This argument called forth replies from other members--most likely from some of the Bishops--to the following effect:--"That the Church of England judged none but her own children, nor did not determine that other Protestant Churches were without ordination. It is a thing without their cognizance; and most of the learned men of those Churches had made necessity the chief pillar to support that ordination of theirs. That necessity cannot be pleaded here, where ordination is given according to the unquestionable practice of the Church of Christ; if they who pretend foreign ordination are His Majesty's subjects, they have no excuse of necessity, for they might in all times have received Episcopal ordination; and so they did upon the matter renounce their own Church; if they are strangers, and pretend to preferment in this Church, they ought to conform, and to be subject to the laws of the kingdom, which concern only those who desire to live under the protection [thereof.] For the argument of reordination, there is no such thing required. Rebaptization is not allowed in or by any Church; yet in all Churches where it is doubted, as it may be often with very good reason, whether the person hath been baptized or no, or if it hath been baptized by a midwife or lay person; without determining the validity or invalidity of such baptism, there is an hypothetical form--'If thou hast not been already baptized, I do baptize,' &c. So, in this case of ordination, the form may be the same--'If thou hast not been already ordained, then I do ordain,' &c. If his former ordination were good, this is void; if the other was invalid or defective, he hath reason to be glad that it be thus supplied."[318] Such a mode of silencing the scruples of ministers on whom the ceremonies of reordination was imposed, came extensively into fashion after the passing of the Act. [Sidenote: UNIFORMITY BILL.]