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the seven Sacraments; but the Doctrine of the seven Sacraments is grounded in Scripture, and taught by the ancient Authors, albeit not altogether.-Dr. Day.

Septenarius Sacramentorum numerus, Doctrina est recentium Theologorum; quam illi partim ex Scriptura, partim ex veterum scriptis, argute in sacrum hunc (ut aiunt) numerum collegerunt.-Dr. Oglethorpe.

I think, as I find by old Authors, the ancient Church used all these seven Sacraments; and so I think it good to be taught.Dr. Redmayn.

The determinate number of seven Sacraments, is not taught in any one Process of the Scripture, nor of any one of the old Authors of purpose speaking of them altogether, or in one Process, as far as I can remember; albeit they all seven be there, and there spoken of in Scripture manifestly, and so have the old Authors left them in sundry places of their Writings; and so it ought to be taught.Dr. Edgworth.

Forasmuch as the Scripture teacheth these seven, and sheweth special Graces given by the same, the which are not so given by others, called Sacraments, the old Authors perceiving the special Graces, have accounted them in a certain number, and so have been used by Doctors to be called seven, and without inconvenience may so be taught. Dr. Symmons.

I say, the determinate number of seven is not expresly mentioned in the Scripture, like as the determinate number of the seven Petitions of the Prayer is not expresly mentioned; and as I think the seven Fetitions to have their ground in Scripture, even so do I think of the seven Sacraments, to be grounded in Scripture.--Dr. Tresham.

To the sixth I say as before, That the old Authors call each of these seven, Sacraments; but be it, I cannot remember that ever I read the determinate, precise, and express number of seven Sacraments in any of the ancient Authors, nor in Scripture. Howbeit we may find in Scripture, and the old Authors, also inention made, and the doctrine of each of these seven, commonly called Sacraments.Dr. Leyghton.

Symmons, Curren, volunt è Scripturis peti
Doctrinam Septem. Sacramentorum.

Agreement. In the sixth, touching the determinate number of the seven Sacraments, the Bishop of Duresme, Hereford, St. David, and Rochester, the Elect of Westminster, Dr. Day, and Dr. Oglethorpe say, This prescribed number of Sacraments is not found in the old Authors. The Bishop of York, Drs. Curren, Tresham, and Symmons, say the contrary. Concerning the second part, whether it be a Doctrine to be taught? The Bishops of Hereford, St. Davids, and Dr. Cox, Think it ought not to be so taught as such a determiate number by Scripture. The Bishops of York, London, Carlile; Drs. Day, Curren, Tresham, Symmons, Crayford, Think it a Doctrine meet to be taught: And some of them say, That it is founded on Scripture.

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I FIND not in the Scripture the Matter, Nature, and Effect of all these which we call the seven Sacraments, but only of certain of them, as of Baptism, in which we be regenerated and pardoned of our sin by the Blood of Christ: Of Eucharistia, in which we be concorporated unto Christ, and made lively members of his Body, nourished and fed to the Everlasting Life, if we receive it as we ought to do, and else it is to us rather Death than Life. Of Pennance also I find in the Scripture, whereby Sinners after Baptism returning wholly unto God, be accepted again upon God's Favour and Mercy. But the Scripture speaketh not of Pennance, as we call it a Sacrament, consisting in three parts, Contrition, Confession, and Satisfaction; but the Scripture taketh Penuance for a pure conversion of a sinner in heart and mind from his sins unto God, making no mention of private Confession of all deadly sins to a Priest, nor of Ecclesiastical satisfaction to be enjoined by him. Of Matrimony also I find very much in Scripture, and among other things, that it is a mean whereby God doth use the infirmity of our Concupiscence to the setting forth of his Glory, and encrease of the World, thereby sanctifying the Act of Con. Priori parti Quæstionis negative Carnal commixtion between the Man and Respondent. Herfordens. Menevens. Rof- the Wife to that use; yea, although one part fens. Dayus, Dunelmens. Oglethorpus, Thur- be an Infidel: and in this Matrimony is also leby: Posteriori parti, quod sit Doctrina a Promise of Salvation, if the Parents bring conveniens respondent affirmative, Eboracen. Roffen. Carliolen. Londinen. Dayus, Edg. worth, Redmayn, Symmons, Curren: Londinen. et Redmanus non respondent priori parti Quæstionis, nec Oglethorpus, Tresham, Robinsonus Posteriori. Eboracen. Londin.

The determinate number of seven, is a Doctrine to be taught, for every one of them be contained in Scripture, though they have not the number of seven set forth there, no more than the Petitions of the Pater Noster be called seven, nor the Articles of the Creed be called twelve.--Dr. Coren.

up their Children in the Faith, Love, and Fear of God. Of the Matter, Nature, and Effect of the other three, that is to say, Confirmation, Order, and extream Unction, I read nothing in the Scripture as they be taken for Sacraments.-Canterbury.

To the seventh; Of Baptism, we find in plainly expresly, both in the Holy Gospels, Scripture the Institution by the Word of and other places of Scripture. Of Pennance Christ; we find also that the Matter of Bap- in like manner. Of Confirmation we have tism is Water, the Effect and Vertue is Re- in Scripture, that when the Samaritans, by mission of Sins. Of Confirmation, we find the preaching of Philip, had received the that the Apostles did confirm those that were Word of God and were Christened; the baptized, by laying their hands upon them, Apostles hearing of the same, sent Peter and and that the Effect then was the coming of John unto them; who when they came thithe Holy Ghost into them, upon whom the ther, they prayed for them that they might Apostles laid their hands, in a visible sign receive the Holy Ghost: then they laid their of the Gift of divers Languages, and there- hands upon them, and so they received the with of ghostly strength to confess Christ, Holy Ghost; "This, (saith Bede,) is the following upon the same. Of the Sacrament Office and Duty only of Bishops." And of the Altar, we find the Institution by Christ," this manner and form (saith St. Hierom) and the Matter thereof, Bread and Wine, as it is written in the Acts, the Church hath the Effect, Increase of Grace. Of the Sacrament of Pennance, we find the Institution in the Gospel, the Effect Reconciliation of the Sinner, and the union of him to the Mystical Body of Christ. Of the Sacrament of Matrimony, we find the Institution both in the Old and New Testament, and the Effect thereof, Remedy against Concupiscence and discharge of sin, which otherwise should be in the Office of Generation. Of the Sacrament of Order, we find, that our Saviour gave to his Apostles power to baptize, to bind and to loose sinners, to remit sins, and to retain them, to teach and preach his Word, and to consecrate his most precious Body and Blood, which be the highest Offices of Order; and the Effect thereof Grace, we find in Scripture. Of extream Unction, we find in the Epistle of the Holy Apostle St. James, and of the Effects of the same.-York. To the seventh, I find, that St. Austin is of this sentence, That "where the Sacraments of the Old Law did promise Grace and Comfort, the Sacraments of the New Law do give it indeed." And moreover he saith, That "the Sacraments of the New Law are, factu faciliora, pauciora, salubriora et faliciora, more easier, more fewer, more wholsomer, and more happy."-London.

The Scripture teacheth of Baptism, the Sacrament of the Altar, Matrimony, and Pennance manifestly: There be also in the Scripture manifest examples of Confirmation, viz. That it was done after Baptism by the Apostles, per manuum Impositionem. The Scripture teacheth also of Order, that it was done, per manuum Impositionem cum oratione et jeju

nio.

Of the Unction of sick Men, the Epistle of St. James teacheth manifestly.-Rochester. I think verily, That of the Substance, Effect, and Vertue of these seven usual Sacraments, that are to be taken and esteemed above others, we have plainly and expresly by Holy Scripture. Of Baptism, That whosoever believeth in Christ, and is Christned, shall be saved; and except that one be born again of Water and the Holy Ghost, he cannot come within the Kingdom of God. Of Matrimony, we have in Scripture, both by name, and in Effect, in the Old and New Testament, both by Christ and his Apostle Paul. Of the Sacrament of the Altar, I find

kept, That the Bishop should go abroad to call for the Grace of the Holy Ghost, and lay his hands upon them, who had been Christened by Priests and Deacons." Of the Sacrament of Orders, we have, That Christ made his Apostles the Teachers of his Law, and Ministers of his Sacraments, that they should duly do it, and make and ordain others likewise to do it after them. And so the Apostles ordained Matthias to be one of their number, St. Paul made and ordained Timothy and Titus, with others likewise. Of the Sacrament of Extream Unction, we have manifestly in the Gospel of Mark, and Epistle of St. James.-Carlile.

Materia Sacramentorum est Verbum et Elementum, virtus quam Deus per illa digne sumentibus conferat gratiam, juxta suam promissionem, nimirum quod sint Sacra Signacula, non tantum signantia, sed etiam sanctificantia. Unde opinor constare hanc Sacramentorum vim esse in Sacris Literis.-Dr. Robertson.

I find in Scripture, of such things as we use to call Sacraments. First, Of Baptism manifestly. Of Eucharistia manifestly. Of Pennance manifestly. Of Matrimony manifestly. Of Ordering, per munus Impositionem et Orationem manifestly. It is also manifest, that the Apostles laid their hands upon them that were Christened. Of the Unction of the Sick with Prayer manifestly.-Dr. Cor.

Albeit the seven Sacraments be not found in Scripture expressed by name, yet the thing itself, that is the Matter, Nature, Effect, and Vertue of them is found there. Of Baptism in divers places; of the most Holy Communion; of Matrimony; of Absolution; of Bishops, Priests, and Deacons, how they were ordained per manuum Impositionem cum Oratione; Of laying the Apostles hands on them that were Christened, which is a part of Confirmation; Of Unction of them that were sick, with Prayer joined withal.-Dr. Day.

Natura, vis, effectus, ac uniuscujusq; Sacramenti proprietas, seorsim in Scriptura reperitur, ut veteres eam interpretati sunt.— Dr. Oglethorp.

As it appeareth in the Articles which be drawn of the said seven Sacraments.- Dr. Redmayn.

In Scripture we find of the Form of the

Sacraments, as the words Sacramental; and the Matter, as the Element, Oil, Chrism; and the Patient receiving the Sacrament; and of Grace and encrease of Vertue given by them as the Effects.-Dr. Edgeworth.

The things are contained in Scripture, as Baptism, Confirmation, Eucharistia, Pænitentia, Extrema Unctio, Ordo, altho they have not there this name Sacramentum, as Matrimony hath; and every one of them hath his Matter, Nature, Effect and Vertue.-Dr. Symmons.

I think the Thing, the Matter, the Nature, the Effect, and Vertue of them all be in the Scripture, and all there institute by God's Authority, for I think that no one Man, neither the whole Church hath power to institute a Sacrament, but that such Institution pertaineth only to God.-Dr. Tresham.

To the Seventh, I say, That we may evidently find in Scripture, the substance of every one of the seven Sacraments, the Nature, Effect, and Vertue, of the same; as of Baptism, Confirmation, Pennance, Matrimony, and so forth of the rest.-Dr. Leyghton.

Of the Matter, Nature, Vertue, and Effect, of such as we call Sacraments, Scripture maketh mention: Of Baptism manifestly; of the most Holy Communion manifestly; of Absolution manifestly; of Matrimony manifestly; of Bishops, Priests, and Deacons, Scripture speaketh manifestly; for they were ordered, per Impositiones manuum Presbyterii cum Oratione et jejunio.

Con. Conveniunt præter Menevens. naturam septem Sacramentorum nobis tradi in Scripturis. Eboracens. effectus singulorum enumerat, item Carliolens.

Londinens. non Respondet Quæstioni. Treshamus ait ideo è Scripturis tradi nobis Sacramenta, quoniam tota Ecclesia non habet Authoritatem Instituendi Sacramenta.

withal used) to be Confirmation; and that with Chrism, to supply the visible appearance of the Holy Ghost, which Holy Ghost was so visibly seen in the Primitive Church; nevertheless for the perfect declaration of the verity hereof, I refer it to the judgment of Men of higher knowledg in this Faculty.London.

Altho Confirmation be found in the Scripture, by Example, as I said before, yet there is nothing written de Chrismate.-Rochester.

The Imposition of Hands, the Holy Doctors take for the same which we call Confirmation, done upon them which were christened before, whereof is written in the Acts. And as for Chrisma, it should seem by Cyprian, both as touching the confection and usage thereof, that it hath a great ground to be derived out of Scripture, tho it be not manifestly therein spoken of.--Carlile.

Res et Effectus Confirmationis continentur in Scriptura, nempe, Impositio manuum per Apostolos Baptizatis, per quam dabatur Spiritus Sanctus. De Chrismate nihil illic legimus, quia per id tempus Spiritus Sanctus signo visibili descenderit in Baptizatos. Quod ubi fieri desierit, Ecclesia Chrismate signi externi loco uti cœpit.—Dr. Robertson.

I find not in Scripture that the Apostles laying their hands upon them that were baptized, did anoint them Chrismate.-Dr. Cox.

Confirmation cum Chrismate I read not in Scripture, but Impositionem manuum super Baptizatos, I find there is, which ancient Authors call Confirmation; and Inunction with Chrisma hath been used from the Primitive Church. Dr. Day.

De Impositione manuum cum Oratione, expressa mentio est in Scripturis, quæ nunc usitato nomine, a Doctoribus dicitur, Confirmatio. Sacrum Chrisma, traditio est Apostolica, ut ex veteribus liquet.-Dr. Oglethorpe.

The Question is not simple, but as if it were asked, Whether Eucharistia in infermen

Agreement. In the seventh they do agree, saving this, That the Bishop of St. David says, That "the Nature, Effect, and Vertue of these seven Sacraments, only Baptism, the tato, be in the Scripture, or, baptismus cum Sacrament of the Altar, Matrimony, Pennance, are contained in the Scripture." The other say, "that the Nature and the Vertue of all the seven, be contained in the Scripture."

8. Question. Whether Confirmation, cum Chrismate, of them that be Baptized, be found in Scripture? Answers.

Or Confirmation with Chrism, without which it is counted no Sacrament, there is no mention in the Scripture.-Canterbury.

To the eighth; We find Confirmation, cum Impositione manuum in Scripture, as before; cum Chrismate we find not in the Scripture, but yet we find Chrismation with Oil' used even from the time of the Apostles, and so taken as a Tradition Apostolick.-York.

To the eighth; I find in Scripture, in many places, de Impositione manuum, which I think (considering the usage commonly and so long

sale. Imposition of the Apostles hands, in which was conferred the Holy Ghost for Confirmation of them who were baptized, is found in Scripture. Chrisma is a Tradition deduced from the Apostles, as may be gathered by Scripture, and by the Old Authors, and the Mystery thereof is not to be despised.--Dr. Redmayn.

This Sacrament is one, unitate integritatis, as some others be: Therefore it hath two parts; of which one, that is, Impositio manuum, is taken Heb. 6. and Act. 8. The other part, that is, Chrisme, is taken of the Tradition of the Fathers, and so used from the Primitive Church. vid. Cyp. Epist. lib. 1. Ep. 12. Dr. Edgeworth.

Confirmation is found in Scripture, and Confirmation cum Chrismate, is gathered from the old Authors.-Dr. Symmons.

I say Confirmation is found in Scripture, but this additament, cum Chrismate, is not of the Scripture, yet it is a very ancient Tra

dition, as appeareth by Cyp. de Unct. Chrism. -Dr. Tresham.

To the eighth Question, I say, That Confirmation of them that be baptized, is found in Scripture, but cum Chrismate it is not found in Scripture, but it was used cum Chrismate in the Church soon after the Apostles time, as it may evidently appear by the cited Authors. Dr. Leyghion.

The laying of the Bishops hands upon them that be christened, which is a part of Confirmation, is plainly in Scripture; and the Unction with Chrismate, which is another part, hath been observed from the Primitive Church, and is called of St. Austin, Sucramentum Chrismatis. Unction of the Sick with Oil, and the Prayer, is grounded expresly in Scripture. Dr. Coren.

Con.-Conveniunt omnes Confirmationem cum Chrismate non haberi in Scripturis. Eboracens. Tresham, Coren, Day,Oglethorpe, Edgworth, Leighton, Symmons, Redman, Robinsouus, Confirmationem in Scripturis esse contendunt; cæterum Chrisma esse traditionem Apostolicam: addit Robertsonus, et ubi fieri desierat miraculum Consecrandi Spiritus Sancti, Ecclesia Chrismate signi externi loco uti cœpit; Convenit illi Londinens.

Carliolens. putat usum Chrismatis ex Scripturis peti posse; Putant omnes tum in hoc Articulo, tum superiori, Impositionem manuum esse Confirmationem.

Agreement. In the eighth they do agree all, except it be the Bishop of Carlile, That Confirmatio cum Chrismate is not found in Scripture, but only, Confirmatio cum manuum Impositione. And that also my Lord of St. David's denieth to be in Scripture, as we call it a Sacrament. My Lord of Carlile saith, That "Chrisma, as touching the confection and usage thereof, hath a ground to be derived out of Scripture." The other say, That "it is but a Tradition."

9. Question.

Whether the Apostles lacking a higher Power, as in not having a Christian King among them, made Bishops by that necessity, or by Authority given by God?

Answers.

ALL Christian Princes have committed unto them immediately of God the whole Cure of all their Subjects, as well concerning the Administration of God's Word, for the Cure of Souls, as concerning the ministration of things Political and Civil Governance: And in both these Ministrations, they must have sundry Ministers under them to supply that, which is appointed to their several Offices. The Civil Ministers under the King's Majesty, in this Realm of England, be those whom it shall please his Highness for the time to put in Authority under him: As for Example; The Lord Chancellor, Lord Trea

surer, Lord Great Master, Lord Privy Seal, Lord Admiral, Majors, Sheriffs, &c. Ministers of God's Word, under his Majesty, be the Bishops, Parsons, Vicars, and such other Priests as be appointed by his Highuess to that Ministration: As for Example, the Bishop of Canterbury, the Bishop of Duresme, the Bishop of Winchester, the Parson of Winwick, &c. All the said Officers and Ministers, as well of that sort as the other, be appointed, assigned, and elected, and in every place, by the Laws and Orders In the admission of of Kings and Princes. many of these Officers, be divers comely Ceremonies and Solemnities used, which be not of necessity, but only for a good order and seemly fashion; for if such Offices and Ministrations were committed without such so. lemnity, they were nevertheless truly committed: And there is no more Promise of God, that Grace is given in the committing of the Ecclesiastical Office, than it is in the committing of the Civil Office. In the Apostles time, when there was no Christian Princes, by whose Authority Ministers of God's Word might be appointed, nor Sins by the Sword corrected, there was no Remedy then for the correction of Vice, or appointing of Ministers, but only the consent of Christian Multitudes among themselves, by an uniform consent, to follow the advice and perswasion of such Persons whom God had most endued with the Spirit of Council and Wisdom: And at that time, forasmuch as the Christian People had no Sword, nor Governour amongst them, they were constrained of necessity to take such Curats and Priests, as either they knew themselves to be meet thereunto, or else as were commended unto them by others, that were so replete with the Spirit of God, with such knowledg in the profession of Christ, such Wisdom, such Conversation and Counsel, that they onght even of very Conscience to give credit unto them, and to accept such as by them were presented and so sometimes the Apostles and others, unto whom God had given abundantly his Spirit, sent or appointed Ministers of God's Word; sometimes the People did choose such, as they thought meet thereunto; and when any were appointed or sent by the Apostles or others, the People of their own voluntary Will with thanks did accept them: not for the Supremity, Empire, or Dominion, that the Apostles had over them to command, as their Princes and Masters, but as good People ready to obey the advice of good Counsellors, and to accept any thing that was necessary for their edification and benefit.--Canterbury.

To the ninth; We find in Scripture, that the Apostles used the Power to make Bishops, Priests and Deacons; which Power may be grounded upon these words; Sicut misit me vivens Pater, sic ego mitto vos, &c. And we verily think, that they durst not have used so high Power, unless they had had Authority from Christ; but that their Power to ordain

Bishops, Priests, or Deacons, by Imposition of Hands, requireth any other Authority, than Authority of God, we neither read in Scripture, nor out of Scripture.-York.

To the ninth; I think the Apostles made Bishops by the Law of God, because, Acts 22. it is said, In quo vos Spiritus Sanctus posuit: Nevertheless, I think if Christian Princes had been then, they should have named by Right, and appointed the said Bishops to their Rooms and Places.-London.

I think that the Apostles made Bishops by Authority given them from God.-Rochester. That Christ made his Apostles, Priests, and Bishops, and that he gave them Power to make others like, it seemeth to be the very trade of Scripture.-Carlile.

Opinor Apostolos Authoritate Divina creasse Episcopos et Presbyteros, ubi Publicus Magistratus permittit.-Dr. Robertson. Altho the Apostles had no authority to force any Man to be Priest, yet (they moved by the Holy Ghost) had authority of God to exhort and induce Men to set forth God's Honour, and so to make them Priests.-Dr. Cor. The Apostles made, that is to say, ordained Bishops by authority given them by God; Joh. 20. Sicut misit me vivens Pater, ita et ego mitto vos. Item Joan. ult. et Act. 20. and

1 Tim. 4. Paulus ordinavit Timotheum et Titum, et præscribit quales illi debeant ordinare. 1 Tim. 1. Tit. 1.-Dr. Day.

Apostoli autoritate et mandato Dei, ordinabant ac instituebant Episcopos, petita ac obtenta prius facultate a Principe ac Magistratu (ut opinor) qui tum præerat.-Dr. Oglethorpe.

Christ gave his Apostles authority to make cther Bishops and Ministers in his Church, as he had received authority of the Father to make them Bishops; but if any Christian Prince had then been, the Apostles had been, and ought to have been obedient Subjects, and would nothing have attempted, but under the permission and assent of their Earthly Governors: yet was it meet that they which were special and most Elect Servants of our Saviour Christ, and were sent by him to convert the World, and having most abundantly the Holy Ghost in them, should have special ordering of such Ministry as pertained to the planting and encreasing of the Faith; whereunto I doubt not, but a Christian Prince, of his godly mind, would most lovingly have condescended. And it is to be considered, that in this Question, with other like, this word "making of a Bishop, or Priest," may be taken two ways: for understanding the Word, to ordain or consecrate, so it is a thing which pertaineth to the Apostles and their Successors only; but if by this word (Making) be understood the appointing or naming to the Office; so, it pertaineth specially to the Supream Heads and Governours of the Church, which be Princes-Dr. Redmayn.

The Apostles made Bishops and Priests by authority given them of God, and not for lack

of any higher Power: Notwithstanding where there is a Christned King or Prince, the Election, Deputation and Assignation of them, that shall be Priests or Bishops, belongeth to the King or Prince, so that he may forbid any Bishop within his Kingdom, that he give no orders, for Considerations moving him, and may assign him a time when he shall give Orders, and to whom: Example of King David, 1 Chron. 24. dividing the Levites into 24 Orders, deputing over every Order one chief Bishop, prescribing an Ordinal and Rule how they should do their Duties, their Courses; and what Sacrifices, Rites, and Ceremonies, they should use every day, as the day and time required. And his Son, King Solomon, diligently executed, and commanded the same usages to be observed in the Temple, after he had erected and finished it, 2 Chron. 8.-Dr. Edgworth.

The Apostles made Bishops and Priests, by authority given them of God.—Dr. Symmons. I say, That the Apostles had authority of God to make Bishops; yet if there had been a Christian King in any place where they made Bishops, they would, and ought, to have desired authority also of him, for the executing of such their godly Acts, which no Christian King would have denied.-Dr. Tresham.

To the ninth, I say, That the Apostles (as I suppose) made Bishops by authority given unto them of Christ: Howbeit I think they would and should have required the Christian Princes consent and license thereto, if there had been anyChristian Kings or Princes. Dr. Leughton.

The Apostles made Bishops and Priests by authority given them of God: Notwithstanding if there had been a Christian King at that time, it had been their Duties, to have had his License and Permission to do the same.-Dr. Coren.

Con.-Omnes Conveniunt Apostolos Divinitus accepisse Potestatem creandi Episcopos; Eboracens. addit, non opus fuisse alia authoritate Apostolis quam divina: Sic Thirleby et Edgworth, Redmanus distinguit de Institutione Presbyteri, Ordinationem et Consecrationem tribuit tantum Apostolis et eorum Successoribus, nominationem et electionem Magistratibus: Sic Londinens. Leigh tonus, Redman, Tresham, Curren, aiunt petendam fuisse Potestatem a Magistratu Christiano, si tum fuisset. Robertsonus non respondet Quæstioni, concedit enim datam esse Apos tolis Potestatem creandi Episcopos ubi Magistratus permittit. Oglethorpus putat eos impetrasse potestatem a principibus: Carliolens. Roffens. Dayus, non respondent ultimæ Parti.

Agreement. In the ninth, touching the Authority of the Apostles in making Priests, the Bishop of York, the Elect of Westminster, Dr. Edgeworth, say, That "the Apos tles made Priests by their own Power, given them by God, and that they had no need of any other Power." The Bishop of St. David saith, That "because they lacked a

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