lves that power which
pertained unto them _jure devoluto_, as if it had been their own _jure
proprio_. Yet so that some vestiges of the ancient order have still
remained; for both Augustine and Ambrose (whose words, most plain to this
purpose, are cited by Dr Forbesse(1041)) testify that, in their time, in
Alexandria and all Egypt, the presbyters gave ordination when a bishop was
not present. The canon law(1042) ordaineth that, in giving of ordination,
presbyters lay on their hands, together with the bishop's hands. And it is
holden by many Papists (of whom Dr Forbesse(1043) allegeth some for the
same point) that any simple presbyter (whom they call a priest) may, with
the Pope's commandment or concession, give valid ordination. That which
maketh them grant so much is, because they dare not deny that presbyters
have the power of ordination _jure divino_. Yet saith Panormitanus,(1044)
_Olim presbytery in communi regebant ecclesiam, et ordinabant sacradotes._
The Doctor himself holdeth, that one simple presbyter howsoever having, by
virtue of his presbyterial order, power to give ordination, _quod ad actum
primum sive aptitudinem_, yet _quo ad exercitium_ cannot validly give
ordination without a commission from the bishop or from the presbytery, if
either there be no bishop, or else he be a heretic or wolf. But I would
learn why may not the presbytery validly ordain, either by themselves, or
by any one presbyter with commission and power from them, even where there
is a bishop (and he no heretic) who consenteth not thereto; for the
Doctor(1045) acknowledgeth, that not only _quo ad aptitudinem_, but even
_quo ad plenariam ordinationis executionem_, the same power pertaineth to
the presbytery _collegialiter_, which he allegeth (but proveth not) that
the apostles gave to bishops _personaliter_.

Now from all these things princes may learn how to reform their own and
the prelates' usurpation, and how to reduce the orders and vocation of
ecclesiastical persons unto conformity with the apostolic and primitive
pattern, from which if they go on either to enjoin or to permit a
departing, we leave them to be judged by the King of terrors.

DIGRESSION II.

OF THE CONVOCATION AND MODERATION OF SYNODS.

Touching the convocation of synods, we resolve with the Professors of
Leyden,(1046) that if a prince do so much as tolerate the order and
regiment of the church to be public, his consent and auth