word of his mouth annointed holy Aaron his brother and as the Holy Ghost by his breathings did annoint the hands of his Apostles so let these hands be Annointed Sanctified and Consecrated that they may be perfect in all things in thy name O Father and in thy Sons and thy Holy Spirit 's who art the only and great God of the quick and of the dead for ever and ever Amen Then his head is annointed with the following words Hic mittatur oleum super ejus UNgatur Consecretur caput tuum coelesti benedictione in Ordinem Pontificalem in nomine Patris Filii Spiritus Sancti LET thy head be annointed and Consecrated with a heavenly Blessing for the Pontifical Order in the name of the Father the Son and the Holy Ghost Then the Staff is Blessed in these words in Verse Tu Baculus nostrae Rector per saecula vitae Istum sanctifica pietatis jure Bacillum Quo mala sternantur quo semper recta regantur Thou who art the Staff of our Life and our guide for ever sanctify this Staff by which ill things may be beaten down and right things always guided Then the Staff is given and after that the Ring almost with the same words that are in the Fourth Ritual then follows a Prayer that he may ascend the Episcopal Chair then he is put in the Chair and a Prayer is made for him that he may resemble the Patriarchs Prophets Apostles and Saints and in the end he is Blessed in these words Benedictio ejusdem Sacerdotis POpulus te Honoret adjuvet te Dominus quidquid petieris praestet tibi Deus cum honore cum castitate cum scientia cum largitate cum Charitate cum Nobilitate Dignus sis Iustus sis Humilis sis Sincerus sis Apostolus Christi sis Accipe Benedictionem Apostolatum qui permaneat in die ista in die sutura Angeli sint ad dexteram tuam Apostoli Coronati ad sinistram Ecclesia sit mater tua altare sit Deus Pater tuus sint Angeli amici tui sint Apostoli sratres tui Apostolatus tui gradum custodiant Confirmet te Deus in Iustitia in Sanctitate in Ecclesia Sancta Angeli recipiant te pax tecum indiscrepabilis per Redemptorem Dominum nostrum Iesum Christum qui cum Patre Spiritu Sancto vivit regnat in saecula saeculorum Amen MAY the people Honour thee may God assist thee and grant thee whatsoever thou shalt ask of Him with Honour Chastity Knowledg Bounty Charity and Nobility Be thou Worthy Just Humble Sincere and an Apostle of Christ. Receive a Blessing and an Apostleship which shall continue for this time and that which is to come Let Angels be at thy right hand and crowned Apostles at thy left Let the Church and the Altar be thy Mother and God thy Father Let the Angels be thy Friends and the Apostles thy Brethren and guard the degree of thy Apostleship May God strengthen thee in Justice in Holiness and in the Holy Church and may Angels receive thee and inseparable Peace be with thee Through our Lord Iesus Christ who with the Father and the Holy Spirit reigns and lives for ever and ever Amen The Seventh Ritual has first the second Canon of the Fourth Council of Carthage then the Exhortation to the people then the Collects Oremus Adesto and Propitiare then the Prayer of Consecration and then the annointing of the hands then follows the Communion Service The Eighth Ritual begins the Office of Consecrating a Bishop with the Collect Adesto Then follows a new Rite of giving the Gospel with these words ACcipe hoc Evangelium ito doce omnes Gentes REceive this Gospel and go and teach all Nations Then follows the Propitiare and the Prayer of Consecration and the Giving the Staff and Ring without any more This Rite of delivering the Gospels it seems was never generally received for it is in none of the other Rituals published by Morinus but is now in the Roman Pontifical The Ninth Ritual begins this Office with the Form in which the Kings of France did then choose their Bishops then follows an Oath of Obedience to the Patriarchal See no mention being made of the Pope or See of Rome then the Ring is Blessed with a particular Benediction and it is given with the words in the Fourth Ritual The Staff is next Blessed as in the Sixth Ritual and given as in the Fourth Ritual Then follow the Collects Oremus Adesto and Propitiare then the Prayer of Consecration as in the First Ritual then follows another long Prayer after which follows the Annointing of the hands and head and the Blessing for the sevenfold Grace of the Holy Ghost Then follows the Communion Service The Tenth Ritual has only the
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
Prayer of Consecration of any such power The same Prayer of Consecration is also in another Ritual which he believes 900 years old and also in another that he believes 800 years old It is true in these Rituals there is a Blessing added in which among other things the Consecrator Prayes that by the obedience of the people the Priest may transform the Body and Blood of thy Son by an undefiled Benediction but here is no power given nor is this Prayer essential to the Orders so given but a subsequent Benediction Therefore the want of it cannot annul Orders And in another MSS. Ritual belonging to the Abbey of Corbey written about the middle of the 9th Century there is nothing but the Prayer of the Consecration of a Priest which is the same with what is in the other Rituals but the blessing which mentions the transforming of the Body of Christ is not in it by which it appears that it was not looked on as essential to Orders And in another Ritual compiled for the Church of England now lying in the Church of Roüen believed to be about 800 years old the Form of Consecration is the same that it is in the other Rituals The ancient Ritual of the Church of Rhemes about the same age and divers other ancient Rituals agree with these But the first mention of this power of saying Mass given in the Consecration of Priests is in a Ritual believed to be 700 years old compiled by some near Rome in which the Rite of delivering the Vessels with these words Receive power to offer Sacrifice to God and to celebrate Masses c. is first set down yet that is wanting in a Ritual of Bellay written about the Thousandth year so that it was not universally received for near an Age after it was first brought in Now in all these Rituals the Prayer of Consecration is that which is now in the Pontifical only one of the Prayers of the Office * but is not the Prayer of Consecration from which two things clearly follow First that no Form of Ordination is so essential but that the Church may change it and put another in its room and if the other be apposite and fit there is no fault committed by the Change much less such a one as invalidates the Orders so given Secondly It is clearly made out that in the Ordinations of the Primitive Church for 900 years after Christ there was no power of consecrating Christ's Body and Blood expresly given in the forms and words of Ordination So that if the want of such words annuls our Ordinations it will do the same to theirs the consequence of which will be that there were no true Orders in the Church of God till the latter Rites in the Roman Pontifical were invented and if that be true then the Orders of the Roman Church which have descended from them are not true since they flow from men not truly ordained And at this day the Greek Church as is set down by the Learned and Pious Bishop of Vence treating of the matter and form of Orders when they ordain 〈◊〉 give no such power but the Bishop lays on his right hand on the Priest's head and says The grace of God that always heals the things that are weak and perfects things that are imperfect promotes this very Reverend Deacon to be a Priest Let us therefore pray for him that the grace of the most Holy Spirit come upon him Then those that assist say thrice for him Kyrie Eleison Then the Bishop makes the Sign of the Cross and prays for the grace of God on the Priest thus ordained holding his hand all the while over his head then he puts the Priestly Vestiments on him and gives him the Kiss of Peace which is also done by the rest of the Clergy there present And Habert a Doctor of Sorbonne who has published the Greek Pontifical with learned Observations on it gives us this same account of their Ordinations which Morinus has confirmed by the several ancient Greek MSS. which he has published one of them being 800 years old which agrees with it and neither in the first Prayer nor second during both which the Bishop holds his hands over the head of him that is to be Consecrated is there any mention made of this power of consecrating Christ's Body and Blood And in the Rituals of the Maronites Nestorians and Copthites all which Morinus proves are held good and valid by the Church of Rome there is no such Power given in the words of Consecration their Forms being almost the same with those used in the Greek Church so that we generally find Imposition of hands with a Prayer of Grace and a Blessing were looked on as sufficient for Ordination and this was taken from the practices of the Apostles who ordained by Prayer and Imposition of Hands as appears from the places cited in the Margent and that these Prayers were that God might pour out the gifts and graces of his Spirit on them both the nature of the thing and some of the cited places do fully prove From all which it appears that either our Ordinations are valid or there are no true Orders in the whole Christian Church no not in the Church of Rome it self 3. The very Doctrine and practice of the Church of Rome shews that the essentials of Ordination remain still with us By the Maxims of the Schools there must be matter and form in every Sacrament the Matter is some outward sensible action or thing the Form are the words applyed to that action or thing which hallow it and give the Character when as they say the indelible Character is impressed which they believe is done by Orders The imposition of hands is held to be the Matter by almost all their Doctors as is acknowledged by Bellarmine Vasques and most of the Schoolmen are of this mind It is true Eugenius in his Instruction to the Armenians set down in the Council of Florence declares that the giving the Sacred Vessels is the Matter in Orders but the Council of Trent which was a far more learned and cautious Assembly than the other was in which there was nothing but Ignorance and Deceit determined that Priests have their Orders by the Imposition of hands for treating of extream Unction they decreed that the Minister of it was either the Bishop or Priests lawfully ordained by them by the Imposition of the hands of the Presbytery And Bellarmine both from the Scriptures and the Fathers proves that the Imposition of hands must be the Matter of this Sacrament since they speak of it and of it only Now if this be the Matter of this Sacrament then the Form of it must be the words joyned with it in their Pontifical Receive the Holy Ghost And the Council of Trent does clearly insinuate that this is the form of Orders in these words If any man say that in Ordination the H. Ghost is
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
added for the more Solemnity but are not of the essence of Ordination according to what is now most generally received even in their own Church And Vasques does set down this very Objection against the form of their Episcopal Ordination as not sufficient because it does not specify the Episcopal power to which he answers that though the words express it not yet the other circumstances that accompany them do it sufficiently by which it appears that this Argument is as strong against their Ordination as ours and that they must make use of the same Answers that we give to it Fourthly The ancient Forms of Consecrating Bishops differing so much one from another and indeed agreeing in nothing but in an Imposition of hands with a convenient Prayer it has been already made out that there is no particular Form so necessary that the want of it annuls Orders and that the Church has often changed the words of these Prayers upon several occasions and it was ever thought that if the words do sufficiently express the mind of the Church there was no more scruple to be made of the validity of the Orders so given for if the Episcopal Character were begotten by any of those Rites which the Church of Rome has added of late such as the Chrism the giving the Gospels the Ring the Staff or any other set down in the Pontifical then there were no true Bishops in the Church for many Ages In the most Ancient Latin Ritual now to be found there is nothing in the Consecration of a Bishop but the Prayer which is now marked for the Anthem after the Consecration in the Pontifical In a Ritual believed to be 800 year old the anointing is first to be found but there is no other Rite with it in another Ritual somwhat later than the former the giving the Ring and the Staff were used which at first were the Civil Ceremonies of Investiture and in the Greek Church none of those Rites were ever used they having only an Imposition of hands and saying with it The Divine Grace that heals the things that are weakâ—… and perfects the things that imperfect promotes this very Reverend Priest to be 〈◊〉 Bishop Let us therefore pray that the grace of the Holy Ghost may come upon him then all that are assisting say thrice Kyrie Eleison Then the Consecratoâ—… lays the Gospels on the head and neck of him that is Consecrated having before Signed his head thrice with the sign of the Cross and all the other Bishopâ—… touch the Gospels and there is a Prayer said And thus it is clear that if those Rites in the Pontifical be essential to Episcopal Orders neither the Primitive Church nor the Greek Churches gave them truly which are things they cannot admit Therefore it is most disingâ—…nuously done of them to insinuate 〈◊〉 unlearned persons that our Orders anâ—… not good when in their Conscienceâ—… they know that they have all those Requisites in them which by the Principleâ—… of the most Learned men of their owâ—… Church are essentially and absolutely necessary to make them good and valid But I go next to see what Ingenuity there is in the Objections which he sets down in our Name against the former Arguments There is nothing in which any man that writes of Controversie shews his candor and fair dealing more than in proposing the Arguments of the adverse party with their full and just weight in them And it is a piece of Justice and Moral honesty to which men are obliged for to pretend that one brings what may be objected against his Opinion and then not to set down any strong and material Arguments but on the contrary to bring some trifling and ridiculous things that no Learned persons did ever make use of is to Lye and really I cannot think the Writer of this Paper has common honesty in him that will pretend to set down our Objections and yet passes them over every one Our Arguments are drawn 1. From Christ's own practices 2. From the practice of the Apostles and the Primitive Church 3. From the practice of the Greek Church at this day 4. From the Doctrine and the practice of the Church of Rome These are the Arguments on which our Cause does rest and upon these Authorities we are ready to put the thing to an Issue But he was wiser than to mention any of those for he knew he could not get ofâ—… them so well and therefore that he might deceive those that are ready to take any thing off his hands upon trust he brings Objections which he knows none of us will make To the first I need say nothing having I presume said enough already to shew that both our Priestly and Episcopal Orders are good and valid But his second is such a piece of foâ—… dealing that really he deserves to be very sharply reproved for it In it he makes us object That though the form of our Ordination since King Edward the 6th his days till his Majesties happy Restauration was invalid yet that is sâ—…lved by the Parliament that now sits that appointed the words of Ordination to be Receive the Holy Ghost for the Office of a Priest or for the office of a Bishop And having set up this Man of Straw he runs unmercifully at him he stabs him in at the heart he shoots him through the head and then to make sure work of him he cuts him all to pieces that he shall never live nor speak again and all this out of pure Chivalry to shew his valour He tells us the Salve is worse than the Sore that by the change the Form used before is confessed to be invalid else why did they change it He tells us Secondly By this we acknowledg all our Bishops and Priests till that time to be null Thirdly That they not being true Bishops cannot Ordain validly for no man can give what he has not And fourthly The power that Act gives is only from the Parliament and not from Christ and this destroys our Orders Root and Branch So there is an end of us we are all killed upon the spot never to live more Yet there is no harm done nor blood spilt all is safe and sound But to satisfie any person whom such a scruple may trouble Let it be considered First That we pretend not that there is any greater validity in our Orders since the last Act of Uniformity than was before for those words that are added are not essential to the Ordination but only further and clearer Explanations of what was clear enough by the other parts of these Offices before Therefore there is no change made of any thing that was essential to our Ordinations an Explanation is not a change for did the Fathers of the Councils of Nice and Constantinople change or annul the Faith and Creeds that the Church used before when they added Explanations to the Creed Therefore the adding of some explanatory words for cutting off
Divine Indulgence and the Priestly gifts of the Holy Ghost by the priviledg of his Vertue lest he be found unfit for his Place Item Benedictio SAnctificationum omnium Autor cujus vera Consecratio plena Benedictio est Tu Domine super hunc samulum ill quem Prebyterii honore dedicamus manum tuae Benedictionis eum insunde ut gravitate actuum censura vivendi probet se esse seniorem his institutus disciplinis quas Tito Timotheo Paulus exposuit ut in lege tua die ac nocte omnipotens meditans quod elegerit credat quod crediderit doceat quod docuerit meditetur justitiam constantiam miscricordiam fortitudinem in se ostendat exemplum probet admonitionem confirmet ut purum atque immaculatum ministerii tui domum custodiat per obsequium plebis tuae corpus sanguinem filii tui imma culata Benedictione transformet inviolabili caritate in virum perfectum in mensuram aetatis plenitudinis Christi in die justitiae aeterni judicii conscientia pura side plena Spiritu Sancto plenus persolvat Per Dominum The Benediction THou the Author of all Sanctifications whose true Consecration is a full Benediction Thou O Lord lay the hand of thy Blessing upon this thy Servant whom we have dedicated to the honor of Priesthood that by the gravity of his actions and the rule of living he may prove himself to be an Elder instructed in those Disciplines which Saint Paul delivered to Titus and Timothy that meditating in thy Law O Almighty God day and night he may believe what he reads and teach what he believes and follow what he teaches and may shew forth Righteousness Constancy Mercy and Courage in himself and approve himself a Pattern and confirm his Admonitions and may preserve the gift of thy Ministry undefiled and through the obedience of thy people may transform the Body and Blood of thy Son with an undefiled Blessing and may finish all by an inviolable Charity in a perfect man in the measure of the Statute of the fulness of Christ in the day of the justice of Eternal Judgment with a pure Conscience and a full Faith being full of the Holy Ghost The follows the Consecration of their Hands in these words Consecratio Manus COnsecrentur Manus istae sanctificentur per istam Unctionem nostram Benedictionem ut quaecunque benedixerint benedicta sint quaecunque sanctificaverint sanctificentur Per Dominum Item Alia UNgantur Manus istae de Oleo Sanctifica Chrismate Sanctificationis sicut unxit Samuel David in Regem Prophetam ita unguentur consummentur in nomine Dei Patris Filii Spiritus Sancti sacientes Imaginem Sanctae Crucis Salvatoris Domini nostri Iesu Christi qui nos à morte redemit ad regna coelorum perducit Exaudi nos Pie Pater Omnipotens Aeterne Deus praesta quod tâ—… Rogamus Orames Per Dominum In English thus LEt these hands be Consecrated and Sanctified by this Unction and our Blessing that whatsoever they Bless be Blessed and whatsoever they Sanctifie be Sanctified through our Lord. And Another LET these hands be annointed with the Sanctified Oyl and the Chrism of Sanctification as Samuel annointed David to be both King and Prophet So let them be annointed and perfected in the Name of God the Father the Son and the Holy Ghost making the Image of the Holy Cross of our Saviour the Lord Iesus Christ who redeemed us from Death and brings us to the Kingdome of Heaven Hear us O Holy Father Almighty and Eternal God and grant what we desire and Pray for Through our Lord. There is neither more nor less in that Ritual about the Ordination of a Priest For this last of the Annointing the Priests with Oyl it cannot be called essential to the Priesthood for the Greek Church never used it and tho Nazianzen tells us that his Father had anointed St. Basil and that himself was also Annointed yet neither the Apostolick Constitutions nor Dionystus the Areopagite nor Simeon of Thessalonica nor Cabasilas tho they have delivered to us the Rites of Ordination in the Greek Church ever mention it And it is in no Greek Ritual So that what ever places are found in any Greek Author of Annointing in Ordination must be understood Allegorically and Mystically of the effusion of the Holy Ghost So both Elias Cretensis and Nicetas the Scholiasts on Nazianzen expound his words and there are some Passages near the end of his Fourth Oration that shew these other places of his are to be understood Metaphorically This Rite is not mentioned by the Council of Carthage and it seems was not received in Spain a great while after the Age of this Ritual for Isidor tho very particular in other things as the Staff and Ring does not mention it neither when He speaks of the Ordination of Priests nor Bishops Nor do the Councils in Spain mention it and Alcuine speaks nothing of it but it was only as seems used in the Gallicane Church and the first that I find clearly mention it is Amalarius but Gildas intimates it for he speak of the benediction qua initiantur Sacerdotum manus by which the Priests hands are initiated Pope Nicolas the first expresly says that at Rome neither Priests nor Deacons were annointed His words are Praeterea sciscitaris utrum solis Presbyteris an Diaconibus debeant cum Ordinantur manus Chrismatis liquore perungi quod in Sancta hac Romana cui Deo auctore deservimus Ecclesia neutris agitur Sed quia sit à novis legis ministris actum nusquam nisi nos fallat oblivio legimus You ask me further if only the Priests or the Deacons likewise when they are Ordained should have their hands anointed with the Chrism this is done to neither of them in this Holy Roman Church where by Gods appointment we serve and if our memory fails us not we no where read that this was done by the Ministers of the new Law The Second Ritual published by the same Author is as he believes Nine hundred year Old and has been compiled for the Church of Rome being that which is commonly called Sacramentarium Gelasianum in which the Rubricks and Prayers are the same with the Former only the Annointing is not mentioned in that part of it that relates to the Ordination of Priests but the Transcriber after the Office of the Ordination of the Subdeacon adds the Rite and Collects for the Annointing the Priests which Morinus believes he did to accommodate it to the French Rites The third Ritual is as Morinus believes antienter than Eight hundred years in which the Rites and Collects are the same with the Former only the Consummation and Blessing is wanting and a new Rite is added of giving the Vestiments with these words which are in stead of the
cap. 15. Grat. Dist. 53. Cap. 4. Con. Agath can 37 38. Con. Aurel can 19. An. 659. An. 664. a Can. â—… Apost Con. Nic. can 4. Con. Arel 1. can 21. Arel 2. can 5. Carth. 2. Can. 12. See Grat. Dist. 64. b In Can. 1. Apost c Bell. de notis Eccl. lib. 4. cap. 8. An. 1123. Tom. Con. 10. pag. 893. Tom. Con. 11. par 1. pag. 127. An. 1311. Tom. Con. 11. par 2. pag. 1550. An. 1214. An. 1209. See pag. 176. Hall fol. 205. Jesuits Loyalty Psal. 92. 5 6. S. Ioh. 20. 22. * Vasques in 3. parte D. 129. c. 5. n. 71 72. Says it is the constant opinion of the Catholicks that the Sacraments consist of some things and words Instituted by God which men cannot alter or change and that Christ delivered both the words and things of which the Sacraments consist Which he says are necessary in all Churches and rejects the Opinion of Pope Innocent the 4th and others who pretend that some things are necessary to the Sacraments in some Churches which are not necessary in other Churches and Disp. 239. in 3. p. c. 4. n. 36. He again resumes the same thing and refutes Tapperus who thought that in some Sacraments in which Christ did not determine the Matter and Form he left the power of assigning these with his Church Which he denies and says no Power about the determination of the Matter and Form was left with the Church but the assignation of those is believed done by Christ for since the institution of the Sacrament is by Divine right the matter and form must be assigned by the same right for proving which he cites the Council of â—…rent De ord Sac. Can. 3. De Eccles. Hierar Lib. 8. Cap. 16. Dâ—…s Sanctification Discourse sur les Ordres Sacres Acts 6. 6. Whom they see before the Apostles and when they had prayed they laid their hands on them Acts 13. 3. And when they had fasted and prayed and laid their hands on them they sent them away Acts 14. 23. And when they had Ordained or literally imposed Hands them Elders in every Church and had prayed with fasting 1 Tim. 4. 14. Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery 1 Tim. 5. 22. Lay hands suddenly on no man neither be thou partaker of other mens sins 2 Tim. 1. 6. 7. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands For God hath not given us the spirit of Fear but of Power and of Love and of a sound mind Bellarm. de Sac. Ord. cap. 9. Cap. de extr Unct. De Sacr. Ord. Can. 4. Tom. 3. m. 3. Disp. 24. c. 3. Disp. 239. Cap. 2. n. 5. b Lib. de Iu. Sacer. Lect. 5. de Sacr. a In 4. Disp. 24. pract quaest 4. Disp. 235. c. 3. Disp. de Sacr. 5. n. 87. Observ. 1. 2. de ord Pres. Tit. 8. de Cons. Pres. Exerc. 7. cap. 1. Exerc. 7. cap. 2. 1 Cor. 4. 1. * Psal. 142. 2. Let my Prayer be set forth beforethee as Incense and the lifting up of my hands as the Evening Sacrifice Psal. 52. 27. The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise Hebr. 13. 15. By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving Thanks to his Name Rom. 12. 1. I beseech you therefore Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable service Philip. 4. 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you an Odor of a sweet smell a Sacrifice acceptable well pleasing to God 1 Chro. 23. 6. 1 Chro. 24. 19. â—… Kings 2. 27. 2 Chro. 17. 7 8 9. 2 Chro. 29. 4. 5. 15. 27. Vers. 30. 2 Chro. 30. 2. Ep. 43. Ath. Ep. ad Solit. Bar. ad An. 355. n. 56 57. Bar. ad An. 357. n. 63 64. Cap. 10 11. Exerc. 5. Disp. 141. cap. 1. N. 8. Collat. 2. cum Donat. Ep. 50. * Sect. 3â—… Cap. 8. Exer. 5. num 7. 1 Cor. 12. 5 6. Disp. 240. c. 5. n. 60. Deus Honorum omnium 7. De Concor Imp. Sacer Action â—… Can. â—… â—…e Pallio Tit. 17. Rit Elec. Patr. In vita Silverii In Plat. in Pelag. 2. Dist. 63. In Pasch. 1. In Leo. 4. Can. 6. Can. 12. Ad Anno 681. numb 60. Article 37. of the Civil Magist. â—…ess 21. cap. 2. * See what Vasques has said of Changes in the forms of the Sacraments * Vacans * Si omnibus affabilis * Deest * In Trinitate * Singulam * Desunt haec in Labbee * Utraque natura * Deest * Deest * Receptione * Hab. Lab. Factus Cod. Saris. * Hac vita * Proemia * Desunt haec in in MSS. Cod. Saris. * In aliis Cod. Et. * In aliis MSS. Congrua ratione * Mysticis * Pontifices †Sequentis ordinis * Mentem * Ut ad hostias salutares frequentioris Officii Sacramenta Ministerium sufficeret sacerdotum * Pluribus †Hunc famulum tuum †Probus * Eo * Hic * Ad Presbyterii honorem * Gratiam tuae Benedictionis infunde †Omnium †Legerit * Imitetur †Deest * Admonitione †Mysterii * Corpore sanguine filii tui immaculata benedictione transformetur ad inviolabilem caritatem Orat. 20. 4. 5. Lib. 2. de Eccles. Offic. cap. 5. Lib. 2. c. 3. In Eccles. Ord. Epist. 19. ad Radol Bitur c. 3. Which is also in the Canon Law Dist. 23. c. 12. Tom. 5. * Preces * Providendam vel providens In other Rituals thus Adesto supplicationibus nostris omnipotens Deus quod humilitatis nostrae gerendum est Ministerio virtutis impleatur effectu Per. * Inclinato * Sacratis * Affatu * Honor. * Splendor * Ministerium *** * Instructos eos *** †Interiora eorum * Signis prodigiis †Virtute * Ligaverint †Ligatum * Dimiserint †Dimittas Desunt haec in in plurimis MSS. ** ** All this betweâ—… is wâ—…ting in many Rituals a Sâ—…rm 8. de pass Dom. b in 1 Reg. cap. 10. c Lib. c. 14. Lib. 3. de Tab. cap. 9. See Morin Ex. 6. c. 2. a De 〈◊〉 offiâ—… liâ—… 2. caâ—… 5. b Lib. dâ—…â—…i offic â—…ap Qâ—…aliter Eâ—…opus orâ—…etur in Eccles. Romana c Lib. 2. de Eccles. offic cap. 14. d Lib. de Instit Cler. cap. 4. See Pet. de Marca Concor Sac. Imp. l. 8. c. 19. n. 9. Li. De Div. Offiâ—… See inter opera Bernar. Con. ad Clerum â—…rope â—…inem He died â—… Anno 755. Post Epist. 11â—… L. 1. vit e. 19. Mogunt p. 343. Mat. 16. Joh. 21. â—… Act. 1. 5. Epist. 135. Lib. 1. Ep. Greg. post Ep. 21. lib. 8. post Ep. 1. Ann. 1079. Ann. 1002. Ep. 5. 6. Pasch. 2. Lib. 2. Decret Greg. Tit. 24. c. 4. set out by him Anno 1236.