A DETECTION OR, DISCOVERY OF A NOTABLE Fraud Committed by R. B. a Seminary Priest of ROME, upon Two of the Articles of the Church of ENGLAND.  
In a book Imprinted in Anno 1632.  
Entitled, The judgement of the APOSTLES, and of Those of the first Age, in all points of Doctrine, questioned between the Catholics and Protestants of England, as they are set down in the nine and thirty Articles of their RELIGION.  
With an Appendix, concerning Episcopacy.  
By a Lay Gentleman.  
LONDON, Printed by E. P. for William Leake, and are to be sold at his Shop in Chancery-Lane, near the rolls. 1641.   

To the right Honourable, HENRY Earl of Manchester, Lord Privy seal, and one of his majesty's most Honourable privy council.  
My most honoured Lord,  
SEeing it is a maxim of divine and human Law, most infallibly true, Suum cuiq. reddere, I hold myself obliged in Obedience to it, to dedicate unto your honourable Patronage the ensuing Tract, most truly and humbly acknowledging Tam me, quam omne meum, to be your lordship's Creature, made fortunate by the rays of those sweet Influences which have issued from your lordships ever candid Aspect, which Bounty (my inability wanting means of any requital or other Retribution) doth claim this my poor infant-work, together with all other Services, both as a duty of Tribute unto your lordship's high Merit, and as a signal or testimonial Badge of that ever bounden Gratitude and Recognition which my Heart and Tongue rendereth unto your lordship's goodness. Your honourable greatness [as able] and your gracious Benignity (as willing) to protect it, hath Encourag●d my humble boldness, to beseech your noble acceptance of it. I neither will nor can presume it worthy your lordship's perusal, not daring to arrogate so high as to invite so great a judgement to descend beneath its proper sphere, to behold A thing so mean and low: It's sufficient that your Lordship vouchsafe the loan of your honourable name, to give it credit unto others of the lesser orb. For though this Tract (as I am somewhat confident) contains in it nothing but what is justifiable by the evidence of Truth; yet it is likely to meet with opposition, Quia veritas odium parit; but it being quitted from harms by such as are Friends to the virtue of truth (splendent as light radiated from the Sun) it may serve ut fragmentum in Cophinis Christi, 
Mat. 14.20. Marc. 12.42.  or otherwise, ut minutumi: Gazophylacio Ecclesiae: how ever your Lordship and the world may find, that Inter res seculares, I have spared some time for sacred designs, taught to do so well by the rare precedent of your lordship's divine Enchyridion de contemplatione mortis et immortalitatis, a piece of such admirable excellence, as would exse (without your honourable name or dignity) protect itself. But my Modicum (lesser than a mere shadow to that perfect substance) implores both your honourable regard to the Author and work, and also front serena to entertain this humble duty of him, whose perpetual suit unto the Supremest is, for all successful blessings on the Person and state of your honourable Lordship, and noble Posterity both in stock and branches, as well for health and life, to be happily lengthened here, as for Eternity, to be enjoyed hereafter; & for some manifestation of his cordial meaning (the soul of verbal expressions) he really wishes for such employment as may testify him to be  
Your lordship's most faithful and humble Servant; PEDAELL HARLOWE.   

To the READER.  
IN Lent 1639, there came to my hands commended, and esteemed by some (as a choice piece) a book entitled, The judgement of the Apostles, and of those of the first Age in all points of doctrine, questioned between Catholics and Protestants of England, as they are set down in the Nine and thirty Articles of their religion, by an old Student in Divinity, Dedicated to her most excellent Majesty Queen Mary, subscribed R. B. Which book opening about the midst of it, with intent to read such part of it, as first offered it selfe to my view, I casually lighted on the Ninth Chapter thereto the six & twentieth Chapter hath reference, both which chapters do treat of the Consecration of our Bishops, and the Ordination of our Priests, Ministers, and Deacons, wherein (as it is there delivered) is concerned the Standing or ruin of our whole Religion: Hereat making some pause as morthy the reading, which being perusid, me thought it was a point not to be slighted, jam securis ad radicem, 
Mat. 3.10. ' its aim was to strike at the root for the utter overthrow and razing up the Basis and foundation of the visible Entity of that Church (whereof myself is an unworthy Member) and consequently as it concerned the general, so it concerned me in particular: how much my soul was afflicted and troubled at it, cannot be expressed, because the particulars urged by the Adversary are chiefly or altogether matters of Fact and Record, not matter of Dispute, Reasoning, or argumentation, so as nothing could be had from the reach of Reason, or my onne understanding on which I presume not, nor from literature whereof my portion is but small, how to be brought out of the briers: and for that purpose applying myself to the learned of our Church in Print, especially Master Francis Mason, late Archdeacon of Norfolk now with God, who have most exactly and gravely, to their eternal praise and renown, vindicated our Church in the matter of Consecration and Ordination, against a great company of virulent, cunning and subtle adversaries, I could not meet with any of those particulars alleged in these Two chapters of this Author's book, anywhere objected, treated of, or answered, which happened as I believe, because this book came either under the press since those works were finished, or else it lurked so close, as it came not to the view of those brave Defendors of our Church: whereupon being become restless in myself, and holding it too supine negligence, to continue still ignorant in so weighty a matter, without some endeavour to be satisfied in so real a Concernment, I became resolved to make such search into it myself, as my weak abilities could attain unto, which having in some poor measure achieved, it was originally intended for my own self-satisfaction; but thereof, some of my friends having view, they became very desirous to be pleasured with Copies of it, which being found to be too tedious and over-chargeable, it was earnestly desired to be made unlgar by the press, but being loath to be read in Print, it hath lain by me by the space of a year, in which time it having gotten approbation by some of Eminent learning, I am become obedient to the desires of others, in that behalf, holding it better to Communicate a brown morsel, than to be totally uncharitable, being pers●aded it can do no hurt, but to the Adversary by detection of his Fraud, and hoping that this piece of plainness may at present, give some content and satisfaction, if not to all, yet to such as think it better to have a little light, than none at all, until an abler Pen, as meaner than mine cannot be, should vouchsafe a more polite and exact Vindication of our afflicted Church, from this adversary's false Accusation, wherenith it hath stood charged unhappily these eight years, which will (in my simple opinion) be worth the undertaking, to the end the foul mouth of this Romish adversary may be as fully stopped in the particulars now in question, as other like Underminers of our church's foundation, have been already, concerning all other their vain plots and devices against our episcopal Consecration, and sacerdotal Ordination, to their utter shame and perpetual silence, which brave work concerning these parpiculars had ere this time (I believe) showed itself Conspicuous to the world, if this book of R. B. had in all this time come to the viem (before me) of any of our brave and able Champions of our Israel; In the mean season if this shall (as a taste) yield any relish, or product any profit at all, it is a blessing far beyond my deserts; and if Errors in it be remitted, or passed over in gentle silence, it is a favour of grace heartily Supplicated; Howsoever my meaning is good; Ultra non—: And although this work is concerning Church affairs, and consequently lay-hands may be said, are not Sacred enough to handle it; Yet upon perusal it will appear to be so dependent on temporal laws and Acts municipal, as will I trust, take off the Censure, Mittendi Falcem in Messem alienam. And for the accommodation of the vulgar, who understand not the Latin tongue, such Latin sentences as are produced out of Authors, are translated into our vulgar tongue, for their ease and satisfaction, save only a few Scriptures, for which they may turn to in their English Bibles; all which nevertheless is humbly submitted to the correction of superiors, and to the judgement of those, who can judge, what it is to take pains without hope of gains, accounting my Reward very great, if what I have done shall be in any sort accepted, or can do any Service. Hoping you will not blame him, who hath thus laboured for your sakes, and would if he could, do more, to be,  
Your ready and faithful friend, PEDAELL HARLOWE.   

To R. B. or to such other Pontifician as shall assume to be his vindicator.  
THough the proverb be (Good wine needs no Bush) yet where both good wine is within the house, and also a fair Bush or brave sign without at the door, it is the more complete and suitable, and so giving full content, it increases custom, and advances credit to the owner: But let the sign be never so brave and fine without, if corrupt wine be within, that house soon loses custom, falls to neglect, and becomes contemptible. Such (Sir) is your book, whose Title is so fair, (having the Apostolic image in Front) as meriteth (eo nomine) highest Reverence, honour, and esteem in all Christendom over: The work of an old Student in Divinity, bears with it a double portion of reverence amongst all men for sageness of Age, and also among the best sort of Men, for Divinities sake. And it being dedicated to our most royal Queen Mary, Consort to our most dread sovereign Lord King Charles, of ever renowned memory, it draws another parcel of honourable regard unto it; which brave and fine outside requires the inside to be suitable in the beauty of Truth, honesty, and goodnesses otherwise howsoever your Favourers may flatter your wit, for putting on a fair & rich garment, on an ugly and foul carcase, to make it pass the better with such as will be easily cozened with shadows, your judgement nevertheless must needs suffer, for presuming such brave and rich Furniture to deck an unworthy and base creature withal, for a present, for such as can discover her deformity, as soon as they see her; If your book be such (as such indeed it is) than those glorious Titles and attributes of Apostolic judgement, Divinity, and royal majesty, must be taken from it, as too much profaned and Presumptuously taken in vain: Whereas if your book were correspondent unto, and justifyable by that Title, it would be a volume of Truths, Veritas in tolo, et veritas in qualibet parte, even the truth, the whole truth, & nothing but truth, according to the constant custom of the holy Apostics of Jesus Christ, in delivering heavenly Doctrines purely & sincerely without fraud or deceit, as by St. Paul is protested, not only to the Church of Rome, 
Sec ndum Vulgatem translationem, Rom 9.1. 1 Cor. 11.31. Gal. 1 20.1 Tim. 2.7.  Veritatem dico, non mentior, testimonium mihi perbibente conscientiâ meâ in Spiritu Sancto: But also to the Church of Corinth, Deus, et pater Domini nostri Iesu Christi scit, quod non mentior: And likewise to the Church of Galatia, Ecce, coram Deo non mentior, And so also for the Church of Ephes veritatem dico, non mentior; But contrarily lying & Fraud punctually suits and agrees with the judgement and practice of apostates and apostatical men, (Builders and upholders of the Church malignant whose doom is Destruction) Qui in temporibus novissimis discedent à fide, 
1 Tim. 4.1.2.  attendentes spiritibus Erroris, et Doctrinis Daemoniorum, in hypocrisi loquentium mendacium, et cauteriatam habentium conscientiam suam: So as the judgement of the Apostles is Verities Dialect; The judgement of apostates is Errors rhetoric: Now unto which of these two judgements (Apostalicall, or apostatical) this Adversary of ours R. B. and his book do properly belong, let the sequel determine it; Whereby it will evidently appear (I trust) that R. B. very well deserves the sign of the Whetstone, to be prefixed to the Front of his book,— In perpetuan rei memoriam.  
Your Tell-troth-Friend. P. H.   

A direction for the Quotations.  
HAving with great industry, difficulty, and pains, had a visible knowledge (not trusting to second helps) concerning all the Authorities and Quotations cited in this Tract, (save only one which I could find neither among the Stationers or Booksellers, nor the Libraries at Westminster, or Zion college, nor private Studies) I have for the accommodation of the searching Reader, set down each Quotation so direct and certain in the marginal notes, as the same may be found with ease; so as the several Impressions of each book, be also here set down; which are as followeth. viz.  

Names of the Authors. The times and places of Impression.  
Augustinus. Basilia. 1542.  
Archidiaconus. Venctiis. 1601.  
Antiquitates Britannicae. Hanoviae. 1605.  
Bellarminus. Coloniae Agrippinae. 1628.  
Baronius. Coloniae Agrippinae. 1624.  
Binius. Coloniae Agrippinae. 1618.  
Budaus. Parisiis. 1541.  
Biel. In epistola. 1620.  
Dominicus Soto. Salmantica. 1568.  
Franciscus de victoria. Lugduni. 1588.  
Gregorius de valentia. Lutetiae. 1609.  
Godwinus Episc. Londavens. Londini (anglicè) 1615.  
Historia Ecclesiastica per Basiliae. 1611.  
Eusebium, Socratem, Zozomenum &c. Basiliae. 1611.  
Johannis Reignolds. Londini. 1602.  
Mercellus. Venetiis. 1582.  
Optatus Milevitanus. Parisiis. 1631.  
Petrus Paludanus.  
Panormitarms. 1527.  
Ruewardus Tapperus. Coloniae. 1577.  
Registrum Cantuariense, in  
libris pergamenis, in officina  
Registrarii principalis Archiepiscopi Cantuariensis, in vico  
vocato (Doctors Comous) Lon,  
Sleidonnis. Argeotorari. 1558.    

A DISCOVERY OF A notable fraud and Deceit committed by R. B. a seminary Priest, upon Two of the Articles of the Church of England.  

SECT. I.  
Num. 1 THis Romish Adversary R. B. raises his Engines for undermining of our Church upon these two several Articles of ours, to wit, the Three and twentieth Articles, and the six and thirtieth Article following.  

Article 23. R. B. pa. 206.  It is not lawful for any man to take upon him the office of public preaching in the Congregation, before he be lawfully called and sent to execute the same; and those we ought to judge lawfully called and sent, which be chosen and called to this work by men, who have public authority given them in the Congregation to call, and send mayors in the Lord's Vineyard.  

Article. 36. R. B. pa 346.  The book of Consecration of Archbishops, and ordering of Priests and Deacons, lately set forth in the time of K. Edward the sixt, and confirmed the same time by authority of Parliament, doth contain all things necessary to such Consecration and ordering, neither had it any thing that of itself is superstitious or ungodly, and therefore whosoever are consecrated or ordered according to the Rites of that book, since the second year of the aforenamed King Edward unto this time, or shall be hereafter consecrated or Ordered according to the same Rites, we decree all such to be rightly and lawfully consecrated, and ordered.  
Upon these Two Articles, are Three such Engines devised by R. B. for overthrow of the Foundation of the visible and outward Entity of our Church of England in point of Consecration and Ordination, (here delivered in his own words) as are novel, and consequently unconfuted; The particulars whereof, are as followeth.  

R. B. objection. I.  
Num. 2 
Pag. 209. 210.  This new Protestant Queen Elizabeth (her reign beginning here in the year 1558. and 1559. in her first Parliament) never had any known, public, allowed square, Rule, form, manner, order or fashion whatsoever, for any to have public authority to call, make, send, or set forth any pretended Minister until the year 1562. when their Religion was four years old, and these Articles were made, and in them the book of King Edward the sixt about ten or eleven years old, when he set it forth by Parliament, was first called from Death, wherewith it perished in the first year of Queen, Mary: It hath been pretended— that Matthew Parker was made a Bishop— on the seventeenth day of December; But (alas) they had then no form or Order to do such a business— until four years after this pretended admittance, alleged to have been the seventeenth of December 1559. 
Pag. 346.  Here I have proved demonstratively, that they neither have any lawful jurisdiction or Ordination among them: But to do a work of Supererogation, in this so much concerning the standing or overthrow of our protestants whole Religion, quite overthrown by this one dispute, if they have no rightly orderly and lawfully consecrated Bishops, Priests or Deacons; I thus further demonstrate.  

Pag 347.  First then, if the Decree of this (later) Article (as they term it) were to be accepted and received for a just and law, full Decree, yet the first— Protestant— Bishops, Priests and Deacons in Queen Elizabeth's time, (from which all that now be in England, or have been since then,) cannot be said to be rightly, orderly and lawfully consecrated by this very Article itself: For that supposed book of King Edward the sixt being abrogated and taken away by Queen Mary's laws, and not afterwards revived by the Protestant— laws of Queen Elizabeth, until in those Articles, in the year of Christ 1562. (as their date is) Queen Elizabeth beginning her reign the 17 of November 1558, all their first pretended Bishops, Priests and Deacons, must needs be unrightly, unorderly and unlawfully made, though by that book of King Edward, because there was no Protestant right order or Law to make or admit any into such places by that book not approved or allowed by any Protestant— right, order or Law all that time.   

P. H. ANSWER.  
Num. 4 This objection (more than once repeated) is nothing but a litigious and impertinent quarrel for want of matter: For posito, That Archbishop Parker wanted in his consecration some punctilios of outward Order for me or fashion according to the prescript tenor of our laws or Rules, or that there was not any law, or public Rule of our common-meal prescribing an outward for me of Consecration then in ●cre, yet such want or failure did not nor could vitiate, destroy, or annibilate his Consecration, celebrated in a sufficient Church manner, in esse and substance good and valide, in regard regal laws and ecclesiastical Canons are but circumstantial and ad bene ●sse, fitting and directing (quatenùs ad nos) the Ceremony and outward form thereof, which Order and form, if it hap at any time upon just or reasonable occasion, not to be pursued, the same is not destructive to such Consecration to make it invalide or fruitless.  
But of all others this objection becomes not R. B. nor any Romanist: First because the 
(a) Coneil. Parisi. 3 been. Tom. 2. pag. 207. col. 2. nu 8 B. Synod 7. Act. 8. can. 3. Been Tom. 3 part. 1. sect 1 pag. 701. E. F. Synod. 8. cap. 22. Been. Tom. 3 part 1 Scot. 2 p. 647. col 1. A. & pag. 676 col a C. D. Concil. ●ar. sub Gre Pop. 7. Been. Tom 3 sas. 2. pa. 4●7 col. 1. F. baron Tom. 12 Ann. 1103. paragr. 8. pag. 33. Ft Ann. 111●. para 29.30.34. Et Ann. 1106. par. 33. pag. 55. Et Ann. 1108. par. 25 pag 67. Et Ann. 1119. paragr. 10. pag. 143. Et ●nno. 1139. parag. 5. pag. 89. nu. 25. Et. 1169. par. ● 29. pag. 623.  Pontificians do exclude all civil and municipal laws of Princes and republics from intermeddling with those ecclesiastical affairs: wherein your Romish rote is like the bold 
(b) Optat afry. milevit. lb. 3. pag. 64. August. contr. litter. Pet. lb. 2.1.  Protest of the Donatists against Insperiall authority in Church business: Quid Imperatori cum Ecclesia? What have Emperors, Kings and Princes to dowith ecclesiastical affairs? whereas seeing Kingsare both 
(c) tosua 24.23. ad 28 & 34.31.22 33. isaiah 47.23. S. August. contr. Cresc. li. 3. c.51s. pag. 272. A. B. & contr. Gaudent. lib. 2. c.11. col. 341. A. B. & Epist. 50. col. 207. ad 203.  Custodes utriusque Tabulae & Nutritii Ecclesiae Keepers, of both Tables, and Nursing Fathers and Nursing Mothers of the Christian Church, it belongs unto, and is a Duty of Regality, to constitute and ordain laws concerning ecclesiastical Hierarchy, and the Regiment of the Church, and per potestatem coactivam, by power coactive to enforce the due execution of the duties of Religion, and to cause punishments to be inflicted on the Delinquents, to succour the oppressed, and to cherish the good, both among Priests and Laikes, as well in Church as commonweal: But indeed the immediate acts of the episcopal, Priestly and ministerial office, as Preaching, Administration of Sacraments, and the actual consecration of Bishops and ordination, of Priests, Ministers and Deacons, belongs properly to the pastoral charge.  
Numb. 5 Secondly, because the Romish Church is guilty of violation both of Canons, and its own pontifical, being content to derive succession from many incanonicall and irregular Consecrations: For contrary to the tenor of the first general 
(d) Concil. Nice. I. can. 4. Been. Tom 1. pag. 297. col. 1. B. Epistdehan. pap. 3. Been. Tom. 2. part. 2. pag. 205. col. 2. D.  council of Nice, and their own jurists and 
(e) Archidiac. super Dec part. I. dist. 66 pog. 88 Bellarm. Tom. 2. de mil. Eccles. lib. 4 cap. 8. p 189. B. Quantum. Cardin. Turtecr. in Gratian. Tom. 1. part. 1. dist. 66. Porro pag. 88  Doctors, determining, that Consecration of a Bishop ought to be by Three Bishops at the least, the Romish Church hath not only consecrated some Bishops by 
(f) Bellar. Tom. 2. Not. Eccles. li 4. cap. 8 col 189. B.C.  one only Bishop and two mitred Abots, but hath permitted Boy 
(g) Iohan. Reynolds Apol. Thes. 26. pag. 292. citys many authorities for these Boyish heads. — Priests, Boy— Bishops, Boy— Cardinals: and Boy— Pope too. And where, by the sixt council of 
(h) council calce.. gen. 4. Act. 15. can. 6. Been. Tom. 2. par ●● pag. 327 col. 2. C.  Chalcedon each Bishop ought to be designed to some particular diocese, your 
(i) Panormit. de offic. ordinar. cap Quoniam nu. 4.  Panormitan says, Multi sunt Episcopi sine administratione Episcopatuum, ut sunt illi qui vulgariter Nullatenenses appellantur, There are many Bishops without administration of a bishopric, and they are those who are commonly called Nullatenenses, mere Titulary Bishops without profit or substance; Such was Olaus 
(k) Sleidon. Commom. lib 17 pag. 248. a.  Magnus, styled Vpsalensis, & Rokertus Venantius, styled Armachanus, who (being Bishops in conceit) were sent to the council of Trent to fill up the number, and to make voices: And such (I say) was your Doctor Smith your late Bishop of Chalcedon, commorant therefore here in England, and now or late in France; Such Utopian No— Bishops have passed for currant in your Church of Rome, Where all Regularities, Formalities, Canons, and Legalities have suffered most shameful violation, as testifies your own Baronius, 
Baron. Tom. 10 Anne 912, na. 8 col, 685.  speaking of the State of your Church in ages long since past: Quae tunc facies sanctae Ecclesiae Romanae? quam foedissima? Cum Romae dominarentur potentissimae aequé ac sordidissimae meretrices? quatum arbitrio mutarentur Sedes, darentur Episcopi, Et (quod auditu horrendum, & intandum est) intruderentur in Sedem Petri earum Amasii Pseudopontifices, qui non sunt (nisiad consignanda tantrum tempora) in Catalogo Romanorum Pontificum scripti; Quis enim a Scortis hujusmodi intrusos sine lege legitimos dicere possit Romanos fuisse Pontifices? Nusquam Cleri eligentis, vel postea consentientis aliqua mentio: canon's omnes pressi silentio, Decreta Pontificum suffocata, proscriptae antiquae Traditiones veteresque in eligendo Summo Pontifice consuetudines, sacrique Ritus, & pristinus usus prorsits extincti: What then was the Face of the holy Roman Church? how filthy? seeing most potent and filthy whores did govern and Rule at Rome, at whose pleasure Sees were changed, Bishops appointed, and (which is horrid to be heard and heinous) their Lovers false— Popes were thrust into Peter's— seat, who are not (unless only for designing the times) written in the Catalogue of the Bishops of Rome: For who can say that these who were put in by such Strumpets without Law, were lawful Bishops of Rome? No mention is made of the clergy electing or afterwards consenting; All Canons were silenced, pontifical Decrces choked, ancient Traditions proscribed, and the old customs and holy Rites and ancient usage in electing the High Bishop, utterly extinct. Was not this a very bad time, think you? 
Budaeus de asset lib. 5. sol. 199.  What was the latter age better? your-Budeus will tell you, Sacrosanctos canon's melioribus annis factos, ut iis velut Regulis vita Clericorum dirigeretur, & velut Patrum praescriptis posteri formarentur; jam in amusses plumbeas'evasisse (quis non videt?) quales olim fuisse canon's Lesbiae structurae tradit Aristoteles: Nam ut canon's plumbei & molles non structuram operum tenore aequabili dirigunt, sed exstructorum commodo & libidine stexiles structurae accommodantur: Sic canon's Pontificil excusu Ecclesiae antistitum flexibiles plumbei & cerei facti sunt, ut jam diu instituta Majorum, & Sanctiones Pontificiae non moribus regendis ●●sui esse, sed (propemo●ùm dixeram) argentariae factitandae authoritatem accommodare videantur; the holy Canons made in better Ages, that thereby as by Rules, the life of the clergy should be directed, and posierity be formed as by Praescripts of the Fathers, are now turned into leaden Rules (who sees not?) such as Aristotle says the Lesbian Ru'es-for building were in times past: For now as leaden and soft Rules do not direct the structure with an equal tenor; but are accommodated and bended unto the building at the will of the Builders: So the Pope's Canons are by practice of the Prelates of the Church made flexible as lead and wax, as that now along time our ancestors Decrees, and Pope's Canons serve not for guiding our manners, but (as I may say) seem to be employed for Money— banks. And also let your Jesuite Franciscus de victoria Doctor of the chair at Sa●mani●e, 
Franc. de Victor. Rel 4. de potest. Papae propos 6, pag. 39 & 48.  in Spain, tell you his knowledge herein, Videmus quotidie a Roman â Curiâ tam largas, imo omnino dissolutas Dispensationes prosect is, ur Orbis ferre non posset, nec solum in scandalum pusillorum, sed Majorum; and also he says, Nullus quaerit Dispensationem quin obtineat: we see such large, yea such dissolute Dispensations to come daily from the Count of Rome, as the world cannot bear it, not only in scandal and offence of little ones; but of the Great-ones also— no man seeks a dispensation out he obtaineat: 
Ra ward Topp. oral. 10. Anno 1552. pag. 199. & 200.  This is further confirmed by your Ruardus Tappesus Chancellor of Lovame, Abusus Romanae Curiae inexcusabiles agnosci oportere, totum Ecclesrae corpus contaminatum lapsu disciplinae, venalia esse omnia per monstrosas provisions, regressus, & retrogressus, per commendationes Abbatiarum, & Episcopat num, per Dispensations super Pluralitate Beneficiorum, & super aliis plurimis, super quibus nec Christus ipse dispensare posset. The abuses of the Court of Rome we must acknowledge to be inexcusable, the whole Body of the Church is contaminated by the decay of Discipline, all things are sold by mastrens' provisions, R. turns outgoings, by besi●●ing Abbathies and bishoprics by Dispensations in plurality of Benefices, and on many other things wherewith Christ himself cannot distense:  
Now seeing your Roman Church (not withstanding she hath Canons and Rules enough.) hath nevertheless departed foully therefrom, does it not ill become R. B. (a child of that Church) to cast dirt most causelessely on the beautiful face of our purer Church. (yea I say) so pure and perfect as no Church this day can parallel her for Doctrine and Discipline, so conformable to the Primitive Church) and unjustly to traduce Her for supposed want of legal form of Consecration at the time of Doctors Parker's Consecration?  
Num. 6 And if it be true, that there was then No legal outward form or fashion prescribed for episcopal Consecration, then was not Doctor Parker's Consecration any Transgression of our laws, and so the less peccant or offensive: But indeed, neither Peccant, nor offensive at all either to God, or Man; Not to God, in regard it was performed in apostolical manner by Imposition of hands, by apt words of the gospel, accipe Spiritum Sanctum (which is essential) done by men having power from God to Consecrate, and with all essential requisites whatsoever, and with fit Circumstances, as holy Prayer, learned Sermon, and holy Communion, as indeed nothing is therein urged by R. B. to the contrary: Not to man, being done by the consent, approbation and command of royal power signified by Letters Patents, under the great seal of England, after orderly & due election; whereby the Tenor of the former of the Decrecs of our Church cited by R. B. before mentioned, (even before those nine and thirty Artieles of our Church were established) was accomplished; So as he did not assume on himself that Office, but was thereunto called by lawful Authority: And as for the latter of our Decrees before mentioned, cited by R.B. (whereby it is ordained, that those who be consecrated according to the Tenor of King Edward's book, are thereby adjudged to be lawsully consecrated) if it were true (as R. B. affirms it) that King Edward's Book of Consecration was dead at the very time of Archbishop Parker's consecration, or if he were not consecrated in all particulars according to the Tenor and prescript of that book, yet it does not follow that his Consecration must be utterly void and invalid, as R. B. resolutely affirms it, pretending that the Standing or overthrow of our Protestants whole religion depends thereon; 
R B. pag. 346. 3. 7.  for if so, it would go very far for overthrow of the ancient Church, or at least it would receive a deadly wound thereby: For notwithstanding the council of Sardica ordained:— Episcopus— non prius ordinaretur, nisi et ante Lectoris munere et officio Diaconi et Presbyteri fuerit perfunctus, 
council Sardicenscap. 3 Bn. ●om 1. pag 434. col. 2. F.  et ita per singulos gradus (sidignus fuerit) ascendat in Culmen Episcopatus; potest enim per has promotiones (quae habent utiq. prolixum tempus) probari quâ fide sit, quâve modestiâ, et gravitate, et verecundiâ A bishop may not be ordained unless he hath first performed the duty of a Reader, and the office of a Deacon, and Presoyter, and so through each degree (if he shall be found worthy) let him ascend the height of Episcopacy; for by these promotions (which verily require long time), He may be tried of what faith, modesty, gravity, and reverence he is: yet nevertheless Eusebius 
(a) Baron Tom. 2. Anmo. 260. paragr 29. col. 580.  Deacon of Alexandria was immediately made Bishop of Laodicea, and 
(b) Zozom. Hist. Eccls lib. 4. cap. 8. Been. Tom. 1 part. 1. sect. pag. 521. and Tom 3. part. 2. sect. 2. pag. 423. co. 2. E. Concil. Constanti. Ep. vel. hist. cons. B n. Tom. 1. pag. 521.  Nectarius, a neophyte and unbaptised, Catechumene was elected Patriarch of Constantinople 
(b.c) been Tom. 3 par. 2. sect. 2. pag. 4●4. col. 1. A. B.  and presently made Bishop in the second general counsel, held at Constantinople: 
(a c c) Baron To. 4. Anno 375 paragr. 21.22.23. col. 395. 396.  And St. Ambrose of a consul was baptised and Consecrated Bishop of Milan. (d) And Eusebius a Magistrate, was baptised and made Archbishop of Caesarea. 
(e) Baron Tom. 4. An. 362. para. 50 pag. 29.  And also Saint Tharasius being a layman, was consecrated a Bishop: And 
(f) Marcell. correct. Sacr. Cerl 1. sect. 2 fol. 13.  in like sort Petrus Moronaeus, of a layman was made Pope of Rome. And (I believe) nether R. B. nor any well advised Romanist will, or dare say, their Consecrations were void: much less can R. B. irritate or make void the Consecration of Archbishop Parker if it were true, that King Edward's book of Consecration was indeed atterly dead at the time of his Consecration, 
Socrat. bist. eccles. lib 4 cap. 25. pag. 282. E.  because our Decree concerning that Book (before ricited) does not ordain that if any Consecration be Celebrated, not in all and every Punctilio of that Book, that such Consecration is judged, deemed, and decreed, to be utterly void and of none effect; No, that Article is utterly Silent therein, it only affirmatively says that such as are Consecrated according to the tenor of that book, are deemed and decreed to be rightly & lawfully Consecrated: so as the Conclusion inferred by R. B. cannot be supported by the premises: try it syllogistically, and it will be most manifest.  
Whosoever is Consecrated Bishop according to the rites of King Edward's book of Consecration, is rightly & lawfully Consecrated, so says our Article;  
But Doctor Parker was not Consecrated according to the tenor of King Edwords Book of Consecration, so says R. B. in regard it was then dead, and not m●rerum natura, as he allegeth; ergo—  
Doctor Parker was not rightly & lawfully Consecrated; so is the Conclusion of R B. which is a false syllogism, being in no figure nor mood, nor any way consonane to the rules of dialectical argumentation, if the little skill I have in that Learning does not misguide me very much: For it were necessary for maintenance of this Conclusion of R. B. (That Doctor Parker was not rightly and lawfully Consecrated, and thereby our whole R●ligion overthrown) that our Decree should have been of this Tenor, (viz) Such as are Consecrated Bishops in an other manner than is prescribed by K. Edward's book of Consecration, we decree him to be unrightly and unlawfully Consecrated; & thereon R. B. mighthave had some colour, or matter to infer his Conclusion, with this manner of argument;  
Num. 7 Whensoever is consecrated Bishop in any other manner. form, or fashion, thou is prescribed by King Edward's book of Consecration, be is not rightly orderly or lawfully comsecrated;  
But Doctor Parker was consecrated in an other mammer, form, and fashion, than is prescribed by King Edward's Book of consecration; Ergo, Doctor Parker was not rightly, orderly, or lawfully, consecrated.  
And yet this would not directly maintain this Pontifician's Conclusion, unless it went more directly thus, Whosoever is consecrated Bishop in other manner, than according to King Edward's book, his Consecration is irruat; and void.  
But Doctor Parker was consecrated in other manner than is prescribed by King Edward's book, Ergo Doctor Parker's Consecration is irruate and void: But this matter being already most learnedly handled, and most soundly cleared by such Heroes of our Church, as I am unworthy to hold the candle unto, I have been too long on this point, because the thing undertaken by me here, is not to consider how well and sufficiently R. B. hath disputed, but how truly he hath spoken, in the matters by him brought into question; wherein the issue is whether King Edward's book of Consecration (being put to Death by Queen Mary's laws) was never revived to life, till the making of our Nine and thirty Articles in Anno 1562, in the fourth year of the reign of Queen Elizabeth?  
Num. 8 For the better discovery of the truth whereof, I think it meet, here to set down the substance of the several Acts of Parliament concerning the matter; viz. Statute 2. & 3. Edw. 6. cap. 1. The King's majesty hath appointed the Archbishop of Canterbury and certain of the most learned and discreet Bishops, and other learned men of this Real me to— draw and make one convenient and meet order, rite, and fashion, of common and open Prayer, and administration of the Sacraments, to be had and used in England and Wales; The which— with one uniform agreement is of them concluded— in a book entitled The book of Common Prayer, and Administration of the Sacraments and other Rites and Ceremonies, after the use of the Church of England; wherefore it— be— ordained and enacted that— all— Ministers— shall— be bounden to say, and use the matins, Evensong, Celebration of the Lord's Supper, and all their Common and open Prayer, in such Order and form, as is mentioned in the same book, and none other, nor otherwise.  
Numb. 9 By this Stature there was only the form of Common Prayer, Adminisiration of the Sacraments, and other Rites and Ceremonies established; But the form of Consecration of Bishops, and Ordination of Priests and Deacons was not thereby settled or established: And therefore afterwards there was made The Statute of 5. and 6. of King Edward the fixed, Cap. 1.  
The King's most excellent majesty hath caused the aforesaid Order of Common Service (entitled, The book of Common Prayer) to be faithfully and godly perus●d, explained and made fully perfect, and— hath adjoined it to this present Statute, adding also a form and manner of making and Consecrating of Archbishops, Bishops, Priests, and Deacons; to be of like force, authority and value, as the same like aforesaid book (entitled, The book of Common Prayer) was before, and to be accepted, received, used & esteemed in like sort and manner— as by the said Act— of the second year of the King's majesty's reign was ordained— for uniformity of Service and administration of the Sacraments—; And the aforesaid Act to stand in full force— to and for the establishing the book of Common Prayer now explained and hereunto annexed: And also the said form of making Archbishops, Bishops, Priests and Deacons hereunto annex, is it was for the former Book: And— be it further enacted that if any person shall wittingly or wilfully hear or be present at any other— form of Common Prayer, Administration of Sacraments, making of Ministers, and— other Rites than are mentioned— in the said book— shall suffer, &c.— Hereby (as is manifest) the form both of Common Prayer & Celebration of the S●●am●n●s, and also Ordination and Consecration of Bishops Priests and Deacons, was made One entire book or volume: And afterwards Queen Marie ha●ing attained the crown, did (as R. B. says) make an Act of repeal in Anno primo regni sui cap. 2. Thus: It is enacted and established, that one— Act— of Parliament— in 2. Edward. 6. entitled an Act for the uniformity of Service and Administration of the Sacraments throughout the realm, and also one other Act made 5. Edward. 6. entitled An Act for the uniformity of Common Prayer and Administration of the Sacraments— shall be from henceforth utterly Repealed,— and of none effect.—  
This being that Act of Parliament, which R. R. says, killed King Edward's book of Consecration, it is to be observed, that this Act of repeal does expressly neither mention any thing in particular, nor in precise words repeal any Law made for preseribing the form of Consecration, &c.— But it does repeal and mention only the foresaid laws, entitled, Acts for the uniformity of Common Prayer and Administration of Sacraments; which particular is not here urged to gainsay it, but that thereby The authority for that manner of Consecration and Ordination was repealed and annihilated, but it is here offered for removal of a weak objection, which peradventure may be made upon the Statute of Revier (hereafter mentioned) made in the very beginning of the reign of Queen Elizabeth.  
Num. 10 But such was the high wisdom of royal Queen Elizabeth (of ever most famous memory) as that (notwithstanding the confident affirmation of R. B.) there was not in her reign (for preventing of all scruples doubts and quarrels) any Consecration, 
Begun 22. Ianu. 1558. 1. Eliz. & ended 8. May following 1559.  till Queen Mary's Law therein was repealed, and made utterly void by Stat. 1. Eliz. cap. 2. thus, whereas at the death of our late sovereign Lord King Edward the sixt, there remained one uniform Order of Common Service and Prayer and administration of Sacraments, and other Rites and Ceremonies in the Church of England, authorized by Act of Parliament holden in the sift and sixt years of our said late sovereign King Edward the sixt, entitled an Act for the uniformioy of Common Prayer and Administration of Sacraments, the which was repealed and taken away by Act of Parliament in the first year of the reign of our late sovereign Lady Queen Mary, to the great decay of the honour of God and discomfort to the Professors of the Truth of Christ's— Religion— Be it enacted by Authority of this present Parliament, that the statute of repeal and every thing therein contained, only concerning the said book, and the Service, Administration of the Sacraments, rites, and Ceremonies cont eyned or appointed in or by the said book, shall be void and of none effect, from and after the Feast of the Nativity of Saint John Baptist next coming: And that the said book with the Order of Service, Administration of the Sacraments Rites and Ceremonies, with the Alterations and Additions therein added and appointed by this Statute shall stand and be from and after the said Feast of the Nativity of Saint John Baptist in full force and effect according to the tenor and effect of this Statute, any thing in the foresaid Estature of repeal to the contrary not withstanding: Now by this act of Parliament the aforesaid act of Queen Mary being repealed as concerning this very book which comprised in it as well the Consecration of Bishorps' and Ordination of Priests and Deacons, as the Celebration of Divine Servic: and administration of the Sacraments; And from and after midsummer then following, in Anno 1559. The same book being in all things become again in full vigour and force, than afterwards was Doctor Parker (our first Protestant Bishop, which was made in Queen Elizabeth's reign) elected, and consecrated Archbishop of Canterbury (for aught by R.B. urged to the contrary) rightly, orderly & lawfully according to public known and allowed Square, rule, form, order & fashion: which book and all Consecrations ab initio regni Elizabethae Reginae, were again Confirmed by act of Parliament 8. Elizab. cap. 1. not for any need of it, but to satisfy some causeless scrupulosities; If it be objected, That in this last Act there is no express mention of Consecration, than it is answered (as before touched,) That Queen Mary's law made no express mention of Consecration neither: But to make it Sans doubt, by this Law is Queen Mary's Law made utterly void, Whereby King Edward's laws therein became in force, And moreover, by this Law of Queen Elizabeth that book (which is but one Totum) is recontinued and set in it's full strength and virtue: Hereby it appears what little regard R. B. had either to the force of truth, or to his own Reputation and credit, by affirming with bold confidence, that this book was first called from Death to life, by the nine and thirty Articles only, and that the Church of England had not for the space of four years any public allowed form of consecration of Bishops or Ordination of Priests and Deacons.    

SECT. II.  

R.B. objection. II.  
Num. 11 
Pag. 343.  again the first Protestant Censecration or admittance of any to be a Bishop by that book or Order in Queen Elizabeth's reign, was on the 17 day of December in her second year (as they pretend from the Register of Marthew Parker) But their own both private and public Authorities prove, 
Godwyn Catal of bishop Durbam 58. Cath. Tunsto'l Stow hist Queen. Fliz. an. 1. Injun. Eli. Reginae. Injunct. 8.28.40.51.53. R.B. pag. 348. 1.  that both Matthew Parker (their first pretended Archbishop) and others were received and allowed for archbishops, and Bishops about 6 months before their first pretended Consecration on the 17 of December;— For Parker Barlow, Scory, and Grindall, were allowed and received for Bishops in the month of August before in public S●emniti●s:— None can say; these were only Bishops Elect, and not perfectly allowed or admitted for the true Bishops; For by the Statute of Hen. 8. Anno 25. revived by Queen Elizabeth in her first Parliament Anno 1. cap. 1. it is ordained that Consecration must be within twenty days of Election.   

P. H. ANSWER.  
Numb. 12 It is readily yielded unto, that Doctor Parker not our first Protestant Archbishop, seeing (Archbishop Cranmer was his Predecessor, but our first in Queen Elizabeth's time) was allowed Archbishop of Canterbury five or six months before the 17 of December 1559, which is the time ascribed for his Consecration; And also Barlow; Scory, and Grindall were allowed, and acknowledged Bishops before; But what use you would make of it I know not, unless it be to the end, that the Reg●ster which Records the Consecration of Archbishop Parker on the 17 of December 1559. should be thereby conceived to be fictitious and untrue, such (I think) is your meaning, because you elsewhere call that Register (a newborn Register) which is contraried by the outhenticke Register of Canterbury, 
R. B. pag. 209.  whereby it so appears to be a true and faithful Register as nothing needs to be said for it: But be your meaning there in what it will, I had upon the first reading of the former part of this Objection, this ready! Answer That Doctor Parker might be Bishop elect all that time. But R. B. well foreseeing the readiness of that kind of Answer, did immediately take that help from me (as he thought) by trumping in my way his Statute of Consecration within twenty days after election, so as it cannot (as he says) be alleged that He stood Bishop only elect for the space of five or six months together: But shall R. B. be so gently used, As to say, He in mistaken? If I should so deal with him, I shall (in good sooth) be mistaken then too. For I cannot conceive that an old Student can be so mistaken in such a matter as ordinary schoolboys may easily know by mere reading, without help of Tutor or Expositor; I pray God it was not wilfully done, contra dictamen conscientia suae, against his own particular knowledge per bypocrism.  
Here are the words of the Statute.  
Num. 13 
Statut. 25. Hen. 8. cap.20.  Be it enacted that if any Archbishop or Bishop within the King's Dominions after Election— shall be signified unto them by the King's Letters Patents, shall refuse and do not confirm, invest and consecrate with all due circumstance— such person as shall be elected-and to them signified— within twenty days' next after the King's Letters of such signification— shall come to their hands— That then— every Archbishop, Bishop and other persons so offending— shall run into the dangers, pains, and penalties of the statute of provision & Praemunire. It it not most evidently obvious to every Reader, that This, Act doth not ordain that Consecration shall be within twenty days' next after Election, but within twenty days' next after the King's Letters signifying such Election, shall come to those who are by his majesty appointed to be Consecrators of the New-Bishop? And the very troth is, 
Register Parker. Lib. 1. fol. 2. a.b. & fol. 3. a & fol. 9 b.  That Matthew Parker was elected to be Archbishop of Canterbury on the first day of August 1559. But the Queen's Letters Patents signifying his Election were dated not before the sixt of December following, and be was confirmed the ninth, and Consecrated the seventeenth of December aforesaid: So as his consecration was celebrated within the time limited by the Law, And on the 21 of the same December was Edmond Grindall consecrated Bishop of London, and from the time of their Elections, they stood all the while Lord Bishop elect: And Barlow and Scory were Bishops consecrated long before Q Elizabeth came to the crown, as in Answer to the subsequent objection shall evidently appear: But in the mean time, let it be observed, that where he says in this place, that Barlow and Scory were allowed Bishops in August 1559; 
R.B. pag. 210. 211. Vide hic infra. Object. 3.  he elsewhere says, the said Barlow and Scory were not allowed for Bishops till the 20 of December following, And is not that a direct contradiction? But what cares be or the jesuited party for contradictions or falsehoods, so as belief be gained from the simply credulous?    

SECT. III.  

R. B. OBJECTION III.  
Numb. 14 
Page 350.  NEither was there any One of the pretended consecrators of Matthew Parker (from whom all the rest do claim Ordination,) 
Franc. Mason, book of Consecrat. lib. 3 ca. 4. pag. 127.  a true and lawful Bishop by Protestant proceedings: These they name unto us, William Barlow, John Scory, Mikes Coverdale, John Hodikins; By these was Matthew Parker consecrated Archbishop of Canterbury the seventeenth of December in the year 1559. Two of these four (namely) Coverdale and Hodskins were never allowed for Bishops inall Queen Elizabeth's time, as the pretended Register, the printed Antiquitates Britamicae, Godwyn, Mason, and others of them confess, confessing also, That the other Two were but Bishops elect, Barlow elect Bishop of Chichester, Scory elect of Heresord; But all men grant both Catholics and Protestants, that Men only elect Bishops, not consecratedor admitted, cannot consecrate Bishops, much less an Archbishop Metropolitan.  

R.B. pag. 210. 〈◊〉, antepenult.  And William Barlow, and John Scory were not allowed by these Protestants for Bishops or such men, until Matthew Parker was (as they pretend by their Register) consecrated; 
Antiquitat, Britan. pag. 39 Editio Hano v. Anno 1604  by them William Barlow, styled before Doctor of Divinity, or a Priest Regular,— And John Scory then styled only bachelor of Divinity and Priest Regular,— were first allowed for Bishops, or such men, the 20 of December 1559, even three days after Matthew Parker's pretended 
* He means (surely) consecration.  Ordination by them.   

P. H. ANSWER.  
Num. 15 The two former objections were purposely framed for the undermining of the Consecration of Archbishop Parker and all his Successors, as done without any Protestant— Order, rule, form, or fashion, which is (as you see) vindicated to be regular and formal, according to protestant-public right, square, form, and Order, notwithstanding any thing urged by R. B. to the contrary: Now the last Objection tends to the distraction of all episcopal abilities in the Consecration of Archbishop Parker; First R.B. says, That two of them were never allowed for Bishops in Queen Elizabeth's reign: And secondly the other two were but Bishops elect, and consequently uncapable to Consecrate any other; unto both which I return this Answer.  
Num. 16 First, as the two, supposed not to be allowed by Queen Elizabeth (to wit) Coverdale and Hodskins, he says not, that they were not Bishops de facto, but not allowed to be Bishops, what strength is there in that Proposition? Examine it thus, and you shall find nothing in it.  
Whosoever (though once Consecrated for Bishops) were not by Protestants in Queen Elizabeth's reign allowed for Bishops, did become in such sort no Bishops, as that their episcopal Acts were ipso facto, mere Nullities, and of no validity.  
But Coverdale and Hodgkins (though both once consecrated Bishops) were not allowed for Bishops by Protestants in Queen Elizaboths' reign.  
Ergo the episcopal Acts of Coverdale & Hodskins, (though once consecrated Bishops) were ipso facto me●re Nullities and of no validity.  
If R.B. or his vindicator will grant the Major, than I know what will become of the Romish Church in England, and of all episcopal and sacerdotal Acts by Romish Bishops and Priests in Consecrations, Ordinations, Marriages, Sacrifices, absolutions, &c. even to be here in England mere nullities: again I perceive R. B. did faint in his Assertion, not adventuring to say, that Coverdale and Hodskins were either no Bishops at that time de factor, Num. 17 
council Trid. Sess. 23. can. 4. Been. Tom 4. part. 2. pag. 328. Col. 1. ●.  or were disallowed to exercise Episcopacy, which for to do, he ought to maintain that they were never at all consecrated to be Eishops; and if he allow them to be once consecrated Bishops, than he ought to produce some Act or Sentence for unbishoping of them, or for discharge of their exercise of Episcopacy, which he does not go about to do; But (I say) it was neither the one, not the other, but it proceeded from themselves whatsoever was wanting therein, they beingin truth long before consecrated lawful Bishop, neither they themselves nor the State of the realm holding or judging them to be no Bishops here quoad officium, or passing any Sentence against exercise of it, but they did not exercise of themselves at that time Episcopacy here quoad Beneficium.  
But posito, these two had been excommunicate, deprived, deposed, or degraded, had they not nevertheless by your own Doctrine continued Bishops, quoad characterem, & quoad officium, (as well as Priests) having such a Character by Consecration and ordination imprinted as is indelible? your council of Trent determines it for you; Siquis dixerit per sacram Ordinationem non imprimi Characterem, vel cum (qui Sacerdos semel fuit) Laicum rursùs fieri posse, Anathema sit; if any one shall say that a Character is not imprinted by holy Orders, or that He which once was a Priest can be made Lay again, let him be accursed: And such also is the Character of Episcopacy, as according to the Romish Doctrine, neither by schism, heresy, excommunication, suspension, deposition or degradation, it can be obliterated, as your 
(a) Greg àc Valent. Jes. Tom. 4. disp 9 qu. 2. punct 1. pa. 894. Secundus effectus.—  Gregory de Valentia, 
(b) Biel. in 4. sent. dist. 25. qu. 1. fol. 31. col. 1. C.  Gabriel Biel, 
(c) Dam. Soto. in 4 sent. dist. 25. qu. 1. pag. 58 col. 2. contra hunc.—  Dominicus à Soto, 
(d) Capreol lib. 4. sent. dist. 25. qu. 1. art. 3. pag. 272. col. 1. in margin.  Capreohis say. And also your great 
(e) Bellar. Tom. 3. De effectu Sacrament. lib. 2. cap. 19, 20, 21.22. pag. 46, 47, 48 Et de Sacra confirmat. lib. 2. cap. 12. pag. 92. col. 1. C.  Cardinal Bellarmine says, Observandum est Characterem Episcopalem esse absolutam perfectam & independentem potestatem conferendi Sacramenta Confirmationis & Ordinis, ideo non solum posse Episcopum sine aliâ Dispensatione confirmare, & Ordinare; sed etiam non potest impediri ab ullâ superiori potestate, quin re verâ Sacramenta ista conferat, si velit, licet pecc●t, si id faciat prohibente Summo Pontifice: It is to be observed, that the episcopal Character is an absolute perfect and independent Power to confer the Sacraments of confirmation and Orders, therefore a Bishop may (without any Dispensation) constitute, & ordain; and not only He cannot be hindered by any superior power, but also he may confer those Sacraments, if he will, though he offend if he do it, 
Petrus de Palude in 4, Sentent. d. 25. p. 1. art, 1.  the high Bishop prohibiting it: And likewise your Petrus de Palnde says. Si non omnis Episcopus potest Ordines confer, hoc esset, vel propter Demeritum'vitae, quia esset malus; vel propter defectum Fidei, quia Haereticus; vel propter Sententiam Ecclesiae, quia esset excommunicatus, vel suspensus, vel alias praecisus; vel propter Depositionem ab Ordine, vel quia esset Degradatus, sed nihil istorum impedit, quin omnis Episcopus possit veros Ordines confer: if every Bishop cannot confer Orders, it would be either by reason of Demerit of life, because he is wicked; or by defect of faith, because be is an heretic, or else by reason of the Sentence of the Church, because he is excommunicated, or suspended, or otherwise cut off; or because he is deposed from Orders, or because he is degraded; but none of these do hinder, but that every Bishop may confer true orders. So as if Coverdale and Hodskins had been deposed in Queen Elizabeth's time, yet might they consecrate an other: And if you say, Fieri non debet it ought not to be done, than I say, Factum valet, & dissolvi non potest, being done it availeth, and cannot be undone: But here the Consecration of Archbishop Parker by Imposition of their hands was so far from doing aught therein in Contempt of or against Authority, as that it was done by regal Assent and Command comprised in the Queen's Letters Patents directed to them and others to Consecrate Doctor Parker to be Archbishop of Conterbury: The Letters Patents are thus: Elizabetha Dei gratiâ, &c. Reverendis in Christo Patribus— Miloni Cover dale quondam Exoniensi Episcopo, johanni Suffraganeo bed &c. Elizabeth by the Grace of God, &c.— To the Reverend Fathers— Miles Coverdale late Bishop of Exeter, John Suffragan of Bedford, &c. whereby it is manifest they were allowed, and also employed as consecrate Bishops in the beginning of Queen Elizabeth's reign.  
Num. 18 But posito, they had not been allowed Bishops, yet if Deposition or Degradation cannot obliterate the Character of Episcopacy, but it is still in force, quatenus ad officium, as concerning the office, notwithstanding the benefits, profits, and all that pertains ad exeroitium jurisdictionis, as concerning the exercise of jurisdiction be taken away, how little hurt can not-allowance, or disallowance do? But if I may speak my mind freely, I conceive that when R. B. said, that Coverdale and Hodskins were not allowed for Bishops, in all. Queen Elizabeth's time, he did intend, that his Vulgar Reader should believe, that they were never Consecrated Bishops at all; For I cannot easily be persuaded, but that this old Student did well know, that Coverdsle and Hodskins had been long before Consecrated Bishops, and still continued Bishops de jure; For the Records declare it plaincly, that Hodskins was 9 
Masonus de Minister. Aug. lib. 8. cap.30.pag.372.lat. impr anno 1638. Regist. Cran. sol.261.  Decembris 29. Hen. 8. Anno Domini. 1537. Consecrated, and so continued till his death; from whom the principal Bishops in Queen Mary's reign descended: By him was Consecrated, Thomas Thurlby, who was one of the Consecrators of your Cardinal Poole, Archbishop of Canterbury: and as for Coverdale, he was 30. August. 1551. An. 2. Edw. 6. 
Regist. Polisol. 3.  Consecrated Bishop of Exeter, who being displaced and imprisoned by Queen Mary, was at the desire of the King of Denmark, 
Godwin lat Exeter 32. pag 413.  sent to his Majesty by the same Queen; And returning back in the beginning of the reign of Queen Elizabeth, he being aged, cared not to return to his bishopric, but retired to a private life, not allowing himself Episcopacy, quoad Beneficium, et jurisdictionem, yet he still continued true and perfect Bishop, de jure, quoad esse, et Titulum; which two, Coverdale and Hodskins did join with the other two, Barlow and Scory, in the episcopal Act of Consecrating of Doctor, Parker, to be Archbishop of Canterbury.  
Num. 19 And now in the second place, it remains that Barlow and Scory, be righted concerning their Episcopacy, whom R. B. pretends, were but elect Bishops, not Consecrated nor admitted, as by our own Authors is supposed to be confessed: If this allegation were true, nothing (I think) were to be said on their behalf: But it is so apparently false, as that it makes me admire the little regard this R. B. had, to his reputation and credit amongst men (If there were no divine doom or judgement for liars) in adventuring to put in Print, what he could not, but knew to be directly contrary to what he divulged to the world: For the very same Record and authority of ours, that informed him, that these two then stood elect Bishops, the one of Chichester, and the other of Hereford, doth also tell him that they were late Bishops, the one of Bath and Wells, and the other of Chichester: For the Queen's Letters, Patents, to them and others directed, signifying the election of Doctor Parker, to be Archbishop of Canterbury, requiring them to Consecrate him accordingly, hath these very words (viz) Will'mo Barlow quondam, Bath and Wells Episcopo, 
Rigist. Parker Libr. 1.fol.3.b. Reman in Recor. Cur. Cancellar.  nunc Cicestrensi Electo; johanni Scory quondam Cicestrensi Episcopo, nunc Herefordensi electo. To William Barlow late Bishop of Bath and Wells, now elect of Chichester, John Scory, late Bishop of Chichester, now elect of Hereford &c. 
Godwin. Catal. Chichester 39. et pag. 474. Audaxi inscitia.  By which any one having his eyes in his head, might as easily se: quondam Episcopo late Bishop, as read nunc electo, now Bishop elect: But who is more blind than he that will not see? and as for Barlow, he was so far from standing then merely Bishop elect without Consecration or admittance, as that he had been Consecrated about four and twenty years, before he laid hands on Archbishop Parker; 
Regist. Cran. fol. 179. Godwin. Catal. Asaph. pag. 552. et St. Davia's 78. et Bath & Wells, 45. et Chichester, 41.  For he being advanced to be Prior of Bisham was thence translated to be Bishop of Asaph, wherein he was confirmed the 25. of February, 1535. Anno 27. Hen. 8. and in April 1536. it pleased King Henry to prefer him to the bishopric of Saint David's, where he continued till by King Edward the sixt, he was in Anno 1549. 
Regist. Park. lib. 1. fol. 39 b.  Translated to the bishopric of Bath and Wells; And in the beginning of Queen Mary's reign, he was forced to leave his Country, bishopric and all, living in exile in Germany, till he was restored by Queen Elizabeth; And at the time of the Consecration of Archbishop Parker, by the favour of Queen Elizabeth, he stood elect of Chichester, wherein he was 20 December, 1559. confirmed; And as for Scory, he was above eight years' Consecrated Bishop ere he imposed hands on Archbishop Parker: 
Regist. Cranm. fol. a. Godwin. Catal. Chichester 39 pag. 474.  For he was 30. Augusti 1551. Anno 5. Edw. 6. Consecrated Bishop of Rochester, and shortly afterwards translated to Chichester; And being displaced by Queen Mary, 
Regist. Parker 1. lib. 1. fol 23. a.  he was advanced by Queen Elizabeth; And at the time of the consecration of Archbishop Parker, he stood elect of Hereford: And the book of Antiquitates Britannicoe making a Series of the Bishops of that time, distributes it into eight columns (viz) 1. Academiae, 2. Diocesis: 3. Nomen: 
Antiquitates Britan pag. 39  4. Gradus: 5. Ordo: 6. Patriae: 7 Aetas: 8. Consecratio et confirmatio: And it declares Barlow to be by degree (Doctor in Divinity) and by order (a Priest regular) and Scory to be by degree (bachelor of Divinity) and by order (a Priest regular) And it doth express them both to be confirmed on the 20 of December, 1559. but it does not declare them to be Consecrated that day, nor the nomination of them by their degrees & orders does intimate them to be then no-Bishops, as R B. enforces it: for they were long before Consecrated Bishops as before is declared; But they having forsaken their bishoprics in Queen Mary's reign for persecution, remained beyond Seas, till the crown fell on Queen Elizabeth, and then being returned home, they were elected to be Bishops, the one of Chichester, the other of Hereford; and three days after, Archbishop Parker's Consecration, they were confirmed in those several Seas, as aforesaid. Wherefore upon these particulars let R. B. recollect himself, with consideration how he can make it good, that Barlow and Scory either de-facto were (or else confessed to be) at the Consecration of Bishop Parker no more but Bishops elect, not Consecrated, nor admitted, and then ingenuously in the name of God confess his Error, professing that (as Protestants and Papists acknowledge) Bishops elect being formerly Consecrated may rightly Consecrate others, before they be confirmed in their new Seas.  
Num 20 And now upon the whole matter; Forasmuch as it is most clearly evident, modo retrogrado ire, reckoning backward, that Coverdale, Hodskins, Barlow, and Scory, were all Consecrated Bishops long before, and so continued at the time of their Consecrating of Archbishop Parker; And forasmuch as Archbishop Parker was Consecrated according to the law within twenty days after the date of the Queen's Letters Patents, signifying his election (though he was elected five months before) And forasmuch also as the Protestant order, rule, form, square, and fashion for a episcopal Consecration, according to King Edward's book was then in full vigour, virtue, and force, it must undeniably follows, that Archbishop Parker and all our first Bishops in the beginning of Queen Elizabeth's reign, and all other our Bishops, Priests, and Deacons, ever since were and are (notwithstanding the allegations of R. B.) rightly, orderly, and lawfully made, Consecrated, and ordained, according to public, known, and allowed square, rule, form, manner, order, and fashion. And it is most manifest that what R. B. hath said against it upon the grounds before mentioned, are vain and frivolous: (And methinks) it's strange that in so few Leaves of that book of R. B. there should be so many untruths, every of those particulars being so many several falsehoods, manifestly contrary to its Title: The judgements of the Apostles and first age, more consonant rather unto the judgement of Apostates and worst age: A shame to the Author (an old Student in Divinity) more agreeable to the old Serpent, or at best, more fit for ignorant boys; and most unworthy to be a Present for our sacred Queen royal Mary: But indeed what can be expected of those, whose Religion holds Lying and Equivocation, to be piae frauds, Godly deceits in the learned clergy, & ignorance to be Mater devotionis, the Mother of Devotion, for the Illiterate laity.  
For mine own part this parcel of the book being found to be so faulty, it causes me justly to mistrust the rest of it, and to hold it not worthy of so much expense of time, as to read any more of it, leaving it to your Index expurgatorius for due Correction; or else to our Purgatory fire in Smithfield, for utter destruction.  
The like martyrdom deserves another lying Brat, begotten by as false a Parent (not so learned and wise a fellow) as R. B. put abroad into the world, about ten years ago: For, 
Sir Humpb Lind Via tuta pag. 154. 155.  whereas Sir Humphrey Lynd said, that although the doctors of ancient Church did rest in Two Sacraments (baptism and the Lords-Supper) as generally, Necessary to salvation, yet they called many Rites and Ordinances by the name of Sacraments, as— The sign of the cross, exorcism, holy-Bread given to Catechumeni●s [Novices in the Faith] One Master John Heigham (a Papist) taking on him to answer that book, 
10. Heigham via vere tuta pag. 425. 426.  does most unconscio ably turn the word [NOVICES] into [NOVICES] and so very untruly pretending that Sir Humphrey Lind had thereby yielded, that the sign of the cress, exorcism, holy-bread, holy-water and the like, are (Novices in the Faith) endeavours most absurdly to make Sir Humphrey dispute against himself, and the Church of England: And by that silly device, this Heigham takes occasion to slide from the point, without any answer at all to it, Hi sunt Fratres in Malo: falsehood incorporates itself in Fraternity, against sacred Truth (walking here desolate a while) Sed magna est veritas, et in die suo pravalebit, divine and holy Truth will in her season become Victorious and triumphant, with Gloria in excelsis, hurling black and ugly Error and False-kood, headlong into the bottomless Pit, the dark and noisome Cave of that wicked monster Abaddon, the Father of lies:  
Amen, Amen.     

Epilogue or APPENDIX.  
Num. 21 NOw this Tract is finished; me thinks I hear two sorts of people among us whisper their Conceits; the one, are the Preciser sort (people of good intents) demanding of me, why I have in this Tract several times used the word (Priest and sacerdotal) rather than the word [Minister and ministerial] does it not savour of Popery? Are you not inclined (Sir) a little to allow and relish the mass-house, Sacrifice and Altar? For removal of such misconceits, if any such arise, I say, I used the word [Priest and sacerdotal] because it is indifferently used with the word [Minister] sometimes the one, sometimes the other, not only in our public liturgy, but also in these two Articles now in some sort vindicated against our Romish Antagonist R. B. And in the same sense do I also intend it: And for mine own part, I conceive that [Sacrifice, Altar, and Priest] may be all indifferently used, [as Supper, Table, Minister] even in this present age, as well as in the Primitive age, and as far it is now, from any just and real offence unto judgements and consciences rightly informed and disposed, as it was to the Fathers of ancient Church, and unto the Primitive Christians (being holy Saints and Martyrs.) But Popery (which came in by Intrusion secretly into the Church betwixt the Primary and later purity) hath caused such a distaste to words and phrases of aniquity (extremely abused by Romanism) as that these terms (Sacrifice, Altar, Priest, are become edious, or at least scrupulous, especially unto weak judgements and tender consciences; which may (I suppose) be easily rectified and sufficiently satisfied with this one Distinction or Method (for many,) when the Holy Eucharist is spoken of as a Sacrifice, (as often it is among the ancients, and so might be by them, and may also by us be called Sacrifice, to wit, Commemoratory and sacramental) then may be useed th' word (Priest and Altar) as words relatively suitable, and convenient: But when the Eucharist is spoken of, as the Lord's Supper, (as so it is according to Scripture Phrase,) than the words (Table and Minister) is the meetest adjuncts for that subject; And thus we may join with Antiquity both in language and sense without offence, and thereby explode and reject as erroneous, the doctrine of Sacrifice proper and propitiatory, mass-house, and real-altar.  
Num, 22 
Affront to Episcopacy.  The other is Popish Faction, whom (me thinks) I hear say, that although we Papists must confess that the frauds of our Brother R. B. are now so discovered and laid open; as that he cannot by any of us be fairly defended or excused; And therefore the Consecration of Archbishop Parker, and consequently of all the English Bishops since, and now being, must stand sacred and valide, notwithstanding any thing produced, pleaded, or proved by R. B. to the contrary: yet nevertheless let us Romanists cheer up ourselves, sparing our labours and pains to seek the overthrow of the Episcopacy of the Church of England: For see we not? that a great multitude of the Members of their own Church, yea of their clergy too; do loudly cry down Episcopacy, not only quoad personas for exorbitancy by personal misdemeanours, and for over large exercise of jurisdiction in their function, too too bad (as is alleged,) but also quoad officium. & jus Episcopatus, against the Right of Episcopacy, as Antichristian and intolerable in the Church, devised by man, and not ordained by Christ. And therefore they would have it utterly abolished out of their Church: And instead of it, they would have their new devised presbytery to be Consistorially set up for Government of the Church, as that which is indeed de jure divino, and consequently presbytery ought to be put into Possession of the Church, and Episcopacy to be ejected out of it: Howbeit others indeed do allow of the right of Episcopacy, only desiring moderately some Reformation, and limitation of the Bounds and exercise of it, to the end it may be brought into some convenient Temper: we Romanists do with great expectation wait upon the success thereof, not doubting but that this Division will do the English-Protestant-Church more harm and mischief, than a thousands such as our R. B. can do with Frauds and lias: and will sooner destroy their Church, than our Gunpowder plot (had it taken effect) could have done: 
Mark 3.24, 25, 26.  For Christ's maxim is infallibly true, Si regnum, aut domus contrasese dissideat, non potest stare illud Regnum, aut illa domus: A kingdom or house at division within itself, cannot stand, but must fall to ruin and destruction.  
Num. 23 
P. H.  Now therefore seeing many men have of late vented themselves in this cause, let me also come in with my vote tco, as an Appendix to this Tract of mine, conceiving it to be a fruitless work, 
Episcopacy vindicated by Scripture.  to quit our English Episcopacy from the Batteries raised up against It by Romesh R. B. (a known and professed enemy of our Church,) if it suffer by Brethren at home (naturally wounding deepest,) I therefore adventure to say, That (Methinks) seeing Ordination of our Ministers hath hundreds of years been and is in this kingdom immediately derived from Episcopacy, this clamour (specially by Ministers) against Episcopacy (as Antichristian) should be spared, even for their own sakes; and should be by Ministers more tenderly handled, lest it be retorted upon them, that upon their own grounds, their own Ordination and Admission into the Church is from Antichristianity, and and from a Power before God unlawful.  

Ejectione firm.  But howsoever, for as much as these Presbyterians have brought an Ejectione firm against Episcopacy, pressing to have Episcopacy to show forth its Evidence, and to prove its Title to be Ex Iure Divino, or else to be ejected out of the Church; I Causidically say in Defence of it, That Episcopacy ought not (under favour) by leg all proceedings to be compelled thereto, because Episcopacy hath possession in the Church of God, And so hath had many hundred years, Some for it say sixteen hundred years, and upwards, ever since Christianity was embraced in the World, And its adversaries do either acknowledge or cannot fairly deny it, to be so for the space of thirteen or fourteen hundred years, and not in a corner of the Church, but universally in Christendom; And in such a Case Possidenti conceditur, without Prescription, Possession is a good right and title a 'gainst all men, saving him only, that can make a good and better title first to appear; And until the Pretender do make his Right and Title to appear, the possessor should not be enforced either to prove, or show forth his Right and Title: Let then the consistorial Presbytery both show and prove that A standing ecclesiastical Court consisting of Presbyters, and of twice so many Laikes to be annually elected to bear Rule, to govern, 
Hooker Eccles. Polity, preface, page. 5.  and to be judges in the Church, were by Christ or his Apostles ordained or established, and this consistorial Power, and it only, and no other, should for ever bear away this Government ecclesiastical: which proof ought to be made (not by Texts stretched from the genuine sense, or by words of equivecall and double sense or several significations) but by clear and manifest Record of Scripture, which (I believe) is a task unperformable: I am sure it wanteth that prosperous success and blessing which accompanies Divine Institutions, according to that divine axiom truly delivered by Gamaliel, 
Act. 5.38, 39  Si est ex hominibus hoc opus, dissolvetur; Sin ex Deo est, non potest dissolvi: what is of human invention may perish or come to nothing, what is of diune Ordination cannot perish, though at some time and in some place be resisted and persecuted, and so become clouded and eclipsed; yet it will be resident somewhere or other, and it will in time convenient be disclouded and become conspicuous and transplendent again; apply to the present Case, The Blessing hath ever gone in an eminent and conspicuous manner with episcopacy; But presbytery consistorial, is at the best supposed to have had buta little entrance in some narrow part of the Church, once in the first— hundred years, and again in this last— hundred years, but hath been at an inter-regnum, at a loss and vacation for many hundred years, How can we then judge your Presbytery to be of God, and our Episcopacy to be of Antichrist? 
Presbytery non surted.  it this be the Evidence on the behalf of consistorial Presbytery, as such it is, (as I conceive clearly) then must it become non suit; and Episcopacy must keep its Possession still, amending itself, or else be caused to amend, what is amiss in it by personal defects. or by bad customs.  
Num. 24 
Episcopacies' Title.  Although Episcopacy thus prevail upon this Nonsuite, yet nevert helesse ex abundante, I will produce such evidence as I have found and collected for it, out of divine Records, to prove Episeopacy to be ex Iure divino, assuring myself, that others, as well those of ablest parts, as those whom it more concerns, are provided of other evidence, and also of a way to apply the same better than I can: But for making good my undertaking, I offer these three particulars to be considered, concerning Episcopacy.  
Num. 25 1. An office, or power ministerial, 2. An office or power merely episcopal, 3. Exercise of jurisdiction; Title of Honour and Dignity, and competency of revenues:  
First, the office or power ministerial or sacerdotal, is Authority to preach the gospel, and to distribute and give the Sacraments: this power ex Iure divino, it is Christ's own Ordination, as is agreed on both sides without Contradiction: Wherein there is indeed a Parity in the ministry, in so much as such Ministeriall-acts, done by an inferiour-Minister or Priest, are as valid and effectual, as if the same were done by the highest Prelate in the Church.  
Secondly, the office or power merely and truly episcopal, is to ordain and to admit Ministers into the clergy: To suspend or punish such of the priesthood as become delinquent, or neglect their Cure or charge; to make use of the keys in binding and losing by judicial sentence, out of, and into the Assemblies of the Church, both clerks and laics, upon just and weighty causes; and generally to govern the Churches, for the prevention of the creeping in and growth of heresy, and Error; for support and maintenance of Unity, without schism or Division; And for to Rule, govern and Command, and to be ruled, governed, and to obey, in such sort as Church affairs may be duly and rightly performed, and done in the Churches, whereof they are Superintendent.  
Thirdly, Exercise of jurisdiction, bic non illic, sic et non sic, in this and not in that diocese or province, in this and not in that manner, or other than is allowed, prescribed, and authorized: Title of Honour and Dignity, to be Lords and Piers of Parliament; and to be endowed with fair Estates and revenues annexed, as adjuncts unto bishoprics in this kingdom (to wit) to be Lords and Peers of Parliament; and to possess and enjoy Lands and Tenements of value correspondent, which are called Temporalities, &c. These are ex gratiâ Principis, et Reipublica: So as of the first, and the last, there is no controversy or doubt, (as I take it) And therefore the first being ex Iure divino, may not be abolished out of the Church, it being de esse, of the essence of the Church; and the last, being ex Iure humano, and de bene esse, of accommodation, may be corrected, restrained, and limited in such Moderation, as shall by superiors be found and adjudged most meet and convenient for the welfare, of the Church and commonweal of England.  
Num. 26 But the controversy is (I think) only concerning the second particular, 
Episcopacy not de jure humano.  whether it be de Iure divino, or humano, of Christ's Institution, Invention? and (if it be divine) or of man's whether it was conferred upon all the than clergy, equally or to some conjunctim or divisim, as superior over the rest? I assume in the first place, that this office is not de Iure humano, 
Reasons.  of man's ordination, for these two Reasons; The one, because this office was in the Church, long before Emperors and Princes became Christians, so as the Temporal power could not be the Parent or Founder of this office in the Church: but when the Emperor Const intine became Christian, he indeed advanced Bishops both with honours and revenues, and so other good Emperors and Christian Kings did increase it more and more; But this Episcapail office of Superintendency, was long before any Advancoment of honour, or revenue, was conferred by Princes on bishoprics; Yea long before the Bishops could enjoy any assurance of peace for life, or member being generally Martyred and persecuted for the gospel's sake: And the other Reason is, because this office is spiritual, which necessarily requires a Divine hand and Power, to be the Author, Founder, and Institutor of it, and that must needs be Jesus Christ (the mystical head of the Church) from whom all divine and spiritual gifts, are derived unto his mystical Body, and each member thereof: Without all doubt, Christ had in himself this office and power of government, 
Mar. 28.18.19.20. Ma●ke 16.15. John 20.20, 21, 22, 23.  and of binding and losing; For the divine Text says, All power in heaven and earth was given to him; And out of his large stock of power, he after his Resurrection did confer some parcel of it unto those who should after his Ascension, be governors in the Church saying unto them, that, As his Father sent him, so also he did send them; giving them Command to go unto all Nations, and to teach what he had commanded, and breathing into them the Holy Ghost, gave them power to bind and lose: 
Mat. 20.25, 26. 7, 28. Mark 10.42.43, 44, 45. Luke 22.25. Vos 26, 27.  Which gift of power and authority, was not contrary nor repugnant unto his pleasure, signified unto them formerly, saying, The Kings of the Gentiles exercise Lordship over them, but ye shall not d●e so, which Prohibition (Verum non it a erit inter vos) or (Vos autem non it a dominabimini) ye shall not rule or domineer so, (or in such manner as heathen Princes used to do) was not an absolute Prohibition from use of all manner of Superiority, among the clergy; but a Prohibition aliquo modo. a qualified Prohibition, not to Rule as heathen Princes used to do, tyrannically after their-own wills (with Stat pro ratione Voluntas) their pleasure to be their Law, for their own ends, not regarding the welfare of the people; 
Will. Archbp. of Canterb conference wub M. Fisher. S. 6 pa, 5 et. 247. Mar. 23 8 9, 10.10.13 13.14.15.  which prohibition, aliquo modo, or suomodo, doth infer an allowance of ruling in the Church, aliquo modo, in a temperate & charitable manner, otherwise what shall be said to a Text containing a stricter Prohibition, than this Text does, and that is, where Christ forbids his Disciples to be called Masters, with a strong reason for it, because they were Omnes frat es all Brethren: If a convenient exposition can be fitt●d to this Text, that Christ did thereby for bid unto them ambition or Title, ●t forbidding what himself assumed, saying ye call me Masier and Lord, and ye say well, for so I am, but was so far from affecting of honourable Titles, as he bears himself so lowly and humbly, as that He washed their feet, exhorting them to do so likewise, and the chiefest, and greatest among them to be Servant, tanto altior, tanto submissior, the more honourable in out ward condition, the more humble in mind, and in submissive deportment; If this Text (being literaliter of an absolute Tenor of Prohibition) may receive a benign interpretation; much more may the Text (Vos non ita dominsbimini—) being not an absolute, but a qualified Prohibition, may receive the like exposition, that Christ did thereby for bid such ambitious and tyrannical Government, as was exercised by Pagan-Princes; and allowed nevertheless of ruling in the Church by superiors upon inferiors; otherwise the consistorial Fresbyters therefore may neither rule, or govern, nor be so much as called Mastors; but what need of seeking further for proof? this our Text affords it sufficiently by our saviour's words, of Maximus and minimus, he that is greatest among you, 
Luke 22.26.  let him be least, Qui major est in vobis fiat sicut minor, (maximus erit Minister) not that he that in authority is made Superio, should be pulled down by his inferiors, but still be superior in authority, and also be humbled in himself, 
Mar. 20.28.  to minister unto inferiors, just as Christ (being most Supreme) came to minister, as followeth there in the next verse.  
Num. 28 This being cleared, it remains to be inquired, to what part of the Clergi: Christ did confer this office of Governing; giving of Orders; and of Binding and losing, I say not to all the then present Clergy, but to some as superiors, to exercise it upon others as inferiors: 
episcopaty, ex jure divino.  For which purpose, it is to be noted, that Christ had a Cler●y of two sorts, to wit, the Apostles, and Seventy Disciples, the Apostles were first called, made nearest unto him, and in Communion with him, the Seventy Disciples were called afterwards, and sent out from Christ two by two; to the Apostles and to the Seventy Disciples equal Commission and power was given. 
Mar. 4.18, 20, & 10 1, 2, 8. Mark 3.13, 2, 19 Luke 9.1, 2, 10, & 10.1, 2, 20.  1. To preach the gospel, 2. To administer Sacraments, 3 To heal and cure diseases. 4. To work Miracles: This office they all had in Parity and in Common among them; but the office and power of Mission or ordination of others; for the jadiciall use of the keys, for binding & losing in the Church, and of Governing in the Church, to preserve the Doctrine of Faith & order therein, was conferred on the Apostles conjunctim et divisim, jointly & severally; to them Christ said, As my Father sent me so I send you, 
10. 1.4●4, 43, and 3, 22, and 4, 1, 2. Commission corjunction et divisim.  to the end by power of that Mission they might send others, as he had sent them; Into them he breathed the Spirit of truth, Accipite Spititum Sanctum, for the establishing of sacred Doctrines, and for prevention of heresies and errors in matters of Faith; and to them were the keys of binding and losing of Delinquents and Penitents, out of and into the Church, for offences unto the Church; and for the absolute confirmation of them in this sacred office, the Holy Spirit did according to Christ's promise, visibly descend on them at Pentecost, 
Luke 24.49. Act. 1.4. Act. 2.1.2.3.4.  after Christ's Ascension into heaven: In all or any of which particulars, the Seaventy Disciples (for aught I read in Scripture) had not any immediate participation or share; and according to the Power and Authority of this office, conferred on the Apostles, jointly and severally, they did whiles they were all at Jerusalem, convene and assemble together, 
Act. 1.2.6.13.20.23.24.25.26.  and elected Mathias to succeed jud is in his bishopric, whereof he was deprived by his Treason to his Master, and by his Act of Felo de se: And these Twelve Apostles at another Assembly did ordain (for their ease) seven Deacons at a time, 
Act. 6, 1, 2, 7.  laying apostolical hands on them; and being afterwards met in council, they made a Decrce or Canon, for the present deportment of the Churches; and according as the present number of the Apostles, was either more or less, so they executed the same power and authority by sewer in number; 
Act. 8.14.17.  for Peter and John being come to Samaria, they two only executed the same office by Ordination of others, with imposition of hands, and with Prayer; which makes it appear, that this Commission was committed to the Apostles, Conjunction et divisim, and it was necessary to be so, seeing they were to be dispersed the one from the other for Conversion of the Nations of the world: In so much as the same office which was executed, Conjunction by all jointly, whiles they were together, was shortly after only executed by two of them: but it must be reduced to one alone, or else peradventure it will not satisfy, though (for my own part) this precedent of executing it by two, is sufficient to make it appear, that this Commission and office was given Divisim, to be executed by any one, as well as by any two of the Twelve, there being no express direction to authorise two, more than any one, but it being naturally included; (and so the Apostles rightly understood it) it was sufficient; Nam expressio eorum, quae tacite insunt, nibil operatur: What is included need not be expressed.  
Num. 29 But to make it full, it shall (God willing) be here made apparent, that both before the Apostles were severed and dispersed among the Gentiles and afterwards, 
Execution by one Episcopally.  this Office and Commission was executed by one of the Apostles alone: whilst the company of the Apostles were at Jerusalem it pleased God, that Samaria received the word, and there one Simon Magus, seeing the holy Ghost was given by Imposition of hands by Peter and John, he would have purchased the Holy-Ghost with money, whereupon Saint Peter alone making use of the keys, 
Acts 8.18, 9, 20, 21  binds Him with this Malediction, That he had no part nor portion in that matter, and his money perish with him; And how fast it stuck to him, both Scripture and ecclesiastical story do relate; And Ananias and Saphyra, dissembling and lying; were so bound by Saint Peter's sole Act of binding as (divine justice smiting at the Cue thereof) both fell down dead to the great amazement and wonder of the Spectators: 
Acts 5.1.1010  wherein he exercised this Office of Binding.  
And Saint Peter being come to Caesarea (at the request of Cornelius) he commanded that Cornelius and the company should be baptised, which was done accordingly; by which Act Saint Peter did exercise his Office of Commanding, 
Acts. 10 44. 4S  and obedience was yielded upon his sole C●mmand: and Saint Paul reasoning in the Synagagnes of the 'lows, and finding them to be opposers of his D●ctrine and Blesphemers of Christ, He sbooke his raiment, and by the Power of the keys exercised by himself alone, 
Acts 18.2.5.6.  He did bind them to hear their blood upon their ●wne h●ads, and so it afterwards succeeded accordingly; And be having summoned at millet us the Elders (the spiritual governors and superintendents of the Church) saves [Spiritus Sanctus so; 
Act. 10.17.18.  constituit Episcopos] ye are by the Holy Ghost made Bishops: And rebuking the Church of Corinth for their Sedition and Division, He tells them, He was a Master-builder (whose Office is to direct how and in what manor the fabric shall be framed and erected, 
i Cor. ●. 3.10 10.  and to superview the work, and to command the workefolkes to do e their work, and to place and displace, whom he thinks good for the better ordering of the business:) And then Saint Faul after some reprooses, does give them warning, 
1 Cor. 4.14,15,  (which carries in it the sense of Authority) telling them, that though they had ten thousand Teachers, yet he was their Father; which imports awe, reverence, and Power: And for that cause he sent unto them Timothy, 
Ib. ver. 17.  which manifests Saint Paul to be superior Mittendo, by the Act of Mission, and Timothy to be inferior and under obedience, cundo by Going: And moreover Saint Paul reproving them about the Inecstuous person, doth behave himself therein as their chief Bishop exercising this Office both of Government and Ruling, and also of judgement, doom and censure by Power of the keys in binding and losing; For concerning that offendor, 
1 Cor. 5. per totum.  he says I have judged already; and then He commands them, That in their Assembly, they should In the Name of Jesus Christ and Saint Paul's spirit (to wit) of binding Power, Deliver him unto Satan, by casting him out of the Communion of that Church for castigation of the flesh, that the spirit might be saved; And then he gives them command, Not to associate themselves with fornicators, covetous persons, extortioners, or idolators, and this he did do in the Spirit or Power of judging, For à minore ad majus he says, They themselves did pass judgement on them within, as for those without the Pale of the Church, he says, he judged not, but leaves them to the judgement of God, and then in the power of that Office of judging and Commanding, he requires them, to put from among themselves (or excommunicate) that wicked incestuous person: 
Cor. 2.6. to 10.  And as Saint Paul had by the power of the keys caused that incestuous person to be excommunicated; So be afterwards absolves him, saying, I forgive him, and willed the Corinthians to forgive him too, and to restore him, his punishment being sufficient, and to confirm their love to him, and so he tried An in omunibus obedientes, their obedience by it: And those Corinthians having had suits in Law one against another in the Courts of Iusti●e among Pagans, 
1 Cor. 6.1. to 9  how does Saint Paul handle them for it? even as a man of authority and awful power, Audet aliquis vestrum? Dare any of you do it? And concerning the matter of Marriage, and single life, he gives Rules or Canons as a Supreme governor, To azoyd Fornication, Let every man have his own wife, and every woman her own husband; the unmarried and widows, (if they could not abstain) to marry; And to the married, He gave command, let not the wife depart from her husband, And putting them in mind of his Ordinances (or Canons) in these and other things. he praise them for keeping his Ordinances and then He makes more Canons, 
1 Cor. 11.2. to 15. and 28.1 Cor. 14.34, 39  laws, and eccelesiastical Ordinances, for receiving the Communion in both kinds; For uncovering men's heads, and covering woment heads in the Church, And for silence to be kept by women in Church, assemblies and all things to be done with Decency, and Order: And as concerning Collections for the Saints, he commands them, that look what Order he had given at Galatia, even so they should do, and repeats it to them, 
1 Cor. 16.1.2.  what that Order was: were it not a folly (Think you) that Saint Paul should take on him to make Orders, Rules and Canons, it he did not know, He had Power and authority both to create them, and also to put them in execution in those several Churches? And the same Saint Paul writing to the Church of Galatia complains, that some had endeavoured to pervert them from the gospel, He by the Power of the keys doth accurse with Anathema such False Teachers: Si quis whis evangel zazerit praterid, quod accepistis, 
Gal. 1.7, 8, 9  Anathema sit; And to the Church of Thessalonica, he gives his Commands to withdraw themselves from such as walk disorderly and not after the Traditions (or Ordinances) by them received from Him, 
2 Thes. 3.6.10, 12.14.  commanding, that he that would not work should not eat, and that with quietness they should work and eat their own bread, and requiring, that they which obeyed not his word, they should not associate or keep company with them: And as for Hymenaeus and Alexander, who were retrograde in the Faith, Saint Paul by power of the keys, did deliver to Satan, and in particular he binds Alexander the coppersmith (who had done him much evil) to be rewarded by the Lord according to his works: Thus it is manifest, that Saint Paul alone as Metropolitan and Superintendent of several Churches or dioceses, did exercise this Office of Government; of making Canons, Rules and Ordinances; of Mission and Ordination; and of censures by Binding and Leosing: which He did do without Conjunction with, or assistance of any Consistory or Presbytery, or any other with Him as I conceive.  
Num. 30 
Episcopacy delegated unto successors.  And now finally, lest it should be alleged that though this office was in the Apostles, as well divisim, as anjunction equally, yet it ended with them, as to the execution of it by one alone; and than it fell into the Church promiscuously, or into the Consistory, which if any shall say, Let it be proved, and take it; But the contrary appears evidently, for Saint Paul delegated it unto Timothy, and Titus, the one instituted Bishop of Ephesus, and the other Bishop of Crete, as is evidenced by these Scripture-particulars: Saint Paul tells Timothy, that he had disposed of him for Ephesus, to the end he should charge others, that they should teach no other Doctrine, 
1 Tim. 1. 3●  which carries in it matter of power and Authority, not to permit false Doctrine: And the Apostle as Metropolitan giveth Timothy his charge and rules, how he should govern and order the Ephesian Church, willing and appointing how men should pray with hands erected, 
1 Tim. 1.18. & 2 Tim. 2.8.0.  and women to be adorned with modest apparel, with shamefastness and modesty, learning in silence with subjection, nottaking on them to teach, or to usurp authority ower the man: And then the Apostle declares as an undoubted truth, 
2 Tim. 3.1.4.9.11.  that the desire of the office of a Bishop is a good work, whose care ought to be to rule his own Family well, that he may rule the Church the better; and he having given Timothy several instructions, he appoints him, to command and teach them, not only teach them, as a Presbyter, but also command as a Superintendent and superior; otherwise he might command and do it himself: and concerning Elders, widows, and Children, he appoints Timothy, to give them in charge to be blameless, and gives him power of receiving and rejecting of widows, into and out of the care of the Church, which is a parcel of authority surely; and as for the Elders, he appoints Timothy to let them be cou●ted worthy of double honour; 
1 Tim. 5.17.19.22.  surely than Timothy was a person of greater honour & authority, other wife he could not confer honour on others: and as for the power of Ecclesiasticall-judic●ture, Timothy must not receive an accusation against an E●der, but before two or three witnesses: Which informs me, that Timothy had power as an ecclesiastical judge to hear and determine complaints, and to examine witnesses, and to give Sentence: and Elder being Presbyter showeth that he was judge of Presbyters and Teachers, And as for Mission and Ordination, it is clear as the sun; that Timothy had that power to Execute it alone; for he is exhorted, suddenly to lay hands on no man, and Timothy himself was ordained and consecrated to this Office per prophetion aforehand eum impositione manuum presbytery, 
1 Tim 1.18 and 4.14.  with imposition of hands by the presbytery (non per Presbiteros, not by the Presbyters but by the office of the Presbytery) which may be done by one, as if I say, I receive baptism at the bands of Priesthood, I say true, though it be always done by one Minister only, 
2. Tim. 1.8.  and so it appears this was; For Saint Paul says it was perimpositionem Manuum mearum, by imposition of my hands, which adds confirmation to the former point, that one Apostle did and might execute this office of Episcopacy; and so a Bishop might then be consecraeted by one, as Timothy then was, 
Council. Nicen. 1. can. 4. Been. 10. p●. 161. col. 1. P.  though afterwards (when the stock of Bishops was stored) it was Decreed, that Conseeration should be done by three at the least; And never thelesse for the point in hand, our Apostle here appointeth Timothy that what he had heard from Saint Paul, he should commit to faithful men, able to teach, which is the Power of Ordination of Ephesus, 
2 Tim. 2.2.14.  which Ministers he was to charge, that they should not strive about words tending to the subversion of the Auditory, which comprises in it matter of episcopal Authority. And as for Titus, the Apostle tells him, 
Tit. 1.5..  that he also left him in Crect, aini corrigea qua desunt, to the end that he should set in Order things wanting, & constituat, per Civitates Presbyteros, and ordain Elders in every City, which plainly declareth that Titus was ordained Bishop of Crete by Saint Paul alone; and that Titus had power delegated to him to rule and govern, otherwise he could not set things in Order, and had power to ordain teaching Elders, (to wit) Presbyters and Ministers, which jurisdiction and power was not to be Exercised in one Parish only, but the Text says, in every city; whereby Titus had a large Dixes or Territory. And at the end of these Epistles of Saint Paul to Timothy and Titus, it is recorded (though peradventure not Scripture, yet exceeding ancient, and (next Scripture) the Church of the Ephesians; and Titus ordained the first Bishop of the Cretians, I shall conclude with that of the Spirit of God to the Angels of the seven Churches in Asia. 
Reve. 2.  These were not indeed Angels, or spiritual Essences, for real Angels are not partly'good, and partly evil, nor to be chargedwith good things and with had things too, as the best nun are: For Angels are either totally good without any mixture of fin, as are the blessed Cherubins and Seraphins, and other heavenly Spirits, or else totally deformed and wicked, as diabolical spirits be; The word (Angel) in this piece of Scripture must needs be borrowed to express somegreat men and glorious in those Churches, as Kings are for Majestic and power called Gods, So Bishops and superintendents are here called Angels, being persons eminent, and glorious for ecclesiastical honour and piety: And as there were in Asia just say Churches mentioned, so the Angels or superintendents are reckoned to be only seven, one for each Church; to whom in particular is directed the Message of the Spirit of God, on behalf of themselves, and the Church under each of their Governments; like the Message of an Emperor to his several Princes and governors of his several Cities concerning detention of Tribute, it is delivered and directed unto the several Princes and governors only, but it is for and on the behalf of themselves and the people under each of their Principalitieis: And that there were then indeed Superintendents or Bishops over those Seven Churches of Asia is manifested by ecclesiastical History; But what is comprised in sacred Scripture is so ample and clear to this purpose, as there is no need of Authorities or proofs out of history: Howbeit ancient and authentic ecclesiastical Histories do declare, how that as cities and Common-ireales were converted to the Faith, Bishops were (even in the Apostles days) ordained, to be Superintendents over those cities and Countries, & of the Apostles and Disciples were ordained Bishops of some of those Seas, 
Eusebiu. lib. 2. cap. 1. Anto. Cron. part. 1. ccp. 8. paragr. 1.  as James (called Brother of our Lord Jesus) was immediately after Christ's ascension ordained by the Apostles Peter, James and John to be Bishops of Jerusalem: where he continued thirty years, and then suffered martyrdom; Saint Peter was first Bishop of Antioch, where he continued seven years; and Mark the Evangelist, was the first Bishop of Alexandria; and as the Churches in several Provinces increased, so the number of Bishops increased, where they had successors for many hundred years: And this Office of Episcopacy bathe ever continued in the Catholic Church hitherto, And therefore if Scripture were dark, and not clear in this point, yet if there be but a print or shadow of Episcopacy there, seeing the same was immediately after our S●●●●●● ascension put in practice by the Apostles, and hath had penpetuall continuance and Succession in the Church of God ever since, the same is a sufficient Exposition of the meaning of Scripture, if it were obscure in it; but seeing the Scripture is (in my opinion) clear in it, and continual Succession hath blessed it, my judgement is captivated and convinced, and my conscience is fully satisfied, That this Office episcopal is exjure divino, and that this episcopal office was sometimes executed by one Bishop alone, and sometimes by one Bishop as Supreme Superintendent with others Presbyters as Assistants, bearing this mind nevertheless, to be corrected by superiors, and to be informed by more forcible prooses, and to be reformed in whatsoever is mistaken, professing ingennously, than this is not thus presented on any supposal, that these Records of Scripture have not beenc already produced; it jam truly acknowledged that this point hath been both long since, and also of fate by several learned Doctors and Divines famous in our Church most solidly and soundly vindicated; But seeing old Arguments on the Presbyterian party, some in the same old clothes, and some with new apparel, have been of late revived, and come abroad without any notice taken of the clear Defences made on the episcopal party by the learned in those times, I think I may thus petere petita, sing an old song too: which was never before (I think) thus dressed. Sure I am, I being no way engaged to either party, in particular profit orinterest, am the more impartial, being only swayed with the Power and Evidence (I think) of perfect and unconquerable Truth out of Gods— book, not professing these all the Scripture proofs for it, nor that every singular Text here vouched do clearly prove the point, but hoping that each Text does render somewhat towards it, and some and many of them direct, and all connexed, do together become (I believe) invincible, conjunct, vincunt, si singula prosint And what I have here presumed is merely my own conceptions (without address to any promptuary or other belpe) which is intended (not for disputation or controversy, but) as a Corolarium to my Tract against R. B. for declaratum of mine Opinion (Backed with Scripture prose) which strongly inclines my Heart to cleave, with all filial duty, submissive Obedience, and: humble reverence unto our holy Mother, our sacred Church of England, long blessed with the use and honour of Episcpacy and (I trust in God) shall ever be to the end of the world. And now whiles our Romish Adversaries are (according to Divine providence) by One or other utterly ejected and convinced, let not, O let not any unhappy schism, division or fruitless Contention distract us at Home (the high way to lose all; which the great God of Peace, by the high; merit of our Sacrifice of Peace, with sweetest influences of the blessed Spirit of Peace prevent in time, firmly and strongly binding with the Triple-Cord of Peace (Truth, unity and Love) all our unhappy breaches in a solid and perpetual Conjunction of Christion Amity in Church and Common-weak. Amen. Amen.  
FINIS.   

April 22. 1641.  Imprimatur, THO. WYKES.  

Errata.  

p. stands for page.  
l. stands for line of that page.  
m. stands for margin.  
l. stands for limb of that margin  
p. 4. m. l. 12. read (230.) for 203.)  
m. l. 17. read (276.) for (297.)  
p. 5. l. 3. read (beretofore) for (therefore.)  
p. 17. l. 17. read (conscerators) for (consecration.)  
m. l. 14. read (1605.) for (1604.)  
p. 23. l. 15. read (most) for (must.)  
l. 24. read (place it.)  
l. 28. read (apply it.)  
p. 29. l. 17. read (power is.)  
p. 30. l. 4. blot out (to wit, to be Lords and Piers of Parliament and to possess and enjoy lands and tenements of value correspondent.)  
l. 20. read (conjunction & divisim.)  
p. 32. m. l. 7. read (and 10. unto 8.)  
l. 10. read (Luke 9 1. to 10.)  
p. 33. m. l. 13. read (Act. 6. 1. to 7.)  
l. 34. put in the margin (1 Tim 1. 20.) & Tim. 4. 14.)