AN APOLAGY OF THE HOLY SEA apostolics PROCEEDING FOR THE GOVERNMENT of the catholics of England during the time of persecution.  
WITH A defence OF a Religious state, written by DANIEL of IESVS Reader of divinity.  Apostolicae sedis Reuerentia nullius praesumptione turbetur● tunc enim membrorum status integer perseuerat, si caput fidei nulla pulsetur iniuria. Gregor. lib. 11. Epistola 42. Let the reverence due to the sea apostolic be disturbed by no mans presumption, for then the state of the members will bee sound and entire, if the head of faith bee loaden with no injurious charges. 
AT ROVEN, By NICOLAS COVRANT, M. DC. XXX.   

THE PREFACE To the Reader.  
CHRISTIAN history records memorable exampl●● of famous men▪ who having written victoriously ●gainst heresy, towar●s the end of their dayes by a certain 〈◇〉 all ●cclipse darkened the glory of their former renown, the causes of their declining having been their immoderat desire of episcopal dignity from which they were held back, or emulation against some persons singularly honoured by the sovereign pastor, or ouerbould censuring of the sea apostolic for some proceeding by them disliked. As I may rank M. doctor amongst those worthies in regard of his morning ever honoured writings, so I will not go to compare this his later labour with their evening works, further then with a wish they were more unlike, and that there were less of that smoke which doth not use to fume from heavenly fire.  
2. In the drift of his writing he may seem to resemble the Sea-Crabb, which looketh on way and goeth another, or a river which seeming calm& stil above, inwardly runs with main force. His treatise titularly pretends to be written against the Anarchy of calvin, and a Chapter or two be inserted in which that controversy is superficially handled: that which his whole discourse would really perform is to condemn that form of government for the catholics of England, which the holy sea thought most fit for us during persecution, to wit, by doing 〈◇〉 the honour to make England the special charg●●f their Episcopal care without any other particular B●shop, wherein those holy Princes& pastor, haue shewed towards us such fatherly providence by founding themselves, and inducing catholic Princes to found Seminaries of clergy abroad, that in greatest straights a competent number of virtuous Priests was never heer wanting,& now,( as M. doctor doth glory) we enjoy a flourishing clergy, which we could never haue expected had the principal care of us been left unto a domestical Bishops  
3. Notwithstanding in this treatise this course of government is impugned as anarchical, as taking away the very essence of a particular Church; as depriving us of that Sacrament without which Christians cannot be perfect in that very time when perfection is specially necessary; as being a continual violation of the divine Law; as a going against the perpetual practise of the ancient Church, which in the greater fury of persecution never omitted to give their Bishops to every particular Church. Heerwith he mingleth mighty commendacions of Episcopal dignity& state to make the vulgar sort to be enamoured of a Bishop, and to be the readier to yield to his suggection to admit of my Lord of Chalcedon as their Bishop, their spiritual King and Prince of Pastours; whereas his Hollines will haue him received but as a delegate at the most, In the ordering likewise of the ecclesiastical Hierarchy though he pretend therein to proceed with great contradiction of calvin; yet would he fain displace those sacred ranks, which Caluin did more fear and hate then some of those M. doctors affection would prefere.  
4. His treatise in the inward disposition thereof& very bowels tending to reprehend the constant practise of the pillar of truth, hardly may we expect his doctrine should be every way sound; yet the censure thereof I leave to others, the judicial to the chair of peter, the judicious to the learned reader to be given vpon exact discussion, which I haue endeavoured to make in this my answer. Onely this I dare affirm, that strong affectio to the reverend Order of Secular English Priests, joined with ardent desire to see Bishops amongst them, hath caused his pen to run towards that side,( I will not say from catholic like truth) but from catholic current opinion, further than otherwise his learning devoid of partiality would haue gone. The same zeal is the cause that every where about these matters he useth dark and ambiguous sentences, which the vulgar reader can hardly conceive, but in an erroneous sense, favouring his cause, though perchance by some subtle distinction he may contend that was not his meaning.  
5. This also I may say( and learned men that haue perused the treatise will concur in opinion with) me that this treatise is not to compare with his former writings for exactness; yea he giveth his heretical adversary( against whom he would seem to writ) many advantages to insult over, him, and Catholiks for his sakes. Such be some m●sprisions in scripture, as where he saith. c. 1. n. 13. job in his fourth chapter, speaketh of Behemoth the great fish, whereas job there describeth Behemoth as a great beast feeding vpon the grass of mountaines. And again, in the same number the scripture compareth Lucifer to Behemoth adorned with mine preatious stones; where is Behemoth adorned with preatious stones found in scripture? He saith c. 9. n. 14. that at the first Bishops& Priests only preached the gospel, and converted countreys; is not this great forgetfulness? Who doth not know that S. Stephen, neither Bishop nor Priest, but only Deacon preached the gospel, as also did Philip the Deacon, who by preaching converted Samaria? To prefer Bishops before Angels for office, he saith c. 7. n. 2. cut Angelorum dictum est paescite qui in vobis est gregem Dei? to which of the Angels was it ever said, feed the flock of God that is amongst you as to Bishops it was said. To which question one might readily answer out of the word of God, to those Angels of whom the Psalmist saith Psalm. 90. v. 12. angels suis manda ●it de te in omnibus vijs tuis. He hath given charged to his Angels over thee to keep thee in all thy ways. For Angels to haue charge to keep the sheep& flock of God, what is it but to be their pastor?  
6. The like mistaking he hath about Ecclesiastical history, as c. 13 n. 11. where describing the cruelty of the Arian Tyrant Trasimundus, he citeth for author Orosius l. 1. c. 10. where no such thing is found, and Orosius was dead many a faire year before that time. In the number of Popes that suffered from Nero to Constantine, he placeth joannes. Siluerius and Martinus who suffered more then two hundred yeares after; c. 13. n. 6 amongst the persecution of the Church he putteth the persecution of Vespatianus a thing never before name, or hardof. In the same place he commendeth the Roman Bishops namely Corn●llus that then in persecution they never intermitted the Su●cession by long Sea-uacancy, where as before the election of Cornelius there was a Sea-u●●ancy of sixteen monthes, longer then any ever happened before, or after either within a thousand yeares.  
7: He hath discourses that do rather eneruate then give force unto the catholic arguments he borroweth of others As c. 3. n 14, having that proved S. Peter was made pastor of the church of Christ by the words Pasce oves meas, he makes S. Peter speak to extol his own dignity over his fellow Apostles in this manner. If saith he) S. Peter after that he had received this charge over Christs sheep should haue demanded of the rest of the Apostles are you the sheep of Christ they could not haue denied it▪ and then Peter m●ght haue subsinned; If you be the sheep of Christ you are m sheep, because Christ without d●stinction c●mitted al his ●heep to me. And if you be my sheep, I am your pastor& superior, because 〈◇〉 Sheep is a name of subiection; so pastor is a name of superioritye. And if I be your pastor, who are all so pastors, I am Pastor Pastorum, the pastor of Pastours, and for the pastor of you and your sheep, and consequently of all the Church. Seing M. doctor was pleased to play the Rhetorician in this place and use a pro●opopea, he might more discreetly haue given the speech in praise of S. Peter and his dignity to ●●me other person than S. Peter himself, and haue followed that aduise of wisdom laudet te as aliruum& non as cuum be thou praised by anothers mans mouth, and not by thine own you the making of S. Peter to dispute with his fellow Apostles about his primacy was more thē needless; us who should say they were doubtful thereof. And M. doctors urging the common argumen would haue been mo●● s●ll●l●, had it been further from the least insinuation of Apostolical backewardnes in this point to be disputed against, as indeed there was none, they being after our saviours Ordinance ever more ready to aclowledge than S. Peter to exercise his supreme jurisdiction over them.  
8. He maketh Doctrines to be of faith vpon grounds very weak, as c. 8. n. 8. he saith, it is certain that Deacons& Subdeacons are of the divine institution because the council of Trent doth denounce Anathema to any that shall say that the Hierarchy instituted by divine Ordinance doth not constare ex Episcopis et Presbiteris& Ministris, confessed of Bishops, Priests and Ministers, by Ministers( saith he) in the plural we must needs understand at least Deacons& Subdeacons; who will not presently perceive the weakness of this arguing? For the council also saith in the plural Priests are of the Hierarchy, and yet this doth not import different kinds of Priests but only many Priests of the same kind. In like manner the councils might say Ministers in the plural to signify many Ministers of the same kind, to wit many of the order of deacons. How poor a proof then is this that M. doctor should hereon conclude, that it is certaien that there be Ministers of different kindes; at the least Deacons& Subdeacons. These and the like examples of some oversight and weakness that may be brought, show that M. doctor in writing this treatise was not moved with so light some zeal and so devoid of smoke, as he did his former works, that with much honour both to himself,& the Church this might haue been suppressed.  
9. howsoever; veneration due to his person will make me firmly persuaded, that whatsoever defect may be found in this writing; yet it is not such, but we may compare him with one from whom a temporal slip ●nto e●●or took not away the eternal style of Saint, I mean S. Cyprian. I will presume that conceived necessity of a Bishop without any ambition of that honour, sincere love of presumed truth in the behalf● of the Secular clergy, no secret instinct of envy against Regulars, moved his hand and hart in this writing, that wherein he may seem to mistake, is but a token of human frailty,& no such failing in Charity, but S. Augustines excuse for S, Cyprian may agree unto him, naeuum in candidissimo pectore sanctae illius ainae charitatis vbera contegebant( l. 1 de Baptismo cap. 19.) the mole that did somewhat blemish, the candide breast of that holy soul with the breasts of his charity was hidden.  
10. Which charity( I confided) will move him not to be offended at this Apology for the proceeding of the sea apostolic,& for the perfection of Religious state, it being for the good of human kind, and for the salvation of souls most important, that these two pillars, the one of Truth, the other of Sanctity be not in the least manner violated, especial by any of our English nation, we being beholding above all to the one, and the other for our conversion from paganism, yea to the first also at this present for our subsisting in persecution( for of the second how they concur both at home and abroad to the furtherance of this work and advancing of the clergy in learning& holy education I will say nothing). If in this treatise I discover his mistaking in citing authors to his purpose against their meaning,& sometimes not so fully and faithfully, he will not be so much grieved at our laying open that defect, as at his own ouerferuent undertaking a cause that could not be without such help( which truth never needeth) defended, and what Bellarmine said of S. Cyprian( l. 4. d● verb. Dei●. c. 11.) may without much discredit of his learning be true in h●m nurum non est ●ypriav●m errantem errantum more rati●●●art: o● what himself saith p. 2●3. of the worthy Cardinal Turrecremata. He was a most learned man, though learned men be men& so may be over seen.  

The points that be handled.  
1. That a particular Church may subsi●● wi hout a Bishop.  
2. That Confirmation is not so necessary in time of persecution.  
3 That the divine law doth not so inuiollably require a Bishop in every Church.  
4. That the primitive Church in such circumstances we are in would never haue placed Bishops in En●land.  
5. Whether Regulars haue an eminent place in the Hierarchy?  
6. That the state of Bishops is not so absolutely& in all respects more perfect than the state of Religion.  
●. Whether the Apostles were Regulars?  
8. Whether s●culars haue by divine ordinance right and authority to preach to gentiles &c. Regulars only by papal authority?  
9. How M. doctors urging catholics to entertain my Lord of Chalcedon as their Bishop and spiritual Prince is not reasonable.    


HVNC librum, qui inscribitur, An Apology of the Holy Sea Apostoliks proceeding for the government of the catholics of England during the time of persecution, compositum a daniel a Iesu, S. Theol. Lectore diligenter perlegi, nec eius lectionis me poenituit, ita enim author se in suo opere comparat, vt praeterquam quòd Catholicorum Angliae conscientias, recentiorum aliquorum scriptis impeditas,& conturbatas serenet, instruat praeterea eos rerum dignissimarum cognitione. Nec enim tantum( quod Apostolus sub interminatione requirit) in suo opere formam habet sanorum verborum, said de suo etiam methodum adiecit, qua doctiores non possent optare feliciorem in explicandis Catholicae scholae placitis. Quapropter censeo hunc librum praelo dignissimum,& pro quo ipsi authori ab omnibus gratiae apponantur:( nam vt probetur vel laudetur ipse sibi sufficit) praedictas vero gratias, quas in lucem dato hoc libro, debebunt authori omnes Catholici Angli, praecipué vero Sacerdotes Regulares in Anglicanâ missione laborantes primus auspicabor, cum fuerim primus, vel ex primis qui fructum ex eo perlecto perceperim.  
Datum Duaci, in Collegio S. Gregorij 29. julij 1630. F. Rudefindus Barlow S. Theol. Doctor& Professor.   

A Trentè legimus Apologiam Anglicè manuscriptam pro defensione modi regendi, quo seeds Apostolica per multos annos Anglicanam rexit Ecclesiam sine ullo Episcopo Ordinario, aut Delegato illi assignato;& perfectionis status Regulatis▪ quem aliqui nimis se erigentes deprimere conati sunt, in quâ nihil inuenimus fidei, aut bonis motibus quoquo modo dissonum, quinimo solidam vsquequaque doctrinam, quà non solùm firmissimis authoritatibus,& irresragabilibus rationibus eius author suam propriam stabiliuit sententiam, verùm etiam adversariorum arguments plenissimé satisfecit. O●●propter meritò iudicamus illam praelo dignam,& ob communem Ecclesiae utilitatem in latinam linguam transferendam, vt veritatis lux, quam secum assort, non sub modio abs●ondatur, said vt coram hominibus▪ non tantum Anglicanae nationis, verùm& aliarum lucea●.  
Lonanij 29. Augusti 1630. 

Fr. Robertus Chamberlinus S. Theol. Lector in Collegio S. Antonij de Padua.  
Fr. Malachias Failon in eodem Collegio S. Theol. Lector.     

OPVS hoc Anglicé inter Anglos pr● necessaria Sedis Apostolicae, nec non R●●igion statu● delesione, cuius inscriptio est: 〈◇〉 a pro modo regendi, quo seeds Apostolica per mul●● annos Anglicanam rexit Ecclesiam sine ullo ●p●s●●po Ordinario aut Delegato illi ass●gna●,& perfectione status Regularis quem quidam nimis se erigentes deprimere conati sunt, Authore R. Patre daniel a Iesu. Et quidem in eo non modo a doct●i●●e in ij●, quae tam Fidem, quam mores spectant puritare, verum etiam a rerum scitu dignissimarum cognitione, explicandi felicitate, ordinis ac Methodi perspicuitate, omninoque ●b ea, quae indesperatur pro confirmand●s in Fide, debitoque reddendo Sacerdotibus, siue Secularibus, siue Regularibus, qui pro eorum salute laborant, obsequio ac reuerentia, Catholicis utilitate, a grauissimis Anglicanae Nationis, tam ex Regularibus, quam ex Seculari Cle●o Theologiae Doctoribus, qui totum id attenté ac diligenter perlegerunt, commendatum, ac praelo prop●e●ea dignum iudicatum, non postum tantorum vi●orum authoritate f●etus, quin& illud ipse ijsdem nominibus vicissim commendem,& dignum, quod lucem videat, sicuti ●acio▪ pronuntiem.  
Actum Tornaci Neruiorum, 3. Octobris 2630. joannes Boucher S. Theol. Doctor, Sorbon. Canon.& Archidiaconus Tornacensis, Libroru Censor.    

THE APOLAGY OF THE HOLY SEA, &c.  

HOW GREATLY Mr. D'Octour is mistaken in saying that a particular Church cannot be without a Bishop. caput I.  
1. FIRST Mr. doctor layeth an essential necessity on a particular Church to haue a Bishop, which is tacitly to tax the holy catholic Sea, as having for so long a time together deprived us of the very essence of a Church of Christ: let us hear this doctrine, and consequently the accusation out of the doctors own mouth, to gather with his profess: in his Epistle dedicatory. n. 18. thus he writeth. 
Cyprian ep. 69.  Without a Bishop you can be noe particular Church, because according to S. Cyprians definition, the Church is, Sacerdoti plebs ad vnata,& pastori suo grex adhaerens. The people united to the Priest( Bishop) and the flock adhering to the pastor. 
pag. 388. lin. 11.  and c. 14. n. 9. he repeateth a gain all this in as many words, and then addeth, As the whole Church hath one supreme bishop to govern it, who is Peters successor, to wit the Bishop of Rome, so every particular Church also, must haue its Bishop, or Bishops, else it should not be a particular Church, and so the whole and universal Church should not as Christ hath instituted, be a hierarchy, composed of diverse particular Churches: wherefore the catholics of england all the while they had no Bishop, were no particular Church; and shall no longer be a particular Church then they shall haue a Bishop; but shall be a flock without a pastor, an army without a general a ship without a Pilot, a spiritual kingdom without a spiritual King, a family, without a God man of the house.  
2. I shall briefly prove three assertions, by which will appear how mightiely Mr. doctor mistaketh. The first that it is most false, and in consequence dangerous, that there can be no particular Church without a Bishop. The second, that Englant was a particular Church under the Pope, before the Bishop of Chalcedon his entrance. The third, that if England was not a particular Church before, it is not now a particular Church, under the Bishop of Chalcedon.  

THE FIRST ASSERTION.  
THe first assertion is proved, because if it be of the essence and definition of a particular church to haue a Bishop, so that a Church can be no longer in being or essence, then it hath a Bishop, then, when the Bishop a particular Church dieth, that church faileth, and ceaseth to be; and( so ●ong as the sea is vacast) is no church; for ●f the Catholiks of England be no longer a Church, then they haue a Bishop, the Cat●oliks of Paris, of Rome, of Naples &c. are ●o longer Churches, then they haue their Bshops. But when the Bishop is dead and the sea vacant, they haue noe Bishop, but w●nt that which( in Mr. doctors iudgment) is as the very essence and definition ●f a Church. Therefore particular Churhes fail and cease when their Bishops ●●e, which is a thing most false, to speak with the least.  
3( Secondly, if there can be no particula church without a particular Bishop, surey the universal Church can not exist, when it hath no universal Bishop, for the v●iversall Bishop is no less essentially perta●ning to the definition of the universal church, then a particular Bishop to the definition of a particular Church; yea much ●ore as the doctor doth aclowledge. But to say that in the seavacancy when there is no Pope, or universal Bishop, the catholic universal Church is not in being, or becomes no true flock, not family, nor ship, nor kingdom of Christ Iesus; is most false, I might say false in the highest degree, and more then false, 
matthew 16.20.  for it is against the express promise of Christ that the gates of hell shall never prevail against the Church; and in the 28. of S. matthew Behowld I am with you all dayes until the end of th● world: signifying, that the Church shoul● not be wanting so much as for one day i● the world, till the consummation thereo. But the universal catholic Church, hang wanted an universal visible Bishop mar● dayes; yea, and some years; As after the dea● of Clement the fourth, Rome was without a Bishop two yeares and nine months, 
Baronius an. 1267.  tll the election of Gregory the tenth vnde Decius the Emperour, after the Death of S Fabian, because of the violent persecutio● the Church of Rome, and consequently t●e catholic, was without a Bishop a yeae and four months, till S. Cornelius was ch●sen, 
Baronius an: 253.  as Baronius proveth; After the death ●f Gregory the eleventh till the election ●f Martinus quintus, 
Abanno 1378. ad annum 1418  that is 40. yeares t●e church was without Pope or vnivers●ll Bishop; there being then a schism in the Church, and noe known and vndoubte. Pope, and so in effect no Pope, cum dubia Papa, non habeatur pro Papa, so that if Mr. doctors assertion be true, that the universal Church is no longer a church then it hath a Bishop, it followeth that since Christ, for many dayes, yea years, his church had no being in the world: contrary to his promise.  
4. Thirdly the falsehood of Mr. doctors assertion is proved by his own examples. He saith that Catholiks of England without a Bishop were no church, but a flock without a pastor, an army without a general, a ship without a pilot, a spiritual kingdom without a spiritual King. Hence I thus argue, but a flock without a pastor is a true flock, an army without a general, a true army, a kingdom without a King, a true kingdom, ergo Catholiks without a Bishop, are a true flock, army, ship, kingdom of Christ, and consequently a true Church: yea Mr. doctors speech, may seem to imply, and one part to destroy the other. Catholiks were no Church( saith he) without a Bishop, but a flock without a pastor, What is a flock of Christ without a pastor, but a Church without a Bishop? How then doth this speech hang together? there is no Church without a Bishop, and yet there is a flock of Christ, without a pastor. And what is a spiritual kingdom, but a particular Church? You say in the same sentence Catholiks of England without a spiritual King, were a spiritual kingdom and yet without a Bishop, you say, they were no Church. Is not this to speak contradictories with the same breath? The cause of Mr. doctors mistakinge, is his not calling to mind that rule of Philosophy, that words in definition do not signify the act, but the aptitude of a thing. If one say a man is he that doth discourse, the sense is, by nature apt to discourse. Thus, a flock may be defined to be sheep ruled by one pastor, that is, so disposed and united to gather as they may be fitly ruled by one pastor. A ship is that which is governed by a pilot, that is, a frame of wood so compacted as it is fitt to pass through the sea under government of a pilot. In this manner a Church may be said a multitude of Christians governed by a Bishop, that is, a company so disposed and united together in the faith of Christ, as they may haue, and need a Bishop, and are in mind ready, apt prepared to receive him, when he is lawfully sent.  
5. Fourthly, hence I prove the falsehood of Mr. doctors assertion, by showing the true sense of S. Cyprians saying, the Church is a flock adhering to their pastor, a people united to their Bishop. For his meaning is not, that to haue a Bishop, is of the essence of the Church. So that when Catholiks simply want a Bishop, they are not a Church( so to understand S. Cyprian may seem silly:) but that the true Church is still united to their pastor, actually when they haue one, and when they haue none, yet united in preparation of mind, and by professed ready subiection to him, as soon as they shall haue one lawfully chosen. even as a kingdom ceaseth not to be a kingdom by the death of the King, so long as they continue in a professed resolution of mind, to haue a King and obey him, so soon as he is lawfully chosen; So likewise a Church ceaseth not to be a Church, by the death of their Bishop, if they continue such a multitude as they need a Bishop, with readiness to receive him, so soon as he shall be lawfully given them. But as a kingdom resolving never to haue King more, and not to obey the King next chosen, is no more kingdom; so a Church banding against a Bishop, and resolute not to receive him when he is lawfully given, ceaseth to be a Church, and are made a company of schismatics.  
6. Hence with S. Cyprian, not to be united to their Bishop, is not simply to want a Bishop, but to be opposite and schismatics against the Bishop they haue, and if they haue none, yet to be schismatics against him in preparation of mind, as being ready to oppose and refuse the Bishop, when he shall be chosen. For which cause he termeth those that are not united to their Bishop schismatics, not of the Church, men not having peace with the Priests of God, Contumax& superba obedire nolentium multitudo. A stubborn and proud multitude of refusers to obey. Will Mr. doctor say that the Catholiks of England when they wanted a Bishop( because so many learned and holy Popes thought it not sit to give them one) were during that time schismatics, aliens from Gods Priests, out of the Church, a proud and contumacions multitude of people? In dead by the consequence of his discourse, the black note of schism falleth even on the purple robes of our renowned Martyres. But I presume against his meaning. Because he mistook S. Cyprians meaning. For our catholics ever were united with their Bishops, so long as they had them, and now at united in preparation of mind to as many Bishops as ever were in the realm, when times shall be such as his holiness shall think fitt to restore them. I could wonder that a proposition so strange as this is, To haue a Bishop is of the definition of a particular Church, was by so learned a doctor so easily affirmed, and so slightly proved, by a text of saint Cyprian so mainly mistaken against the whole drift of his discourse: But I remember Bellarmines friendly censure, Mirum non est Cyprianum errantem; errantium moreratiocinari.   

THE SECOND ASSERTION.  
7. A catholic Country or city may be, and English catholics, de facto, were still a particular Church, under the Pope, without any other Bishop. To prove this we must suppose a catholic truth, to wit, that the Pope is pastor of the universal Church, and of every particular Christian, not only mediately, because he ruleth Bishops, and by Bishops, mediately and consequently every particular Church and Christian; but also because he hath power and authority direct and immediat over every particular Church, and parish, and christian person. This is proved. First by the words of the gospel, where our saviour gave to S. Peter and his successors, the charge not only of his sheep, 
joan. 22.  but also of his lambs, for by sheep which breed lambs at understood Pastours, and Prelates, and by lambs every particular Christian, which is more plainly expressed by the Church in the office of saint Peter, where Christ saith to him, supper plebem mean● principem te constitui. I haue made thee prince of my people, ita vt( saith saint lo) omnes PROPRIE regat Petrus, 
Serm: 4. de aniver: suc electi.  quos principaliter regit& Christus, Peter is the proper ruler of all and every one of whom Christ is the principal ruler. yea by the words pasce ones meas, understood as commonly all Fathers understand them, that by them, Christ did commit unto Peter his whole flock, it is manifest that he is proper and immediate pastor of all and every one, for not only the Apostles, Bishops, and Pastours, are by that grant committed to his power, but also every one of his flock, as properly and immediately as they.  
8. The same may be proved by many testimonies of councils, and Fathers, which I omit and remit the reader to the learned worcke of the most reverend Lord Bishop of antwerp, Malderus in 2. 2. q. 1. a. 10. disp. 4. dub. 2. the title where of is, An Papa habeat jurisdictionem in singulos fideles immediatè. Whether the Pope hath jurisdiction over every faithful Christian immediately, which question he resolves in these words. Omnino dicendum est Pontisicem Romanum habere potesiatem jurisdictionis in omnes& singulos Christianos, non solum, quia in ipsorum Episcopos, eam habet, said immediatè, sicut habet sibi subiectos fideles diaecesis Romanae. It is all together needful that wee aclowledge the Roman Bishop to haue the power of jurisdiction over all Christians, and every one, not only because he hath that power over their Bishops, but immediately, even as he hath under subiection to him the faithful Christians of the dioecesse of Rome. Which he proveth by many testimonies of Popes and Fathers, and namely, by the words of sain●t Bernard to the Pope, 
Bernar. de consi lera. ad Eugenium.  habent illi sibi assignatos greges singuli singulos tibi vniuersi crediti. Other Bishops haue their flocks assigned them, each one their single flock, but to thee the flocks of them all, and of every one are committed.  
9. But we must note that the Pope to be the proper pastor of every bishopric may be understood, either in respect of jurisdiction and power, that he may every where exercise his power at his pleasure: or in regard of obligation and charge, that he is bound to haue care of every one. In respect of power, the Pope may every where as proper Bishop exercise his immediate power over all and every one of the diocese, as he thinckes good, giuing to Priestes faculties to absolve, to penitents leave to choose their confessors, exempting whom he pleaseth from the power of the Bishop, reserving cases to himself. In respect of obligation he is not bound towards Churches( that haue Bishops) to deal immediately, except in case the proper Bishop be negligent, or some extraordinary exigent occur, which the Bishop cannot discharge by himself. But when Countries or cities haue no Bishop, nor any appointed to be their immediate pastor, then the Pope becomes their Diocesan Bishop, not only in regard of jurisdiction that he may, but also of obligation, that he is bound to use proper episcopal power over them, providing them Priests and other things necessary to salvation, so far as the circumstances of time and place permit.  
10. This truth supposed I prove clearly, that the catholics of England, were a particular Church under the Pope, when they had no other Bishop. For a Church by the definition of S. Cyprian is Sacerdoti plebs adunata,& Pastori suo grex adharens, the people united to their Bishop, and a flock adhering to their pastor, But English catholics, subject to the Pope in those daies were a people of God united to their Bishop, a flock of Christ adhering to their pastor. Ergo they were a particular Church, What can Mr. doctor reply to this argument. The proposition is saint Cyprians, authorized more then once by himself; in the assertion, what can be denied or doubted of without greeveous offence? can it be said that Catholiks were not a people of God, nor a flock of Christ, but infidels, till my Lord of Chalcedon came? none will say so of them, but heretics; or can it be said they were indeed the people of Christ, yet not united to the Pope but schismatics? none will so affirm but mad men. Or may one say they were a flock of Christ united to the Pope, but he is not their proper pastor? none will so avouch but one grossly ignorant.  
11. Hereby we discern Mr. doctors flourish, so often repeated to be more fluent then solid, 
Dedicatory n 17. &c. 14 n. 9. pag. 389  saying to our English catholics. Without a Bishop you were a flock without a pastor, a spiritual kingdom with out a spiritual King, a family without a Good man of the house, an army without a general, you sailed in Peters ship amid the surging waves, storms and tempests without a pilot, you travailed without a guide, you were a body with our a head, Thus he, showing his thoughts, then were so full of my Lord of Chalcedon, as though he were the only Bishop, as even naming the ship of Peter not finding there in his Lordship governing the stern, he proclaims it to want a pilot; so far had he forgotten the Pope. For, I demand of him, catholics in those dayes, were they not united with the Pope? if they were( as he will not say they were not) how can he say they were without a pastor, a Goodman, a King a general, a pilot, a Guide, an head? If he say the Pope is the pastor, the King, the general, the pilot, the Guide, the head of the Church, but not a pastor, a King a general, a pilot, a Guide, a head, that is, not the proper and immediat governor and Priest of every Church; if he will maintain this, he is in an error, which I remit to censure; I haue cited the most reverend Lord Bishop of Antwerp, saying, that it is omnino tenendum alltogeather necessary to hold the Pope to haue prop●r and immediate power of every particular Church, even as much as of his Roman diocese; and 
Medina. c. de confess. q. de confess. fratribus priuil●giatis facta.  joannes Medina, and 
Vasquez. in 3. p tom. 4. in quaes. 93 a 2. dub. 1.& 4.  Gabriel Vasquez( whom Mr. doctor with reason doth much esteem) teach, that to say the Pope is not the proper immediat Bishop and Priest of every Church and Parish, is an error against faith, condemned by joannes 22. in extrauaganti vas electionis, de haereticis, censuring for that error joannes de Poliaco a Priest and great adversary unto Regulars.   

THE THIRD ASSERTION.  
12. IF catholics were no particular Church before my Lord of Chalcedons coming, they ar not now a particular Church, nor can be made such a Church, by being united to him. This assertion some may ground on this, that my Lord is no ordinary, nor hath any coactive jurisdiction, being but a mere voluntary delegate, or according to the phrase of the law, a chartulary judge. This they prove, for a chartulary judge is a delegate of arbitrement without coactive jurisdiction, or any subjects whom he may command, yet such as will, may of self accord yield to his jurisdiction; and make their benefit thereof, when, wherein, and so long and little, as they be pleased. Now my Lord to be but a delegate of this kind, they think it clear by the text of the Breue of his institution, which are these, for the solace of souls and spiritual good of faithful catholics, we give you faculty and leave, that you may during our pleasure, haue, use, enjoy, the facultys, which ordinaries in their dioceses haue, use, and enjoy, and unto all and euere one of the things premised we delegate you. In what words could a mere voluntary iuridiction be more clearly signified, to wit, faculty and leave to use power, for the solace of such as will enjoy it. Now if my Lord be not ordinary nor pastor, Catholiks by being united to him, can not be made a Church, that is, a flock cleaving to their pastor, But vpon this argument, I will not insist, nor meddle with my Lords Delegated Ordinaryship, the same being referred to higher powers. Requicescat in place, in the hands of the supreme judge on earth, till he be pleased to give sentence for, or against it.  
13. Wherefore I ground my conclusion upon a principle more certain, which is that howsoever my Lord may pretend to be ordinarius extra ordinariè ordinary delegate, yet in respect of England, he is not Bishop, nor such an ordinary as Bishops are; this is granted by my Lord himself in his parallel, and it is clear, because a Bishop for jurisdiction is a true Prince, and not the Popes Delegate as my Lord of Chalcedon is, in respect of England. This supposed it is clear that my Lord of Chalcedons being Bishop, cannot make the flock of the catholics of England a bishopric or particular Church. For as a state can not be made a kingdom, but by being governed by the jurisdiction of a King, nor a duchy but by being governed by the jurisdiction of a Duke, nor a County, but by being governed by the jurisdiction of a Count, so can not a Country be made a bishopric, that is a particular Church, but by being governed by a Bishop, that is Bishop for jurisdiction and office. Nor doth it suffice that he be a Bishop for order, else if a Bishop for order be a Pari●h priest, the parish would be made a Bishop●icke. Father Carolus of Lo●rayne, a prince of the most illustrious family of Europe being Bishop of Verdune, leaving his bishopric entered into the Society of Iesus, and now is Praepositus of the professed at bordeaux, being still a Bishop for order, as much as my Lord of Chalcedon is. Will any man say that because that Father for order is a Bishop, therefore the house of Iesuites by him governed is a bishopric? surely no man that is wise will so think, and consequently, though my Lord of Chalcedon be Bishop for order, he is not of dignity, not authority to make England a bishopric, except he be Bishop, in jurisdiction and office, which surely my Lord of Chalcedon is not in respect of England. He will be content to be ordinary as the Pops deputy, if he can be so declared.  
14. Hence I argue, that England either was a particular Church before my Lords coming, or now is not, for I demand of Mr. doctor, whether his Lordship be the Pops deputy in a particular Church, or not, if not, then our catholics are not yet a particular Church; if he be, then English catholics are a particular Church, by reason of their being subject to the Pope, as their proper Bishop. For that one be deputy of a bishopric, it doth not suffice that he be deputy of a Bishop, but he must be deputy of one, that is proper Bishop in respect of that place wherein he is deputy. even as that one be deputy in a kingdom, it is not enough that he be deputy of a King, but he must be deputy of the proper King of that country. For example, the King of spain his deputy for Millan is the deputy of a King, yet is he not deputy of a kingdom, because the King of spain is not King, but only Duke in respect of Milan. But the same Kings deputy for Naples is deputy of a kingdom, because he is not only deputy of a King but also of the proper King of that place. But my Lord of Chalcedon by being the Popes deputy in a particular church and bishopric; Ergo England, is the Popes particular Church and bishopric, and as they had the Pope for their immediate pastor before his Lordships coming, so they were a Church before his coming, and if not, they are not a Church as yet.  
15. Thirdly, I prove this assertion out of that which Mr. doctor often affirms, that my Lord of Chalcedon cannot challenge any particular bishopric in England. 
pag. 411. lin 14.  c. 15. n. 10. Ergo( say I) he can challenge no particular Church, a particular Church and a particular bishopric, being the same thing. But if catholics of England were his particular Church, his particular bishopric, he might challenge a particular Church with in England; therefore if m. doctor say true, England is not my Lord of Chalcedons particular bishopric, or Church, but the Popes. If Mr. doctor say that by no particular Church, he meant no material church, whether Cathedrall, or parochial, not a living Church composed of catholic professors, for over these my Lord hath the jurisdiction of a Bishop, but without teritory, diocese or district. I reply this doctrine cannot subsist. Because a Bishop without a diocese cannot subsist. Generalls and Prouincialls of Regular orders, haue episcopal jurisdiction most ample, over persons spread over the world, or some great province, yet are they not Bishops, because they haue no teritory, diocese, or district. Therefore if my Lord of Chalcedon haue not a Diocese, he is no Bishop, and if he haue a diocese in England, how can Mr. doctor say truly, that he hath only the general jurisdiction of a Bishop, by which he can challenge, no bishopric, 
pag. 412. lin. 17.  no not so much as the poorest parish.  
16. More over the jurisdiction of a Bishop, intrinsically requireth a tribunal, that such as are aggreeued may thither repair for right, according to the precept of our Lord, Dic Ecclesiae. But if my Lord of Chalcedon haue no territory or diocese, he can haue no tribunal, which doth necessary suppose a territory, seing no Bishop can haue a tribunal, but within his own territory or diocese, 
Episcopus extra suam d●a ●sim est priuata persona vt probat Rodrigu zqq reg: tom: 1. q 6. a 3.& habetur Cap: notandum 2 q 3. Cap: Ep●scopum. 9. q. 3.  as all Canonists affirm. In a word I conclude, either my Lord hath a Diocese in England, or he hath not? if he haue, then may he challenge the Parishes poor and rich seated within that his diocese, or district, which Mr. doctor denies. If he haue no diocese no territory, no district, not so much at the poorest Parish or piece of ground, then he hath no place where to erect his tribunal and summon his sheep before him except in the air.  
17. Therefore I exhort the worthy catholics of our Country to cleave still constantly, as hitherto they haue done to the successor of Peter, as to their onely proper immediate Bishop, under whose government they still haue been, and are a princely flock, a people of salvation, a royal Priesthood by whose liberality they haue so many worthy and learned Priests, to afford them remission of sins, and the double food of spiritual life, whereby they are made and consecrated the spiritual kingdom of God, by whose charity and care in the midst of human certain uncertain miseries, they breath in the comfortable hope to be at last Gods eternally triumphant kingdom, whose proper and immediat bishopric over us to forsake, to be a particular Church under my Lord of Chalcedon as Mr. doctor would haue them, were to let go the substance and catch at a shadow.    

The second necessity of a Bishop to give Confirmation examined. caput II.  
1. THe second necessity of a Bishop for England, most of all urged by Mr. doctor, is causal, because by wanting a Bishop we together want the sole necessary cause, and means of perfection, to wit, Confirmation, without which we cannot be perfect Christians; which perfection of Christianity, not not given but by Confirmation, Mr. doctor thinks to be so maynely important, 
Dedi●atory n. 18. c. 14. n. 6. 7. 8.  and so necessary for a persecuted country, that, if there were no other damage to that country by want of a Bishop, then that it should thereby loose Confirmation, a Bishop were to be admitted, yea procured, though with increase of persecution. If this be true, we haue reason to complain of the holy apostolic sea, and of the providence of the Bishops thereof, that they haue been very defective in respect of England, in leaving us so long without so necessary a Sacrament. But if this necessity of Confirmation be without probability exaggerated by Mr. doctor, if in this point he refuse the full consent of catholic divines to impugn the proceeding of many holy, vigilant, and learned Pastours, seeking single Authors for his singular conceit, then I do not see, how this discourse can avoid some note of irreverence, and ingratitude to the sea of all Power, and Authority in Gods Church; and fountain of much charity, providence, liberality, bounty, towards England; whereof Mr. doctor for his part hath experienced noe small part.  
2. His Arguments to prove we cannot be perfect Christians without Confirmation, are four. First because it giveth us our full pitch and growth. True it is, that by baptism we are born new Creatures, and regenerated to the life of grace, but we are born only little ones in spiritual life; and are sicut modo geniti infantes, as infants even new born; but we grow to be men in spiritual life, and receive our full ●●rength and growth by Confirmation, and Confirmation we can not haue ordinarily without a Bishop.  
Secondly he proveth this by the testimony of two Fathers, 
Eccles. Hier. c. 5.  for Dionysius Ariopagita calleth this Sacrament a perfecting, and consummating unction; and S. Clement Ep. 4. saith; 
Epist. 4.  when a man shall be regenerated by water; and afterwards confirmed by the Bishop with the seuenfould grace of the spirit, because otherwise he cannot be a perfect Christian &c.  
Thirdly because Confirmation being the ordinary means to give courage to profess our faith before the persecutor; 
6.  and therefore is given on the forehead, it may seem presumption for any particular man to neglect it, specially in time of persecution; when it may commodiously be had. This he proveth by the Authority of doctor Estius, saying, 
Estius. m. 4. d. d. 7. 5. 18.  I answer it cannot be omitted without mortal sin, in time and place of persecution of faith, when forsooth) there is danger to a man by reason of infirmity, least he deny his faith in word or dead, or at least be ashamed to confess it, when he should.  
Fourthly though Confirmation be not a Sacrament of such necessity to every particular man; that he should hazard his life, or livings for it, yet it is so profitable a Sacrament to every one in particular, so necessary to a persecuted country, it being the ordinary means instituted by Christ, to give courage and force in time of persecution; that it cannot be refused for fear of persecution, for that if one fall not, 
Eusel. lib. 6. c. 33. alias. 34.  others probably will; as novatus did for want of it.  
This is all that Mr. doctor hath to confirm his novel fancy about the necessity of Confirmation, which I dare say, is such, as it will never be confirmed by the supreme Bishop.  
2. four things I will show. First how much he erreth in attributing weakness and imperfection unto baptism. Secondly how much he mistaketh the similitude of S. Thomas, wronging him, and other Fathers. Thirdly how catholics chrismed in baptism, be perfect christians in the Fathers sense without Confirmation. Fowerthly how he exceedeth in his doctrine about the necessity of Confirmation.  

Mr. doctors discourse doth derogate from holy baptism. §. 1.  
THE similitude whereby baptism is compared to generation; and Confirmation to Augmentation, 
in. 3. p. q. 65. a 1. in commentari●. ( as Suarez noteth) is not to be followed exactly; otherwise we may fall; or give others occasion to fall into dangerous errors. Mr. doctor followeth this similitude more closely then any other I haue red; and so far, as he may seem to somewhat extenuate the true force and effacacy of Christian baptism, which Sacrament being as S. Dionysius terms it, matter Adoptionis, the sacred virginal womb, from which we came forth the sons of God, and heirs of his eternal kingdom; I hold myself bound by the duty of a Christian, to clear Mr. doctors dark and doubtful phrases, that may seem to blemish the honour of this our spiritual Mother.  
3. For when he saith; By baptism we receive the bare life of Grace, being born only little ones in spiritual life, as infant, even now born, but we grow to be men in spiritual life, and receau● our full strength and growth by Confirmation, what can Readers conceive by this speech, but that Christians are born as imperfect, weak, miserable, by baptism in respect of spiritual life, as by generation, in respect of human and corporal life, and that grace is as sparing and niggardly to give the spiritual strength and vigour of perfect Christians, as nature to give the corporal ability, and full perfection of men. 
pag. 382. lin. 13.  And when pressing the comparison more hardly, he saith; as by our nativity we receive our being; and haue all the partes, and limbs of men; yet all weak, and little; and by augmentation we receance our full growth; and quantity in all our limbs; so by baptism we are born Christians; yet little ones in spiritual life; and by Confirmation we bee made perfect Christians, and receive our manly growth and strength; this similitude, I say, thus extended, what conceit in the Reader can it breed, but this, that in baptism we receive the life of grace, that is, infused abilities, and faculties of grace and virtue but so weak and little, that until we receive strength by Confirmation; we can noe more perform the Actions of Christian and spiritual life, then babes can the functions of manly, and reasonable life.  
4. Which conceit may seem to jump right with the schismatics of Greece; who teach that by baptism men are born to God, but imperfect; weak, and impotent, which defect Confirmation doth supply; and therefore must still be inseparably conjoined with baptism. Hence they take occasion to censure, and reprehend the Latin church; as wanting motherly care to hir children, whom after baptism shee leaveth for many yeares without Confirmation, and consequently imperfect, defectuous, feeble. The very words of simeon Bishop of Thessalonica a grand schismatic be these, 
l. 1. le Baptis. c 14.  which I set down out of Petrus Arcudius; that Mr. doctor may mark, how nere( at the least in phrase) he cometh to this erroneous doctrine. We haue need of th spiritual chrism even in the baptism itself for noe man shall be perfectly Chrisned, till he haue received the Sacrament of chrism; true it is, that by baptism he is regenerated; and cleansed from sin, but the pledge of the spirit; the breathing of life, the scal●s of the Holy Ghost, he hath not as yet; The faithful then when they are baptized, must be annoynted with the Sacrament of chrism; that they remain not imperfect, as the children of the latins do.  
This schismatical adversary of the Latin church, iumpeth in phrase with Mr. doctor; that by baptism we are born onely little ones, imperfect, noe less weak, then babes, which to be false, and against the Principles of faith, is easily shewed.  
5. For if by baptism we were born so weak, miserable, and impotent in respect of he life of grace, why doth the scripture so much comm●nd this benefi●t of divine a●option? Videte qualem charitatem dedit nobis Pater, 
1. joan. 3.1.  vt silij Dei nominemur,& sim● 〈…〉 ●d the great charity, the Father hath shewed, that we are name, and indeed are the children of God. If by baptism we receive ●●●e, in so small, and little measure, as we are thereby only little ones in spiritual life; 
Ad Titum 3. ●. 5.  why doth S. Paul so much magnify th●● favour? Secundum suam misericordiam salu●s nos fecit per lavacrum regenerationis: & renouationis Spiritus Sancti quem effudit in nos abound. According to his mercy he hath saved us by the laver of regeneration, and renovation of Spirit: which he powred out on us abundantly through Iesus Christ our saviour, that justified by his grace, we be the heirs of eternal life. do you not hear● that by the laver of baptism, we receive the Spirit of Christ, the Spirit of fortitude and strength in abundance? and shall we say that by baptism we are born but weak, and feeble in spiritual life? behold here the doctor of the Gentiles his phrase about baptism, how opposite is it to Mr. doctors? Noe less opposite is S. Peter, 
1. Pet. 1.20.  magna& pretiosa nobis promissa donavit nobis, vt efficiamur divinae consorts naturae, Spiritu Sancto misso de caelis, He gave us great and precious gifts, whereby we bee made partakers of the divine nature: sending down from heaven the Holy spirit. Now in baptism we are regenerated and made partakers of the divine nature, as being regenerated his children; therefore in baptism the Holy Ghost cometh down on us, bestowing on us great and precious gifts; if the grace of the spirit whereby we are born in baptism, be great and precious, how then are we thereby born only little ones in spiritual life?  
6. Trees able to bring forth abundance of fruit, ripe, excellent, agreeable to the perfection of their kind, haue they not sufficient perfection of growth? But persons regenerated, 
ad Rom. 4.5.  being planted by baptism in Christ Crucified, are able presently to produce the fruit of good life worthy of God, and his eternal kingdom: even that most complete fruit of Charity, to love all and die for him, in which respect S. Thomas say h, 
S. Them. 3. p. q 59 a. 5. ad 3.  Esse●lus Baptismi est saecunditas, qua quis producit opera bona. The effect of baptism is fruytfullnesse, whereby a man produceth good works. How then can persons baptized and endued with baptismal grace, bee termed only, weak, and not come to the state of man?  
7. Finally they that be souldiers, that wear armor, that fight, that repulse their enemies, that conquer, can they be in spiritual life as Infantes even now born in regard of imperfection, and weaknesse●. Mr. doctor will not so affirm, and if any should, Tertullian would deride him in these words. 
lib. aduersus judaeos c. 9.  Aliud est si penes vos infantes in praelium erumpunt, credo ad solem vncti prius, dei●de pannis armati,& butyrostipendiati, qui ante norent lanceare, quam lancinare, enim vero nunquam hoc natura concedit, ante militem, quam virum facere: It is another thing if amongst you, Infantes use to go to the field, and assail their enemies. I ween being first annoynted in the simne, armed in swaddling clothes, and having a Buttrum for their stipend, who are able with a I aunce to wound their enemy, before they can use their teeth to know their meate. But indeed nature doth not grant one to be a soldier before he be a man: But persons regenerated by baptism, are able by virtue of baptismal grace to wear the armor of a perfect christian described by S. Paul in the firft to the Ephesians, and to sight constantly against sin, and conquer. 
1. joan. 3 9.  whosoever is born of God sinneth not( saith S. John) because the seed of God( that is regenerating grace) abideth in him and again. Omne quod natum est ex Deo, 
1. joan. 5.4.  vincit mundum,& haec est victoria, quae vincit mundum, fides vestra. whatsoever is born of God conquereth the world, and this is the victory, that doth conquer the world, your saith. behold S. John saith, that not only the Confirmed, but whosoever they bee that be baptized, and born of God comquer the world, that is, haue power by faith to conquer the world, how can those be Babes and Infantes in spiritual life, that by force of the spirit conquer and subdue the world?  
8. If Mr. doctor object that Infants baptized, till they come to the yeares of reason, cannot exercise acts of christian life, therefore they be impotent, and weak as infants in respect of spiritual life. I answer, first Infants confirmed cannot exercise acts of good life, and yet Mr. doctor must say that they be grown, and perfect men in regard of spiritual life, and so he must answer this Argument himself. But the angelical doctor will save me a labour, 
3. p. q. 6 9. a. 9. in corp.  answering for me, as he doth in these words, quidam videntes pueros inhabiles ad actus virtutum, crediderunt eos nulla tenus post Baptismum virtutes habere said ista impotentia non accidit pueris ex defectu habituum, said ex impedimento corporali, sicut etiam dormientes quam●is habent habitus virtutum, impediuntur tamen abactibus propter somnum; Some seing children unable to do the acts of virtue, haue believed, that after baptism they had not the faculties of virtue. But this impotency happens to children not through default, or any imperfection of the habitts( that is, of spiritual limbs) but through corporal impediment, as men that sleep, though they haue the habitts of virtues, yet a●e hindered from the exercise of them by sleep. T●●s the angelical doctor clee●●y against Mr. doctor, affirming that children baptized are not mere infants in spiritual life, but perfect Christian men, and that the cause they do not the works of christians, is not for want of full quantity and bigness in their spiritual limbs, but only by reason of some corporal impediment, as strong and able men are hindered from working by sleep.   

S. Thomas his similitude declared, and how he, with other Fathers is wronged. §. 2.  
9. To declare that comparison so much used by the angelical doctor, as it is by him used, that is, without any derogation from the force of baptism, we must know that there be three kindes of spiritual manly states, to wit, the manliness of spiritual birth, the manliness of spiritual growth; the manliness of consummate grace or eternal life. The state of the Blessed to be a manly state, so that the saints of this life bee but children comparatively unto them: S. Paul doth show in his Epistle to the romans the 12. chapter. That in baptism together without divine birth, we receive grace, spiritual strength; and abundance of spirit, that is, the fortitude of manly state, i● proved in the former paragraph. To which I add the testimony of S. Dionysius Arcopagita, expressly affirming that by baptism, together with our spiritual nativity, 
E●clesiast. H●●rar. 1. p c. 2.  we receive the perfection of manly state. He terms justification by baptism, Sacratissi mam& ineffabilem prorsùs operationem, qua divinus in nobis status efficitur. A most Sacred and alltogeather ineffable operation; whereby a divine state is produced in vs. And that by a divine state he understands a perfect state, correspondent to a manly state, is clear, by the words following. Si enim divinus hic status diuina Natiuitas, nunquam ille aliquid s●iet, ex his, quae tradita sunt à Deo, neque operabitur, qui nec divinum hu●c statum consecutus est. An vero nobis ipsis non dicimus prius esse necessarium humanae vitae statum, vt sic demum possimus humana operari? Seing this divine state is our divine nativity, never shall the man know the things delivered of God, Nor work them, that hath not get attained unto this divine state. And do we not use to say that to ourselves, the state of manly life is first required, that so then we may be able to do the worcks of men. Thus S. Dionysius expressly teacheth, that the state of spiritual manliness, that is, of knowledge, ability, and strength to know, and do the things of God, is given by baptism together with our birth, refuting the graecian conceit, that by baptism we receive the being of grace imperfect, weak, infirm without strength, and sufficient ability to work.  
11. The manliness of spiritual growth, is a middle state, betwixt the perfection of baptism, and of grace consummate, to wit, perfection gotten by growing and increasing in grace. This perfection, though it be gotten also by meritorious acts, and other Sacramentes, is particularly attributed unto confirmation for three respects First in respect that Confirmation is the next Sacrament in order unto baptism, and so the first Sacrament to be received for the perfecting of baptismal grace, and attaining unto the fullness of spiritual strength. Secondly in respect that this Sacrament is instituted to give solidity, firmitude and strength in grace, which is the property of a full manly state, which commonly is more stayed, and constant then lower age. Thirdy because by Confirmation a man is marked, and charactered unto the greatest and most manly act of fortitude, to wit, open confession of Christ, exposing his life to most cruel death for his honour. True it is, that by baptism we receive a character, by which we are made and marked as souldiers of Christ to fight in general against all sin; in particular against enemies inward, and invisible, as are devils and the concucupiscences of the flesh. But to fight against the visible enemies of faith, by patient suffering and constant confession unto death, men are properly and peculiarly marked by Confirmation; and to that end receive special strength.  
11. Hence I infer, the comparison of baptism to corporal generation; and of Confirmation to Augmentation, hath similitude with dissimilitude. The similitude is, that as by generation we receive the first being of life, which is made greater and more perfect by augmentation. so by baptism we receive the first being of Gods rhildren by grace, which is made more perfect and strong by confirmation. The dissimilitude is, that the being of corporal life in birth is miserable, impotent, imperfect, and by augmentation, receiveth perfection and sufficient strength to do the deeds of men, which before was wanting. But in our spiritual birth, we receive spiritual life, with great abundance of spiritual perfection, and strength, so that by confirmation, wee do not pass from the state of weakness, and impotency, to the state of sufficient ability, and strength, but from the state of perfect infused grace, and full sufficient strength, to a more perfect state of the same grace grown to greater perfection, by the receiving of Sacraments ordained to that end.  
12. Mr. doctor to prove his conceit of the imperfection, and weakness of baptismal grace, citeth S. Tho. S. Peter, and S. Clement, wo are wrested to speak dishonourably of baptism against their wills and meaning. 
pag. 382.  S. Thomas of Aquine( saith he) compareth baptism to our nativity: for as by our nativity we receive our being, and haue all the limbs, 
3. p. q. 65. a. 1. in corp& q. 72. a 1.  and partes of a man, but yet all weak and little: so by baptism we are born Christians, though, as yet but little ones in spiritual life. But by Mr. doctors leave, it is not so as he saith. The angelical doctor never did, nor ever would haue spoken, what might sound so much to the disgrace of baptism. True it is, he compares baptism to generation, but thus far only, that as by generation we receive the first being of corporal life; so by baptism we receive the first being of spiritual life, this is angelical truth: The Addition, as our being in our nativity is all weak and little, and without the due quantity of limbs to do the works of men, so by baptism we are born but weak, and little ones in spiritual life. This Addition, I say, or amplification of the similitude, is not the angelical doctors, but against him, who saith expressly, that the cause, that Infants baptized exercise not the actions of Christians, is not ex defectu habituum, through any defect or imperfection in their spiritual abilities or lymbes, but merely through corporal impediment.  
13. Also whereas Mr doctor in his Epistle dedicatory n. 18. saith to Catholyckes. 
3. p. q. 74. a. 1.  S. Thomas affirmeth that Confirmation giveth you your manly stature, and full pitch, and growth: he doth not so faithfully and exactly city him, something being added, and something detracted from his discourse. This is the full text of S. Thomas. In corporali vita praeter motum generationis, quo aliquis accipit vitam corporalem, est motus augmenti, quo aliquis perducitur ad perfectam aetatem: sic igitur& vitam spiritualem accipit homo per Baptismum, qui est spiritualis regeneratio, in Confirmatione autem homo accipit quasi quandam perfectam aetatem spiritualis vitae. In corporal life, besides the course of generation, by which one receiveth corporal life, there is the course of augmentation, wherein a man getteth perfect age so therefore a man receau●th spiritual life by baptism which is spiritual regeneration, and in Confirmation, a man obtaineth as it were a certain perfect age of spiritual life. behold with what advised nessethe Holy doctor applieth the similitude, that Confirmation giveth manly state, not absolutely, as augmentation doth, but as it were in a certain manner. No doubt to signify this difference, that augmentation giveth manly perfection, and strength, to the being of nature, that by birth was imperfect and imp●tent, but Confirmation giveth spiritual manly perfection, to the being of grace that was strong, and able before, adding new great perfection of spiritual growth, to preexisting great perfection of spiritual birth.  
14. Now Mr. doctor pretending to set down S. thomas his discourse, leaveth out the limitation, as it were a certain perfect age, making him say absolutely. Confirmation giveth manly stature; which being already greater then S. Thomas meant, yet he set it out higher by adding in the end, and full pitch and growth, which words S. Thomas doth not use, and they may seem to magnify Confirmation more then may stand with catholic doctrine. For full pitch and growth is taken in common speech to signify the state of a man ●o, which when he is come, he can not by the course of nature grow higher. So that following the proportion, the full pitch, and growth of spiritual life, is, when a man cannot grow higher in grace. But it is a point of faith defined against Pelagius that the Confirmed, may, and must, by the ordinary course of grace daily grow and increase in perfection, so long as they live in this world. Therefore the speech; Confirmation giveth the full pitch, and growth of grace: Seemeth not so currant. By which one may see, how strong partiality is to make a man mistake.  
15. The text of S. Peter cited by Mr. doctor, to show that men only baptized be weak, and impotent as Babes, sicut modo geniti infantes, a● Infantes even now born, is also mistaken and turned against S. Peters meaning, for S. Peters speech is not declarative, to show how feeble men newly baptized are, but exhortative 
Commendat fidelibus r●natis in Christo vt infantium innocentiam imitentur. Cornelius à lapide 1. epis. Petri.  to move them to be like Infantes and little ones, as natural Infancy is the form and pattern of Christian perfection, proposed even by our saviour himself, and commended by S. lo serm. 6. de Epip●an. so that Mr. doctor applieth this text of S. Peter, as opposite to his intention as is west to East, for with Mr. doctor, to be as Infantes new born, is to be all feeble, and little, in spiritual life, but with S. Peter, it is to be by grace as perfect, and excellent in humility, innocency, mildness, obedience, tractability, as by nature Infantes even now born are.  
16. And here I will not omit to note the circumspection of S. Thomas, in using this place, greater then Mr. doctors, and worthy of his Angellicall learning. For answering an argument brought to prove Confirmation should not impress a character, because the character of baptism doth sufficiently discern the faithful from the infidels, nor can Confirmation be a character to discern Christian souldiers, from not souldiers, because not only the confirmed, but also the Baptized are bound for war, 
3. p. q. 72. a 5. ad 1.  he writeth thus; spiritual war against invisible enemies agreeth to all, but against visible enemies, namely the persecutors of the faith, to sight openly professing the Name of Christ, is the duty of the confirmed, who be Spiritually grown to manly age, according as it is said, joan 2. I writ to you young men that you are strong, and the word of God abideth in you, and you haue conquered the naughty one, Et ideò character Confirmationis est signum distinctum, non fidelibus ab infidelibus, said spiritualiter prouectorum, ab his quibus dicitur, Sicut modò geniti Insantes.  
Therfore the character of Confirmation is a distinctive sign, not betwixt faithful and infidels, but betwixt the spiritually grown, and them to whom it is said, as Infants even new born. Thus S. Thomas. He doth not say that the character of Confirmation doth distinguish them that be spiritually grown, from them that be but weak and little ones in spiritual life: nor that the Baptized be those de quibus dicitur, sicut modò geniti Infantes: of whom it is said, as Infants even now born, but, quibus dicitur, unto whom it is said, or whom S. Peter exhorteth, saying, as Infants even now born covet the reasonable mil●k, that therewith you may grow unto salvation. In a word, he saith, the character of Confirmation, doth distinguish the spiritually grown, from them that be recently baptized, not yet grown in grace, but exhorted to grow. Nor may we argue, they be not as yet spiritually grown. Ergo they be butt little ones, weaklings, and impotent in spiritual life. This Argument, which may seem to haue carried Mr. doctor away into error, or into a manner of speech dishonourable to baptism, is not sound. For though such as haue onely baptismal Grace, be not spiritually grown, yet they be great in grace, and strong, as having perfection and abundance of spiritual strength infused them in their birth, and so they be manly, able, strong to exercise christian virtue, though they haue not exercised that power as yet, and so haue not added to their manly birth, manly strength of spiritual growth, which the confirmed haue.  
17. The third Authority brought by Mr. doctor, to prove baptism without Confirmation to be imperfect, is S. Clements. Cum autem regeneratus fuerit per aquam,& post modum septiformis spiritus gratia ab Episcopo confirmatus, quia aliter perfectus esse christianus nequaquam poterit. But when a man shall be by water regenerated, and afterward confirmed by the bishop with the seauenfould grace of the spirit because otherwise he cannot bee a perfect Christian &c. Thus Mr. doctor, and here he leaveth, leaving poor English catholics in a fright, as though for the time they wanted a Bishop, they were indeed christians, but imperfect, and not worthy of God. But to what purpose Bugbears, which may be so easily discovered by looking into the place, 
Clement ep. 4.  or into some catholic author, that citeth truly the place. As, besides others, Doctor Estius doth, whom Mr. doctor had red and so could not be ignorant of this clause omitted. For S. Clement having said. He that wants confirmation cannot be a perfect christian, addeth this exception, si tamen non necessitate, said incuria& voluntate sic remanserit. If he so remain without confirmation not forced by necessity, but through negligence and wilfulness.  
18. This last exceptiue clause, added to mitigate the seeming severity of the preceedent done, being so substantial, is by Mr. doctor omitted, to make S. Clement seem a stern censurer of poor catholics that could not in time of persecution, though they would never so fain, haue confirmation, and so it may seem, he clipped the wings of this Father, that he might not fly beyond his purpose, which, I presume, he would never do with advice to deceive, specially about so main a point of Religion, as is our christendom, yet mistaking, leaving out, and adding still to his own advantage, may give cause to suspect, that his desire to haue a Bishop in England could make him content, that English catholics should esteem christendom without Bishoping, a thing not of so great effect. But for myself, I shall still presume the best, as also that in his speeches about baptism, though difficile and darcke he had a true meaning, which perchance was this. When he so of●en saith, that by baptism we are born only little ones, and weak in spiritual life, but by confirmation wee receive our full strength and growth, he would not say, that a man by baptism, is not made sufficiently strong, and able to do the duties of a christian, or that absolutely he is not a man in spiritual life, but only that the strength of one baptized, though sufficient, and competent, is far less then the stength of one that is confirmed, and less in such a degree, that a man baptized only may seem a child and infant, even now born in respect of one that is confirmed. The conceit for substance is true, about which, that there be noe mistakinge, I advertise three things. First that this is to be understood of a person having baptismal grace only, for no doubt one that is Baptized, and not yet confirmed may by the exercise of good work, by devout prayer, and frequentinge the Sacramentes attain such perfection of grace, as persons confirmed may be much inferior unto them. Secondly when the grace of confirmation is said to be far greater then that of baptism, this is spoken of the grace of confirmation as including the grace of baptism, otherwise if we compare the grace of confirmation by itself, with the grace of baptism by itself, it is not certain, that the grace of confirmation is greater, yea the grace of baptism is far greater then that of confirmation, saith the subrilest of the divines. 
Scotus in 4. d. 7.  Hoc modo dico quod Baptismus est simpliciter nobilius Sacramentum, loquendo de nobilitate Sacramenti penes principalem finem Sacramenti▪ qui est collatio gratiae: nam ad maiorem gratiam,& ad plures effectus simpliciter nobiles conferi Baptismus, quàm confirmatio. In this manner I say, baptism is a Sacrament simply more noble then confirmation, speeking of the nobility of a Sacrament according to the principal end of a Sacrament, which is to give grace, for baptism is given unto greater grace, and unto effects more in number, and simply noble, then Confirmation. Thirdly, though the grace of Confirmation as including baptismal grace, be greater then bare baptismal grace by itself, yet whether it be so far greater, that a man Baptized in this respect only, may be termed but a Babe even now born. This, I say, seemeth not so currant, not do I find the fathers to speak so. I know some later writers, to show the excellency of Confirmation use the comparison of a man in respect of a child, as doth Bellarmyne lib. 2. de Confirmatione c. 7. But I find none that affirm, as Mr. doctor doth, that baptism maketh us only little ones in spiritual life, that we are regenerated by baptism with spiritual limbs, but all weak and little: yea rather they say the contrary, namely Bellarmine, 
lib. 2. de confirm. c. 1.  Baptismus perficit in suo genere quia facit verè& integrè justos,& Dei filios. baptism doth make men perfect in his kind, because it makes men truly, and fully just. It is true, baptism properly by Christs institution, gives but the bare essence of our adopted son of God, not the perfection, not the strength, and power thereof, yet because the grace of divine Adoption in the very essence thereof, is great, strong, and powerful, it is not possible but that baptism together with the essence of grace of Adoption, should give perfection, power, and strength, and so cannot make men only weakings, and little ones in spiritual life. Which Bellarmine ●ell noteth, saying, Baptismus propriè ad vitam regenerat, quamuis gratia illa regenerationis valeat etiam ad vitanda peccata: Confirmatio autem propriè datur ad ●ugmentum roboris. baptism properly doth regenerate men unto life, though also the grace of regeneration be strong and forcible to overcome sin. But Confirmation is given to the increase of strength. Thus B●llarmine: w●ich shew●th that by baptism we are made not only the children of God, but also strong, and able, and by Confirmation we grow not of weaklings, to be strong, but of strong already to be stronger.   

That catholics chrismed in baptism, though not confirmed by the Bishop, be perfect christians in the Fathers sense. §. 3.  
19. THe contrary conceit to this assertion, is much buzed into the heads of catholics, and texts of fathers, to prove baptism without Confirmation to be imperfect are alleged, but against their mindes. Wherefore to prevent mistaking about so main an article of faith, and to remove dangerous doubts about the perfection of baptism, which such speeches not well understood may engender, it will, I hope, be worth the labour to show the fathers true meaning, whereby it will appear, that the catholics of England, chrismed in their baptism by the Priest, though otherwise not confirmed by the Bishop, were fu●● and perfect Christians, even in the sense of the Fathers. To prove this clearly, two things are to be supposed. First that to be a Christian, signifies to be anointed and chrismed, hence none are accounted fully christians, till they be fully, and perfectly c●rismed, that is, not only inwardly by sanctifiyng grace, but also out wardly with material chrism, such as are baptized without chrism want not the thing, or substance of a christian, as having the inword unction of the holy spirit which is the form and essence of christianity: yet they want an external compliment required, that they m●y receive fully the christian name, whic● compliment if they neglect to take, they deserve not the name, not are to sit in the Church amongst perfect. This is signified by justine Martyr saying, 
99. q. 137.  in Baptismo vngimur, vt vncti& christi dicamur. In baptism we are anointed, that we may be termed christs, that is anointed S. 
epist. 44.  Cyprian. 
de Spū. Sto. cap. 17.  S. basil. 
fid. l. 4. c. 44.  S. Damascen in like manner deny not the thing, but the full name of christian, to such as are baptized without the unction of chrism. And S. Augustine lib. de civitate Dei c. 4. omnes vnctos sancto chrismate ritè christos possimus dicere. All that be anointed with t●e holy chrism may be rightly termed Christs christians. as who should say, they that b● not chrismed cannot by right challenge that name.  
20. Secondly in the p●●matiue Church Priestes in baptizing people did not use chrism, but baptism being ended, the p●rsons were presently brought to the Bishop to be confirmed▪ and chrismed by him, as S. dionysius Areopagita. Hierar. eccles. p. 1. c. 2. S. Cypran. ep 7. the council of I●●beris can: 20. and others testify. This custom continued until the dayes of Constantine. Then the multitude of them that desired baptism so increased, that the Bishop could not baptize, or chrism them all himself presently after baptism, whence that men baptized might not want ch●●sming, the compliment necessary to enjoy fully the name of christian, the Church ordained that the Priest in the absence of the Bishop should chrism the baptized on the crown of the head, the consignation of the forehead being reserved to the Bishop, as say Rabanus 1. de institutione cleric. c. 28. and Hugo de Sancto Victore de Sacram. l. 2. v. 3. c. 7. This was ordained by saint silvester( as Damasus in vita Siluestri writeth) and by custom still remained in the Church, as all Authors testify. Hence S. jerome dialog. adverse Lucifer. 2. saith, Priestes must not baptize without chrism: And the first council of Arausica. 
can. Nullus deconse●r. d. 4.  can. 1. let none of the Ministers that haue the office of Baptizing go about without chrism, for it is decreed amongst us, that chrism be given once in baptism.  
21. Hence two things be clearly deduced: first that the Baptized in the primitive Church, could not be accounted christians fully, until they were confirmed by the bishop. The reason is, for that none can be termed christians fully, that be not fully chrismed, that is, annoynted with chrism inwardly, and outwardly in soul, and body. None were then chrismed outwardly, but in Confirmation by the Bishop, so then none could be termed fully christians, that were not confirmed by the Bishop. Secondly I infer, that the English catholics that are baptized after the catholic rite, or that haue received the catholic ceremonies of baptism, though not confirmed by the Bishop, were, and are fully christians every way. For those that be chrismed are truly christians as saith S. ciril, having received the holy chrism, you be worthily termed christians. But catholics in this manner baptized, haue received the holy chrism which was instituted in lieu of Confirmation, when the same could not be had, as Bellarmine lib. 1. de Baptis. c. 27. Suarez. 3. p. in. q. 91. a. 3. in 3. p tom. 2. disp. 168. n. 8. Vasquez 3. p. 9. 77. a 3. ad 4. and other divines affirm. 
Damasus in vita Sy●u. Cia●●on●u● in Syl. Raban ubi supra.   
22. But the Decree of S. silvester being, that the Priest chrism the Baptized on the crown of the head propter exitum mortis, or occasione mortis. by reason of death or the uncertainty of death: Some may demand, what is the meaning of this? Chrisming being not necessary to salvation, what great harm were it, though men baptized die without any chrisming by a Priest necessary, propter incertum exitum mortis, in regard of the uncertainty of death? I answer, chrisming is necessary in respect of baptism, because the Church would never give baptism but joined with chrism, except in the extremity of death 
nisi mor●e interuemente seperari non possunt▪ nec vnum sine altero rite perfi●●i ita scribit. Melciades ●p ad Episc. Hisp. habetur de con secr d. 5. c. de his.  for baptism being the Sacrament of chris●endome, that is, unction the giuing thereof without chrism and unction w●re imperfect, vnsignificant, undecent,, and so not lawful, but when danger of death doth info●ce. hereupon in the primitive Church, because none could chrism but the Bi hop, men were enforced to expect a long while, before they could be chrismed, and consequently before they could be baptized. By which occasion of exsp●ctance, death being ever uncertain, and often sudden, many desirous of baptism died without it, b king suddenly surprised by death. Hence propter exitum mortis, to prevent this inconvenience of dying suddenly without baptism whilst men expect a Bishop to chrism them, the Church ordained, that Priests might chrism the Baptized on the crown of the head. so that now neither the external rite of the Sacrament of christendom is imperfect, through defect of chrism, not are men put in danger to die without baptism whilst they stand expecting the Bishops pleasure to chrism them.  
23. This supposed, it is clear that men chrismed in baptism by the Priest, are full and perfect christians, though they want Confirmation. For they that haue received the Sacrament of christendom full and complete, be full and perfect christians: But such as are chrismed in baptism by the Priest, haue the Sacrament of christendom full, and complete, not only inwardly, but also outwardly, and according to the signification imported by the word christian, that is, one chrismed or anointed. Or if baptism wherein men are chrismed by the Priest hath still a signification imperfect, vncongruous, and not fully agreeing with the name of christian, why should not the Church join baptism and Confirmation together, that nothing but death may justify the giuing of the one without the other, as the primitive Church did, before chrism by the priest was instituted?  
24. I add that this Chrisming in baptism by the Priest, was instituded by the church, to supply not onely the signification of episcopal chrism, but also the effect, to wit, to conserve and confirm men in baptismal grace. This is taught by S. Thomas 3. p. 9. 71. a. 3. ad 4. Eorum( saith he) quae aguntur post Baptismum circa baptisatum, aliquid est, quod non solum significat, said etiam efficit, putà, unctio Chrismatis in virtice, quae operatur conseruationem gratiae Baptismatis. Of the things which are done upon the Person baptized after baptism, there is one that doth not only signify, but also work, to wit, the chrisming on the crown of the head, which causeth a mans conservation in baptismal grace: And consequently this ceremony maketh a man strong to resist sin, to profess his faith in persecution, succeeding in place of Confirmation in this respect. Which Doctrine is clearly delivered by Rabonus l. 1. de Institut. Cleric. c. 28. Saying, Spiritus sanctus per vnctionem Chrismati● in Baptismate fidelibus confert vigorem coelestis gratiae. The holy Ghost by the Chrisming in baptism giveth unto Christians the vigour of heavenly grace. Which motions of strength and courage, are given by this baptismal chrisming▪ Ex opere operato, as many divines teach, 
Sot. in 4. d. 7. q. 8. Caies 3. p. 9. 71. a. 3  at least by the prayers of the Church, and of her appliyng this ceremony to that end, which is a doctrine of much comfort for catholics, that cannot commodiously haue Confirmation, and shows that since the Institution of Priests Chrisming in baptism, Chrisming by a Bishop is not so necessary as before.   

Mr. doctors Assertions about the necessity of Confirmation, shewed to be exorbitant. §. 4.  
22. IN Mr. doctors discourse about the necessity of Confirmation, we may consider four defects. First it doth not reach the drift of the conclusion he would establish, for though the necessity of Confirmation, were as great as he could find in his hart to make it, yet thence he cannot infer the necessity of a Bishop in England, either in respect of jurisdiction, or Order. He thinketh that a Bishop in England were necessary, though there were no other use of him, but to give Confirmation, yet I may say, C●rist Iesus himself is of another mind. If our saviour would haue Bishops appointed merely for C●nfirmation, why did he give power to h●s Vicar in such cases, to commit the administration of Confirmation to Priests that be not Bishops, but simply Priests? What was this but to oppose Mr. doctors Assertion by his Institution, saying noe, when there is noe use of a Bishop but to confirm the faithful, I will not haue him needful in that respect, but my Vicar in such occurrence shall haue power to substitute Priests unto this Office of Bishops; 
3. p. disp. 36. sect. 2.  volvit Christus( saith learned Suarez) extraordinariè Ministrum esse posse simplicem Sacerdotem, authoritate Pontisicis deputatum vt in absentia Episc●pi, haberent fideles suf●icientem Min●strum. Christ d●d ordain that a Priest might be deputed by the P●pe to confirm, that the faithful in defect of the bishop might not want the Sacrament. What will Mr. doctor reply? Will he say that our blessed saviour did not institute that his Vicar may commit the administering of Confirmation to a Priest? If he do, there do not want 
Sotus in 4 dist. ● a 11. led●sm● in 3 a q. 72. a. 11.  Learned divines that tell him that he utters an error against faith, And though Suarez show this censure to bee too severe, yet he being so mildred and modest a Censurer, saith: Temerarium est contrarium pertinaciter velle desendere; It were rash and temerarious stiffly to maintain the contrary, to wit, that Christ did not institute that ●his Vicar may a●t orize a simplo Priest to give Confirmation, with whom agreeth the whole Senate of catholic schoolmen, 
commen● l 3 p q 2. dub. 1. on●il. 2.  who deliver this doctrine as certain.  
23. Why then( some may demand) did his holiness never commit the administration of Confirmation to any of the Priests of England in the time of so long defect of Bishops? I answer, wee are not to search, into the secrets of our superiors, but believe they haue just reasons, though to us hidden, and the perpetual charitable care the holy sea still shewed us in our persecution, may sufficiently assure us, this was not our of neglect. If it bee lawful to guess, I could give this conjecture; In the counsel of Florence was discovered a graecian error, that a Priest is by Office and Institution a competent ordinary Minister of this Sacrament. Hence the Church, not to seem to countenance this error, by frequent extraordinary Commission of Chrisming unto mere Priests, since that time, hath been more reserved and sparing to give such C●mmission specially in these western parts. Nor did the holy and Learned Bishops of Peters sea, esteem Confirmation of such need that catholics of England using frequently and fervently( as they then did) other Sacraments and means of piety, might not without danger of any great damage be for a time deprived of this; yea perchance they might fear that confidence in this Sacrament causing remissness in the use of others, might do them harm. Clemens Alexandrinus ●iteth, 
Apul E●. 〈◇〉 l. 3. ●●stor. c. 13.& 17.  that S. John the evangelist committed a certain youth to the custody and care of one of the Bishops of Asia; The Bishop in the beginning was weary solicitous and diligent to cherish, to promote in virtue, to preserve from danger that apostolical charge. After a while he gave him Confirmation; Post haec autem( saith Clemens) tanquam qui perfectam illi custodiam signaculum Domini imposuisset, ni●niam illam curam& custodiam remisit. now having given him that sovereign safeguard the-seale of our lord, he remitted someth ng of his former exact care. What was the issue? The youth getting liberty, fell into dissolution, and by degrees came to be a ringleader of theeues, whom yet afterwards that divine Apostle by his tears recalled to repentance. This sheweth, that confidence in the strength of Confirmation may import great danger unto souls, and that after Confirmation we must not omit the use of other means of constancy, Otherwise wee are not sure. Mr. doctor saith to catholics in his Dedicatory, n. 1●. Without Confirmation, you cannot haue so infallibly Virtutem ex alto, that abundant and special grace to profess your saith in time of persecution with an undaunted courage. As who should say, by Confirmation men receive such abundant grace, as they are made infallibly secure they shall profess their faith with an undaunted courage. Which yet wee see often not to be so nor will it ever be so, if catholics confiding in Confirmation grow remiss in devotion towards other Sacraments and pious exercises. I pray God, with Confirmation presuming confidence enter not into the mind of some( corrupt nature being over apt and ready to lay hold of every least comfort in slothful security) whereby it may be thought that former Popes kept from us not so much an instrument of fervour, as an occasion of remissness, not through defect in the Sacrament, but through our own default.  
24. So that there is no such necessary connexion betwixt this Sacrament and a Bishop, but Confirmation might be brought into England without a Bishop. Much less is it required that a Bishop sent to confirm, haue not only the Order, but also the Charge, Office, and coactive jurisdiction of a Bishop. Why may not a Bishop sent with only voluntary jurisdiction suffice? that is, a Bishop having licence to use all the faculties of Ordinaries for the solace of souls that shall be willing to make use therof? wherefore what Mr. doctor saith, c. 14. n. 8. I think that neither any country, 
pag. 381. lin. 21.  nor any one of the country for fear of persecution, can oppose against the coming in of a Bishop, though thereby only the Sacrament of Confirmation ●hould be wanting. If he thinks thus of a Bishop coming with voluntary jurisdiction, importing danger and persecution to them only that shall harbour him, and use his power by their voluntary choice, I will not herein contend, nor oppose my thought against his, as perchance with some probability I might. My thought is, that vulgar people not being so able to distinguish in a Bishop, order, from jurisdiction, nor between voluntary jurisdiction and coactive; men being also apt to streatch there power beyond the due limits, hence usurpation and discord would arise, greater mischiefs then the sole want ●f Confirmation can be, to a people abundantly furnished with all other means of piety, yet them( as I said) I will not stand ●ith Mr. doctor. But if he mean the coming in of a Bishop with charge and office of head-pastuor and spiritual Prince, forcing every catholic man under pain of schism to aclowledge subiection to his Lordship, which is Mr. doctors pretence, I do not doubt but catholics may wort●ily oppose his coming in, if noe other more necessary good then Confirmation come with him, seing without the coactive power and tribunal of a spiritual prince, by sole voluntary jurisdiction Confirmation may be given, as is manifest; so that bishoprics not being so connexed with Confirmation as is supposed, we may hope some will desist from so much urging the necessity of Confirmation.  
25. The second defect in Mr. doctors discourse, is, that his doctrine being very strange, is poorly proved. His opinion is, that without Confirmation we cannot be perfect Christians, 
dedicatory ●. 18.  that is, cannot haue strength and courage to profess our faith before the persecutor. What is consequent hereupon. That Confirmation is the necessary means, without which in time of persecution none are saved, for in time of persecution, no man called into question is saved without courage and strength to profess his faith, as saith S. Paul, Ore autem confessio sit ad salutem, but this perfection cannot be had without Confirmation. Therfore in time of persecution, salvation cannot be had without Confirmation. The same he affirmeth in other words, 
pag. 385. lin. 6.  when he saith c. 14. n. 7. that Confirmation is the ordinary means which is instituted to give force and courage to profess our faith before the persecutor. For ordinary means, is that, without which had in act, the end cannot be obtained, except in some extraordinary case, and then the end is obtained by virtue of that means desired, Thus baptism is the ordinary means to remit original sin, because without baptism had in act, noe man obtains remission of original sin, but in some extraordinary case when baptism cannot be had, in which case also a man is not saved, but by desire of baptism, or by baptism desired. wherefore Mr. doctor saying that Confirmation is the ordinary means instituted to give strength to profess our faith, affirmeth two things: first that no man can haue strength to profess his faith without Confirmation had in act, except in some extraordinary case; secondly, that in such extraordinary cases, a man obtaineth not strength and courage, nisi ex voto Confirmationis, by virtue of Confirmation desired. What catholic doctor holdeth this.  
26. True it is, S. Thomas. 3. p. q. 72. a. 6. ad 1. hath a saying which soundeth of this conceit, but all agree that text to be difficile and hard, 
Vide fotu● in 4. d. 7 q. 2& Snares. in 3. p q. 71. a. 6. ad 1 in expositione litterae. Estius in 4. d. 7. 5. 18.  and that certainly his meaning was not to teach that Confirmation is a necessary means of perfection, or of constancy in faith, nor doth any of his followers so expound or affirm. In testimony of this consent of catholics against Mr. doctor. I will city( omitting others) one author in lieu of many, because a secular doctor of the Church of Milan, and of great Authority and esteem. This is Martinus Bonnacina, 
De Sacramentis disp. 3. q. unica. punc. 2.  who writeth thus; The Sacrament of Confirmation is not necessary as being a necessary means, the reason is, this necessity is not proved by any words of Christ, further Confirmation is not necessary because commanded, because this precept is no where found. Hence it is that the who doth omit C●firmation witting, yet without contempt, doth not sin mortally, although he omit the same, even when he is to make procession of ●is saith before the persecutor, For, though Confirmation give a man strength and courage, to prefesse his faith, and to be constant therein, yet the same strength and courage may be obtained by other means as by the means of prayer, alme●deeds, Confession, the Blessed Sacrament of the Auliar, &c. This Bonnacina alleadgi●g for this doctrine S. Thomas, Nunnius, Toletus, Valentia, Petigianus, Suarez, Reginaldus, Angles, Vuadus, Victoria, Chamerota, Petr●s de Ledesma, Sayrus, navarrus.  
27. Other innumerable might be cited, against whom the single Authority of doctor Estius, magnified by Mr. doctor, is not able to counterpoise, specially seing Estius doth not say, that it is a mortal sin for a man to omit Confirmation in time of persecution, when he is to profess his faith absolutely, but with two conditions, first when the same may commodiously be had, and without danger, which can never happen in England as now things stand: secondly, ubi videlicet homini propter infirmitatem periculum sit ne fidem abneget. when forsooth a man is in danger by reason of his infirmity to deny his faith, 
Tom. 3. in 3. p disp. 38. sect. 1.  &c. Noe man will deny this, and it is also taught by Suarez saying per accidence potest esse peccatum mortal ratione conscientiae, si quis sibi persuadeat se esse in morali periculo. Accidentally it may be a mortal sin, by reason of ones conscience, if he persuade himself he is in moral danger to deny his faith, except he be confirmed. But a man that frequenteth the Sacraments, a man that is given to prayer and good works, can hardly ever persuade himself that he is in moral eminent peril to deny his faith without Confirmation, seing so many in the dayes of queen Elizabeth, did so constantly without Confirmation persist in the profession of their faith. Besides, I must here note Mr. doctors hard fortune, never to city author lightly for himself, that doth not make expressly against himself, even in that very point. For whereas Mr. doctor saith noe man can be a perfect Christian, or haue the strength ot spirit without Confirmation, doctor Estius( chosen by him to be his second in this sigle combat, against the consent of divines) in this very place teacheth to the contrary, saying, non negamus robur illud spiritus sine hoc Sacramento eiusque voto haberi posse. We do not deny but that the strength of spirit or perfection given by Confirmation, may be had without Confirmation, or without any vow or desire therof. How directly doth doctor Estius go against Mr. doctors repeated saying, without Confirmation we cannot be perfect Christians.  
28. This doctrine then being so strange and hard, the sole ground he buildeth it on, is this. Confirmation was instituted to give perfect strength and courage to confess Ch●ist, ergo without Confirmation we cannot be perfect christians, or haue this perfect strength, which argument is as good as this, fruit, as apple, pears, plums, and the like were instituted of God for the maintenance of life, Ergo without apple, pears, plums, and such kind of fruit, a man cannot bee maintained in life, Children may perceive this arguing not to be of force, seing without fruit men may be nourished with butter, cheese, and milk. An hundred other the like instances might be brought to show the want of coherence in such kind of discourses; The reason is, because it is one thing, to be a means instituted of God, and an other, the only means instituted of God. Confirmation is one means instituted of God, to make perfect Christians, and give strength against sin, but not the only means, there being many other, as prayer confession, and specially, the most divine Sacrament of the altar, which hath by virtue of the institution therof, singular force to make the worthy receiver, to cleave by love unto Christ, that noe persecution can sever them, as he saith, in the 6. of S John, He that eateth my flesh and drinketh my blood abideth in me and I in him. Hence when Mr. doctor saith that Confirmation is the ordinary means which is instituted, to give us force and strength to profess our faith before the persecutor, if he mean the ordinary means, that is, one of the ordinary means, he saith the truth, but thence he cannot infer, that without it we cannot obtain perfection and strength of spirit, If he mean, Confimation is the ordinary means, that is, the sole and only ordinary means to make christians strong and perfect, his saying is not consonant unto truth, there being ot●er means instituted of Christ to make us strong, as prayer, and the divine Sacrament above all, and more ●fficaciously then Confirmation, as S. Cyprian doth declare: 
la. ●p. 2.  Quos excitamus ad prelium, protectione corpores& sanguinis Christi muniamus,& cum ad hoc fiat Eucharistia vt posset ac●ipientibus esse tutela, quos tutor esse contra aduersarium volumus, munimento Dominicae saturitatis armemus. Whom we call and animate to the battle of persecution, let us guard them with the protection of the body and blood of Christ, and seing the Eucharist is consecrated to be the safeguard of them that take it, let us arm them we desire may be safe against the persecutor with the defence of our Lords banquet.  

c 14. ●. 8. pag. 387. 〈◇〉. 13.  29. The third defect. Mr. doctors main intended conclusion, Confirmation though not necessary for this or that person, yet is so necessary for a persecuted country that it cannot be refused for fear of persecution, is proved only by a voluntary surmise, for( ●aith he) if one fall not, others probably will, as novatus did for want of it. now prove you this Mr. doctor? or wall you haue our catholic Gentry beleeue your single word against all, in a matter of such moment, as is to provoke the indignation of a mighty Prince to the ruin of their worldl● fortunes? you say, for the common goo●, they must procure a bishop, and consummation, though with increase of persecution. Why? because if one fall not, others will, that is, for one that falleth not others, that is many will fall, and therfore better is persecution of the body, then so great loss of souls. This Mr. doctor needeth proof; for some will rather beleeue,( and I am of their mind) that if a violent persecution be raised in regard of Confirmation, for one that standeth by virtue of Confirmation, which otherwise would haue fallen, ten will fall by force of persecution, that otherwise would haue stood, and been saved. Howe strong the brunt of violent persecution is, to supplant, even( if it were possible) the elect, our saviour doth proclaim; Math. 24. v. 20. saving: Nisi breuiati fuissent dies illi; non fieret salua omnis caro. Except those dayes( of violent persecution) had been shortened, noe man would be saved. Experience sheweth, that in such a storm the Dragon with his tail striketh down stars by clusters, but that some stand constant by Confirmation, which wanting Confirmation, would not haue been constant by the use of daily devout prayers, or frequent access unto the divine sacrament, is not I ween so easily proved. So that this if one fall not, others will through want of Confirmation, is rather spoken by way of prophecy, then of proof, which prophecy, why catholics should so firmly beleeue, as thereupon to adventure a persecution, and the loss of al, you must give them a good reason, before they can with discretion so proceed. But if you give noe reason, but still urge that they provoke a persecution to get a Bp. we haue reason to wonder and say: Cur miser●● toties in aperta pericula cives proijcis?  
30. The little probability of Mr. doctors surmise, that many catholics devoutly using other Sacraments, ha●e fallen, and will fall in persecution, for the sole want of Confirmation, is shewed by the falsehood of the only instance he hath brought therof out of antiquity. he nameth novatus, out of 
Euseb. l. 6. cap. 33. alias 34.  Eusebius, as an example of them that fel in persecution, for want of Confirmation, which is more then● Eusebius in that place cited by Mr. doctor doth affirm. Eusebius there allegeth certain passages of an Epistle of S. Cornelius Pope, wherein amongst other things, it is said that novatus being a Priest, for fear of persecution, when he was entreated by the Deacons, to assist, and encourage some Christians that were in combat, refused, saying he would noe longer be Priest, but apply himself to some other trade of life, but that he did deny Christian Religion before the persecutor, I do not read. And if he did not howe is he brought as an example of them that deny their Religion before the Tyrant, for want of Confirmation? It is true, he fell into herisy, not for fear of persecution, but for love of innovation, inventing many novel opinions; of which crime, the proper and immediate cause, was pride, and immoderate desire to be Bishop; the remote, not the naked want of Confirmation, but other imperfections, and defaults joined therwith. First, he would not be baptized, until he was dangerously sick, that he verily thought he should die▪ receiving christendom, not so much for the love of Christ, as fear of Hell; secondly being recovered, 
Theodor l 3● h●ret Salut. de Nouato.  non curauit saith Theodoret, he did neglect to haue the ceremonies of baptism supplied; particularly he had noe care to receive the holy chrism of the Bishop, wherein he did grievously offend, as well because in that time, there was an ecclesiastical precept to receive Confirmation together with baptism, or as soon as might be after, 
Theolog. Moral. l. 5. tract. 3. C. 55 ( as Petrus lay-man proveth) which precept novatus transgressed, as also because he neglected Confirmation out of contempt, esteeming it a thing of noe profit, or use; whereupon his followers do not use the Sacrament of chrism, as witnesseth Theodoret in the place before cited.  
31. This is the cause that Eusebius, or rather S. Cornelius saith of novatus, Neque Domini sigillo ab Episcopo obsignatus fuit, quo quid●m neutiquam potitus, quomodo Spiritum sanctum adeptus est? Nor was he signed by the Bishop, with the seal of our lord, which he, not having received, howe obtained he the holy Ghost? to wit, omitting to receive it in that manner, as he did, when he might commodiously haue had it, yea when he could not without note omit it, when the precept of the Church did bind him to receive it, specially presuming to take the order of Priesthood, without Confirmation had before; Omitting I say to receive Confirmation, in those sinful circumstances, and vpon such wicked motives, howe could he haue the holy Ghost dwelling in him? Otherwise if Mr. doctor will say, that he who doth barely omit Confirmation, forced thereunto through want of a Bishop, or of other commodity, cannot haue the holy spirit; S. jerome 
Dialog. adu●rsus lucifer, cap. 4. Spiritum Sanctum asserimus in vero Baptismate tribus, n●qu● a● Epis●opi tam cum d●precationem Sp●ritus Sanctus defluit.  will contradict him, saying; We affirm the Holy-Ghost to be given by the Priest in baptism, and that the spirit doth not slow down from heaven, only at the invocation of a Bishop. saint paul 
ad Titun 3. 5.  will contradict him, assuring us, that by the laver of Regeneration God p●wreth d●wne his spirit on us in abundance; Yea Mr. doctor will contradict himself, seing in ●ne place he saith, dedicat. n. 18. A man may haue sufficient grace to profess his faith, and to die for it without this Sacrament of Confirmation, as diuers of our countrymen in our late persecution did; Thus he.  
32. Howe could these Martyrs do this without the Holy-Ghost? Without which, noe man can so much as say, Lord Iesus? And if they had the Holy-Ghost without being Confirmed, then the cause of novatus his wanting of the Holy-Ghost, was not the bare want of Confirmation, but his refusing the Sacrament with contempt, when he might commodiously haue had it, and when custom, and the Churches precept did bind him to receive it. If Mr. doctor will make novatus a President, that in persecution men sanctified by baptism, and using frequently other Sacraments, and means of increasing in Grace, fall from their Religion, sometimes for the bare want of Confirmation, he must prove first, that novatus was sanctified by baptism, whereof S. Cornelius 
Si ta●e● hominem Baptismum ac●p●sse creden●um sit: apud Eusebium.  doth doubt; secondly that he wanted Confirmation in time of persecution, because he could not haue if without danger; thirdly that he did not omit it out of contempt; fourthly that he did supply the want of Confirmation so well as he could, by frequent use of other means of perfection. These things I am sure Mr. doctor will never be able to prove, without turning upside down the Records of Antiquity; so that I may conclude that Eusebius, and the example of novatus, is, against historical truth, applied to his purpose, by concealing so many main differences betwixt novatus and our English catholics, in respect of his and ther wanting of Confirmation.  
33. Further( if I be not deceived) I think I can convince Mr. doctors prophesy, or surmise to be false, by a like example. Many catholic divines hold that the Sacrament of the Eucharist under the form of wine, giveth a new increase of special grace, besides, that given by the Sacrament under the form of bread; for though the grace given by the Sacrament of bread, be of the same kind as that given by the chalice, yet this is greater, and given to a special effect, to cause spiritual ebriety of soul, that is, excessive fervour of charity towards God; which opinion is maintained, and learnedly proved by Vasquez 
in 3. p. d. ●15. cap. 2.  and diverse other Authors; Yea this doctrine may seem taught by Clement the sixth, cited by Vasquez in his Bulla to our king Edward the third, giuing him leave to receive in both kinds, ad maius gratiae augmentum, for the greater increase of Grace, And though other doctors defend commonly the contrary, yet even they, 
Snares. Bellarm nus de Eucharistia l. 4. c. 23.& 23.  say the opinion of Vasquez is probable, and they yield unto Protestants that they may suppose this in their arguing, and yet say they, it doth not follow that it is needful to receive in both kinds. now a Protestant supposing this,( as catholics give them leave) may dispute in the same form, and with the same force, as Mr. doctor doth. Though this greater grace of special devotion given ●y the chalice, be not necessary for this or that person, yet it is necessary for the whole Church, for though one fall not, yet others will for want of it, specially in time of persecution, against which this spiritual ebriety of fervorous love hath singular force to make men constant, even unto death, as S. Cyprian saith; 
Lib 1. ep 21  Quemodo ad martyri● peculum idoneos facimus si non eos ad hibendum Domini poculum t●re c●mmunicationis admittimus, How shall we make them able to drink of the cup of martyrdom, if we do not admit them by the right of Communion to drink in the Church the cup of our Lord.  
34. Verily, I see not what reason Mr. doctor can give, why the Protestant discourse should not be as good as his, and if theirs be false( as doubtless it is most false) noe less false is his. And I answer them both in the same manner, first to the Protestant, I say, though the chalice give greater grace, yet that grace is not necessary unto salvation or good life, without it men haue sufficient and abundant grace, 
Bellarminus ubi supra. Suarez, Vasquez,& alij omnes.  so that the cause why they sometime live ill, or fall from God, is not bare want of the cup or of grace given by it, but want of their cooperation with the divine grace, that is given by the Sacrament under the form of bread, and other helps. Nor is the grace given by the chalice such, but men may by other means obtain altogether as great by more frequent receiving under one kind, or by giuing themselves to prayer, which joined with the Eucharist in one kind, will breed in them that sacred ebriety of love. so by wanting the cup, they want nothing they n●●d, not any thing which they may not ●●●●hase by other means if they please. Thus the Protestant is answered, and the same answer will serve Mr. doctor. None in England fall precisely for want of Confirmation, seing every one hath other sufficient and abundant means to keep him from falling. If he use those means worthily he will not fall; if he do not use them, or not as he should, he falleth not for the bare want of Confirmation, but for his not using; or unworthy using of other Sacraments. Nor is the Grace of Confirmation such, but as great and as good may be obtained by other means, specially by singular devotion in worthy frequenting the venerable mystery of the altar. This sheweth Mr. doctors argument to be vain, that some fall for want of Confirmation.  
35. Fourthly, and finally, the doctors concept of the necessity of Confirmation is refuted by the institution therof, by the Churches practise, ancient, recent, by my Lord of Chalcedons example, and by Mr. doctors himself. If Christ would haue made Confirmation of such necessity, as without it no Christian can be perfect nor constant in faith, nor comply with that precept, Be perfect, as your father in heaven is perfect, why did he institute that the Ministers therof be Bishops, few in the world, and hardly to come unto, specially by those of the vulgar sort. The matter therof precious and rare, 
Hierar ●●c●es. p. 2. c. 2. Petrus Arcadiu● l. 1. de Bapt ●. 14.  being as saith S. Dyonisius, Confectio suaviter s●arantium materierum, a confection of sundry sweet fragrant ingredients, specially of balm so deere, brought from countreys remote, and hardly known when it is true, and yet without true balm Confirmation wanteth being. Well saith S. Chrysostome, Quae necessaria etiam facilia fecit Deus; 
Homil. 25. in Io●an●m.  things of necessity God instituted as they may with ease and facility be had, as in baptism, Pennance, Eucharist, appeareth. so that the very institution of Confirmation, in respect of Ministers and matters so difficultly had, sheweth the noe necessity therof.  
36. What practise of the ancient Church, wherein any sign of so great necessity may be perceived? Mr. doctor pag. 365. bringeth out of 
c. 13 n. q. Victor. l. 2. de whereout. wandal.  victor, the people of Africa, when all their Bishops and Priests were sent away into banishment, thus complaining, saith he, or rather crying, who shall now baptize these babes with the fountain of living water, who shall give us the Sacrament of Pennance, and loose us tied with the bonds of sin? Who shall bury us when we die, by whom is the rite of the divine sacrifice to be offered? behold the african catholics reckoning in particular their losses by losing Bishops and Priests, do not reckon Confirmation, they do not so much as name it, wherefore I could not read without smiling, what Mr doctor writeth, applying this their complaint unto English catholics. The like complaint saith he, 
ibidem n. 11.  did, or might our English catholics make, when in the daies of queen Elizabeth they were deprived of ther Bishops and Priests, and consequently of the Sacrament of Confirmation whose use especially ●s requisite in time of persecution; This Mr. doctor: of whom I would gladly know why our English being deprived of Bishops and Priests should complain for the want of Confirmation, more then the africans did? Why should the africans complain of other wants, without mentioning the want of Confirmation, and our English cry for want of Confirmation without regard of the rest? The English were in persecution, when Confirmation, is specially requisite. True: But were not the africans also in persecution, and in a very grievous persecution? truly I can conceive noe reason of this difference, but only this, that the africans were taught to complain according to the doctrine of those holy ancient Bishops, namely S. Victor, with whom the want of Confirmation, by itself, was not esteemed so great; but our English are made to cry, according to Mr. doctors concept, who conceiving Confirmation to bee joined inseparably with Bishops, can apprehended no greater necessity, nor lamentable want, then of it. As for those african Bishops and Fathers, that they were not so deeply conceited of the necessity of Confirmation, as Mr. doctor, hence appeareth. Two hundred and twenty of them were by King Thrasimundus banished into Sardinia, 
Baron. anno. 504.  where they lived in cells, twenty yeares and more, during which time the people of Africke wanted Confirmation, being only governed by Priests, yet none of those Bishops, being many hundreds, passed into Affrica to give Confirmation, fearing that the king would thereupon haue increased the persecution, by depriving catholics of Priests.  
37. The practise we daily behold of the Church doth abundantly show, her iudgment is, Confirmation not to be so necessary, seing shee used noe such great care and diligence that all haue it, and none die without it. The Blessed Sacrament, no necessary mean of salvation or perfection, but only necessary because commanded by our saviour; Howe careful is the Holy Church to comply with this divine precept, and that none pass from this world without the sacred viaticum? for this end prescribing, that that Sacrament, be still ready to be carried to the sick, both day and night, and that Ministers bee not wanting, but still at hand to carry it; what sign is the practise of the Church of any such necessity in respect of Confirmation.  
38. The Bishop of Chalcedon hath by this Breue committed to this charge, the catholics of Scotland, as well as the catholics of England, they be now in great persecution and pressure, in which case, as Mr. doctor saith, Confirmation is most requisite, and so necessary as to be procured with increase of persecution. Notwi●hstanding my Lord of Chalcedon stirreth not thither, but thinketh they may be sufficiently fortified without Confirmation, specially ex voto Confirmationis, by the desire of Confirmation, of his Lordships coming, they do desire it. For if my Lord be of Mr. doctors conceit, why standeth he still? why doth he lay a necessity on those catholics to fall, by keeping from them Confirmation, without which they cannot be perfect Christians, nor haue strength of spirit to profess their faith? specially seing, as divines hold, a greater obligation lieth on the Bishop to give, then on his subiects to receive Confirmation. I could wish their practise did agree with their Doctrine; otherwise, the preaching of the necessity of Confirmation for England, joined with no more carefulness to give the same in Scotland, may give men cause to suspect, that something besides the good of souls, maketh men so forward to vent this assertion.  
39. Finally, I add an argument out of Mr. doctor himself affirming, c. 14. n. 7. that it may seem a presumption to neglect Confirmation, specially in time of persecution, 
pag. 385.  when it may commodiously be had. Where Mr. doctor insinuateth, that men are not bound to receive Confirmation, when it cannot commodiously be had. Whereby I confute, what elsewhere so oft he saith: it cannot be refused for fear of persecution. And again: we are rather to hazard persecution of the body, 
ubi supra. pag. 387.  then to undergo such a loss of the soul. This to be false, I convince by Mr doctors former assertion: I argue thus: we are not bound to receive Confirmation, but when it may commodiously be had, so that when it cannot commodiously be had, we may refuse it. But when it cannot be had without persecution, it cannot conveniently be had; for persecution is not only incommodious to temporal estate, and corporal life, but also doth endanger the salvation of souls; Ergo for fear of persecution it may be refused, and we may rather undergo the want of it, then hazard a persecution, that is, a danger both to body and soul.  
40. And here I humbly entreat such as are of Mr. doctors mind and zeal, what will get Confirmation even though with increase of raging persecution, to consider in the sight what warrant they haue to thrust not only themselves, but also innumerable other poor catholics into so dreadful danger? what testimony of scriptures or Fathers? what ancient custom? what consent of learned divines haue they, that the good of Confirmation ought to be with such terrible venturing of soul and body procured? what assurance is there, that this is not temerarious and a tempting of God? to put not only themselves, but many others into strong temptations, which never without Gods singular assistance are overcome, and in which many perish, which otherwise it is likely would haue been saved, whose souls and blood they may fear God will require at their hands, if without need and without sufficient ground they bind them to make such adventures. For I see no reason, why Mr. doctors bare word of the so great necessity of Confirmation, should in a matter of such moment be taken as a sufficient warrant to hazard the lives and souls of so many into a persecution.    

The necessity of the divine law for a Bishop in England, pretended by Mr. doctor, confuted. caput III.  
1. THE third necessity much insisted vpon by Mr. doctor is, the obligation of the divine law, binding the Pope as he thinks to give England a Bishop to reside amongst catholics, which ordinance he thinketh to bind so severely and inviolably, 
Pag. 380. l. 12.  that neither a Country, nor any of the Country can except against the mission of a Bishop into it, though his entrance might cause a persecution. His ground is because the divine law requireth, not only that in general there bee some particular Bishops to govern particular Churches, but also that a Bishop be placed in this or that particular Church; 
pag. 375. lin. 18& p 376. De iustitia& Inre lib. 10. q. 1. a. 4. Post 2. conclusionem.  this he proveth by three arguments.  
First is the authority of two late school divines, Sotus( saith he) a learned Domiminican affirmeth, that it is, De jure divino of the divine law, that in general to every particular Church according to the ecclesiastical division proper Bishops be applied. And Bannes 
Bannes 2.2.  a later but learned divine of the same order saith, 
q. 1 a. 10. co● l●sime 6. ad vltimu●  that Bishop● cannot by the Pope be removed from the whole Church, or a great and notable part of it.  

pag. 376. l. 10  Secondly I thus argue, saith he, by the divine law there must be particular B shops in the Church; but there is no more reason why the particular Church of F●ance should be governed by a Bishop or Bishops more or feawer according to the extent of the country, rather then the Church of Spay●e, or the Church of spain, rather then the Church of England or Flanders: Ergo France, spain, England, Flanders, and all other particular Churches of extent, must be governed by Bishops.  
Thirdly I demand( saith Mr. doctor) why the Popes and Bishops of the primitive Church were so diligent and exact in consecrating Bishops, yea and making Popes even in the midst of the greatest persecution, and when the persecutions were principally intended against Popes and Bishops, and would not for fear of persecution and other human respects, let any Country or Church especially of any greatness to be without a Bishop; but that they thought it was juris divini, of divine law, that every Church or Country should haue its Bi●h●p.  
four things shall be demonstrated, first that Mr. doctors discourse is devoid of due respect to the ●oly sea. Secondly that at least the Pope is not bond to sand a Bishop into England. Thirdly that he is not bound to give a Bishop to every Church that is capable of a Bishop. Fourthly, though he were, yet England as now things stand, is uncapable of a Bishop by the holy Canons.  

Mr. doctors discourse not so dutiful towards the holy sea. §. 1.  
2. SInce our persecution and defect of Bishops in England, seven sovereign Bishops haue seat in the sea of Peter, to wit, pus Quintus, gregory the 13. Sixtus Quintus. gregory the 14. Innocentius 8. Clement the 8. and Paulus 5. which never thought it fitting much less necessary to re-establish in England the government of Bishops: may it not then seem much boldness to prefer the verdice of these Schoolmen, before the iudgment and constant practise of so many Bishops of God, especially directed by his holy spirit not to err in the government of his Church? and vpon the testimony of these two( and that extorted vpon the rack, extending their words beyond their meaning, as will appear) to condemn the holy sea of a so long a continued violation of the divine law.  
3. Nor is Pope gregory the 15. who sent into England the first Bishop of Calcedon, free from this censure, no nor his holiness which now sitteth in the apostolical chair, who sent the second: for they sent thither the Bishop of Calcedon( at the most( and( as som● pretend) as their delegate o● deputy universal for England, with falculties revocable at their pleasure: But in Mr. doctors opinion delegates or Deputy Bishops that be not Princes, 
pag. 341. lin. 13.  be not such governors as the law of God requires: The Church( saith he) 12. n. 3. contained in it diuers particular Churches, which must be governed by Bishops who are spiritual Princes: and again: although Bishops depend of the Pope for their iurisdi tion, yet they be spiritual Princes in their kind, and not his delegates. This supposed, Mr. doctor must either grant that the divine law doth not exact a proper Bishop in every Church, or else accuse the Pope as doing against the divine law. I argue thus, either the Church of England now hath the government ordained by Christ for particular Churches, or not: if it haue, then the Pope may without violation of the divine law govern all particular Churches by deputy Bishops that be not Princes, but his tenants at will, having faculties revocable at his pleasure, for there is no more rea●on that the Church of spain, or France, or flanders, or any other particular Church, be governed by spiritual princes and not by Deputy Bishops, rather then the Church of England, as Mr. doctor doth suppose as certain, but the Church of England doth not by the divine institution, require a spiritual Prince, but it may without breach of the divine law be governed by Deputy Bishops that haue no jurisdiction, but delegated and revocable at will. as now it is governed: Ergo the Pope without breach of the divine law may govern France, spain, flanders, and the rest of catholic Countries, by Bishops that be no spiritual Princes, but his delegates only. If Mr. doctor think this to be false, and heretical, as he doth, then he must say that the Church of England hath not as yet such Pastours, and gouernours as Christ by his divine institution required should be seated in every Church. whence it is further consequent, that the Pope is not giuing the Church of England a proper spiritual Prince, by the consequence of Mr. doctors doctrine, doth grievously offend against the divine institution and law.  
4. Mr. doctor may seem to haue endeavoured in some sort to excuse the Popes, by pretending they were misinformed. 
c. 14. n. 3  True it is( saith he) that in England we were long without a Bishops, but that was because we could not get one, and our superiors were informed that a Bishop would not be permitted to enter into England, or would presently be taken, and put to death, and so it was to no purpose to sand one. Thus he, not clearing but rather aggravating his accusation of Popes; for by this excuse he maketh them seem light of belief, and yet also leaveth them not sufficiently excused. They are made light of belief in giuing credit so easily to a tale incredible, which Mr. doctor saith was told them, that a Bishop sent into England might not for a long time escape to do some good.  
Mr. doctor must enforce the credit of his tale more then with his own bare word, otherwise we shall never beleeue, that men of such authority, gravity, and prudence, as the Popes are gave, credit to so silly a suggestion, rather we do and will think that they knew a Bishop might for a time escape and confirm some catholics, yet they esteemed this not so great a good, as to be procured with increase of that persecution which was severe and raging more then enough before. So we do not doubt but these Popes held constantly against Mr doctors fancy of giuing English catholics a Bishop, whether they will or noe, and of forcing them to entertain him though thereby the fury of persecution should be never so much incensed against them. This conceit those holy Bishops never esteemed conform to the piety, charity, discretion the holy Sea ever used: whose iudgment if we prefer before. Mr. doctors, he hath no cause to complain, they being the guides of our souls, and infallible teachers of truth.  
5. Secondly though we should grant the Popes were so slightly won to beleeue a tale, yet this doth not save them from transgression of the divine law in in Mr. doctors opinion, for he is so hot vpon a Bishop, as he will haue Bishops placed in particular Churches during the time of persecution, specially, though there bee no hope they should escape. This is manifest, 
c. 15. n. 6.  because he saith that a king hath so long and powerful arms as a particular Bishop cannot escape him if he bend his mind to apprehended him and yet he saith, that in time of greatest persecution, 
c. 13. n. 3. 4. &c.  when the rage and fury therof is intended principally against Bishops, Bishops are to be placed, and the ancient Popes did even then ordain Bishops Knowing( saith he) that the Church according to Christs institution, was to be governed by Bishops. 
c. 13. n. ●.  What is this but to say that latter Popes who thinking a Bishop in England would increase persecution, left us without a Bishop did transgres the divine institution, which their auncest●urs did in time of persecution so inuyolably observe.  
6. And how soever his excuse might somewhat protect former Popes, yet the same cannot serve to save his Holynes that now is, from being( in Mr. doctors iudgment) guylty of the breach of the divine law. For Mr. doctor saith, 
pag. 37.& lin. 8.  that now experience sheweth that a Bishop may escape, and do notable good in England, and yet we see his Holynes will not ordain for England a Bishop, that is, one with the office, and jurisdiction of Bishop; nor give us any spiritual Prince, and proper pastor, but at the most, but a deputy Bishop. The sum of all is, that either we must say that Mr. doctor is overseen much in venting t●ose kind of assertions, so disgratfull to the holy sea; or else grant that the Vicar of Christ may err against the divine Law, in government of a notable parte of the Church as Mr. doctor holds our English catholics to bee; and if he may err about England, why not about France? if about, France why not a boat Spayne● italy, and germany, and other Christian Gountries? Oh into what a labyrinth of difficulties do they venture themselves, who to satisfy their private, and particular intent's, will praesume, though but indirectly to call in question, and tax the facts of their sovereign Pastours?   

catholics of England are not bound with increase of persecution to entertain a Bishop. §. 2.  
7. ALthough we should grant that the law of Christ requires that England should haue a particular Bishop besides the Pope, yet this Bishop is not bound to go into England, nor to stay there in time of persecution, yea, he were bound not to go thither, especially against the will of catholics, in case he should bring a persecution with him. This conclusion standeth vpon most ce●tayne catholic doctrine, to wit, that a Bishop though he cannot fly in persecution, or bee absent from his flock when his presence is necessary, for their constancy and courage, to give them the means of salvation, yet when a Country is abundantly furnished with courage to suffer, with a competent number of Priests, with all necessary Sacraments, and helps, then the Bishop may retire, or not come( if he be absent) specially when the persecution is raised against his person, and by his absence like to cease. This is a truth defined by the Church against Tertullian,& other Montanists, and is proved by the words of the gospel containing our saviours precept cum persecuti vos fuerint in vna civitate, fugite in aliam: when they shall persecute you wn owe city fly to an other, 
mat. 10.  which sheweth that a Bishop in time of persecution may leave his city, and bishopric, and fly to an other: For that this speech belongeth not only to lay catholics, but also unto Bishops and Priests. 
Athan. Apolog. profuga August. Episc 180. Iulius Epis. a ●●rient. Pelag. Papa Epis a● Benignum.  S. Athanasius hath taught us by word and example, and with him all other catholic fathers agree, that therof there can be no doubt, yea this case is put expressly in the Canon law, that a Bishop 
Cap. Post transl●t on●m. De renunt.  persecutionis rabie sauiente de Superioris licentia ad monasticam vitam descendat: may in persecution leave his flock with licence and become a monk.  
8. Now that a Bishop is bound not to come, w●en his presence is not necessary, and yet would cause a persecution, or violent increase therof, is manifest. For the office of Bishop and his residence w●s commanded only for the good of souls committed to his charge, but as S. Bernard saith, what is undertaken for charity, and the good of souls is not to be continued against charity, and with ruin, of souls, as many by violent persecution will certainly be lost. This I confirm by the testimony of S. Cyprian, 
C●prian ●p. s. 15.  which is direct to this purpose, where he giveth the reason why he retired in persecution, and would not return when the same was particularly raised against his person Sicut Domini mandata instruunt orto statim turbationis impetu primo, cum me clamore violento frequenter populus flagitasset non tam meam salutem quam quietam fratrum publicam cogitans intercessi ne per inuerecundam praesentiam nostram ●editio, quae ceperat prouocaretur As the precepts of our Lord direct, straight vpon the first brunt of the persecution, when the people with violent clamours called for me( to haue me cast to a lion.) not regarding so much my own safety, as the common quiet of my Bretheren. I retired myself least by the impudency of my presence, the rage of the tumult might be inflamed. And in another place when his flock did much desire his coming, though he had a great desire to concur to their comfort. Oportet nos tamen( saith he) paci communi consulere, 
Cyprian Epis. 36.  & interdum cum taedio animi nostri deesse vobis ne praesentia nostra condemn& violentiam Gentilium prouocet,& simus authores rumpendae pacis, qui magis quieti omnium consulere debemus. not withstanding we ought to haue a care of the common quiet and ease from persecution, and sometimes though with tedious grief of mind be absent that our coming do not in crease the envy and violence of the gentiles, and so we become authors of persecution, who rather should procure the peace& quiet of all. Thus S. Cyprian sheweth, that a Bishop is bound to retire, or not come when, his presence would cause an increase of persecution. Hence Pontius S. Cyprians Deacan who writ his life, saith; Saint Cyprian retired for fear, least by staying he should haue offended God, to wit, 
Pontius in vita Cypriani.  in being the cause to increase persecution. Fuit vero( saith he) formido ista, said iusta formido quae dominum timeret offender formido quae praeceptis Dei mallet obsequi quam sic coronari. It was indeed fear that moved him to fly, but holy fear to offend God, fear that made him rather obey the divine precepts then by staying to get a cr●wne.  
9. This being to, how 〈◇〉 Mr. doctor be able to maintain his paradox, that neither a country, nor any of the country can except against the coming in of a Bishop, though his entrance might cause a persecution. 
pag. 380. li●. 14.  If a Bishop who by coming into a Country furnished abundantly with Priests, and all necessaries, raiseth a persecution, goeth against the precepts of God, disobey his divine order, sin against the duty of a Bishop, so that his entrance in such circumstances be inuerecunda praesentia, a shameless and impudent coming, seeking his own Good with the desolation of his flock, if, I say, his coming be liable to all these exceptions( as saint Cyprian saith it is) wi●y may not catholics of that country except against this his entrance.  

Cap. 14. n. 5.& 6.  10. Mr. doctor giveth two reasons of his assertion, first( saith he) because the government of Bishops is instituted by Christ and hath been put in practise even in the greatest persecutions as hath been proved in the former chapter. This reason hath no force, for put case that the divine law require a Bishop to be made for England, yet it doth not bind a Bishop with danger of his life, to come to his flock when his presence is not necessary. In that case he may without breach of the divine law look to his own safety, specially if by coming he should cause a persecution where none was before. For where is Mr. doctors divine precept written, that a Bishop must tome, or not depart what persecution soever and desolation fall on his Church, in regard of his entrance. The primitive Church in the time of greatest persecution did appoint Bishops( for reasons which haue not force in respect of England, as in the next chapter is proved) yet those Bishops did in time of persecution often keep absent, 
Baron. Anno 283.  in so much as in the persecution of Decius, Seauenteen Bishops were absent from their flocks in Rome, yea they thought themselves bound so to do, rather then by coming to bring a persecution vpon their flock, as hath been shewed by S. Cyprian his example.  
His second reason is, the utility and necessity of Confirmation, which cannot be given in the Bishops absence This hath been answered already for there is noe show of probability, that a country is bound to get Confirmation, when the same cannot be had without a persecution. All divines say Confirmation is not commanded but onely cum commodè haberi potest, when it may with commodity be had, or as others say, 
Peligianus& Caual. in scolum. in 4. d. 7 q. 2. in scholio.  quando commodissimè, when it may be had without any the least incommodity in the world.  
11. And whereas Mr. doctor saith that the former Chapter, to wit, the thirtienth of his treatise; he proveth that by the divine law, Bishops are to be placed in Churches even in greatest persecution, the truth is, in that Chapter he speaketh much to little purpose. He proveth indeed that Bishops and Pastours must repair to their flocks, and not desist for fear of persecution, when other sufficient preachers of Gods word, and ministers of the Sacraments be wanting. But he doth not prove that when other Priests sufficiently do the deed, that then a Bishop is bound to come to his flock, with evident hazard of his life, and of bringing a violent persecution vpon the catholic people. let us hear some of his proofs.  

Cap. 13. n. 3.  Certes, saith he, our B. saviour fooresaw, yea foretold the persecutions which were to be raised against his Apostles, for said he, behold, I sand you as sheep in the midst of wolves, and take heed of men, for homo homini lupus, for they will deliver you up. He foretold Peter his death by the cross, and did he therfore omit to make him Bishop? nay he made him not only Bishop, but chief Bishop, and Pastor of the Church; yea the Apostels knowing that they were made Bishops, to preach and convert the world, and after to govern it maugre all the Tyrants and all their engines of cruelty, they set vpon this great piece of worth, though they knew the persecution was specially raised against them. Thus Mr. doctor which makes little to enforce catholics to receive a Bishop in England. True it is, that Pastors and Preachers of the gospel, must go to their flock maugre all Tyrants and engines of cruelty when their flock needeth their presence, when they want other ministers of the word, and Sacraments, nor are Pastors then to shrinck, though the persecution be bent personally against them. But when the Church is furnished abundantly with Priests and spiritual helps, that a Bishop may be spared,( which is the case of England) where doth Christ command that then the Bishop go to his Church, though he cannot go without danger of his own life? yea without putting not onely the lives of others, butt even their souls, into peril by causing a persecution to be raised vpon them; And though Mr. doctor say, that such an obligation lieth on the Bishop to go, and on catholics to admit of his coming, yet he must prove it; else it is so heavy a burr then that noe wise man will undertake to bear it, without first knowing why or wherefore.  
12. His arguments if they haue any force, may seem to enforce my Lord of Chalcedon not to stay, in England, which is so well provided, but to go to his Church of Chalcedon: for that Church is on the one side miserable destitute of Sacraments and Pastors, and needeth the presence of a catholic Bishop, and on the other is my Lords proper body and spouse, whereof he cannot refuse to haue care. 

Vasquez in 3 p. to 3. Disp. 241. c 1 n. 5& 6.& Suar●z to. 3 De relic. lib. c. 8. n Episcopus titularis Eccl●siam occupatam s●mper r●spi●t quamuis ei ins●ruire non posset.  
Ibidem n. 4   Vasquez much commended by M doctor writeth thus: A titular Bishop ordained of a Church possessed by Turcks and infidels contracteth a spiritual marriage, with that Church, so that he is bound to haue charge and care thereof, though he be not bound to go thither, if there be noe hope to doe-good, and by going he shall incur danger of his life, yet there haue not ●anted some that haue chosen to undergo that danger, rather then to be thought to love themselves more then the people committed to their charge, in which number was Barth●lomaeus of Bononia, who as soon as he was ch se● and consecrated Bishop of armoniac went thither were he wrought wonderful things. This Vasquez whose doctrine may seem to touch his Lordship. But into my Lords conscienciall obligations in respect of Chalcedon I will not Search, only this I will say that Mr. doctor may sooner prove that he is bound to go to Chalcedon with evident hazard of is life, then that Catholiks are bound to accept of him in England, though their acceptance of him bring a persecution vpon them.  
And to bind and encourage my Lord to this glorious enterprise, Mr. doctors discourse doth so serve as it may seem penned to that purpose, specially when he so urgeth the constancy of the roman Bishops in these words. Although the persecuting Emperour saith S. Cyprian was so infestus Sacerdo ibu● vt ●anda& infanda comminaretur, 
ibid●m n. 4.  and did so hate the Bishop of Rome that multo patientius& tolerabilius audiret leuari aduersus se aemulum Principem, quam Romae constitut Dei Sacerdotem▪ endured more patiently to hear of a prince competitor, then of a Bishop constituted at Rome, yet should you then haue seen●( saith he) Cornelium sed●re intrepidum, to sit in Peters chair without fear, nowing it to be protected by Peters master. O the courage and constancy of the Bishops of Rome who never shrunck their shoulders, never intermitted their succession, but least the Church should want a head, and the Herarchy an hierarchical prince with evident hazard of their lives did maintain and succession of Bishops in that seat, maugre the barbarous cruelty of the bloody ●yrant. Thus much Mr. doctor, and he proceedeth further with exclamations very efficaciously to bind his Lordship for Chalcedon, and so eloquently that in deed I am sorry that his discourse looseth the force with the learned, through some want of historical truth specially in four poyntes.  
14. First what he saith, that namely in the election of Cornelius the succession of Peters chair, was never intermitted, to wit, by any long Scauacancie, is a commendation spoken so out of season, as he may seem to speak by contraries, for after the Martyrdom of Fabian until the election of Cornelius there was an intermission or sea-vacancie of more then a year, to wit, of sixteen months at least, as Baronius proveth, which was a longer intermission, then ever happened either before or after for more then a thousand yeares. Sancto Fabiano( saith Baronius) martyrio coronato, 
Baron. anno 253.  ne per annum quidem valuit ei subrogari successor, licet causae vrgentissimae intercederent, quibus consultandis vniuersali optes esset Episcopo. S Fabian being crwoned with martyrdom a successor could not be subrogated in his place, no not within the space of a whole year, though there were great urgent questions for the decision of which an universal Bishop was needful. And this is proved by a letter of the Roman clergy to S. Cyprian. 
Epis. 31. inter Ep s. Cypriani.  Post decessum nobilissimae memoriae viri Fabiani nondum est Episcopus propter rerum& temporum difficultates) constitutus▪ qui omnia isla moderetur: Since the decease of Fabian, a man of most noble memory a Bishop is not yet( by reason of the difficulties of things and time●) appoynted to determine all these things. Hence M. doctor may learn that by reason of the persecution, the succession in Peters chair was intermitted for sixteen monthes, even at that time when heresies sprung up. This may serve to somewhat alloy his zeal, for Bishops in England, for the church universal to want a pastor sixteen monthes, was a greater inconvenience then for our England to want a particular Bishop for sixscere yeares, being so sufficiently provided of necessaries as it is, and still hath been through the particular providence, care, and liberality of the supreme Pastor.  
15. Secondly whereas he saith the Tyrant did so hate the Bishop of Rome as he did more patiently hear of a prince competitor, then of a Bishop constituted at Rome, cannot stand with truth. For that Tyrant was Decius, who never heard of a prince competitor stirred up against him, so long as he lived, and if he had, is it likely he would haue been less troubled at such an opposition, then at the constitution of a roman Christian Bishop? Mr. doctor therfore mistakes, and with S. Cyprian speaketh of S. Cornelius, he applieth it to the Tyrant. the text of S. Cyprian is: Quod nos simplici cord perspicere& laudare debemus sedere intrepidum in sacerdotali Cathedra eo tempore cum Tyrannus infestus sacerdotibus Dei fanda atque infanda comminaretur, cum multo patientius& tolerabilius audiret leuari aduersus se aemulum principem, quam Romae constitut aemulum Sacerdotem▪ wherein we ought with sincere heart to acknowledge and praise Cornelius his constant sitting in the priestly chair without fear, when the tyrant enraged against the Bishops of God, threatened things not to be name, at which time, he( Cornelius) did more patiently hear that the opposite and emulous Prince was stirred up against him; then that at Rome was constituted an emulous and opposite Bishop; This is to be understood of Cornelius, that he was less troubled to hear of the emulation, rage, and fury, of the Prince against him, then of the emulation of novatus made Bishop of Rome, in schism and opposition against him.  
This Panelius well noteth, and that therfore the true lection is not Dei Sacerdotem as Mr. doctor citeth it, the Bishop of God, but aemulum Sacerdotem, an emulous and schismatical Bishop, which lection also Baronius followeth.  

ubi sup. a n. 5.  16. Thirdly in the same amplification of the constancy of the Roman Bishops, he saith, that twenty seven Popes were made Martyrs before the time of Constantine, whose names he setteth down, and in that number nameth I●annes, Siluerius, and Martinus, who suffered at the least two-hundred yeares after Constantine▪ Finally to show the zeal of the ancient Popes, who made Bishops for particular Churches in the time of greatest persecution, to move his Holynes to do the like for England, 
ibidem n. 5.  he beginneth thus: S. Linus S. Peters immediat successor ordained eighteen Priests, and fifteen Bishops, in the persecution of Vespasianus. The persecution of Nero, the persecution of Domitian, the persecution of Tratan, I haue heard name, but the persecution of Vespasian, now first soundeth in mine ear, which I ween cannot but seem strange to any man acquainted with ecclesiastical history; for this Emperour was so far from being a persecutor of Christians, as he was specially affencted to them, in so much that Iosephus the jew, to please and flatter him, writ honourably of Christ; And though in his dayes some Christians were martyred by inferior Magistrates, yet none by his order.  
To conclude, Mr. doctor bringeth noe solid proof of the heavy obligation he would thrust vpon a Church sufficiently provided of Priests, and other necessaries to receive also a Bishop to reside amongst them, though his entrance begin, and his presence continue a most heavy persecution vpon them.   

There is noe absolute divine law binding the Pope to put Bishops in every particular Church. §. 3.  
17. SOme divines hold that Bishops in particular, and not only in general bee of the divine institution, which other divines of greater authority with fair greater probability reject. But to abstain from questions, this is certain, wherein all catholics do and must agree, that that divine precept if there be any) is not absolute nor determinate in respect of particular circumstances of pers●n, place, time, power; the reason is, because when the necessity and conveniency of the thing commanded, dependeth of circumstances of time, and place, then the divine precepts cannot be absolute; for circumstances may alter things, so that what at this time, and in this place is necessary, and convenient, in an other place, and time, may be needless and inconvenient; hence the divine wisdom about such things commandeth nothing in particular, but leaveth all to the discretion of his Vicar, or at least his divine precepts be not absolute, but so far forth, as the circumstances of persons, times and places, make them possible, necessary, or convenient.  
This reason sheweth that the divine precept, to put Bishops in every particular church or Country cannot be absolute, but at the most condicionall, for places which at one time require a Bishop or many Bishops, may with time so change, that Bishops seem in respect of them neither convenient nor needful nor useful. For example, if a Country that was once a flourishing christianity be brought to that state, that now the catholics are so few as they may be sufficiently provided of priests without a proper Bishop, and in such servitude that if they haue a proper Bishop it is likely some severe persecution will thereupon be raised; in this case noe wise man will think, God bindeth the Pope to give that church a Bishop.  
18. Hence that divine institution( if there be any( doth intrinsically include two limitations or conditions; the first is, 
Suar. de leg. l. 6. c. 6.  that the Pope put in every church a Bishop so far forh, as the end of the divine institution doth require; for when the end of the divine institution and law ceaseth, then also the obligation of the divine law ceaseth, or rather God never intended to bind in such circumstances. What is the end that God commandeth that in every particular Church there be a Bishop? noe doubt to the end that all Christians might be furnished with Priestes, and such necessary Sacraments as depend on Priests, for the Ordination of Priests, and Church Ministers, is the only thing that doth infer the necessity of a Bishop, as shall be proved in the next paragraph; hence where a church that once needeth Bishops to ordain Priests, now needeth them not, but is in such state that a Bishop would rather breed inconvenience then any furtherance, then noe doubt the Pope is not bound to give that country Bishops. This is the State of England, and so the end of the divine law ceaseth wholly in respect of it; as afterward shall be more largely proved.  
Secondly if there be such a divine Institution, the same is given with subordination to the supreme pastor, and without derogation to the plenitude of is power: this plenitude of power is, that he may exempt particular places and persons from the jurisdiction of particular Bishops, reserving them to himself as he shall think fitting. wherefore the divine precept that in every Church there be a proper Bishop over all, hath this limitation, except the Pope by the supremacye of his power, except some places or persons; This power to be in the Pope 
Cap. Frater nost●r 16. q 1. Cap. lumi noso 18 q. 1 Glossa cap 1 de priuil. in 6 vid. Eras mum a ●ho Iurisdic. Ordin in exemptor p. 1. q 3. n. 14.  noe catholic can deny, the practise therof being daily notorious to the whole Church, especially through the Popes exempting of so many Religious orders. In the same manner, the Pope hath reserved from Bishops sundry great towns and cities placing therein secular Abbots with Episcopal jurisdiction; such was the government of the city of Valladolid in spain, till of late yeares, and such is now the government of Medina Campi, and of other great places and towns in spain; whereby it is clear, the Pope may without breach of any divine law exempt from particular Bishops and reserve to himself that handful of catholics that live within England. Why may not he do this? Is it because they be so great a number, and a notable parte of the Church? transversely the towns exempted in spain only contain more persons, then be the catholics of England, yea one Religious bo●y by itself, may be thought to exeede in number all English catholics, to wit, those of the seraphical order of S. Francis. And seing the Pope hath reserved all jurisdiction over the places in England to himself, seing the whole territory of England in respect of spiritual jurisdiction is subject to the Pope only, so that my Lord of Chalcedon cannot challenge the poorest Church or parish as M. doctor doth acknowledge, why may he not also reserve to himself the government of the persons of catholics within this Territory, which is his own and no other Bishops?  
20. But that which doth alone suffice to make Mr. doctors assertion loose all credit, is the weakness of his proofs, both in regard of the authors and arguments he bringeth. The two Schoolmen Sotus and Bannes are alleged otherwise then they meant, and in truth both the one and the other are against him. Sotus saith it is de iurè divino of the divine law quod in genere s●●gulis Ecclesi●s secundum Ecclesiasticam diuisionem sui applicentur Episcopi; 
for. l. 10 de iusti●.& jure q. 1. a. 4. post 2. ●ō●lus.  that in general to every particular Church proper Bishops be applied, according to the ecclesiastical division. Doth not Mr. doctor hear Sotus say that this precept is not absolute nor determinate, in all occasions and times? &c. but in genere secundum Ecclesiasticam diuisionem: in general, according to the ecclesiastical division, that as the ecclesiastical division shall require which is variable as times vary. True it is that as Sotus saith, the divine law doth in general bind the Pope to divide the Church into sundry distinct dioceses, or particular Churches, and to apply unto every one a proper Bishop to ordain Priests, ●nd Church-ministers according as times permit, and require, If the ecclesiastical d●uision be( as ordinarily it is) of such extente and multitude of persons as it cannot be conveniently provided of Church-ministers, without a proper Bishop, then the ecclesiastical division bindeth the Pope to apply there a proper Bishop. If dioceses be very small, the ecclesiastical division dot not necessary require that every Church haue a proper Bishop, but two bishoprics or more may be under the same Bishop, as anciently the bishopric of Funda, was under the Bishop of Tarrason, or Tarracina, as it is noted in the Canon law, Cap. Illud. 21. q. 1. if some diocese, that according to the ancient ecclesiastical division, did require a proper Bp. grow in time to be so small, as it needs not a proper Bp. to ordain Priests, the ecclesiastical division doth not bind the Pope to put there a proper Bishop any longer, he may make it parte of an other bishopric or make, it a Church exempt from Bishops, under some Arch-priest or Abbot, or other ecclesiastical power, receiving ordination of Priests from neighbouring Bishops. So that Sotus his very words cited by Mr. doctor, show, he was not of his mind that the Pope is bound to make Bishops in every particular Church absolutely, and inviolably, in all occasions and events of what persecution soever; but in general, according to the ecclesiastical division as hath been declared.  
21. Much less doth Bannes make for his purpose whom he citeth, teaching that Bishops cannot by the Pope be removed from the whole church, or a great and notable part therof; what doth this make for Mr. doctor? transversely that is noe great nor notable part of the Church in respect of having Bishops, that can be abundantly and conveniently supplied with Priests, without having any proper Bishop, as England is; Bannes in the same place saith; potest Summus Pontisex pro suo arbitratu vnum aut alterum Episcopum amouere, nec in eorum locum aliquem designare: the Pope may at his pleasure remove one or two Bishops and not substitute any other in their places, is not this against Mr. doctor? If the Pope may remove some Bishops, and leave some Churches without proper Bishops, why may he not leave England in that sort, reserving episcopal Iurisdi●tion over the catholics therof to himself▪  
22. We may also note that when Bannes saith that the Pope cannot rem●ue Bis●ops from a great or notable parte of the Church, he meaneth pro suo arbitratu▪ for his sole pleasure, onely to honour such persons and places by immediate subiection to himself; otherwise if necessity urge( as when without raising a grievous persecution, Bishops cannot be sent to some notable part of the Church,) then the Pope is not bound to sand. Thus Africa a notable part of the Church, 
ban. 504.  being deprived of more then two hundred Bishops at once, the Pope sent no other in their places, not to increase the persecution by such a supply ungrateful to their king. I wonder Mr. doctor would broach a doctrine so dreadful bi ding the Pope and English catholics to a thing most dissicill under pain of violation of the divine law, for which he cannot allege one author truly, and fully, which makes not against his purpose.  
23. But perchance the argument whereon he buildeth his doctrine is invincible; verily I cannot think it worthy of his much learning, noe, nor of his discretion to build so heavy a fabric, on so feeble a foundation. he would prove because t●e divine law bindeth the Pope to place Bishops in the Church indeterminatly, that therfore he must put them in all Churches absoutely. I argue thus,( saith he) By the divine law there must be particular bishops in the Church, but there is noe more reason why the particular Church of France, should be governed by a Bishop or Bishops, rather then the Church of spain, or the Church of spain, rather then the Church of England or Flanders: ergo, France. spain, England and all other particular Churches of Extent must be goue●ned by Bishops. This fashion of arguing maketh against all divine precepts, whereby a thing is commanded indeterminatly, leaving the particularities to human, arbitrement, of which yet noe doubt there be many. I will exemplify to show the weakness of this argument in three precepts of this kind. God commandeth that every, man to maintain life, eat some kind of meate, leaving the particular to his choice, now comes Mr. doctors argument: By the divine law every man is bound to eat some meate, but there is no more reason he should eat flesh, rather then fish, or fish rather then whitmeate, nor whitmeate rather then fruit; ergo, by the divine law a man is bound to eat fish, flesh, whitmeate, fruit and all the sorts of viand. again, there is a divine precept that every one fast some dayes prescribed, either by private devotion of the Church, to mortify the lusts of the flesh, to satisfy for sins past, to o●●er a Sacrifice of religious worship to God: Now Mr. doctor argueth thus; every one by the divine law, is bound to fast some dayes in the year: But there is no more reason why the days of March should be fasted, then the dayes of April, nor the dayes of April, then the dayes of May &c. Ergo, all the dayes of March, April, May, and all other mouths, are to be fasted by the divine law; Thirdly there is a divine precept in general, that the Pope appoint some ceremonies at mass, that the Action of Sacrificing be with religious decency performed, Hence in Mr. doctors form one may thus dispute. By the divine law, some ceremonies are to be used in mass; but there is no more reason why the ceremonies of the Introitus be used, then the ceremony of ●h● Epistle, nor of the Epistle, then of the gospel, Offertory, elevation. &c. Ergo, by the divine law, all and every one of these ceremonies are to be used.  
24. He that shall examine Mr. doctors argument according to the rules of logic, 
pag. 376. lin. 10.  might find many defects therein, for i● is apparent that there be more then trees termini, and his assumption hath no connexion either with his proposi●ion or conclusion. By the divine law there must be a particular Bishops in the Church, this is true, But there is n●e more reason that the Church of France should be governed by Bishops, rather then the Church of spain, nor the Church of spain, rather then the Church of England, what is this to the purpose be it so, what then, Ergo France spain and England are to be governed by Bishops; this doth not follow, but rather the contrary. Ergo, it is in the Popes arbitrement to give bishops either to France or to spain or to England as he thinks good, seeing the divine law that there be some Bishops in the Church, may be kept though Bishops be wanting in either of these realms: In true form Mr. doctor should haue argued thus: By the divine law there must be some particular Bishops in the Church, But this divine law cannot be kept according to the the end and intention therof, except there be Bishops in France, spain, and England Ergo spain, France and England are to be governed by particular Bishops, this argument is in form and to the purpose, if the premises be true as they haue some sh●w.  
But I answer that the Minor may be rinsed two ways, being in the one false, in the other partly true, partly false: If the sense bee, except there be Bishops in France, spain and England, this divine law, that there bee particular Bishops in the Church, cannot be kept, so much as indeterminatly, abstracting from the present circumstances of thi● or that place or time, it is false; for the divine law requires no more then that there be some Bishops in the Church, so many in number, as there be no danger that the whole order be suddaynly taken away by their deaths, and so dispersed over the world, that all christians are provided sufficiently of learned and virtuous Priests. If this be done, the divine law is satisfied, though there be no Bishops in France, or spain or England: But if the sense be, that according to the present disposition of times, and circumstances of place, the divine law, of having Bishops, cannot be kept except, there be Bishops in France, spain and England, it is partly false, true in respect of France and Spa●ne, which cannot be provided of Priests as the divine law intendeth, except they haue proper Bishops; false in respect of England which may sufficiently and most conveniently( as now things stand) be furnished with Priests, and not by the means of a proper particular Bishop. Hence Mr. doctors assumption: there is no more reason that Spayn should be governed by particular Bishops, rather then England, speaking of what is requisite now, according to the present disposition of things, is palpably false, Though speaking in general, abstracting from times, the divine law of having Bishops, doth noe more concern spain then England.   

The Church of England as now things stand, according to the Holy Canons is not capable of a Bishop. §. 4.  
26. THe divine law is far from enforcing the Popes Holynes to give England a particular Bishop, as hath been shewed: Rather our church( as things now stand) may seem uncapable of a Bishop, except with some dispensation in the Holy canons, which for the perfect observation of the divine institution haue been exacted. To prove this, we must suppose that the divine institution and holy canons require, that a Bishop be not placed in towns and villages, or over a petty multitude of Christians, nor where he is not needed in respect of ordaining Priests. The reason is, the honour and dignity of a Bishop, that Office grow not contemptible, if one be placed where he is not generator Patrum, the Father of fathers, that is, of Priests, and where he can give the people nothing necessary which they may not haue from Priests. For if this were, the feet might say to such a head, wee need you not without you wee had, and when you are gone, wee shall haue all things necessary unto salvation.  
25. Some may say that not onely for ordination of Priest, but also for government, Bishops are necessary, to wit, to administer iustice, to conserve in the Church unity and peace. I answer, when a Church may haue juridical administration of iustice, the power of government is needful, in which case they of such a Church need a governor; but if they need not also ordination of priests from their governor, there is no need their governor bee a Bishop. The power of government of that Church, may be fitly committed and sufficiently exercised by a priest. But if a Bishop be necessary in a diocese to consecrate priests, so that the priests of the diocese bee his sons, the divine law( if not of necessity yet in reason and decency) requireth that the sceptre of government bee in his hands, not in the hands of any of his sons. Therefore, give me a multitude of Christians never so great that hath no need of a Bishop to ordain priests, and I will boldly say, that there is noe need that the gouernnour of that Company bee a Bishop, yea, put case, Ordination of Priestes and Churchmen were not necessary in the Church, it will presently follow that there is noe need that the universal Church be governed by Bishops superior to Priestes. Generalls of Orders haue under them a great multitude of subiectes, yet bee they not Bishops, nor is there need they bee Bishops, because their subiectes need the direction of government, not the ordination of priesthood at their hands.  
26. Hence the Blessed Apostles appointed, that Bishops should not bee placed, where the power and care of Priestes may suffice, as testifieth S. Clement Epist. 2 Anicetus Epistol. 3. evaristus Epistol. 2.& habetur Can. audivimus 3. q. 2. where also the decree of the counsel of Sardica is registered. Licentia ne sit Episcopo passim ordinandi in civitate modica, cum satis vnus esse p●ssit presb●ter. nec enim necesse est ibi Episc●pum fieri, vt Episcopi vilescat nomen& honori● summi authoritas. Let there be no Ordination of a Bishop in a little city, where one priest may sufficie,( for there is noe need of a Bishop,) that the name of Bishop, and the power of highest honour ●row not contemptible. Accordingly writeth S. lo, 
Epist 4●. ●l 〈…〉 A●ri ae.  that over little flocks, Bishops bee not placed, cum ubi minores sunt plebes, Presbyterorum cura sufficiat, Episcopalia autem gubernacula non nisi maioribus populis& frequentioribus ciuitatibus oporteat praesidere. Because when the flocks bee small, the Care of Priests doth suffice, but the government of Bishops is not to preside, but in greater towns and places that haue multitude of people. In these Canons of the Church you see that Bishops are not to bee placed over little flocks, nor where there is no need of Bishops. But in England, and where a Bishop is not needful to ordain Church-Ministers, Priests may suffice, and a Bishop were needless, so that if one bee there placed, it is against the Canons, against the Churches perpetual practise, and a disgrace to Bishops.  
27. If any say, that in England a Bishop is needful, though not to give Orders, yet to give Confirmation, I answer, that Confirmation is noe Sacrament of necessity, nor is there any absolute necessity, that the same bee given by a Bishop as hath been shewed. And so his giuing of Confirmation, doth not hinder but his flock( if they need him not to ordain priestes) may still say to him, to wit, the feet to their head, wee need you not, as you are Bishop. If the sole necessity of Confirmation were such, as it did enforce a Bishop to bee placed precisely in respect of it, Bishops were to bee placed in every village and town, that none depart this life without that Sacrament, as now thowsands do through want of Bishops, and did also even in the ancient Church, yea this was the cause, why the power of chrisming in baptism was given to Priestes, that none might die without chrism, so saith Damasus of S. sylvester, Ordinauit vt Presbyter baptizatos lineret in vertice propter transitum mortis. he ordained that the Priests should chrism the Baptized on the cro●ne of the head, by reason of the passage of death. That is, that none might pass by death out of this world without holy chrism. Since which Ordination, to be Chrismed by a Bishop, non habet necessitatem legis saith S. Hierom, no law bindeth people to receive the Sacrament of chrism of the Bishop, nor is that Sacrament absolutely required to give any necessary perfection of Spirit, alioquin,( saith he) si ad Episcopi tantum imprecationem Spiritus Sanctus desluit, 
dialog a●uersus Lucifer. cap. 4.  lugendi sunt qui in viculis& castellis& remotioribus ●●cis per presbiteros baptizati antè dormierant, quam ab Episcopis inuisentur: Otherwise, if at the Bishops invocation onely the holy Spirit floweth down, their case were lamentable, who in villages, towns, and remote places being baptized by priest, dy before they be visited by the Bishop.  
28. I Add, that should wee grant( what Mr. doctor will never bee able to prove) that there is a divine precept to take Confirmation, yet this will not enforce a Bishop, except also he be needful to ordain priests. The Reason is. Because if there bee such a precept to receive Confirmation yet it bindeth not, cum non potest commodè haheri as all teach, when Confirmation cannot bee had, but incommodiously, nor without the Churches doing a thing unusual, undecent, forbidden by the canons, as is the Ordaining of a Bishop for a place, where he cannot haue employment worthy of his state, nor bee father of fathers. This I farther confirm, by what divines commonly teach concerning the Holy Eucharist, And I argue thus. The Church is not bound to provide Christians of the Sacrament of Confirmation, more then of the Sacrament of the Eucharist at the hour of death. Yea this obligation is the greater, because without doubt the divine law bindeth to receive and give the Eucharist against death; but that there is a divine precept to receive Confirmation, is very uncertain, the more common tenant of divines being for the contrary. And yet the Church is not bound to give the Sacrament of the Eucharist, 
Suares in 3. p. d. 8.& alij communiter.  when the same can not bee given without doing against the received customs, Ceremonies, and Canons. As when a priest to give a Consecrated host celebrate not being fasting, or in leavened bread, or without the sacred robes of priesthood, as al divines commonly teach. Therefore much less is the Church bound to provide Christians of Confirmation, by doing against her received custom and Canon, of not making a Bishop over Companies that need not Ordination of priests, and consequently needeth not a governor Bishop.  
29. Hence wee may admire gods singular wisdom in directing his Vicar, in the government of his Church to observe the sacred Canons, and by no importunity of men to bee moved to violate received ancient customs. Wee may learn also ever to obey his Holynesses ordinances, which although wee see not the reason or conveniency of them, yet are still justified within themselves. And the more that they are impugned even by the learnedest doctors, the more their rectitude will appear, and now, most just causes of their conveniency show themselves, and how far the spirit of divine truth, is eminent above human learning. If any say that later Popes haue given England a Bishop, and so may seem to haue gone against the Canons, I answer they haue not given England a proper Bishop, to rule it as his proper flock, and as their spiritual Prince, but onely haue sent a Titular Bishop for a time to give Confirmation with voluntary ●urisdiction, revocable at his will, which is not against the Canons.    

The practise of the ancient church, Mr. doctors fourth pretended necessity of a Bishop. caput IV.  
1. THe fourth obligation in Mr. doctors opinion, 
Cap. 13.  ●inding the Pope to or●ayne a Bishop for England, is the ancient practise of the primitive Church, which in time of greatest persecutions, that were intended principally against Popes and Bishops, and even Popes, and would not for fear of persecutions, or other human respects, let any country, or Church, specially of any greatness to bee without a Bishop. With great curiosity Mr. doctor numbers how many Bishops every Pope made from Linus to Telesphorus, and being weary to number all, 
ibid. n. 6.  he remitts Priests to their breviaries for the rest. Hence he often demands what may bee the cause of this, but that the Church thought it was, juris diutui, of the divine law, that every Church, or country should haue its Bp. absolutely, in what circumstances, or persecutions soever. he also hath some examples of the African Churches, that made bishops in persecution. These African examples are in deed against him, as I shall show th● practise of the primitive Church is the only thing that maketh for him a faire show.  
To which I answer, the primitive Church did ordain Bishops in time of persecution, not because they judged that the having of a Bishop in every Church was a devin or●enance, to bee in all occasions in●iolably kept, but three reasons forced them to this, all which now cease in respect of the Church of England.  
2. The first was to preserve the order of Bishops in the world, without danger of being vpon the sudden all at once extinguished. If Bishops in the Church were ● win number, in one province or city only they might by a storm of persecution, by some inundation of war, by the contagion of some pestilent disease bee suddanly all taken away, wherefore that this may never happen the divine institution requires that a great multitude of Bishops bee dispersed over the world, and placed in every principal city, even in the greatest futy of persecution, according as his vicar shall think sitting. The care of this thing so essentially necessary to the being of a Church, caused the primitive Church to do some things that now are forbidden. For this respect in the begininge all Priestes, or in a manner all were Bishops in respect of order, as is shwed by Franciscus a Messana in his annotations vpon S. Hierom. which is also affirmed by 
in 4. d. 7. ● 1  Scotus▪ by 
in 3. p. 1. 3. disp. 16. s●●. 2 s●●●t antiqua on s●●●tu●o vt om●●●s erd●●●s consecrar●ntur Epis●opi. comm. in 3. p. de Sacramento ordinis ●  Suarez by Pinlippus de Gaumashe doctor of So●bon. primis temporibus( saith he) pauci erant Sacerdotes, qui non essent simul ●piscopi propter frequentes,& quotidianas persecutiones. In the primitive times, there were few Priestes that were not also Bishops in regard of so frequent, and daily persecutions, to wit, least all the order of Bishops might fail at once. This was the cause of placing Bishops in cities where christians were very few in number, as S. Gregory Thaumaturgus was ordained Bishop of Neocaesarca, when the christians of the city were not above seventeen. This was the reason why Bishops were made in villages, and little towns tea●med Chore episcopi, country Bishops. Finally to our purpose, this care enforced the Church to make Bishops in the ●age, and fury of persecution when there was noe hope they should escape; for when Bishops died, or were taken away by martyrdom universally over the world, as in those persecutions they were: if new had not been presently made in their ●oo●●es with in a short time, the whole universal Church would haue been left without Bishops. Now this reason to cease in respect of England who doth not see? For though there bee no Bishops, or Bishop in England, the order of Bishops may subsist in the world, without danger of being sudd●inely extinct.  
3. The second reason of ordaininge Bishops every where in time of persecution was, that which of ten hath been touched, that all christians might bee sufficiently furnished with Priestes of learinge and Authority to give them all necessary Sacramentes, and instruction of saving truth. For this cause the divine institution,( as hath been said,) will haue the Church divided into Dioceses and districts, and that every diocese haue a proper Bp. to ordain Priestes, when the Diocese is at such extent as they cannot bee provided of Priests without a proper Bishop within themselves. This necessity was greater in the primitive Church when noe Bishop, or Priest was ordained but in the Cathedrall Church in the presence of all the clergy, and people that would bee present, which Canon, even in time of persecution was 
Ignat. ●p. 6 Cipriā c. 1. ep 3.& 4. de diuina lege descendere vt sa●erdos plebe prae s●nte sub omn●●us oculis deligatur.  inviolable kept, now England may bee, and is abundantly furnished with Priestes, by the providence of the supreme pastor, whereunto a Bishop at home cannot help: yea by ordaininge Priestes with in England may bee do much harm to the catholic cause; and so this necessity of making Bishops during persecution in the primitive Church ceaseth now in our English Church.  
4. The third necessity was the external government of the Churche●, to maintain peace and concord among christians, by way of authority banishinge sin, honouring virtue, promoting● men unto dignity as they deserve. The exercise of this external jurisdiction was necessary, and used in the primitive Church, because the persecution was not so hard, and severe but christians had thyre known Church, and cemeteries, to which all of that city or diocese might repair, and it need required might bee there s●moned before the Bishop; and though some persecutions were so violent, as they did not permit christians to meet in their cemeteryes or Churches, yet that violence was not so frequent nor so universal, nor ever lasted above three, or four yeares at a time, when most. Hence it is manifest, that also this necessity of having a particular Bishop ceaseth in respect of England, our persecution being now, and having ever been so violent in this behalf● these threescore yeares, as there is no hope of having Churches where all catholics of one diocese may meet, and assemble with their Bishops, and Pastors; nor is there any place unto which litigan●s, or delinquents may bee iutidically summoned, and compelled to appear, no● can one be convicted of contumacy if he refuse to appear, seing he may ever justly pretend danger not to meet with his adversary before the Bishop in iudgment, acknowledging his tribunal, so that coactive jurisdiction forcing men to iustice, peace and unity by juridical courses is impossible as things now stand in England: Wherefore one that would challenge external jurisdiction, and coactive power over the Church of England, might bee questioned by the said Church, as S. Augustin makes the people move a question to S. Paul, 
August. in psal.  quid te iactas iudicaturum? ubi sedebis: primo inveni locum ubi sedeas,& sic minare te iudicaturum. why dost thou challenge the authority of a Iuge? where wilt thou sit to exercise iudgment? find a place where to sit, and then speak of being our judge.  
5. Hence also may bee answered the instances, and similitude to prove a Bishop to bee most necessary in time of persecution, 
Dodicatori n. 18. in sine pag. 371. l. 9.  so tediously inculcated by Mr. doctor, when is a pilot more necssary then when a ship is most dangerously tossed with the surginge waves? or a pastor, then when the wolf is ready to devour the flocks? or a general then when the enemy approacheth, and offereth battle? I answer never. But there bee other Pilots Pastours, and Generalls of a Church persecuted besides my Lord of Chalcedon. Christ Iesus is the supreme pilot, pastor General, who in the time of persecution is most especially necessary to govern the Church by the law of his love, the enforcement of external jurisdiction then having no place. The Pope is the supreme visible pilot, pastor, general, then most necessary to declare the doubts about faith, and resist error that may creep in. The particular Bishop is also a pilot, pastor, and general necessary, if otherwise the Church cannot bee provided of Priests, who by their word, by their example, by the administration of Sacramens encourage catholics unto the battle; otherwise if without him, Christ Iesus and his vicar may immediately furnish the country with Priestes: that particular pilot, pastor, or general is needless, specially if by coming, the storm and tempest should much increase, and this is our case.  
Mr. doctor argueth a genere ad speciem. a pilot for England is necessary in persecution. Ergo my Lord of Chalcedon is necessary, as who would say without him the Piloteship, Pastourship, and Generalship of Christ, and his vicar is not sufficient. By this it may appear, that Mr. doctor by no president of former ages can confirm the necessity of a Bishop, with such circumstances as he urgeth for the government in England. To conclude I will produce some few examples of antiquity to prove te contrary, since the time of Constantine, when not paganism, but heresy did persecute the Church, not universally, but in one country only, which is our present case.  
6. It is recorded by Theodoret: 
l 4. c. 13.& 14.  that Valens the Emperour an Arian, banished all catholic Bishops out of his dominions from their Churches, and to execute this decree vpon Eusebius Samosacenus a most holy and learned catholic Bishop, sent a messenger of his chamber. The good Bishop entertained him courteously, and gave him warning not to make the cause of his coming known in regard the citizens being zealous in catholic religion, and love to their Bishop might do him some mischief. In the darcke of the night, that the people might not know of his banishment, and thereupon resist the Emperours edict, privately with one seruant bearing for him only one book, and a cushion, he went to a barge prepared to carry him unto Thrace, the next morning the citizens missinge him, came to the barge to bring him back, he would not but persuaded them to bee content, putting them in mind of the Apostles, commanding Christians to obey the civil magistrate and Prince, and so went unto banishment, during which, he did not omit to visit at times the Churches of Syria Phenicia, and Palestina, there ordaining Priestes, and Pastours. By this example wee are taught, that a Bishop ought not to continue in his Church against the heretical Prince his will, with danger to bring trouble, and persecution unto his flock. That a Church in time of persecution needeth a Bishop, only for the ordination of Priestes, that having Priestes, they ought to rest satisfied, and not by the continual keeping of a Bishop against the Prince his will, provoke his indignation.  
7. The Church of afric living under the persecution of Arian Kings, giveth us many examples, and proper for us in England.  

Victor de persecutione Vandali●a.  Gensericus having conquered Carthage, forbade the catholics of that city to meet together in Churches, or to make any public ecclesiastical assemblies, whereupon after the banishment, and death of their Bishop name Quod vult Deus, they were a long while without a Bishop, not presuming against the Kings will to ordain any, until at the request of Valentian Emperour, the King gave leave, and so p●st longum silentium desolationis( saith Victor) the holy Bishop Deo gratias was chosen. behold the Church will not make Bishops against the will of the persecuting magistrate wit● danger of irrit●ting him. again after the death of Bp. Deo gratias t●e king took from the catholics the use of Churches, forbade public assemblies, commanding that as the Bishops then living dyed, none should bee ordained in their places. Whence the Church of Carthage restend 24. yeares without a Bishop, and of a 163. Cathedrall Churches th●t where in two provinces of afric, only three had Bishops, the rest being dead, and the Churches ordaining none in their rooms, until the king again gave liberty of religion, and Churches. Which sheweth that the Church in her wisdom thought it better that so many Churches should want B●shops, and bee holpen as they could by Priestes, then by ordrining a Bishop against the Kings will, provoke his indignation against his catholic subiects. Yea, that a country where there can bee no ordination of Priestes, no public assemblies is no fit place for a Bishop.  
8. T●is to haue been prudently done, appeared not long after in the reign of Trasimundus also an Arrian Prince, for he gave leave to catholics that they might freely frequent their Churches, 
Sintellus in vita 5. full.  and practise their religion with the Bishops for the present they enjoyed, 
1. joan. 1. Baron. 504.  but that after the death of the present, none should bee sub ogated in their room. Not withstanding this prohibition, the holy Bishops considering that by this means Priesthood and religion would within a short time utterly bee extirpated, moved with zeal, and hoping, the thing being done, to satisfy the king, and mitigate his displeasure, presumed in the seas vacant to ordain new Bishops; wherewith the King being implacablely incensed, Banished the Bishops of Africa to the number 220. or 255. into Sardinia where they led religious lives in cells, 
miscolla l. 13.  being comforted, and maintained by the charities, and liberalities of Simmachus Pope but none of them against the Kings will returned to their seas, 
Marian s●ot{us}. An●st. Bi●liot● singulis annis episcopis e●●l●●us vestes ●●pe●uniam v●●●st●auit.  many died in Banishment, and none wear chosen and consecra●ed in their rooms. So that for the space of more then 20. yeares those Churches were without Bishops, least to the charity of priest: Here wee haue more then two hundred exemples of the like proceeding in the time of persecution, as the Pope now v●e●h with us in England.  

Victor in persecutione vandal●a l. 2 initio  9. I will conclude with an other example which doth fully contain this dictamen, and public iudgment of the ancient Church of afric about this controversy recounted by S. victor. The Church of Carthage having been ●4. yeares without a Bishop, in the beginning of the reign of Hunnericus, Zeno Emperour sent an ambassador to him, that he would afford liberty of conscience to the catholics of Carthage, and allow them to choose a Bishop. The king yielded unto the Emperours request, sent the said ambassador unto the catholic clergy and people, that in his presence a Bishop might bee chosen, whom the people would name. With the ambassador the king also sent his secretary with an Edict which was red that the king granted them the free exercise of their religion, restoring unto them the Cathedral Church of Carthage, commanding them to choose a Bishop, but with this proviso that, the Emperour should grant the like liberty to the Arians in Constantinople, otherwise he would banish all catholic bishops, and sand them amongst the savages of Mauritania. Wee( saith S. Victor) began to groan at the reading of this edict, seeing clearly that they dealt deceitfully with us and that a great persecution was contrived, and plotted against us; hence it is well known, wee said to the ambassador, si ita est his conditionibus periculosis haec Ecclesia Episcopum non delectatur habere. upon such dangerous terms as these are, the Church hath no comfort, nor mind to haue a Bishop. Gubernet eam Christus sicut eam semper dignatur gubernare. let Christ govern it as he doth still vouchsafe to govern it behold the iudgment of S. Victor Bishop of utica, and( if Mr. doctor bee not mistaken) Primate of Afri●k with other Bishops, 
p. 362. liu 1.  and a●l the Priestes and clergy of Carthage consenting with him, their iudgment I say containing the decision of the two poyntes in controversy against Mr. doctor. First that in time of persecution it is not Good, nor convenient, nor any comfort for a Church to haue a Bishop when there is no puplique use of religion. Secondly that in time of such a persecution episcopal jurisdiction for peace, and discipline cannot bee used, Christ then must by the law of his love keep men in order. What can bee more clear in our behalf, and for the iustifiing of the apostolical seat?  
10. Hence I may infer, that Mr. doctor without cause doth so much insist upon this history, 
c. 13. n. 7. p. 363.  in that S. Victor writeth, that notwithstanding his verdict the people so cried out for a Bishop, a Bishop, as they could not bee appeased, and so Eugenius was made Bishop. whereupon a trymph followed specially of boyes, and girls, who flockinge together shewed greater signs of ioy, testifying that they never had seen a Bishop sit in episcopal throne. M. doctor is here so moved, as he saith he cannot but turn his speech to his countrymen to catholics of England and to desire them to mitat● this zeal of the Carthaginians for a Bishop and is M. doctor of this mind in good earnest? will he give this zeal of the Carthagenians for good, and prudent? The persecuting Tyrant commands a Bishop upon certain conditions to be chosen, t●e Primate of Africa with the Priestes of Carthage iudgeth the choice of a Bishop with such conditions to bee dangerous, not to bee admitted; the people of Carthage follow the Tyrants will, maugre their Bishops counsel, and aduise to the contrary, that is, they obey the wolf against the voice of their pastor. Is this to bee allowed? would Mr. doctor bee the counsellor of the catholics of England to do the like? God forbid.  
11. As for zeal, let Mr. doctor put our English catholics truly in such circumstances as the Cathagenians then did persuade themselves to bee in, and I dare warrant him they will burn with desire of a Bishop as much as they did. For those catholics choose a Bishop not against the Kings will, but by his express licence, and order, they choose not a Bishop to ly hidden in a house, or to ride about disguised( even the people had no desire, nor would haue had ioy of such a Bishop) but together with the Bishop they had the cathedrall Church of Carthage with all the glory and majesty of catholic religion, even to the Bishop sitting in his episcopal throne. If his majesty should bee pleased to give to the catholics of London the Church of Pauls with full leave to exercise the rites of their religion, with express order that they should choose a Bishop with the assistance of their clergy, and Primate, if catholics should in these circumstances refuse to haue a Bishop, Mr. doctor might seem to haue some cause to complain. But if( as he would haue them) they make a Bishop against the Kings will, with increase of persecution to go about in secular attire, having no chapter, throne, nor Cathedrall Church, but in the air, if they do this, I say, they shall not imitate the catholics of Carthage, but a new devised fancy, unto which christian antiquity doth afford no parallel.  
12. And hear I note that m. doctor to apply this carthaginian example to England, 
pag. 362. lin. 1.  is forced to wrest the story against truth, with some wrong to those catholics. Those( saith he) would haue hazarded their lives for their Bishop, because they had not seen one in their Church for the space of four and twenty yeares. How zealous should you bee for your Bishop, you not having seen a true Bishop in England till these two last you haue had for some more yeares. As who would say the catholics of Carthage desired a Bishop out of curiosity, because they had not seen a true Bishop in their Church a great while, which is manifestly false, because they had seen many Bishop in Carthage, and namely S. Victor, whom Mr. doctor nameth Primate of Africa, and so was a true Bishop, and their Prelate, and spiritual prince: nor doth S. Victor say that they so reioyced, because they had not a long time before seen a Bishop, said quia nunquam in Episcopali throno sedentem videssent. because they had never before seen a Bishop with a Cathedrall Church sitting in his episcopal throne. This cause that made those catholics so over joyed with a Bishop, m. doctor could not apply to the catholics of England as enjoying the like in my Lord of Chalcedon; wherefore he makes bold with S. Victor to tell his tale after him otherwise then he told it himself, that those catholics did rejoice because they had not seen a Bishop in their Church for 24. yeares; that so he might come upon English catholics with an argument a minori ad maius. God forbid that a good cause should ever bee brought to such strayghts as by such tricks to help itself.  
M. doctor, if he will move catholics, must find out an example of a church rejoicing to haue a Bishop without any cathedrall church, without a throne, going about without the state of a Bishop, with whom they cannot meet, nor hear him, and all this not casually for a time, but permanently, without any probable immediate hope of change. What church did ever rejoice to haue a Bishop in these terms, when without him they might haue priestes, and all other necessaries? Sure I am that the Primate of Africa S. Victor, who Knew the mind of the church in those dayes better then Mr. doctor, saith, Ecclesia his conditionibus Episcopum non delectatur habere, with these conditions the church hath noe ioy to haue a Bishop.   

Wether Regulars be eminent members of the hierarchy. caput V.  
1. MR. doctor having divided his ecclesiastical hierarchy into ranks, whereof Ostiaries be the lowest, he himself according to the counsel of humility, sits down in the lowest place, doing the office of Ostiarie. In the exercise of which charge he is so severe, as some be kept out of the hierarchy, who never, I dare say, dreamed they should be questioned about their entrance. For he keepeth the door so close, that is, he taketh the word hierarchy in a sense so strict, that cardinals as cardinals, patriarches as patriarches, Primates as Primates, Archbishops as Archbishops, are barred out. And although, after some stay, he be content to open the door somewhat wider, that patriarches, Primates, and Metropolitans enter, yet cardinals cannot get in by the open way and door; they must stand out, or else creep in with Regulars through a hole, to be of the hierarchy, in a certain kind of sense.  
That Mr. doctor from his great banquet he makes unto his secular clergy, excludeth Regulars as Regulars, I nothing wonder. And Regulars though they come accompanied with many Nations converted by their labours unto Christ, yet being professors of poverty, they might expect to find the proverb true: Si nihil attuleris, ibis, homer, foras.  
2. For Religious poverty finds Mr. doctor not very liberal in her praises, he is so far from bestowing on her any alms, as he may seem to take from her her due, when he saith, that actual poverty or leaving all things to follow Christ, is no perfection; as shall be shewed. Nor would holy poverty( humility being her profession) blushy to stand at the door of their hierarchy, begging some crumes of repast, that fall from the table of the secular by her euer-reuerenced clergy her Lords and maisters, but that our Blessed saviour, who is the true door and sovereign Prince of the hierarchy, will haue her enter together with his sacred person, as S. Bernard saith: 
Serm. 4. de nativit.  salvator, cuius est aurum& argentum, sacram in suo corpore dedicat paupertatem: The saviour being lord of gold and silver▪ did consecrate sacred poverty even in his own body. Hence all his friends haue so honoured poverty by word and example, and placed her in such an high state of perfection, as her professors haue need to haue care they loose not the gem of humility, by hearing so much of her praises. Wherefore S. Bernards aduise to Religious is not here out of season: 
Scam. 2. de altitud.& bassitud. corpis.  Audimus Apostolicam professionem: Ecce nos reliquimus omnia,& secuti sumus te. Si gloriari libet, hab●mus gloriam. said si sapimus, habere curabimus apud Deum. Neque enim manus nostra excelsa said Dominus fecit haec omnia. Fecit nobis magna, qui potens est, vt meritò magnificet anima nostra Dominum. Ipsius enim magno munere factum est, vt magnum propositum, vnde magni gloriabantur Apostoli, magnificè sequeremur. We hear the Apostles profess: behold, we haue left all, and haue followed thee; ●f we be minded to glory, we want no ground; but if we be wise, we will seek to haue glory with God. For not our lifted up arm, but our lord hath donne all these things. Magnificent things hath he donne us, he, who is potent; and great reason hath our soul to magnify him. For by the magnificent gift of his grace, he hath wrought, that we magnificently follow that magnificent state, whereof even the greatest of the Apostles did glory.  

By Mr. doctors words it is proved, that Regulars haue an eminent place in the hierarchy. §. 1.  
3. THree things are to be proved: That Regulars are in the hierarchy, absolutely, not in a sense, as Mr. doctor would haue men think. Secondly, that they are of the hierarchy even in that degree, from which Mr. doctor would exclude them, Thirdly, that they are of the hierarchy in a more eminent rank then secular Priests. These three points I will demonstrate by Mr. doctors own words, whom the evidence of truth hath forced to speak, whence more may be concluded, then he intended.  
And first, that Regulars are of the hierarchy absolutely, and not only in this or that sense, I hold it a point of faith. For whosoever are members of the Church, are of the hierarchy or hierarchical body of Christ, consisting of members of different orders and offices. Let us hear Mr doctor c. 2. n. 5. The hierarchy or distinction of orders and degrees, is proved, because S. Paul compareth the Church to a mans body, in which are diverse members, as the head, eyes, and the rest, which haue diverse functions Thus he; whereby it is clear, that to say, that Regulars are not of the hierarchy, is as much as to say, they are not of the Church, nor members having any function in Christs' mystical body; so that if any stagger about making Regulars of the hierarchy, they may in the same manner move doubts, whether they are of the Church. 
Ibid. n. 6.  Would Mr. doctor be thought to doubt of this? again saith Mr. doctor: The Church may be proved a hierarchy, because it is compared to an army, in which is a general, Captaines, Lieutenants, Sergeants, Corporals, and common Soldiers. To a family, in which is the Paterfamilias, the good-man of the house, his wife, his children, his seruants; To a ship, which saileth in the sea of the world, tossed with waves of temptation, whose shipwright is God, whose governor is Christ, and under him, his Vicar; he that ruleth the deck or forepart of the ship is the Bishop, whose shipp-man and master is the Priest, whose dispensers are Deacons, whose soldiers the rest of Christians: To a kingdom, which is a multitude ordered and disposed by diuers dignities and degrees whereof some govern▪ some are governed. Thus Mr. doctor; where by it is apparent, that whosoever is absolutely of the Church, is absolutely of the hierarchy; but Regulars absolutely are of the Church, therefore they be absolutely of the hierarchy, that is, in the army of Christ, if not Captaines, at the least, common soldiers; in his family, if not children, at the least seruants; in his ship, if not mariners, at the least soldiers; in his kingdom, if not Gouernours, at the least in the degree of the governed.  
4. Secondly, Regulars are of the hierarchy, even in that sense, 
c. 8. n. 1.  in which Mr. doctor would exclude them. For the question is, saith he, who be of this hierarchy? Not only as the levy is, which is of this hierarchy, as the common people are of a kingdom, but also as they are, who bear office, and haue an eminent place in the Church; In this sense Regulars to be of the Church, I prove by Mr. doctors words: Religious, saith he, 
ibid. n. 4. pag. 225. l. 8  even as Religious are a great ornament to the Church, and are in this sense of the hierarchy of the Church, in that they are eminent members of the Church, and are ordained to help and assist Bishops and Pastours in preaching and hearing Confessions, as the Pastours shall desire and need, or as their privileges shall permit them. Hence I gather three things. First, Religious as Religious haue an eminent place in the Church. For how can eminent members of the Church not haue an eminent place in the Church; if they be eminent members, how can they be of the same rank with lay-men, who be but the feet.  
5. Secondly, Religious as Religious bear office in the Church; for they are ordained to help and assist Bishops, or to be the assistants and coadiutours of Bishops, which is to be in office. Dicuntur enim, saith S. Thomas, 
2. 2. q. 183. a. 3.  in o●ficiis esse, qui ad diversas actiones deputantur: They are said to be in offices, who by public authority are deputed to diverse actions; which actions, as he there addeth, must be actions tending towards the helping and perfecting of others, especially towards God. Hence S. Isidorus saith: 
5 6. aetimol. c. 12.  Officiorum illud praecipuum est, quod in divinis sanctisque rebus habetur: of all offices that is the chiefest, whereby actions are exercised in divine and sacred things. But Regulars are deputed and ordained to exercise actions in sacred things tending towards the perfecting of others; such are the actions of preaching and hearing of confessions: Therefore Regulars as Regulars haue an eminent place in the Church, and haue not only an office, said officiorum praecipuum, one of the chiefest offices, to further the spiritual perfection of souls, as Bishops shall need and require.  
6. Thirdly, that Regulars as Regulars be Priests and Preachers. For Regulars even as Regulars are ordained to help the Bishop in preaching, and in hearing of confessions, as Mr. doctor saith; but this they cannot do, except they be Priests, as is clear: ergo Regulars even as Regulars are Priests; not that by their instituts they be formerly made Priests, but because the office and calling of Priest hood is with their institute and state connaturally and necessary joined. As Bishops or curates be states or callings of Priesthood, because by their state they are deputed to actions, that require Priesthood, though some curates and Bishops be not Priests; so Religious Orders haue the state and calling of Priests; because by their institute they are ordained unto actions, which require the power of Priesthood; as to hear Confessions, as the Bishop shall need. So that a Religious man, that is not yet Priest, is not come to the perfection due to his calling.  
7. Hence appeareth that M. doctor contradicteth himself, w●en else where he saith, that Regulars as Regulars are not Priests, nor haue the office of preaching. If Regulars even as Regulars, be ordained to preach and hear Confessions: how haue they not as Regulars the office of Preachers and Priests▪ And much more clearly doth he contradicte himself in another place, where he saith: 
c. 11. n. 14. pag. 238.& 329.  When Religious men are sent to preach to Infidels, and to convert souls, as that appertaineth not to them as Relegious, but as they are extraordinarily called; so they are sent to exercise greater acts of perfection, then pur●ly monastical or Regular, which are properly belonging to them. I cannot conceive, ho● he could more formally and expressly haue contradicted himself. If Religious even as Religious be eminent members of the Church, ordained to assist Bishops in preaching and hearing Confessions, when they assist Bishops as being sent by them to preach and convert, how do they then perform actions that appertain not to them as Religious? how be these actions higher then purely regular, if even as Regulars they be ordained unto them? And that none may think, that Mr. doctor did casually, and not forced by truth fall on this saying: that Regulars even as Regulars are ordained to preach, hear confessions, &c. to wit, some Religious Orders, he repeats it again c. 8. n. 8. where setting down some divisions of Religious Orders, he saith: Others by the constitutions of their Order do apply themselves not only to the contemplative life, but also to the active, in aiding Bishops and Pastours by their preaching and administration of the Sacraments of Confession and of the sacred Eucharist. If by their very institution Regulars apply themselves to these actions, how be these actions higher then Regular? do not these actions appertain to Religious as Religious? which Religious by their very constitution, and even as Religious, are ordained and bound to exercise.  
8. The third thing I undertook to prove, is, that Regulars are in a higher degree of the hierarchy, then secular Priests, which I demonstrate by the words of the Apostle, 1. Cor. 12.28. joining them with Mr. doctors interpretation. The words are: Et quosdam quidem posuit Deus in Ecclesia, primùm Apostolos secundò Prophetas, tertiò D●ctores, deinde virtutes, exinde gratia● curationum, opitulationes gubernationes, genera linguarum, interpretationes sermonum. And some God hath placed in the Church, first Apostles, secondly Prophets, thirdly doctors, then virtues, and so forward the graces of curing, opitulations, governments, strange tongues, interpretations of speeches. Here S. Paul intendeth two things; first, to set down the varieties of states, ministries, and offices, that are in the Church, that is, the degrees of the hierarchy, as M. doctor saith, and no man doubteth thereof. Secondly, to number those offices in order, first, second, third, according to their degree and eminency of place, as the Text sheweth. Hence if in this text S. Paul place Regulars before secular Priests, then the place of Regulars is more eminent and high and near unto their head. But how can this be proved? because S. Paul putteth Opitulations, that is, helpers before governments, that is, Gouernours. For so he saith: Opitulationes, gubernationes, first helpers, and then gouernours. But Opitulations be Regulars, whose office is to help and assist Bishops; gouernours be secular Priests, that haue the government of souls. who doth so expound? even m. doctor himself in his dedicatory n. 12. Regulars, saith he, must honour secular Priests, who are by the divine institution gouernours of the Church( S. Paul useth the word: governments 1. Cor. 12.28. and the secular must honour the Regulars as helpers, S. Paul saith, Opitulations. where you see that Opitulation● be Regulars, and governments secular Priests as even Mr. doctor doth aclowledge; but S. Paul numbering the offices of the Church in order, puts Opitulations before governments; therefore in the iudgement of S. Paul, and truth, Regulars are of a higher degree in the Church, then the secular Priests. And though M. doctors credit be sufficient to authorize this exposition against himself, yet I add that his exposition is probable, and may seem to be the angelical doctors: for he expounding this place saith: gubernationes, vt Parochi governments, such as Parish Priests are; and though he do not there say, that Opitulationes be Regulars, yet he doth often affirm, that the proper office of some Regulars, 
2. 2. q. 88. a 4 ad ●ls.  is to be opitulations, aids and helps of Bishops and their instruments to perfect and sanctify souls: subseruire Episcopis in tali ministerio est huius Religionis proprium: It is proper unto Religious Orders of this kind, to serve and help Bishops in the ministery of sanctifying souls.  
9. Yea Religious Orders haue this favour, that even the supreme pastor, and Prince of God's people doth not disdain to aclowledge them to be his helperrs, his fellow-workemen, labourers sent for his assistance by the divine special providence. For gregory the thirteenth speaking in general of Religious orders saith: Cum tanti laboris socios& validos remiges nobis Diuina prouidentia praeparauit, 
Greg. Consti. Quantof●●ct●●●sius.& Ascen●ent● D min●.  eorum opera in superandis soeuientis mundi tempestatibus nos maximè sub●euat. As the divine providence hath prepared such strong mariners to be our parteners in this so great labour, so their assistance doth most of all help us to break through the furious tempests of the raging world. And again: Diuina prouidentia pro temporum necessitate varia ac salutaria Ordinum instituta in Ecclesia sua produxit nouisque subinde in ea nascentibus morbis noua remedia, nouisque emergentibus hostium impugnationibus noua Regularium Ordinum auxilia excitauit: The divine providence according to the necessity of times doth produce sundry wholesome institutes of Religious in his Church, providing against new diseases, that by seasons reign, new remedies, raising against the new discovered impugnations of enemies, new helps of Regular Orders, quorum alumni per multiplices probationum gradus altius prouecti semper nobis praesto sunt quos in suscipiendis rebus arduis utiles operarios asciscamur whose children be ever ready for us at hand, whom we may design to be useful workmen for the undertaking of difficult enterprises, tending to the good of souls.   

That Regulars are by their very institute immediately subrodinate to the universal Bishop; secular Priests to particular Prelates. §. 2.  
10. THis may serve to show how fitly Regular instituts be termed Opitulations by S. Paul, and the reason that moved him to prefer Opitulations before governments, that is, Regulars before secular Priests. The reason is, because seculars are by their calling, helps of particular Bishops in the government of particular churches; but Regulars are by their institute helps subordinate immediately to the universal Bishop, to be employed for the good of the universal Church; By the nature, I say, of their state, setting privileges of exemptions aside, standing in the rigour of divine institution, Regulars are immediately subject to the Pope, and free from Bishops, as they be Regulars, that is, according to their vow of Obedience and Regular observances they are bound unto by wow, Rule and Constitutions. This is taught and proved by Sanchez( an author of high esteem) tom. 2. in Praecepta l. 6. c. 1. n. 16. Religiosi non tenentur obedire Episcopos ex vi voti Obedientiae, etiam stando in jure divino& secluso exemptionis privilegio. vnde quoad obseruantias Regulares, non ipsi said Abbati subsunt. Ratio est, quia etsi secluso hoc privilegio diuina jure atte●t● subessent Episcopo,& is esset eorum superior, id tantum est eo modo, quo Episcopus est superior omnium Clericorum, non autem quoad obseruantias, ad quas ex solo voto tenentur. Religions are not bound to obey the Bishop by their vow of obedience, even standing in the divine law, and secluding their privilege of exemption. So that according to their Regular observances they be subject not to h●m, but to their Abbot or superior. The reason is, because though setting a side privileges, Regulars be subject to the Bishop, and he be their superior; yet this only is in a general manner, as he is superior of all the Clergie●, to wit, in regard of ecclesiastical discipline, not in regard of Regular observances, unto which they are bound only by vow. And though Petrus Ledesma seem to hold the contrary, yet saith Sanchez: Nostra doctrina est verissima, quae constat ex eo, quòd quoad obseruantias Regulares& punitionem transgressionum eorum iuxta Regularem disciplinam magis est obediendum Praelatis Regularibus. Our doctrine is most true; which is evidently shewed by this, that in regard of Regular observances, and the punishment of transgressions against them, according to Regular discipline, Regulars are bound to obey their Regular Prelates, more then the Bishop. This doctrine is the common tenant of catholic doctors cited by Sanchez, 
in. 2. d. 45. a. 3. in fine.  yea the same is expressly delivered by S. Thomas saying: In his quae ad disciplinam Regularem spectant, Monachus plus tenetur obedire Abbati, quàm Episcopo; in his enim se voto obstrinxit Abbati; said in eis, quae pertinent ad Ecclesiasticam ordinationem, plus tenetur obedire Episcopo. The monk in things appertaining to Religious discipline, is bound to obey his abbot more then the Bishop; but for ecclesiastical ordinations he is more to obey the Bishop, to wit, secluding the privilege of exemption.  
11. Hence Regulars, who by vow and by their Constitutions are bound to help towards the salvation of their neighbour, are not therein subordinate to particular Bishops, but only to the supreme to be commanded, and sent by him for the Good of the universal Church, whether and in what manner he shall think fit. Nor can Bishops command them nor exact of them the performance of this their profession and vow. Wherefore seing in the hierarchical body those members are most eminent, that are by state most immediate to the head, those most excellent, that are ordained and employed to the most universal Good( For Bonum quo vniuersalius, eo melius: A Good thing the more universal it is, the better) who doth not perceive great reason, why S. Paul should put Regulars before secular Priests in the Church hierarchy? This is confirmed, because as in the Church under Christ living on earth the 72. disciples were next unto the Apostles so they that most properly succeed the 72. disciples and be most like to them, are in the Church in the next degree unto Bishops, that succeed in place of the Apostles. These are Regulars, as S. Thomas proveth 2. 2. q. 188. a. ad 5. Saying, that not only Parish Priests, but also Regulars, who help Bishops in their office, succeed the 72. disciples: Non enim legitur, quod septuaginta duobus discipulis Dominus aliquas determinatus Parochias assignaret, said quod mittebat eos binos ante faciem suam in omnem civitatem& locum, quo erat ipse veniurus, For we do not read, that our Lord did determine Parishes unto the 72 disciples, but that he sent them by couples into every city and place, whether himself was to come. Thus S. Thomas, showing that Regulars, who are instruments of Christs Vicar on earth, not restrained to one Parish or Diocese, but for every city and place, unto which they shall be sent, are most like the 72. disciples, and so most properly succeed in their place, and consequently are to be preferred before those, whose labours and charges are under the command of particular Bishops, and by state and calling are assigned to one little particle of a particular Church.  
12. Hereby may be discovered some want in Mr. doctors discourse, when he will prefer every pastor, and all such as are lawfully called to govern souls, before Regulars. 
6. 13. n. 14. pag. 328.  Not only, saith he, the Bishops, but also every pastor, yea and all they, who are lawfully called to govern souls by preaching, teaching, and ministering of Sacraments, especially, if in performing these offices they expose their lands, liberties and lives, haue a more perfect calling then the Religious as Religious haue; because the Religious man by his calling seeketh only to save his own soul, he having by state and office no care of souls; and he is not by his calling to give his life for others, as every pastor, and they who haue charge of souls, are. In these words Mr. doctor may seem much to forget himself, in saying that a Religious man by his calling seeketh only to save his own soul, not the souls of others. Doth not himself else where say, that Regulars as Regulars are eminent members of the head, and ordained to help Bishops in preaching and hearing Confessions? and in another place, that some Religious men by the institution of their order apply themselves to active life, by aiding Bishops by their preaching and administration of the Sacraments &c. how then do they seek to save only their own souls, and not the souls of their neighbours? Of the institute of the society of Iesus, Pope gregory the Thirteenth, 
Constitut. ascendent Domino.  as it were, contradicting Mr. doctor in terms saith. Gratia ipsorum vocationis proprium est diuersaloca peragrare ex Romani Pontificis directione,& vitam agere in quauis mundi plaga, ubi maius animarum auxilium speratur Of the grace of their calling ●t is proper to go about the world by the direction of the roman Bishop, and to live in an●e coast of the world, where they may hope to make greatest gain of souls. And that Mr. doctor may not escape, by saying, that Regulars do not attend principally to the helping of souls, as seculars do, but only consequently, the Pope addeth: Cuius finis praecipuus est Catholicae Religionis defensio& propagatio, animarumque in Christiana vita& doctrina profe●us▪ Of which society the principal end is, the defending and propagating of the catholic Religion, and profiting of souls in Christian life and doctrine. This proveth also that to be fal●e, that a Religious man by his state and calling is not to give his life for others, seing some Religious men are bound by vow and institute, that is, by their state and calling to go amongst infidels when they are sent, and not to shrink, though they cannot go without evident hazard of their life.  
13. And though Priests, that haue benefice, unto which care of souls is annexed, be bound by office, by reason of the stipend they haue, and so are bound even in iustice for every soul( wherein they may seem to make a hard bargain) yet is not their calling more perfect then that of Religion. First, because though the tie of iustice, into which curates enter, be more strict, and of greater obligation in regard of sin, yet the obligation of charity, obedience, Religion, wherewith Regulars bind themselves to help souls, is more high and excellent and greater in regard of merit, specially because they are bound by their state to labour in the harvest of souls with a more pure intention, and more free from earthly reward, then are secular Priests, who do not labour without their wages. Secondly because that the Parish Priest doth not by obligation bind his whole life to the aiding of souls, but he may forsake his calling, leave his flock, and pass to Religion, without the Bishops leave, as S. Thomas saith, but the Religious bindeth his whole life unto God, 
4. 2. q. 184. a. 8.  to be employed for the saving of souls, according to the arbitrement of the supreme pastor. So that look( saith S. Thomas) what perfection an Holocauste hath, above any other ordinary sacrifice, the same perfection haue Religious men by state, above secular Priests, even those that be curates.    

Mr. doctors comparison betwixt the state of Religion and of Bishop examined. caput VI.  
REGVLARS, who as Regulars and by their institute be Opitulations, and attend to the helping of souls, are convinced by the testimony of S. Paul, as understood even by Mr. doctor, to be seated in the hierarchy above secular Priests.  

The Order of S. Benedict in the number of Opitulacions. §. 1.  
1. FRom which number neither truth nor gratitude will permit us to servile the most venerable Order of the greatest Patriarch of monks by divine destination, name Benedict, to signify, quod in semine eius benedicerentur omnes gentes, that by the charitable labours of his glorious offspring, all nations should be made blessed. Their worthies eternally famous haue been so many in number, so super-celestiall in all Christian excellencies, that what the poet said of Rome so fortunate in her children, renowned for Martiall prowess, may with greater truth and fitter signification be applied to this Religion, most flourishing for Saints of apostolical dignity and perfection: 

Christi.  Imperium terris animos aequauit Olympo  
Felix prole virûm, qualis Berecynthia matter  
Laeta Deûm partu centum complexa nepotes,  
Omnes coelicolas omnes capita alta ferentes.  many be the divine benedictions and excellencies of this Order, but one more then the rest I do and will eternally honour. A singular happiness it is of the roman Church, that from Nero to Constantine, sho hath had 33 Bishops, as many in number as were the yeares of our saviours life; all which partly by the persecutors sword, partly pined away with other pressure, suffered martyrdom for Christ; that Church giuing him the life of one of her Bishop, in recompense of every year of his life. No less is the happiness of this Religion, that hath converted unto Christ 33. kingdoms, for every year of his life giuing him a whole nation of people, to give him thankes and adore him; so that, as I said, neither truth nor gratitude, I add, nor shane will permit them to be excluded from the rank of Opitulations, to whom for their help the Christian world, especially Europe, above all, England, is immensely beholding.  
For though by their Rule given by S. Benedict, they be not specially ordained to attend to active life in the aiding of souls, yet the same Rule doth not forbid them this kind of sacred employment. And the supreme pastor seing the fruitfulness of their labours, and the necessity the Church had of them, did institute, that they should be made Priests, that so they might sanctify the whole world with their sacrifice, and be still ready instruments, whom the holy sea might send about glorious enterprises. Wherefore M. doctor is mistaken, when he saith: 
c. 8 n. 8. pag. 225.  monks by profession are to live in Monasteries, and to attend to the contemplative, not to the active life Such, saith Bellarmine, are the Benedictins of Monte-Cassino, and others of that Order. And again: monks by their institution should keep their selves within their monasteries, and apply themselves only to contemplation and prayer, and singing in the choir. Here, I say, Mr. doctor is deceived, perchance not against his will. Bellarmine doth not say, that the Benedictins are bound by their profession to attend to contemplation only, but saith, that those of Monte-Cassino do not now actually attend to active life, but the addition, and others of their Order, is not Bellarmines, but Mr. doctors, desirous to stretch Bellarmines saying from Cassino as far as douai. S. Bonifacius Pope( who knew the Rule of S. Benedict better then Mr, 
16. q. 5. c.  doctor) saith: neque enim B. Benedictus monachorum pater Almificus huius rei aliquo modo fuit interdictor, said secularium negotiorum edixit expertes fore tantummodo. For B. Benedict, the glorious father of monks did no ways forbid his monks this( helping their neighbour) but only gave command, they should abstain from secular negotiations.   

How the holy ancient Fathers did highly honour and prefer the state of Religion. §. 2.  
3. MR. doctor will needs renew the ancient comparison betwixt the state of Religion and the state of Bishops, which of them is the most perfect and excellent, wherein he doth extol episcopal excellency with such excess, as may breed in Regulars an appetite to make his discourse more regular and within measure. Nor can I for the renewing of this disputation commend his discretion, seing Regulars in this behalf contend with great advantage in two respects. First M. doctor commends a state, setting the same forth as most excellent, and consequently amiable and to be desired, which he will not say he himself desires, nor will any man without blushing yield to say, he desires it from the bottom of his hart. For he knows the saying of S. Augustine: Locus superior, sine quo populus regi non potest, 
li. 19. de civit. c. 29.  etsi administretur vt deceat, tamen indecenter appetitur. Superioriti● of place, without which people cannot be ruled, though it be performed gloriously, yet it is never desired but shamefully. The orator thought he did sufficiently discover the folly of Philosophers, for that in the frontispiece of their books, they writ against the cupidity of glory, they caused their names to be painted, that they might be celebrious. m. doctor takes a contrary course, setting forth Episcopal dignity as a most excellent and desirable thing, yet dareth he not put his name amongst the desirers thereof, how will he induce others to think, he is highly persuaded of the goodness, beauty, and excellency of that state, wherein he will not wish himself placed. yea, if one should say: the love of a bishopric burns in his hart, he would think himself much disgraced. For presently S. Chrysostoms saying will be brought vpon him: 
Hom. 35. in op●re imper.  Primatum Ecclesiae concupiscere neque justum est neque utile; quis enim sapiens vult ultro se subijcere seruituti, vt debt rationem pro omni Ecclesia, nisi fortè, qui non timet Dei judicium? To long for, primacy in t●e church, is a thing neither reasonable, nor of profit. For what wise man will of selfe-accorde enter into obligation to give account for every one of a whole church, except such a man, that feareth not the iudgement of God▪  
4. On the other side, no wisdom, no sanctity, no dignity on earth may blushy to profess love towards the state of Religious poverty and humility, or to be deeply enamoured therewith. S. Augustine, that mirror of Christian learning and sanctity, let him speak for the rest, who were doubtless all of his mind; he giveth this testimony of himself: 
Epist. 29. a. 4.  I the writer hereof haue ardently loved that perfection, whereof our Lord spake, when he spake to the rich young man: go, sell all thou hast, and give it to the poor, and come follow me; and I haue embraced the same, not by mine own forces, but through the help of his grace. How much I haue profited in this way of perfection, myself can tell better then any other man, but God knows better then myself. To follow this state, I exhort others with all the force and efficacy I can; and in the name of our Lord I haue parteners, unto whom this perfection hath been by my ministery persuaded. What holy man, will Mr. doctor find, that was thus enamoured of an episcopal state? that did delight himself and joy in that charge? that did profess to exhort others to seek and embrace it with him?  
5. The second advantage, is that all holy Bishops, that ever were, stand on our side, commending the happiness of a Religious state, far beyond the state of Bishops, what can be more dreadful and more terrible to show, how vnlouelie is the state of secular prelates, then what S. Chrysostome writeth: 
Hem l. 3. in Acta Apost.  Non temerè dico, said vt aff●ctus sum ac sentio: Non arbitror sacerdotes mulios esse, qui salvi fiant said multò plures, qui pereant. In causa est, quoniam res excelsum requirit animum. I speak not at random, but from my hart, and a● I believe; I think, that of Priests there be not many, that are saved, but that the far greater number of them perish; the reason is, because the office requires a high resolution, for the Bishop hath many occasions, which will drive him from his good customs, and he hat● need to haue on every side innumerable eyes.  
6. He that doth deeply apprehend eternity, will judge, that he had great reason, who said, that if it were revealed of God, that in all the posterity of Adam, only one man were to be damned, that is deprived of God, and deputed unto torments unsupportable for ever; yet that might suffice to make every one to live in perpetual fear and trembling, least perchance he be that unhappy creature, on whom that dismal destiny is to light. What a dreadful thing then is it, to be ranked amongst them, in which number the far greater parte is not saved, many times not for their own dissolute lives, but only for the damnation of others, which they were bound to hinder. Quòd al●● peccant, saith S. Chrysostome, 
Chrysost. ubi ●upra.  illi imputentur. Nihil dico praeterea, si vel vnus decedat non initiatus, vnum hoc totam ipsius subuertit salutem. The sins of others are imputed to him. I say no more but this, if one only chance to depart this life without baptism, this alone will suffice to make him wholly void of salvation.  
7. S. gregory to the same purpose. Penset, qui ad satisfaciendum districto iudici de sua tantummodo anima fortasse non sufficit, quia quot regendis subditis praeest reddendae apud Deum rationis tempore, 
24. moral. cap. ult.  vt ita dicam, tot solus animas habet. let the pastor consider, that being perhaps notable to give good satisfaction to the severe judge about his own only soul, at the day of giuing account unto God, being but one in person, he shall as ● may say, haue many souls, for which he must answer. And in another place in pastorali li. 1. cap. 9. Quid est potestas culmin●s, nisi tempestas mentis, in qua dum cogitationum procellis navis cordis quatitur, huc illucque incessanter impellitur, vt per importunos excessus cordis ac operis quasi per obuiantia saxa frangatur. What is the power of dignity, but a storm of mind, wherein the ship of the soul beaten continually with thoughts this way and that way tossed without rest, that by sudden excesses of hart and work, as it were, vpon hidden rocks, the same be broken  
8. On the other side, how eloquent and copious are holy Bishops, to set forth the happiness, excellency, sanctity and security of Religious men. S. gregory, whom we heard comparing the state of prelates unto a stormy sea, doth liken the state of Religious to a calm and peaceable haven. 
L. 10. epist. ep. 46.  For writing to Desiderius a Bishop, he exhorteth him not to give any impediment to a secular Priest or pastor, that was desirous to retire to Religion, but rather by his episcopal admonitions to inflame him, that the fervour of his prompt devotion might not gr●we cold, vt qui à turbulento secularium curarum metu se segregans, quietis desiderio Monasterij portum appetite, rursus in Ecclesiasticarum curarum non debeat perturbationibus implicari. Thathe, who freing himself from the furious confusion of worldly troubles, through a desire of souls repose, amongs for the haven of Religion, be not again entangled in the perturbations of ecclesiastical or pastoral cares.  
9. Yf Mr. doctors conceit were true, that a secular pastor layeth his foundation on a Religious mans roof, S. gregory may seem to haue been solicitous, not to promote in perfection, but rather to pull down this secular Priest from the very roof thereof, and to haue approved his doings against our saviours precept: Qui in tecto est non descendat; he that is on the roof let him not descend. But no wonder Mr. doctor is otherwise conceited of Religion, then was S. gregory, not having proved the excellency thereof, as he did. For well saith a holy Patriarch: 
S. Laur. justin. de Monastica conuersat. c. 18.  Nemo certè nisi expertus percipere sufficit, quàm amabilia, quàm dulcia, quamne preciosa sunt, quae largitur Deus iis, qui pro ipsius amore suis sibique renunciant. No man, that hath not had experience thereof, can conceive▪ how amiable, how sweet, how precious the things are, which God bestoweth on them, who for his love renounce all they haue, together with themselves.  
10. let a holy Bishop speak out of his own experience, 
De Constitus. Monast. c. 18.  S. Basil: Huic vitae instituto quid est tandem, quod jure aequiparari possit● quid beatius dici? qui dum laudabili ratione caelestis status formam egregiè exprimunt futura regni premissi bona percipiunt; what is there that may be equalled unto this kind of life? what may be thought more blessed? living in community as they do, excellently express the form of the heavenly kingdom, so they do afore hand reap the future happiness of the same. Thus saint Basil, and much more in commendation of religious state.  
11. But finding the excellency therof to be beyond all human eloquence, concludeth thus. Non ea est mihi facultas dicendi, vt rebus per se magnis splendorem possim afferre, velui tamen quoad fieri posset dignitatem& excellentiam tam preclari studij demonstrare. Nam quid est tandem quod si huic comparetur, non jure long● inferiùs iudicetur? I haue not such faculty of speech, as I am able to give light and splendour to things great and glorious of themselves, yet I haue end●wored so far as it was possible, to lay open the dignity and excellency of this noble state, for indeed, what thing is there which being unto this compared, will not be judged far inferior? Thus this holy Bishop, prefers the state of religion before all others, for dignity, and excellency, professing his want of eloquence to declare the great worthiness therof. 
De moribus eccl. cap. 27.  In like manner S. August. showing himself ravished with admiration exclaims. Hoc tam excellens fastigium sanctitatis cvi non sua sponte mirandum,& honorandum videtur, nostra oratione videriqui potest? to whom this excellent beight of sanctity doth not seem admirable and honourable of itself, how can my discourse be able to make it so seem? having so great advantage what need we fear to encounter Mr. doctor in this contention, seing what soever we say of the excellency of Religion all holy bishops will grant to be the truth.   

The excellency of Religious poverty not well conceived by Mr. doctor. §. 3.  
12. but before we enter to discuss this question, we must clear the perfection of Religious poverty, from some blemish, that Mr. doctors imperfect discourse may seem to fasten upon it. For as he is not bound, nor meaneth to practise this perfection, so doth he not speculatiuely comprehend the right definition therof,( yea which seemeth less excusable) he doth not fully, nor faithfully relate S. Thomas his doctrine in this behalf. 
Pag. 334. lin. 10.  I answer saith he, c. 12. n. 17. with S. Thomas the honour of the schools and glory of Religion, that actually to renounce all, is no perfection, but an instrument and means to perfection: and therfore though the Religious person do actually leave all, that argueth him not to be perfecter in state, 
pag. 321. lin. 5.  then the Bishop: And in another place, c. 11. 12. there is only this difference betwixt Religious and other Christians, that the Religious leave all things actually, other Christians must leave them in preparation of mind: the former actually leaving of them it no perfection, but an instrument of perfection, unless it be joined with the love of God in which consisteth perfection, as S. Thomas of Aquin well observeth; but to leave all in preparation of mind, is perfection, because it is either for the love of God, or is joined with it, thus Mr. doctor of whom I would know where S. Thomas saith that actually to leave all is not perfection. In the place by him cited, 
22. q. 284. a. 7. ad 1.  S. Thomas saith only this in ea non consistitessentialiter perfectio, in actual leaving of all things, perfection doth not essentially consist, Hence S. Thomas concludes, quod nihil prohibet esse statum perfectionis absque renunciatione propriorum, that there is no repugnance, but there may be a state of perfection, the professors whereof be not bound to renounce all; but he doth not conclude as Mr doctor makes him, that the religious man who actually leaveth all, is not in this respect more perfect in state then the Bishop.  
13. To clear this matter, we must distinguish with S. Thomas two Kindes 
in Matheum c. 5. in fine Perfectio ●st duplex vel meriti vel status.  of perfection, the perfection of merit, and the perfection of state. Speaking of perfection of merit, it were a great error, if not the very herisy of jovinian and Vigilantius, to say, that actual leaving of all is perfection. For Religious leaving of all is an act of the love of God, being done to the end to cleave and adhere unto Christ, an act of charity, and liberality to the poor, by bestowing all on them, an act of religion because done by vow, giuing away to God our power and faculty of having any thing besides only him. Seing actual leaving of all( done as it ought) is an act of many excellent virtues, how can it want the perfection of high merit. And if it haue the perfection of merit, how can Mr. doctor with truth say so absolutely, it is no perfection. But speaking of the perfection of state, actual leaving of all is an instrument of perfection, not essentially perfection; for the perfection of state is an habitual constant disposition of mind, quae saith S. Thomas ab hoins affectu excludit quicquid impedit ne voluntas eius totaliter feratur in Deum. 
2.2. q 181, a. 4. ad 3.  Which doth remove from mans affection, whatsoever may any ways hinder his will from being totally carried towards God. Or it is a readiness of hart, still virtually continuing to reject whatsoever may diminish, allay, and to embrace whatsoever may further and advance the fervent exercise of divine love. Now actual leaving of all things for Christ, is not an habitual disposition, of mind, but an actual exercise of pure love towards God. Therfore it is not essentially perfection but an instrument therof. acts be instruments to produce the habit, yea by one act perfect and intense, the habit is oftentimes engendered. actual leaving of all things to cleave unto Christ, is an act of divine charity, most perfect, pure, and excellent. It is therfore a most excellent instrument to settle the mind in perfection, that is in a constant disposition to fly whatsoever may hinder the soul from being carried totally towards God.  
14. Some learned divines hold, that perfection of state doth consist in one perfect act of divine love, not as actually exercised, but as virtually, and morally still remaining as being never retracted or recalled. according to which doctrine, one may defend that the essential, perfection of a Religious state, doth consist in a mans leaving of all things, and consecratinge of himself with perfect charity unto God, as this act doth still morally remain, in being never recalled, either outwardly befoore men by going back, or inwardly in the sight of God, by repentance, or voluntary neglect of his vowed duty. But rather daily renewed, continued, and increased, by the exercise of new acts of Religion and divine love. And thus wee may say, that actual leaving of all things by vow, out of desire of perfect union with God as actually exercised, is an instrument of perfection, as morally and habitually remaining in the Obligation of vows exactly observed, is formally and essentially perfection.  
15. Mr. doctor hath two propositions in this matter, which may seem strange, and show that his speculations about Religious poverty are no deeper then his affections. actual leaving of all things( saith he) is no perfection, 
pag. 322. lin. 12.  but an instrument of persection, unless it be joined with divine love. I demand of him, if actual leaving of all things be joined with divine love, is it then essentially perfection and not an instrument thereof? Doth an instrument cease to be an instrument because it worketh the effect? Doth the way to London cease to be the way, because it reacheth as far as London, and is joined therewith, way rather the instrument cannot be effectual, except, it be joined with the effect, nor the way good and perfect, except it be joined with the journeys end. He saith also if it be joined with divine love, as who should say, actual leaving of all things to follow Christ, to be united with him, to cleave eternally to him, could be void of divine love.  
16. wherefore his speculation about poverty, that poverty in preparation of mind is either divine, 
c. in 17.  or joined with divine love: actual leaving of all things, as many heathens( saith he) did, is not perfection, nor still joined with divine love; this speculation I say, is not solid. For either Mr. doctor speaketh of leaving of all things, as it may be used by human vanity, or as it is practised according to our saviours counsel. In the first way as actual leaving of all things, may bee heathenish and profane, so likewse preparation of mind to bee poor, and leave all▪ some heathens actually left all for honour, or human glory, or that they might attend better to contemplation of natural things. True; But▪ amongst them also there were tousands tat were prepared in mind to be poor, and leave all rather then loose their honour, or some human commoditye, to which they were addicted. king Alexander himself was as poor and naked as Diogenes in preparation of mind, in case that were necessary to gain famed, and reputation with the world, as himself said, If I were not Alexander I would be Diogenes. Would Mr. doctor say that this preparation of mind to follow Diogenes his poverty, was divine love, or joined with divine love in king Alexander▪ His learning will not let him once imagine this; so that when he saith, that preparation of mind to leave all, is either the love of God or joined therewith, he must speak of Religious preparation in mind, conceived upon the motive of charity, to be rather poor, then to leave God, And this way speaking of actual abrenunciation of all worldly things, to cleave unto Christ, or to be more ready& expedite to follow his steps, he must needs say that the same is ever, either the love of God, or joined therewith.  
17. More strange is his other proposition, there is onely this difference betwixt Religious and other Christians, that the Religious leave all things actually, other Christians in preparation of mind. Plato defined a man to be animal bipes implume, a living creature two legged without feathers. Diogenes to refute this definition, taking a Cock, and having plucked of his feathers brought it to Platoes school, saying to his scholars, Ecce homo Platonicus, behold Platoes man. If a Good Christian being prepared in mind to leave all, chance to meet with a thief, and rather then kill him p●rmittes him to take all, he hath in the world from him, and strip him as naked as Diogenes his Cock, they might bring him to Dowaye and say behold Mr. doctors Religious man, For Mr. doctor saith there is onely this difference, betwixt a Christian prepared in mind to leave all, and a Religious man, that Religious actually leave all, But this Christian hath actually left all, and hath nothing in the world and so there is no difference betwixt him, and a Religious man, if Mr. doctor speak truly.  
18. And will he defend this in good earnest? How many differences be there, besides Mr. doctors onely one, betwixt Religious and other Christians prepared in mind? First their mental leaving of all is passive, to suffer all things to be taken from them, when they can not hold them any longer without sin. Religious mens leaving of al is active, giving away all they haue to the poor of free love of Christ, when they might haue kept their states without leaving him. Secondly those though they leave all, yet still retain a right to recover them, yea also a preparation of mind to recover them, or other wealth, if conveniently they may: But the Religious man gives away, all that he hath, retaining no right to any things, nor any will, so that by his vow, he hath left in preparation of mind, whatsoever he might haue desired whih more then one world. 
Hom. 10 in evang.  Multum reliquit( saith S. gregory) qui affectum habendi reliquit. H● leaveth much who leaveth all desire to haue and S. Augustine, omnia dimisit, qui non solum quantum potuit, said etiam quantum volvit habere contemnit: he leaveth all things who contemneth whatsoever he might haue had, yea whatsoever he might haue desired Thirdly other Christians are ready to leave all, in case they must so do, or leave Christ, yet they be not thereunto bound by vow& by the virtue of Religion, but Religious men haue consecrated themselves to God in poverty, that by the love of creatures, their love to the creator be not diminished. Fourthly other Christians are bound to leave all things, when the retaining and use of them, is contrary to the divine lawe: the Religious man hath, by vow left all that may any ways hinder the perfection of divine love, and stay his will from running totallye into the divine embracements, which is not ordinary, but singular perfection, as saith S. Augustine. 
Aug. Ench. 73.  Non est hec perfectio communium servorum, said perfectorum filiorum Dei, quia magnae& beneficientissimae bonitatis existit. This perfection of sanctity is not of ordinary just men, but of the perfect Children of God, because it is of most great, and bountiful goodness.  
19. Finally the preparation of mind to leave all, which every Christian is bound to haue, is onely in a general, and confuse manner, so farforth as he doth in general purpose never to offend God. He is not( being out of occasions) bound to descend to particulars, preparinge his mind to leave all expressly in case it were necessary. Hence their preparation of mind is exceeding weak, and such as were they put to it, they would never endure the onsett, but run away, leaving rather Christ, then their wealth. And yet this preparation so in general and in dark, miserable, and infirm, doth( when occasions do not urge) suffice unto salvation. But the Religious man with his preparation of heart, must and doth descend to particulars, with an heavenly altitude of mind, and love of eternity, treadinge under foot, whatsoever is eminent and desirable in this world. Whence poverty in preparation of mind, which even Bishops ordinarily must haue, is no ways comparable to the height and strength of Religious poverty; much less had Mr. doctor reason to compare with it, yea prefer before it, that preparation of mind every Christian by state is bound to haue, wherein he may seem to approach too near unto the condemned opinion of Gulielmus de sancto amore related by Castro( lib. 12. contra haereses, verbo Paupertas: haeresi 3.) paupertatem in promptitudine animi quando necessaria fuerit ad Christi honorem esse optimam, actualem vero nec consulendam, nec laudandam. That poverty in preparation of mind is best, but actual leaving of all, is neither to be counseled, nor praised.  
20. Further what Mr. doctor doth very confidently affirm( cap. 11. n. 11.) that there are many, 
p. 317. l. 14.  not onely secular Priestes who are not bound to poverty, but also many married men more perfect oftentimes then are many of the Religious, speaking of Religious men, that keep their vows, and observe their rule. This is( I will not say false) but uncertain, and more then he knows; nor would he so easily, and so firmly haue entertained, that imagination had he been of S. Hieroms mind. For this holy father writing to julianus, a secular man of much worth in the world, and of very holy conversation, leading a chast single life, bestowinge on the poor large alms, nourishinge t●em with his means, which were great, 
Epist. 34.  Sanctorum Monachorum greges flocks of holy monks; writing I say to him he exhortes him to follow the state of poverty, that is, to mount up to heaven with Elias, & mundo immunda vestimenta relinquere. Cur autem( saith he) & tu nolis esse perfectus? Cur qui in saeculo primus es, non in familia Christi primus sis? why wilt not thou also be perfect? thou that hast a prime place in the world, why shouldst thou not also haue a prime place in Christes family? After much exhortation he concludes with these words which are to my purpose. Quod si reipsum dederis Deo,& Apostolica virtute perfectus, sequi caeperis saluatorem, tunc intelliges ubi fueris,& in exercitu Christi quam extremum tenueris locum. If thou give thyself unto God, and being made perfect with apostolical strength, follow our saviour: then thou shalt know where thou wert before, and in the army of Christ how exceeding low a place thou hadst. Thus S. Hierom. If a secular person so noble and excellent, leading so holy a life in the world as julianus did, was in a very low degree of sanctity in respect of Religious men, how can M. doctor so certainly know, that many secular Priestes, many married men are oftentimes more perfect, then many of the Religious that keep their rule? But no wonder Mr. doctor speaketh more for seculars then did S. Hierom. and less in the behalf of poverty, being so affencted as perchance this speech of S. Hierom will not give him much content. 
Epist. 150.  Si vis perfectus esse, si Apostolicae dignitatis culmen cupis,& in primo stare fastigio sanctitatis, fac quod fecerunt Apostoli, vade& vend quod habes& da pauperibus, vt nudam solamque crucem nudus sequaris. If thou wilt be perfect, if thou desire the height of apostolical dignity, and to stand on the prime top of sanctitye, do what the Apostles did, sell all thou hast, give all to the poor that naked thou mayst follow the naked cross. S. Hierom, without, any doubt, saith, that Apostles did profess the state of poverty, and that the state of poverty, is the highest top of apostolical excellency: but M. doctor would fain haue it thought that the Apostles vowed not poverty, and that apostolical poverty, is but the very lowest step of episcopal sanctity. These two doctors, being so differently affencted no marvel their conceits differ. But who will not prefer S. Hierom?   

In what sort the state of Bishops is preferred above the state of Religious. §. 4.  
21. NOw coming nearer unto the comparison to decide the same according to theological rigour, I set down, and prove brieffly these 7. assertions.  

THE FIRST ASSERTION.  
It is certain that the state of Bishops is not so perfect, as it doth include, and embrace the perfection of a Religious state, or that the Bishop layeth his foundation on the Religious mans top and roof, as M. doctor speaketh. This is proved because if the state of Bishops were perfect, as includinge and embracinge Religious perfection as a part and lowest step therof, one that hath vowed Religion might accept of a bishopric, without having first performed his vow of Religion. For if in the state of Bishop the state of Religion and all the perfection therof were included, by vndertakinge the state of Bishop, he should fully, and formally fulfil this vow. even as he that hath vowed a Religion of lower perfection may fulfil his vow by entering into a Religion of higher perfection, where all the perfection of the lowe● and much more is included; neither could there any doubt bee made of this, if Episcopal state did include the perfection of Religion. But one that hath vowed Religion can not be Bishop until he hath performed his vow, and if he accept of a bishopric and bee consecrated, he is bound to leave his bishopric and to become Religious, as it is decided Cap. per tuas de Voto. where the Pope declareth that is bound to renounce his bishopric and become Religious. Si suam desiderat sanare conscientiam, if he desire to heal the wound of his conscience, and put himself in a good state.   

THE SECOND ASSERTION.  
22. It is certain that in the state of Religion, there is some perfection, dignity, and excellency, that is not in the state of Bishops, whereby he that of Bishops becomes Religious, may be said in some sort to mount, or fly higher, and not altogether to descend. This is proved by the Pope in Cap. nisi pridem de renunciatione, saying unto a Bishop that desired to bee Religious, leaving his bishopric, si pennas habeas quibus satagas in sollitudinem aduersare, ita tamen adstrictae sunt nexibus praeceptorum, vt liberum non habeas absque nostra permissione velatum, though you haue wings whereby you endeavour to fly unto the wilderness( of Religious profession( yet these wings are so streight tied with the bands of precepts that you bee not free to take that flight without our leave. In which words the Pope doth suppose the state of Religion to be such as a Bishop passing thither, flieth higher above earthly things, then he was before in the state of Bishop.   

THE THIRD ASSERTION.  
23. Hence it is certain, that Mr. doctors argument to prove the state of Bishops to be more perfect then that of Religious is of no validity. 
c 11. n. 15. pag. 330. lin. 19.  If( saith he) the state of Bishops were lesser, it were not lawful for the Religious to be a Bishop▪ because, as S. Thomas saith, it is lawful for no man to go from a greater state to a lesser, for this were to look. back, but the Bishop can not leave his bishopric were it to be a Religious man, unless the Pope who hath full power under Christ upon some just cause dispense with him, as S. Tho. expressly averreth, for as evaristus Pope, Callistus Pope, Innocentius Tertius Pope, do assertayne us, the Bishop when he is consecrated, elected, and confirmed, doth contract a spiritual marriage with his Church, and so may not leave it, unless the Pope upon an urgent cause dispense with him. Thus Mr. doctor, with more confusion and entanglinge of things, otherwise clear enough, then may become so great learning. First it is false that a Bishop elected to his Church doth contract spiritual marriage, and so may not freely pass to Religion without the Popes leave as Suarez teacheth, 
tom. 3. de Rel. l. 6. c. 8. n 1.  nor do I Know any that doth hold the contrary. Also a Bishop consecrated not for any particular Church of whom Mr. doctor may seem to speak, because he puts consecration before election, saying a Bishop consecrated, elected and confirmed, such a Bishop I say, may freely pass to Religion as Suarez teacheth. Episcopum si nullius Ecclesiae Episcopus sit, 
ibid. n. 4.  posse liberè Religionem ingredi, a Bishop consecrated that hath no church may freely enter into Religion, finally a Bishop elected, confirmed, consecrated may without leaving his bishopric profess the state of Religion, so that his profession, 
Suar. ibid. n. 7.  though he haue not the Popes licence, shal be valid and of force, though whether in so doing he should offend against some precept of the Church, a question is made.  
24. Secondly, as the Bishop cannot without the Popes licence leave his bishopric to become Religious; so no Religious man without licence of his Religion may consent unto his election to the state of Bishop, and this is so forbidden, that if he give consent, the same is of no force, as is determined in the Canon law cap. si Religiosus& cap. quorundam de electionibus in 6. consensus sic praestitus non teneat, let his consent so given be of no force. yea moreover in punishment of this his presumptuous giuing assent, the election afore-hand made becomes inualid, in poenam praesumptionis illius electio eadem ipso facto viribus vacuetur. And this proveth the state of Bishops not to be so absolutely more perfect then Religious, as M doctor doth conceive. For a Religious man may pass from his Religion to another that is more perfect by his own will, nor need he haue leave of his Religion and superiors: wherefore if the state of Bishops be more perfect absolutely and without comparison then the state of Religion, why should not Religious men haue power to pass to that state without their superiors leave?  
25. Thirdly m. doctors argument: it is lawful for no man to go from a greater state to a lesser, for this were to look back, but a Religious man may be preferred to be a Bishop as the practise of the Church teacheth, which argueth saith S. Thomas that the state of a Bishop is a greater state of perfection. This, I say, is not properly S. Thomas his argument, much less doth S. Thomas say, this argueth as m. doctor pretends. It is only argumentum said contra, brought by S. Thomas before his resolution, and whereon his resolution doth not rely: which kind of arguments haue no force given them by the authority of S. Thomas, but onely that which their native efficacity doth afford unto them. In which consideration this argument maketh against Mr doctor, as much as for him. For groundinge my discourse upon his principle, I dispute thus: It is lawful for no man to go from a greater state to a lesser, for this were to look back, but a Bishop may pass from his bishopric to Religion, therfore this argueth the state of Religion to be the higher. If he say that a Bishop cannot pass to Religion without the Popes leave, I likewise say that a Regular cannot pass to bee a Bishop without the leave of his Religion, nor without the Popes licence, yea not without his confirmation, and so his argument is no more against us then himself. I add that this argument may be turned against him in this manner, to look back is damnable and reproved by the mouth of verity itself. luke. 9. v. 21. and so the Pope cannot make it lawful. But the Pope may give licence to a Bishop, that leaving his bishopric he go to Religion, as it is certain, ergo, as there is something in the state of a Bishop, whereby a Religious man that is made Bishop may be said to go fore-ward, so likewise in Religion there is something above or beyond the state of Bishops, so that Bishops who become Religious do not absolutely look back.  
26. Fourthly Mr. doctors assertion, that S. Thomas affirms, 
1. 2. q. 185. ar. 4.  that the Pope may not dispense with a Bishop to become Religious, but upon some just cause, yea upon an urgent cause, is not S. Thomas his doctrine faithfully related but with some addition. S. Thomas in that place saith, solus Papa potest dispensare in voto perpetuo, quo se quis ad curam subditorum adstrinxit Episcopatum suscipiens. The Pope only can dispense in the perpetual vow, wherewith one doth bind himself in the charge of subiects vndertakinge the office of Bishop. Where S. Thomas saith that the Pope can dispense, but he doth not say, that he cannot dispense but upon just and urgent cause. Mr. doctor may say, that the Pope may not dispense in a vow at his pleasure, but upon urgent cause, and so S. Thomas saying that the Pope may dispense in this Bishops vow, he supposeth he cannot dispense without just and urgent cause. I answer Mr. doctor should haue truly related S. Thomas his doctrine without addition, and not haue given us his own commentary as S. Thomas his text, especially, because he cannot but know that many learned divines teach against it, to wit, that S. Thomas speaketh de voto improprio, of a vow impoperly, that is, a solemn contract, and promise, wherewith the Bishop bindeth himself to the charge of souls in his consecration. This solemn obligation is termed a vow in the same sense, as the faithful in baptism are said to make a vow to profess Christian Religion, which is not a vow properly, but only a solemn promise and obligation. And as S. Thomas took the word vow improperly, for a solemn pact, or contract, so likewise the word dispense, is by him used improperly for any permission or licence, so that in the sense by S. Thomas intended, the Pope may dispense with the Bishop in that vow, that is, he may release him of that contract without any urgent cause.  
37. This certainly is the doctrine of Pope Innocentius, Cap nisi cum pridem, saying to a Bishop that would haue flown to Religion, your wings are so tied wit● the bonds of precepts, that without our licence you cannot fly, he doth not say they are so tied with the band of vows, that without our dispensation you cannot fly, but only without our licence, signifying the prohibition a Bishop hath not to leave his state to bee Religious is human, and may be released at the Popes pleasure, for any cause pious or honest, though not urgent; so the Pope saith in that Canon to the said Bishop, si propter aliquam causam vtilem& honestam in huiusmodi proposito perseueres de licentia nostra cedas, if you do still continue in your former purpose vpon any cause good and honest, with our leave you may renounce& cap. quidam de Renunciatione, he saith, that Bishops, that haue asked and obtained licence to leave their bishoprics to become Religious, are to bee forced to renounce, quia in postulatione huiusmodi aut Ecclesiarum commoda▪ aut salutem videntur propriam attendisse, because in that request they seem to haue had regard either of the good of their churches, or of their own salvation; so that a Bishop may be licensed to renounce his bishopric in favour of a Religious state, for any good cause soever though not concerning the good of his flock, but onely the greater security of his own salvation. Mr. doctor might haue saved us a labour, had he more faithfully related S. Thomas, yet our labour is not lost, for by clearinge the truth from this cloud, the splendour of the state of Religion more show itself to be such, that a Bishop may be permitted to embrace the same, leaving his bishopric vpon any good cause soever, which is enough and enough to show the state of Bishops is not perfect and excellent above Religious according to Mr. doctors measure of the height therof.   

THE fourth ASSERTION.  
28. It is probable, that Bishops are not by their state, and by the ordinary power they haue of divine institution, the Perfectors and masters of Religious men, in regard of their vows and vowed perfection, 
tom 3 de R●l l. 10. c. 11 n. 1.  even setting the privilege the Religious haue, of exemption from Bishops aside. This is not so certain, because I find that Suarez holdeth the contrary, but he bringeth no author for his opinion, but many against him, and doth profess to hold it, tantum probabiliter, 
Tom 2. in de●a● l. 6. c.  & non sine formidine, only probably and not without fear. But Sanchez▪ whom I haue cited, an author of great credit in moral matters, doth constantly defend our assertion saying, that it is verissima most true, and that Constat, it is evidently prou●d. Nor( as I am persuaded) will this doctrine be displeasinge to holy Bishops unto whom the obligation of a Bishop seems so heavy, as they will be glad upon good probability to be released of so high an obligation, as to be bound by state to be able to teach Religious men the way of perfection. And this doctrine supposed, which is already proved. Mr. doctors argument whereon he doth much insist, is answered, brought out of Henricus a Gandauo, 
Henricus a Gandauo quod. 12. 1. 29.  the state of Prelates hath that comparison to the state of Religious, which the state of masters hath to the state of schollers: but the master ought to be perfecter then the scholar. This argument Mr. doctor dilates upon saying, 
pag. 326. lin. 14.  therfore what difference there is in state betwixt Agentes and Patienes, Illuminators and Illuminated, masters and schollers: that is betwixt Bishops and Prelates, and the Religious, and by how much the greater science there is in the master then in the scholar, so much in regard of state: is there more perfection in the Bishops then in the Religious. Thus Mr. doctor.  
29. I the least, and unworthiest of all Religious do here profess in the sight of God and in the name of Regulars, that wee haue no difficulty by voluntary humility and obedience, to lay ourselves and all we are, and are able, at the feet of Bishops, gloryinge to be used and employed, directed and governed by them as instruments for the good of souls, at their ever unto us venerable will, and pleasure. But when what we offer to their honour by voluntary sacrifice of veneration, is challenged as due in Iustice, when under the title of Bishops, others that haue not that high princely authority, will claim more then even in such cases undoubted hierarchy would exact, when things are amplified to the derogation of Religious excellency, for human intents: reason doth warrant, and all equity will permit, that we yield unto such exactors no more of subiection then they can draw from us, by the force of evident proof. To Mr. doctors argument then I answer, that he supposeth regulars as regulars to be the Bishops subiects and schollers, which is not so. For all Regulars for the most part, but ●articularly in England all are exempted and freed from the government and maystershipp of Bishops. They are to learn and to be governed by their own Regular superiors in the highest school of perfection, immediately under the sovereign Bishop, whom the holy spirit doth ever infallibly teach and guide. I add, that setting this privilege by them so long time enjoyed aside, standing in the rigour of the divine law, Bishops by state are not the masters or superiors of Regulars, to direct and correct them, about their Regular observances, which they are bound unto by vow; This S. Thomas worthily by him termed the honour of the schools and glory of Religion, supposeth, 
m. 2 q. 45. ●. 3. in tiue.  in saying that about Regular observances they are to obey their Regular superiors more then Bishops, which could not bee true, if the Bishops were the superior of them, and of their superiors. If Mr. doctor will hold the contrary, he must prove it by arguments vnanswearable. In the meane● time I say, that though the Mr. be by state more perfect in learning then his own schollers, yet not necessary more learned then the schollers, of a higher master, that go to a higher school. In such a school schollers may be found equal or superior in learning to lower masters. Religious state I confess is a scholar, and I approve, for all Religious what is said particularly of Monckes, The life of monckes hath the word of suiection and of a scholar, 
1. q. 7. c. s●or ne quaquam.  whereby is proved they are not to teach and preach as principal masters. Mr. doctor should prove the state of Religion to be a scholar unto the state of Bishops, or that the Bishop is by his state their master about their Religious observances. Else if Regulars in regard of their Regular obligations are taught in a higher school, then any secular is, and haue their immediate master the souueraigne Bishop, how will Mr. doctor infer they are under Bishops in regard of their Religious state? Nor doth S. Thomas say, that Regulars are Bishops schollers, but only that they are schollers and so inferior to Bishops in this respect, which doth not imply, but for either respects their state may be higher.   

THE FIFT ASSERTION  
30. THe excellency of a Religious state, which is wanting in the state of Bishops is this, that Religion is a state of perfection to be gotten, whereas the state of Bishops is a state of perfection already gotten. To bee in the state of perfection already gotten, doth not import to bee in a state by profession whereof perfection is actually gotten, but to bee in a state which supposeth a man to be afore-hand perfect, giving him no means proper to his state to be made perfect, if perhaps he be not so when he undertakes the state, so that a man imperfect being made Bishop, if afterwards happily he come to be perfect, this is done by the exercise of actions unto which he is not bound by his state. As one that is in the midst of his enemies, is in the state of a man already well armed, that is, in a state which requires that a man be armed afore-hand, because being in those most straights it is too late to seek for armor. Thus Bishops are said to be in a state of perfection already gotten, because in a state which requireth a man aforehand perfect, and complete in charity and habitual disposition of pure divine love. If he be not so already he is in a dangerous state, because in a state requiring much perfection without the proper means to get it. But the state of Religion is a state to get perfection, or of perfection to be gotten, because it bindeth men to use all excellent means to get perfection by renouncing all impediments of perfection, and by tyinge themselves by vow unto the fountain of all perfection. Hence a Religious man when he first undertakes his state, is not bound to be already perfect, but by the very profession of a Religious state, and by his continuinge therein, he is made excellently perfect.  
31. The comparison between a Religious man and a Bishop in respect of perfection, seemeth to me not unlike to the comparison betwixt the state of a Gentleman and of a merchant, in regard of wealthiness. The Gentleman is the state of wealthiness already gotten, because his state bindeth him in honour to actions wherein riches are consumed and wasted, but hath no means as Gentleman, to get or increase the sufficiency of his temporal substance, whence it happily he be not really wealthy, he is in a poor state, because either he must omit actions unto which he is bound in honour, or else run into debt, or finally use some way of gettinge riches inferior to his calling. But the merchant is in the state to get riches or of riches to be gotten, because by state he is bound to actions whereby wealth is assuredly gotten, and is not bound to those actions the Gentleman is, by which riches are consumed. The Bishop seems like to the Gentleman, and Religious unto the merchant, only there is this difference that the state of merchant is ignoble, because it is tending to the gaynige and gettinge of earthly pelf, which be things vile and abject, but Religious profession, is not only rich, and wealethy, but also noble and honourable, assendinge to the purchasinge, of the wealth of virtues, which be of all things the most glorious, and illustrious according to that of S. jerome, summa apud Deum nobilitas, clarum esse virtutibus. 
Epist. 14.    

THE sixth ASSERTION.  
33. THe state of Bishops considered by itself, and according to the name therof, setting the accidental circumstance of dangers and impediments aside, is more a noble and excellent then that of Religion. This is clear enough, and Mr. doctor hath sufficiently proved it in the 7. chapter of his treatise. For Bishops are bound to actions of high perfection, as is the preaching of the gospel, which is properly their office, to lighten all by their example, and to be a pattern of perfection. Tantasayth S. jerome, dobet esse scientia Pontificis, vt gressus eius,& motus,& omnia vocalia sint, quicquid agit, quicquid loquitur doctrina sit Apostolorum. The Bishop also undertakes that great and dear obligation of his soul, for every soul committed to his charge, that if any soul perish through his default, ●is soul is lost. They are by their state lest Vicars of Christ in the office of loving his sheep, to die for them as he did, and Mr. doctor saith he is bound to give his life for every soul of his diocese. Hence conditi●nally, if a Bishop do perfectly comply with his office, and really practise all the perfection his estate requireth, he is far in merit beyond Religious men. To this purpose S. chrysostom saith, 
16. de Sacerdotio.  si quis mihi proponerit optionem ubi mallem placere Deo in officio Sacerdotalian in solitudine Monachorum, sine comparatione eligerem illud quod prius dixi. If it were put to my choice, whether I would please God in the office of Priest and Bishop, or in the retired state of monks, 
2. 2 q 185. a. 8. ad 2.  I would without comparison prefer the first. Where S. Thomas noteth Non dicit quod mallet esse in officio Sacerdotali quam solitudine Monachorum, said quod mallet placere Deo in &c. He doth not say, he had rather be in office of Bishop, then in the state of monks, but that he had rather please God in that office, because it is more difficult and therfore if it be done, it is a token of greater virtue.   

THE seventh ASSERTION.  
34. HEnce finally I conclude, that though speculatiuely the state of a Bp. be be more perfect, as considered according to the mere nature therof; yet because in practise a thing is to be taken according to all the circumstances that wait vpon it, and according as morally the same may be had, therfore absolutely the state of Religion is to be more esteemed, and accounted the happier, and for every one in particular the more perfect. For in a state to know the excellency therof, we must consider not onely the perfection of the actions unto which it bindeth and the strict obligation it layeth vpon the professors, but also the possibility or probability to perform such high obligations; for to be bound under pain of sin and damnation to perform actions, that morally speaking are not performable, is not so much a perfect as a pitiful state. M. John de Auila a secular Priest of great esteem for his learning and sanctity of life, did use to say, that so great and so many were the obligations of a Bishop, that if on should perform but one third part of them, he should be accounted a great saint, and yet this a love would not suffice to save him from Hell. 
Vide Cornelium a lapide in Apocalipsim pag 60. c. 3. v. 20.  pus quintus of the order of S. dominic, famous for wisdom, fortitude, sanctity, miracles, of whose canonization there is now treaty in Rome, was wont to say, that he did think that the state of Bp. was impedimentum salutis aeternae, an impediment of the Bishops everlasting salvation, and as often as he remembered the religious state from which he was advanced, he did sigh and affirm that he had never but there found quiet of conscience and security. Paulus 3.( as divinus writes) in the article of his death said. How I wish I had been vndercooke in some convent of Capucins, rather then to haue sustained this dignity next unto God these 16. yeares. The like feeling had cardinal Alexandrino, Nephew to the foresaid pus, in the passage of death. Oh( said he) how do I now wish I had spent all my dayes in my own order, that I had never been made Bishop and cardinal, but had lived vnder-cooke in some convent. Alphonsus Ramirius Vergara a famous Doctor of spain, being towards death, said with great comfort, that he took two favours of God donne him as pledges of his everlasting salvation. The one that he never permitted him to be made Bishop; the second that he had given him for his spiritual guide F. Villanoua of the Society, whom he did use to call his good angel. By these examples we may gather that at the hour of death when by the light of approaching eternity the true colours of things are discovered, many will frame an higher iudgment of the excellency of Religion, and apprehended more deeply of the dangers and difficulties of salvation attending on the state of Bishops, then now they do.  
35. But happy are they that by the light of divine grace discern the truth before their death, as many holy Bishops did, and thereupon forsook their bishoprics and became Religious. Which their election hath ever been admired and praised by the Church as prudent, holy, honourable before men, glorious in the sight of God. Of this king B. Petrus Damianus nombreth these. 
Ep. 6. ad Nicolaum Pontificem.  Lucidius Siccolensis, Bonitus A●uernensis, Gaudensius Aspasensis, Martyrius Antiochenus, justus Lugdunensis, Petrus Rauennas, Sergius Damascenus, Farnulphus Cistertiensis, Aldulphus Treuirensis, Deodatus item 〈◇〉, Gondebertus Senonensis Lambertus Florentinus, all which were famous for sanctity, and many of them also illustrious for miracles, as B. Damianus doth show. To whom we may ad the examples of S. Gregory Nazianzen, of S. Adelbertus Bishop of prague monk and martyr. Of B. Petrus Damianus himself, of S. Nonnus who converted S. Pelagia. I omit the glorious example of Pope Celestin, who leaving the popedom retired to a Religious life, triumphing over human greatness by an example then which( our saviour excepted) the sun never beholded a greater. S. Arnulphus must not be pntermitted, who being Duke of lorraine, grandfather unto Pipinus the father of Carolus Martellus, and so the fountain of the royal family of the Charlemaignes of France: leaving his dukedom became Religious in a Monastery vpon Mosella; being thence taken away by force and made Bishop of Mets, having governed that Church some yeares, very holily, moved with desire of greater perfection, and of securing his salvation, leaving his bishopric, retired again to Religion, bequeathing an heroical example of preferring Religious humility before worldly magnificence to his posterity, by them followed even in these dayes.  
36. It is now some eight or nine yeares since the most Illustrious Prince Charles of lorraine. uncle to the now Duke, near allied to the greatest entrails of christendom, and namely to our Dread sovereign, forsaking his bishopric, resolved to enter into the Society of Iesus, a resolution glorious in the sight of heaven and earth, and to be praised by the tongues both of men and Angels, as I may affirm and confirm by the warrant of the greatest authority under heaven. For Gregory the Fifteenth who then ruled the apostolical chair, approving and applauding his resolution, writ two letters one to the Duke, and another to the Bishop. The letter to the Duke was congratulatory whereof this is part.  
dilect FILI NOBILIS vir salutem& Apostolicam benedictionem.  
solemn est Lotharingiae Principibus edere illustria exempla Christianae pietatis plane Catholicae Ecclesiae totiusque coeli oculos in se convertit haec venerabilis fratris Caroli Episcopi Virdunensis, hominum angelorumque linguis laudanda deliberatio, magnum profecto est amplas Principum Aulas strictis Religiosorum ●oenobiis permutare, voluntariamque paupertatem opibus anteferre. Hoc porrò qui faciunt magistrum habuere Deum, etenim ex aeternae sapientiae thesauris non aliundè ea ad homines dona emanant.  
BELOVED AND NOBLE son health and apostolical Benediction.  
TO show forth noble examples of Christian piety is a thing that hath been ever used by the Princes of the family of lorraine. Certs the resolution of our venerable Brother Charles Bishop of Virdune, to be praised by the tongues both of men and Angels, hath ravished the eyes of the catholic Church: yea of the heavenly Court, to look upon it It is mighty greatness of mind to change the hereditary pomp of Princes courts, with the strict observance of Religious convents, to prefer voluntary poverty, before abundance of wealth. They that perform these things had God for their master, for from no other source but the eternal fountains of wisdom, do such gifts flow unto men.  
The letter unto the Bishop himself I haue thought fitt to set down, in which every sentence seemeth a vent of heavenly flamme, showing the excellency, perfection, and happiness of a religious state,  
VENERABILI FRATRI CAROLO Episcopo Virdunensi, Gregorius PAPA. Venerabilis frater salutem.  
QVam dilecta tabernacula tua Domine virtutum, quam dulcia Christianis faucibus eloquia Dei nostri? planè desiderabilia supper aurum& dulciora supper mell& fauum; Neque desunt hac aetate Principes, viri qui id intelligentes patriam, aulas, prae arctis Religiosorum▪ canobiis contemnunt, sapientique divitiarum neglectu, beatiorem Indicis opibus paupertatem existimant: id autem divinae beneuolentiae, adeò certum est argumentum, vt nos planè earum animarum statum Regibus inuidendum arbitremur, quas à mortalium curarum contagione secretas in sanctiora domus suae penetralia miserens Dei bonitas deducit, salutarium praeceptorum lact& caelestium consolationum manna nutriendas. Agnosco venerabilis Frater in his verbis foelicitatem tuam. Nos quandam in tuis litteris caelestem sancti Spiritus lucem contemplati sumus, gratias autem Deo agimus qui te divitiarum honorumque contemptore Lothaeringiae domum augeri vult, nouisque sanctarum artium Christianorumque triumphorum exemplis. triumphant planè de humanis cupiditatibus& diabolicis insidiis Fraternitas vestra, cum opulentiam atque Episcopatus dignitatem quae mortales tanto study atque contentione petere solent ab Apostolica auctoritate d●missè flagitas, vt tibi per eum relinquere liceat sub v●xillo nominis Iesu in sancti Ignati● Castris militturo. Benedicimus tibi intimo cordis aff●ctu V. F. veram salutis scientiam edoct●,& ne quod te impedimentum remoretur Apostolica auctoritate concedimus, quod tibi in solitudinem secedenti divinitatis voice praeceptum esse credis. Quod igitur Reip Christianae bono si●i abuctis humanarum curarum opumque impedimentis proficiscere ad eam sacrae militiae societatem Catholici nominis desensione,& haereticorum excidiis clarissima●● quam quidem quanti nos facimus dvo illi Chris●iani Imperij propugnatores Ignatius& Xau●rius sanctorum cognomento nuper à nobis auct●, cunctis terrarum prouinciis saeculorumque aetat●bus declarabunt Scuto divinae maiestatis circumdatus,& fideli lorica munitus distringe ardentem charitatis gladium, non minores Catholicae religioni in claustris victorias comparaturus qu●m Lotharingiae Principes maiores tui in castris pepererunt. Vt Virdunensem Ecclesiam optimus Episcopus hactenus salutaribus consiliis instiuxisti,& moribus lectissimis ornasti, eam deinceps acuratissimis precibus iuna. Nobis vero qui●us Deus humani generis tutelam concredidit ha● à bonorum omnium auctore virtutes continenter postula, quae declarare possini Pontificatum maximum Christianae Reip. praesidium atque orbis terrarum patrocinium esse, id enim si fauente Deo consequemur, nobis certissimam aeternae beatitudinis spem datam esse gaudebimus: quâ vt felicissimè perfruatur fraternitas vestra, à Deo obnixe petimus, teque iterum Apostolica benedictione communimus. Datum Romae apud sanctum Petrum sub annulo Piscatoris, die 22 April. 1622. Pontificatus nostri anno secundo.  
TO our VENERABLE BROTHER Charles Bishop of Verdune Gregory Pope. Venerable Brother health.  
HOw desirable are thy tabernacles o Lord of virtues? How sweet is the speech of our God to the taste of Christians. Certes desirable above gold and sweet above the hony and the hony comb. Neither in this age are Princes wanting who being persuaded of this truth, in regard of religious Cloisters contemn their gentry and courts: and taught by heavenly wisdom to despise riches, esteem poverty to be more blessed then Indian treasures. And this is so sure a token of divine benevolence, and love, as we deem their state may be enjoyed even of kings, whose souls severed from the contagion of human cares, the divine indulgence guides into thee in most closerts of his house, there with the milk of wholesome doctrine, and with the manna of heavenly comforts to be nourished. Venerable Brother, we aclowledge your felicity as in your lettres we beholded the heavenly light of the holy spirit. We give thankes unto God, who through your contempt of earthly riches and honours, will haue the house of Lorraine adorned with new examples of Christian exploit and triumph. over human ambition and diabolical deceit your piety doth conspicuously triumph, when you submissively beseech the apostolical Sea to grant you licence to abandon wealth and the dignity of Bishop( things unto which mortals with strong endeavours and all earnest contention aspire) and to become a soldier under the ensign of the name of Iesus, in the army of S. Ignatius.  
We from inmost affection of soul give you our benediction( venerable Brother taught of God, the true way of salvation) and that no impediment may cause delay unto your happy desire; by our apostolical authority we grant you leave to perform what in your retirement into the wilderness you esteem to be the voice of God to yourself commanded. Wherefore which may be for the good of the Christian Common wealth, shakinge oft the clogs of human care and wealth, pass unto that society of sacred warfare, for the defence of the catholic name, and ruin of heresy most renowned, which society how much we esteem and favour the two champions of the christian Empire, Ignatius and xaverius, by us honoured with the title and registered into the Cannon of saints will to all nations of the world and all future ages testify. Armed with the shield of divine protection, guarded with the curace of faith, brand●h the fiery sword of charity, being to gain unto catholic Religion no less glorious victories in the cloister, then the Princes of lorraine your ancestors in the camp obtained. The Church at Verdune which you with wholesome counsels haue instructed and with singular examples of sanctity adorned, being a most worthy Bishop thereof, now hereafter assist with t●e help of your most recollected prayers. On us to whom God hath committed the custody of human kind, incessantly beseech him to bestow such virtues as may show our popedom to be the supreme safeguard of the Christian church and defence of the world. For if by the divine favour this we shall obtain, we will rejoice as having obtained of God an assured pledge and hope of everlasting beatitude. V●to which that you may most happily arrive we earnestly entreat of God, and once more strengthen you with our apostolical Benediction. given at Rome at S. Peters, sub annulo Piscatoris, the 22. day of april in the year of our Lord 1622. in the second year of our popedom.     

That the Apostles vowed the state of Religion, and were properly Regulars. caput VII.  
1. WHether the Apostles were, 
c. 9. n. 19. pag. 258.  Regulars Mr. D. doubteth, yea he sheweth more countenance to the negative part. His reasons of doubt bee two. First it is not certain they vowed poverty. indeed( saith he) S. Thomas and some others are of opinion the Apostles vowed poverty Others as Sarmientus think they vowed not poverty, 
●2. q. 88. a. 4 ad 3. te●●a Sarm. 1. p. Apol. c. 2.  he cause although such a vow pertaineth to Religious, they being in statu perfectionis acquirendae, in state of perfection to be gotten, yet it appertained not to the Apostles who were Bishops,& so were in state of perfection already attained: because they are to teach and perfect others. 
pag. 267. lin. 3.  Secondly Suppose( saith he) the Apostles had vowed poverty, yet all three vows of poverty Obedience and Chastity are not sufficient to make a Relegious man, unless the Church by her decree or consent admit them, and ordain that the said vows made before the superior shall make a man Religious, as Vasques proveth at large, 
Vasq 1. 2. q. di●p. 165.  and yet it is not certain that the Apostles vows were ever so admitted.  
2. These bee Mr. doctors arguments, which giuing him at the most, but a slender reason of doubt, wee may wonder why he should in other places of his Treatise, suppose as certain the Apostles were not Regulars, 
pag. 246. lin. 2.  as c. 9. n. 13. The first conversion of the world was done by the Apostles, Bishops, and Priests, although afterwards Regulars were admitted, and sent to preach to the Gentiles; Here Mr. doctor without doubting supposeth that the first conversion of the world was not done by Regulars, and consequently that the Apostles were not Regulars. And again ibid. 
pag. 249. lin. 18.  n. 15. Regulars in dead haue been assumpted and elected to these offices and dignities of Bishops, yea of Popes, onely I contend that by the divine law and institution, the government of the Church was not given them, but to Bishops and priests; which names of Bishops and Priests are not names of Regulars as Regulars, for that at the beginning especially, few Regulars were Priestes. Here also it is absolutely supposed that the Apostles were not Regulars; otherwise how is it true that at the beginning few Regulars were Priests? or that Christ at the first did not commit the government of his Church to Regulars, which he committed at first to his Apostles? so that not without cause Mr. doctor saith that in this matter he doth contend( which importeth the opposing of a thing by strength of will and affection) for in this point his affections bee strong and absolute moving him to deny, whereas his reasons, as he doth aclowledge, imply but a doubt.  
3. I am persuaded that did not affection carry away some of our Secular clergy to contend with Regulars for the excellency of state, and similitude in calling with the Apostles, they would never vpon so weak surmises, yield to deny what is taught by the constant consent of catholic doctors; yea to join against Regulars with Protestant Ministers in this article. For ministers cannot endure it should bee thought the Apostles vowed poverty, that is, that that they left all by profession and state, whose motive to contend about this mattet a learned expositor of scripture wittily l●veth open in these words, 
Maldon. in c. 8. Matth. v. 14.  vellent vtopinor boni isti viri Apostoli videri, said quia similes apostles fieri nolunt, volunt sibi Apostolos similes sacere. I ween these good men would s●ine seem Apostles but because they will not in deed be like the Apostles, they will make the Apostles seem like themselves. Because they will not be Religious as the apostles were, they would make the Apostles seem to haue been Seculars such as they are. Before zeal and contention began to take roote, the learned guides and doctors of the English Secular clergy, held as a thing without doubt, as delivered in scriptute and taught by the Fathers, that the Apostles vowed poverty,& were Religious; which I prove by the testimony of three eminent persons, against whose authority there is no exception. The worthy& renowned work termed the rheims Testament, to the setting forth of which the learnedest of our English clergy, doctor Allen being chief, did concur, hath these words: The Apostles vowed poverty, and professed the Religious state of perfection; in the table of controversies in the word vow, which also they deliver in their annotation vpon the 21. verse of the 19. Chapter of S. Matthew.  
4. doctor bristol spendeth the 25. motive of his second tome, wholly in the description of the state of Monckes& Religious men, which whosoever shall peruse, will find as great difference betwixt Mr. doctors writing and his, as betwixt hot and could. he there setteth down eight defences of Religious men against their Aduersaries, whereof the last by him termed, omnium clarissima is this, that Religious life is so far from being condemned in scriptures, as it is not onely praised, said etiam omnium perfectissima judicatur, esteemed the most perfect of all states: whence, saith he, those were the first professors thereof, who by the consent of all men were most holy vpon the earth, and are most glorious in heaven; and first of all our Lord Iesus Christ, then his most pure and Immaculate Mother, also the most divine Apostles; yea the primitive Christians, in a manner all: All which things are so clearly contained in holy scripture, as herein they need no expositor. Thus this doctor.  
5. doctor Harpsfeild bestoweth his second book of dialogues under the name of Alanus Copus, vpon this subject, 
Alanus Copus dial 2. per totum.  where so much is spoken to show the dignity of a Religious state above all others, as more cannot be desired. To our purpose he hath these words. Wee haue fully proved that S. mark the evangelist was the leader and teacher of monastical life in egypt, which his followers exactly observed under so worthy a master, of which life also in the other Apostles, yea& in Christ himself wee haue clear and manifest signs: 
loco. cit. ●  Wee hear peter proclaim, behold wee haue left all and followed thee. Wee red the first Disciples of Christ did sell their lands and brought the price of them unto the Apostles to be distributed by them unto the poor, and that amongst them none had any thing of their own, and the grievous punishment inflicted vpon Ananias and Sapphira for retaining a part of their money vowed to God. Therefore by the Apostles examples, the professors of monastical life defend themselves. What do I say of the Apostles? they haue Christ himself for their Cheisteine, who as he was the most clear mirror of virginity, so likewise did he perform the other duties of monastical life.  
6. To these three let me add one yet living. Mr. Colleton I mean, who, that no merit of a faithful seruant of Christ might be wanting to him, hath also concurred to the helping of Religion by writing. The tenth book of his theatre of Religion, is for the most part employed about this argument, and I need not city particular passages, whole Chapters being for our purpose brought by him against heresy. The first chapter being spent to declare the nature& excellency of a religious life: The Title of the second is that the Apostles and their followers in the primitive Church, followed this state of perfection. The title of the fourth is, that Priests in the primitive Church even from the Apostles time were Religious, and observed Religious order of life. The title of the 9. how greatly Religious people fructisie unto God. And that they are the best labourers that are therein. These things are by him brought and proved so evidently as heresy itself cannot but see the truth. Thus writ those ancient doctors& Pillats of our English clergy, moved with zeal of truth against Heresy, which Flaming in their ha●ts consumed the straw of silly suspicion, whereat some modern clergy men seem to stumble; Against whom I bring two theological arguments esteemed sufficient to make a Conclusion certain.  
7. The first which I name before, is the consent of catholic Authors ancient and modern, which is such as Mr. doctor hath not name so much as one of his opinion besides Sarmiento. 
Vasq. tract. de r●dit. dub. 2.  he bringeth Vasques as holding it is not altogether certain the Apostles vowed prouerty. But he concealeth Vasques his immediately following resolution. Tamen probabilior est Sententia S. Thomae, yet the opinion of S. Thomas, that they vowed prouerty is more probable. But some may say at least Vasques holdeth it is not certain, and So Mr. doctor may with out no●e hold as he doth. I answer wee must distinguish two questions; the Apostles vowed poverty, the other, what kind of poverty they vowed. In this second Question catholic doctors be divided, some say they vowed poverty, so as they were incapable to bee owners of any thing in particular, though they had something in Common: this is taught by Nauarr, and S. Thomas, others hold that they were owners of somethings, of which yet by reason of their vow they had onely a restrained and subordinate use; thus Suarez teacheth, and Sarmiento seemeth to haue held no more. Vasques saith the thing is uncertain, yet the sentence of S. Thomas, is more probable, to wit, that the Apostles vowed so perfect poverty, as that they could not be owners of any thing in particular. But in the first question, whether the Apostles vowed some Kind of poverty sufficient unto a regular state or no, Vasques was never doubtful, though in the place by Mr. doctor alleged, being part of a work which was never by him reuewed, or made ready for the print, but after his death printed out of certain confused and imperfecte papers, he speaketh obscurely. 
Vasques 1. 2. disp. 165. c. 5.   
8. In the works which Vasques made perfect, and set forth being yet alive, he teacheth absolutely and constantly the Apostles made the three vows of Religion, and proweth the same largely. Hanc vitam caelestem& spiritualem initium habuisse ab apostles per tria vota ab ipsis emissa, atque ab ipsis fuisse stabilitam& propagatam: that this spiritual& heavenly life had beginning in the Blessed Apostles by three vows by them made, and that by them the same was established and propagated in the world. This( sai h he) is taught by 
2. 2. q. 82. a 4 ad 3.  S. Thomas 
in 4. d. 38 q 1.  Pallad. 
to. 3. t. q. c. 38.  Waldens. 
contra haeretic●s verbo. votum.  Castro, 
li. 2. contra caietan:  Catharinus, 
li 5. pro Ep. c. 2.  Tarrian: 
l. 5. de iustitia. q 5. a. 1.  Sotus. 
apol. pro Redit. mon 9.  Nauarr: Amongst the Fathers this is delivered by Epiphanius heresi 58. saying expressly, that generosi Apostoli huius certaminis gloriam abstulerunt, the generous and noble Apostles carried away the prise of this combatt. S. basil de Monastic. constit. c. 19. saith that monks consecrated unto God, are followers of our saviour, for as he gathered together a college of Apostles amongst whom all things were common and he a common father, and master unto all, the same form is kept in Monasteries. S. Chrysost. hom. 27. in Math: maketh Christ speak to a monk inuitinge him to perfection in this manner. Wilt thou( o monk) bee my disciple? do what james and John did. S. August. li. 17. de civit. c. 4. showing in what manner the Apostles left all, and followed Christ saith. Hoc votum illi potentissimi vouerant, said vnde hoc illis nisi ab eo de quo dictum, dans votum vouenti: these most powerful princes of the Church had made that vow( of Religious perfection) but where had they this but from him, of whom it is said, he giveth the vow to him that voweth? and it seemeth very Consonant to reason, that the Apostles who were to bee the form and Rule of perfection to the whole Church, should themselves first embrace the state of perfection. Certes that from the Apostles, the state of Religion was propagated about the world, it is manifest by S. Dionysius Areopagita. Ecclesiast Hierarch. c. 10. Euseb. lib. 2. Hist. c. 16. Chrysost. lib. 3. aduersus vituperatores vita monasticae. Cassian. Collat. 18. c. 5. S. Bernard in apolog. ad Gulielmum, and pus 4. in a Bull about the precedency of the Canon Regulars.  
9. Thus much Vasquez, which I would relate so largely, because it containeth the first proof of our assertion, to wit, the consent of catholic doctors, and sheweth that in Vasques Mr. doctor hath no shelter for his doubting. Secondly that the Apostles vowed poverty and Religion is proved by scripture. The first text which the Fathers and doctors insist vpon, is Matth. 19. ecce nos reliquimus omnia,& secuti sumus te. For in these words S. Peter did profess( nor did he lie) that he and his fellow Apostles had left all to follow Christ, and to cleave and adhere to him; so they were by state followers of Christ, not having liberty to leave him and turn to the world again. 
S. Th●. 2.2. q 184 a. 4. 5  But this could not bee without they had vowed poverty and a perpetual cleaving unto Christ. For( as Mr. doctor saith p. 324. lin. 16.) none are in the state of perfection, but such as are by vow obliged to acts of perfection, 
Sermone de lapsis.  which obligation that the Apostles had S. Cyprian teacheth. Apostoli& sub apostles multi, rebus suis& parentibus derelictis, indiuiduis Christo nexibus adhaeserunt. The Apostles and under them many leaving their goods and parentes, cleaved unto Christ with insoluble bands, 
lo de f●sto omnium sanctorum.  for what were these insoluble bands but the obligation of vows. To this S. lo agreeth. Huius nobis magnanimae▪ paupertatis exemplum primi post Deum Apostoli tribuerunt,& multos sibi similes fidei imitatione fecerunt: of this magnanimous poverty an example first after Christ, the Apostles grave us, and made many like to themselves by imitation of their faith. And that he meaneth they did this by vow, is most clear by the words following, per deuotam Christo paupertatem bonis ditabantur aeternis. Through poverty devoted or vowed unto Christ, they were enriched with eternal wealth.  
10. This is Confirmed by the acts of the Apostles, 
Act. apostle. c. 5.  wherein the first Christians are said to haue lived in common, neither had any one of them any thing that was his own. If these lived in the state of vowed poverty, much more the Apostles, as noe man can with reason deny. But these first Christians vowed poverty. This is manifest by the punishment laid vpon Ananias and Saphira his wife, for retaining part of their money, for which they sold their lands. For in so doing they lied unto the holy Ghost, that is, broken their promise and vow of poverty as the Fathers expound. Mr. doctor would not haue it thought this to bee the doctrine of the Fathers, 
c. 9. n. 19. p. 285.  but a new conceit. Although,( saith he) Lessius and some others think that the first Christians vowed poverty, and prove it also by the example of Ananias and Saphira, who could not haue sinned so greiuously, had they not vowed poverty: others say that this proveth not, for that they having given all to the Apostles and the Community, their goods were no more their own, but the Communityes, and so reserving some goods to themselves, they sinned and did injury to the Community, and so are said to haue defrauded of the price, so that out of the fact of the Apostles nothing can be gathered of any certainty saith Vasques. Thus M. doctor, to which I reply that this is not Lessius his doctrine, that is. Lessius is not the first nor chiefest author thereof. Neither can I believe Mr. doctors learning did so think, though he was content to put it vpon Lessius, that the Readers inight not imagine it had the warrant of greater authority, as one lately vpon the like motive would needs force the said Lessius to father the doctrine of equivocation. The ancient Fathers I say, will aclowledge this pious doctrine of Lessius to be theirs,& that Lessius in his uttering thereof was but their scholar. In proof whereof omitting others, I produce eight famous authors to wit, the four doctors of the grecian Church& the four of the latin.  
11. Amongst the Grecians S. 
Athan serm. de passione& cruce cum deo vo●● fecissent, ex votis subtraxerunt.  Athanasius is first, who saith Ananias and Sapphira( as wee red in the acts) having made vows unto God subtracted part of their vows without being noted of others, but Peter the Minister of truth brought them to light saying, thou hast not lied to men but God.  
S. Basil 
S. B●sil. de institut Monach. ser 2. licebat non polliceri atque vouere quicquid enim boni habebat per professionem deo consecrauit.  Ananias might haue chosen, and not haue promised and vowed his possession unto God, yet moved with vain glory he did consecrate all the goods he had, unto him, afterwards fraudulently reserving unto himself parte of the price, he prouo●ed against himself gods indignation. S. Nazianzenus 
carmen de virginit.  who will not fear to break his vows, that readeth the terrible punishment of Ananias and Sapphira, who were strucken suddenly deade, For reserving a portion of money? S. Chrysostome 
hom. 12. in acta postquam consecrasti munus sacrilegium commisisti.  why diddest thou this? diddest thou desire to haue money: thou mighst haue kept it for thyself from the beginning and not haue promised it, but now seeing thou hast consecrated it, thou hast committed a great sacrilege.  
12. Let us add the four of the latin. S. Hierom 
ad Demetriad. epist 8. c. 7. posi votum obtulerunt quasi sua& non illius ●ui cae vouerant.  Ananias and Sapphira distrustful and timid distributers of their goods, are worthily condemned, because after their vow they offered their goods as their own,& not as his to whom they had vowed them, retaining to themselves parte of the goods that were an others, to wit gods. S. Augustine 
serm. 10. alias 12. de diuersit. detrahere de pe●unia quam rouersis deo.  if God was so displeased at them that took back again parte of the money they had vowed; how is he offended when chastity is vowed and not afterwards kept. S. Gregory 
li. 1. epist 33 ad venantium Ananias d●o pecunias vouerat.  Ananias vowed his goods unto God, whereof afterwards overcome by diabolical persuasion he subtracted part. S. Ambrose 
ser. 24 e● eo quod promiserat, partem subtrahens sacrilegij damnatur.  Ananias lost both his money and his life for substracting part of the wealth, he had vowed unto God, he was condemned both of sacrilege and fraud. I and the decision of the counsel of 
A quisque sub Pipino. li. 3. definite ecclesiam vota fidelium suscipere. li. 3. c. 21.  Aquisgrane the third, under Pepine where this truth seemeth to bee delivered as a matter of faith, saying indubitanter creed &c. beleeue firmly and without any doubt, that in the very beginning of the primitive Church, the said Church began to admit of the vows of the faithful, which they prove by the example of Ananias and Sapphira, and conclude in these words. For if they for subtracting part of their own goods after they had entirely vowed them unto God, were chastised with so horrible a death, what is to bee thought of them that presume to take away from God things offered by others?  
13. Wee see how constantly the Fathers hold, that the first Christians who lived in common, vowed poverty. To whom I might join the consent of later authors, before Lessius, and of greater credit. I will be content with onely one which may seem in stead of many, to wit, the college of the doctors of rheims in their annotations vpon the fifth of the acts which is this, in that( saith S. Augustine) Ananias withdrew a part of that which he promised, he was guylty at once both of sacrilege and fraud, of sacrilege in that he robbed God of that which was his promise: of fraud in that he withheld of the whole gift a piece. And presently vpon this doctrine of S. Augustine they give their censure of the contrary. Now let the heretics come and say it was for lying and Hypocrisy onely that this sact was condemned, because they bee looth to haue sacrilege counted any such sin. Thus the Rhemists supposing as certain, that no catholic would deny the fact of Ananias to haue been sacrilege and breach of his promise to God. That in my poor iudgement Mr. doctor might better let the Apostles go to Religion, then keep them in the world against their will, for which violence his own friends do so deeply blame him.  
14. His two reasons of doubt proposed in the beginning of this Chapter, bee too weak to move any learning devoid of partiality to doubt. The first is, the vow of poverty pertaineth to Religious, they being in state of perfection to be gotten, not to the Apostles who were Bishops, and so were in the state of perfection already attained. I answer, this maketh against Mr. doctor. The vow of poverty( he saith) pertaineth to them that be in state of perfection to be gotten, or in a state binding men to get perfection. But the Apostles when they were talled by our saviour, were in the state of perfection to bee gotten, or in a state binding them to get perfection, for they were not then Bishops nor Pastours, but onely Schollers and disciples of Christ in the school of perfection, to learn of him particularly the lesson of poverty, as being most fit and necessary for them. 
Gulielm. Parisiensis li. de moribus cap. 9.  To this purpose Gulielmus Bishop of Paris doth fitly accommodate the speech of job 26. Extendit Aquilonem supper vacuum&& appendit terram supper nihilum, he streatcheth the northern Cost vpon a vacuity and the earth he maketh stand vpon nothing. This vacuity and nothing( saith he) is the state of poverty, the foundation of Christian perfection laid by our saviour, saying to his Apostles. Blessed be the poor of spirit, non aliter in eis fundaturus Ecclesiam, hoc est, in apostles, nisi prius eos ad istud nihilum deduxisset,& in eo stabilisset atque firmasset. he would never haue founded his Church on them, that is, on the Apostles, had he not first brought them unto this nothing( of poverty) and made them firm and stable therein by the obligation of vow.  
15. This Sarmiento saw and therefore did not so much deny that the Apostles once vowed poverty before they were Bishops, as he affirmed that by their being made Bishops, their vow ceased; as also now( saith he) when Religious men become Bishops, they are released of their vow of poverty. 
Nauar apolog. pro rediribus q. 1. monito. 2.  To whom Nauarr replieth. sunt haec neganda& perneganda. These are things to be denied and denied again, as being dangerous Noueltyes in these dayes. Also what Sarmiento said that Peter being made Bishop and Pope was loosed of the vow of poverty he made, being but a disciple; est falsum & periculosum( saith Nauar. 
ibidem monito 12. ) verè enim dicimus nunc S. D. N. Pium S. Petri successorem, quae gloria eius est, non esse dominum bonorum vllorum Ecclesiasticorum, nec suarum vestium quidem, obstante iam voto solemni quod pridem emisit: for wee say that our holy Father pus, now the successor of peter, not to be( which is his glory) owner of any ecclesiastical livings, no not of the garments he weareth, by reason of the solemn vow of poverty he made in religion, but he is the souueraigne Steward and protector of all ecclesiastical Goods. And this is that which S. lo saith, the humility of Christ no wealthines may scorn, nor to embrace it may any nobility blushy, for never can human happiness mount so high as that state may bee thought to him disgraceful, which God in the form of man did not disdain. 
ibidem moneto 1●. vident●● prae●pu●o e●pe li● 12 q. 1.& ca quisque Episcop.  In the same place Nauar rejecteth Mr. Doctour● conceit, that poverty standeth not so well with Bishops, who, must bee( as S. Paul saith) hospital, for saith Nauarr, to this end it is enough that Bishops haue the administration of the goods of the Church though they be not owners of them, and the contrary conceit, doth confounded the necessity of having administration with the necessity of having propriety against all laws, both canon and civil and namely against diverse laws he there citeth.  
16. Mr. doctors second doubt hath far less ground, it is, that we do not know that the Apostles vows were admitted by the Church, or that their community was approved as a Religious order. This is strange, for what is it to be approved by the Church, but by the supreme visible pastor and governor of the Church which was Christ Iesus so long as he lived on earth amongst men? he gathered together a compagny of disciples to live together in common in the observance of three counsels, under him the proper Father and master of them all. And can any m●n think this company was not Religious for want of sufficient Church approbation? doth not the approbation of Christ suffice? As for other Religions, how they were anciently approved by the Church, is a long disputation and not to our purpose: wherein the more probable opinion is, that of Bellarmine: that anciently there was no need of further new approbation, then that of Christ Ies{us}. he gave men liberty and faculty to follow his counsels, and consequently to meet together in companies to this end, and to choose a superior and to make their vow of obedience unto h●m. For no doubt he did institute what soever was of the substance of a Religious state. But the vowing obedience to a person in power and authority to direct them in the observance of the vowed counsels, is of the substance of a Religious state. Therefore Christ instituting the state of Religion, did allow this faculty unto men. But this faculty was given with subordination and dependence on the Church to be recalled, restrained, or ordered by the Pastours thereof. so now, since the Church hath forbidden the inventing of new Religious without the Popes approbation, this faculty is ceased. But this question requireth more exact discussion. howsoever, it is certain that Christ Iesus had power and faculty supreme to gather together a family or college of Disciples to live in Religious discipline under him, and to accept of their vows: And so, to doubt whether the Apostles vows were sufficiently admitted, or approved, there is no cause.   

Whether the government of the Church, or Preaching unto Infidels, belong by divine institution to Secular priestes, rather then to Regulars? caput VIII.  
1. THe proposed question hath no difficulty in itself, but only in regard of sundry obscure assertions which Mr. doctor is plea●ed to utter, to prefer his secular clergy before the Regular, even about preaching unto Infidels. These comparative assertions be three, which wee will briefly discuss, to see what true sense may bee found in them. The first is this, I contend,( saith he) that by the divine law and institution the government of the Church was not given to Regulars, 
pag. 249. lin. 21.  but to Bishops and Priestes; this proposition may haue different senses. First that the divine law, and institution requires that the government of the Church be given to Bishops, and Priestes, though Seculars rather then unto Regulars that bee not Priests. This may seem Mr. doctors sense, for he saves not given to Regulars, but to Bishops, and Priestes, which shows he meaneth Regulars that bee neither Bp. nor Priests. In this sense his saying is true, but little to our purpose. The second sense may bee that the divine law and institution about the government of the Church by Bishops, and Priestes was not first exercised, and ordained by the institutor himself in Regular Bishops, and Priests. This sense is false seeing the first Bishops and Priests were the Apostles, who were Regulars, as hath been proved. The third sense that though Christ did give the government of the Church, at the first to Regulars, yet not with a law, or institution that the Bishops and Priests governing the Church should afterwards still bee Regulars. This sense is also true, because Christ gave not any command that Priests should vow poverty, or chastity, as the Apostles did, so that without breach of the divine law they may haue possessions, or wives.  
2. But wee may note, 
Suar. to. 3. de relic. lib. 3. c 2 n 3. Diuinumius non praecipiens said consulens.  that the divine institution is of two Kinds, the one is institutio praecipiens, a divine institution commanding and binding to do a thing; the other is institutio consulen●, a divine institution counseiling to do a thing. In the first sense Christ did not institute that Priests should bee Regulars or voue poverty and chastity. Hence in the graecian Church P●iests are married, and in the Latin they may bee, without breach of the divine law. And in this the state of Religious may seem to haue much honour above the state of Bishops and Priests, because their state neither essentially, nor by the divine positive law requires special chastity above that of vulgar Christians, where as the state of Religious not only by divine positive law, but even essentially includs the profession of angelical purity. In the second sense Bishops and Priests bee Regulars by divine institution, that is, Christ by way of counsel, and exhortation requires that Bishops, and Priests should live in chastity, and abandon the allurements of temporal wealth, for these counseills given unto all, are peculiarly convenient for the clergy, which is the cause that in the Apostles time, and afterwards some ages, Priests were commonly Regulars, as might bee proved, and is proved by Mr. I. C. in the place I noted in the last chapter.  
3. More difficile is it to find true sense in the second comparative proposition Mr. doctor useth, that Secular Priests are by the divine institution gouernours of the Church( dedicatory n. 12.) but Regulars indeed may bee assumed to the clergy, yet their assumption is extraordinary. c. 9. n. 16. what Mr. doctor meaneth by extraordinary in this comparison, 
pag. 252. lin. 10.  he declareth not, but in other parts of his treatise he taketh extraordinary to bee that, which is not conform to the divine institution. So he saith c. 14. n. 2. if the Church that formerly had a Bishop bee for a time in persecution governed by Priests, or by an Archpriest, it is a thing accidental, and not ordinary, nor according to Christs institution, who will haue his Church bee governed by diverse particular Bishops. In the same manner. c. 5. n. 7. he saith that the universal authority of the Apostles was extraordinary, because it was given immediately by Christ, when by divine institution peter being the cheese pastor it should haue been given by him. So that Extraordinary is that which is not conform to divine institution, but done by dispensation therein. According to this acception of the word, Extraordinary Mr. doctors Assertion, the assumption of Regulars to the clergy extraordinary, hath this sense: that the assumption of Regulars to the clergy is not according to the divine institution, by which not Regulars, but Seculars are to bee Bishops, and Priests, and so gouernours of the Church. I doubt whether Mr. doctor will defend his assertion in this sense, because it makes Regulars irregular, and not capable of order by ●he divine law, where as by the common practise of the church they are assum●d to the clergy. For either he must say this is done against the divine institution, by continual contempt, and neglect therof( which were very hard to affirm) or else say that the Church doth dispense in this divine ordination, which yet he cannot say, 
pag. 349. lin. 19.  without crossing himself. For c. 13. n. 2. he saith that the Pope cannot abrogate, nor alter, nor dispense in the things by Christ establisshed, or instituted, for this were to dispense in the divine law, which he cannot do. If then Christ hath insti●uted, ordained, estab●ished that the gouernours of the Church, to wit Priests, bee secular, and not regulars, how can regulars bee assumed to the clergy extraordinary, or by dispensation?  
4. That other part of the comparison, secular priests are by divine institution gouernours of the Church, much rubbish must bee taken a way that we find a little probable truth butted under it. First the word secular priests is to loosse, and large comprehending all priests of that order, not only such as are in dignity of curates, but also those who are termed simplices Sacerdotes, that haue not charge of souls. For Mr. doctor speaketh particularly of the reverend priests of the English clergy, who bee not curates, nor haue parishes but only bee delegated by privilege as regulars are. How can it bee true of these, that they bee by the divine institution gouernours of the Church, who by the divine institution are gouernours of nothing. Wherefore wee must restrain the word Secular priests to the number of only parish priests, where by all our English bee cast out of the number of gouernours. This done, yet much difficulty will t●ere bee to make a curate to bee by divine institution governor of the Church, for the word Church is very ample, and comprehends the whole catholic world. governor also doth imply all manner of power, necessary for the government of the thing committed to his charge; so that following the amplitud of Mr. doctors phrase, wee must make them all, and every one to haue plenitude of power over the catholic Church; 
Suar. de relic. to. 3. l. 1. c 17. n. 23. Syl. v. prelatus S. Tho. 2. 2 q. 84. ar. 8. ad 5. Curati,& archidiaconi curam animarum secundario habent& ibidem in corpore non eis competi● iura principalis, said quaedam particularia circa curam animarum ipsis committuntur.  which were too too much. Wherefore first wee must bring the Church in this place to bee content to stand within a parish. Secondly wee must entreat, governor, of the Church for this time to resign all power of external jurisdiction, for parish Priests haue no power in that kind, so much as by the common law of the Church, much less by divine institution; whence they are not comprised under the name of prelates parochi non habent jurisdictionem ordinariam externam,& ideo non comprehenduntur nomine praelatorum, for they haue only an inferior care of souls in the inward court only without power to make laws, or to lay the censure of excommunication on any. That Mr. doctors mighty proposition, Secular priests by the divine institution be● gouernours of of the Church hath only this little sense of truth. Some priests, to wit, a curate hath under Bishops a secondary kind of care in the Church over a parish. If one should say that by the law of England a constable is a governor of the realm, this saying were as true as Mr. doctors, yea more conform to truth, because constables haue by the law a kind of inferior power of jurisdiction in the external court, 
Hen in summa l. 3. de penis. c 58. communis& recepta sententia est parochorum officium esse ab Ecclesia institutum atque ita parochus sine licentia Papae potest relictis ouibus transire ad religionem,& in diaecesi H●spalensi& cordub. gubernat Episcopus absque parochis per rectore, temporales quod si idem fi●ret in toto orb non esset c●nora institutionem Christi.  whereas secular priests by divine institution haue none.  
5. Finally, when to be governor of the church, is brought to import no more, but some kind of secondary care without external jurisdiction over the souls of a parish, yet Mr. doctor will haue much a do to show so much as this little to bee a curates due by divine institution. True it is Gerson and Maior hold curates to haue their power immediately of Christ, but the common, and received tenant of deuins is against them. Yea also the very ordinary practise of Bishops in some countries as Henriques noteth. Mr. doctor promised in his dedicatory wee should see in this treatise this proposition proved. I haue perused every line thereof and cannot meet with any proof, that parish priests are by divine institution in the church, much less that a curate is governor of the church. As for o●her secular priests, as vicars, Archideacons, rural, deans, they cannot bee by the divine institution gouernours of the Church, it being certain that these offices are not by the divine institution in the church.  
6. Mr. doctors third comparison, wherein he prefers seculars, is: that Bishops and priests( he meaneth secular) haue authority and right by the divine ordonance to preach to Gentills, and propagate the faith, yet with dependence of the chief pastor, but regulars though afterwards they were admitted and sent to preach to the Gentills, yet that doth not appertain to them jure ordinario, by ordinary law, but by privilege, and extraordinarily. In this comparison the second part is willingly acknowledged by Regulars, that by divine ordinance they haue no authority, and right to go preach to Gentills, but haue their missions, and commissions from the supreme pastor. As for secular Bishops, and priests, that they haue power and authority by the divine ordinance to go to preach out of their dioceses, and parishes, I never remember to haue red it, but only in Mr. Antonius de Dominis that Apostata Bp. he is peremptory in this point that every Bp. or priest hath universal authority, and may go preach unto infidels, 
lib. 2. de repa Eccles. c. 7.& 8.  reprehending Baronius with much bitterness for his makning the apostolical charge of preaching unto Gentills, and of sending preachers unto them proper of the Roman Bp. In conformity of this, Boronius noteth that S. Adelbertus Bishop of prague would not go to preach to the Hungarians and Prussians without delegation and power of privilege from Rome. 
Baron. anno Domini 989  Sciens Apostolatus munus non spent sua à quopiam, said Dei nutu ab eo qui primariam in Ecclesia Christi authoritatem retinet à Deo concessam, suscipiendum. Knowing that the office of Apostle, or of preaching unto infidels is not to bee undertaken by self choice, but by the will of God, from him who hath supreme authority of the Church. See him likewise 12. anno 1124.  
7. The reason of this truth is given by the divines, namely, Gabriel and Scotus and Vasq: 
Vasq. tom. 2. in. 3. p. disput. 147. n. 21.  quia is solum verè& rectè admittere potest in corpus Ecclesiae qui corpori ipsi tanquam caput praeest. By right and according to law, he only can admit into the body of the church, who is superior of that whole body as head. So that to baptize, though it bee not an act of jurisdiction, yet it is an act of one having jurisdiction over the rest of Christians, unto which number by baptism one is admitted. even as none by right and office can admit into the body of a common wealth, but he only that hath supreme jurisdiction over that whole body. Others if they haue such power it is by delegation from him. Hence Bishops being heads of particular churches can admit, and commit unto others, power to admit by baptism into that particular church, and consequently into the universal, where, of the particular is already admitted as member. But he that doth plant a new Christianity, doth not admit the baptized into any particular church, but directly into the universal. Therefore if he do this by the right, and authority of his office given him by the divine law, he must bee by divine law and institution head, and governor of the universal church. If M. doctor will not grant this( as sure he will not) he must grant that noe man hath by office and by divine ordinance, authority to convert and baptize infidels but only the supreme pastoure. The Bishop out of his diocese, the priest out of his parish cannot preach to infidels, nor baptize except in case of necessity, in which case the supreme pastor giveth them licence by an interpretatiue consent.  
8. moreover, if a secular priest haue by divine ordinance right and authority to preach, convert, and baptize, then also by divines ordinance he hath right and authority to rule and govern them after they bee converted by giving them Bishops, and pastours. This is proved, because Christ would never give right and authority to beget children, without also giuing power to nurse them, and bring them up. Hence in the 28. of S. matthew, where he giveth power to convert and baptize nations, he giveth together power to rule and govern them being now christened. Going teach all nations, baptizing them in the name of the Father, and the sun, and of the H. Ghost; teaching them to keep all things that I haue commanded you. Vpon which words S. jerome maketh this observation. Ordo praecipuus jussit apostles vt primum docerent omnes Gentes, deinde fidei intingerent sacramento,& post fidem,& baptisma quae essent obseruanda praecipe●ent. The order here is notab●e. First that they teach all nations, then that they baptize them, and after faith, and baptism, that they command what they are to do. So that together with power to baptize and convert, he giveth power and authority to command, rule, and govern. Hence I thus argue. They who by these words receive power to tea●h and to baptize Gentills, receive power to command and govern them after baptism, as is manifest. But as m. doctor saith these words were spoken to priests, and Bishops, and they by virtue of this speech receive power to teach, and convert nations, because they bee the successors of the Apostles, and disciples to whom this speech was directed. Therefore a Bishop and a priest by these words haue by divine ordinance authority, and right to govern all christian nations, and Churches, whereof one part is to provide them pastours. Hence the foresaid Mr. Antonius doth consequently grant that every Bishop can erect new christianities, and bishoprics, and give them Bishops by the right and authority they haue by the divine ordinance.  
9. I know not whether Mr. doctor will proceed so far, yet he hath certain words that may seem somewhat to insinuate such a conceit. For c. 9. n. 4. or pag. 245. li. 6. he saith, by the divine institution Bishops and priests are to govern the hierarchy of the church, to preach, to minister Sacraments, and therefore at first Bishops, and prists only preached the gospel, converted countries, and amongst the converted placed Bishops, and Priests to govern them, and administer Sacraments. By these words it may bee concluded, that a Bishop, or a priest hath authority and right by the divine ordinance to preach, and baptize infidels, and afterward to govern them by supreme power, giuing them Bishops, and pastours. For now a Dayes a Bishop and a priest hath by succession that power, and authority of divine ordinance, which the Bishops and priests had at the first, as Mr. doctor affirmeth: But as he saith, Bishops and priests at first did by Christs institution and by their authority of divine ordinance preach to infidels, convert them, govern them being converted, and amongst them place Bishops and pastours. Therefore now a Dayes a secular Bishop or priest by his ordinary authority of divine right may go to preach to infidels, convert them, govern them being converted, and amongst them place Bishops, and pastours. If this bee true, then our secular priests in England may amongst catholics converted exercise this their power of divine ordinance in governing them, and in placing Bishops, and pastours as they shall think fit. If any say that secular priests may govern, and place Bishops amongst catholics converted by themselves. But the catholics of England haue not been converted, and made by them only, but a great part by the plantation of regulars. I answer this will not hinder Mr. doctors conceit, because he will haue regulars in England to bee but helps of secular priests, and their instruments, and consequently the conversion of catholics done by regulars is to bee attributed unto the body of secular priests, as unto the principal agents. So that by m. doctors theology the catholics of England are the creatures of the secular priests, converted principally by them. And therfore if secular priests haue power of divine right to govern the Country by them converted, and place Bishops amongst them, then may by themselves only and by their authority of divine ordinance make as many Bishops, and pastours for England as they shall thi●ke expedient. If Mr. doctor be thus persuaded, and did intend this in saying that priests haue right, and authority by divine ordinance to convert infidels, to govern them after their conversion, and that the first Bishops and priests amongst the converted place Bishops and pastours. I refer this conceit to the supreme censure, a●suring him without better proof then he hath brought, no learned man will beleeue this his novel opinion, that seculars haue so great power of government by divine ordinance, in countries by them converted, or more then regulars haue, over countries they haue made christian, or catholic.  
10. About the proofs he hath brought I note two things, by which their weakness and the falsehood of his doctrine is discovered: the first is in alleging scriptures, he doth cunningly help his cause by adding something which is not in the text. Christ( saith he, pag. 243. c. 9. n. 12.) to the Apostles, Disciples, and their successors said. going therefore teach ye all nations, and again the same he inculcateth by S. mark. going, into the whole world preach the gospel to all creatures, that is to men. here m. doctor saith Christ spake these words, to the Apostles, and Disciples, whereas the gospel hath no more, but that they were spoken to the Apostles. 
Math. 28.  In the first place of S. matthew the text is this. And the eleven Disciples went into Galilee unto the montaine which Iesus had appoynted, and seeing him, they adored him, but some doubted, and he said to them all. Power, is given me in heaven and in earth, going therefore teach ye all nations. S. mark saith. Nouissimè recumbentibus illis vndecim apparuit, Last of all he appeared to these eleven sitting at table, and said unto them, going into the whole world preach the gospel to every creature. Where you see the evangelists make mention only of the Apostles that Christ spoken to them, sending them to preach to the world, and govern the world converted. why then doth Mr. doctor add Disciples? The reason is because he saith that Bishops succeeded the Apostles, the secular Priests succeeded 72. Disciples. 
c. 5. n. 8. pag. 124.  Hence if the words giuing power to preach to nations, and govern the church had been spoken to the Apostles only, that divine ordinance would haue come by succession to Bishops only, and not to secular Priests. wherefore that secular priests might bee partakers with Bishops in the power of divine ordinance to convert nations, and govern them being converted, he addeth to the text Disciples, joining them in this commission with the Apostles; which certainly is not true; for howsoever some other Disciples besides the Apostles not only men, but also women might bee present,( which yet is more then is in those places expressly affirmed) yet without question the words, going therefore teach ye all nations, were spoken only to the Apostles. Neither can any by virtue of this ordinance do it but they, and such as haue commission from them.  
11. The second thing I note, is, that M●. doctor doth contradict himself, in saying that this divine ordinance of authority to preach to all nations and govern them being converted given to the Apostles, is derived unto their successors, to wit, unto Bishops; for elswere c. 5. n. 7. he writeth, The authority of the Apostles in respect of extent, and largnes was extraordinary, which should haue been limited to particular places, as the jurisdiction of Bishops is. And again in the same place. Because the universal authority as the Apostles was extraordinary, and delegate, therefore Bishops who are their successors do not succeed them in that ample jurisdiction. Thus he, which is contrary to what here he saith, that Christ said to his Apostles, and their successors who are Bishops, going therefore teach ye all nations. For if Christ spake these words, not only to the Apostles but to their successors, then Bishops succeed the Apostles in the authority given by these words, which is authority over all nations to convert them, and govern them being converted. If the jurisdiction of Bishops bee limited by divine ordinance to particular places, how can they haue authority of divine ordinance to go to the Gentills to convert them? If as in an other place he saith, 
c. 6. n. 14. pag. 180.  Bishop● can exercise no jurisdiction except the pope apply subiects to him, and assign him his diocese, on whom he may exercise this his jurisdiction how is it true that the divine ordinance doth assign him subiects, to wit, all infidels to convert them and govern them being converted?  
12. This I am sure catholics in their disputing with heretics suppose as a principle of faith most certain, that the Apostles as they were Bishops with authority to preach to the whole world, and govern all nations converted, had noe successors. 
lib. 2. de confir c. 12 8. Respondeo.  Thus Bellarmin writeth. Apostoli summi erant, non uno in loco, said toto orb terrarum; poterant enim ubique praedicare, baptizare, ordinare, leges far &c. said hoc in solo Petro fuit ordinarium munus, in coeteris extraordinarium,& quasi delegatum,& ideo soli Petro videmus, non ulli alteri Apostolo quo ad hanc in toto orb potestatem. The Apostles were primes, not only in one place or diocese, but in the w●ole world, for they could every where preach, baptize, give orders, make laws &c. But this office was ordinary in peter only, in the rest it was extraordinary, and as it where of delegation; and therefore in respect of power over the whole world, wee see peter only hath a successor, not any other Apostle. Thus Bellarmin delivering the doctrine of the catholic faith. How then can Mr, doctors saying be suffered that Bishops, yea Priests bee successors unto the Apostles in this universal power, and commission, go teach, baptize, command all nations?   

That Mr. Doct●urs urging the catholics of England to receive my Lord of Chalcedon as their Bishop and spiritual Prince, is very importune and unreasonable. caput IX.  
MR. doctors whole discourse and treatise aimeth at this mark, that our catholics of England admit my Lord of Chalcedon, as their Bishop, that is, to govern them as his own flock, and as their Lord and Prince. For as he saith, p. 342. c. 12. n. 3. A Bishop though he be subordinate to the Pope, yet is he in his Kind a spiritual Prince, and not the Popes delegate: Hence he is full of eloquent exhortations urging catholics importunely in this point; in his dedicatory n. 15. thus he writeth; The Bishop is your spiritual Prince, yea Princep● Pastorum, prince of Pastours, as S. Ignatius styleth him, 
Ignat. epist. al Smyrnen. Epiphan 57.  honour and respect him; he is your spiritual father, yea as S. Epiphanius calleth him, he is Patrum generator, the father of fathers, because the Priest by baptism as by a spiritual generation begetteth Children, so the Bishop by the Sacrament of Order, which he only can minister, begetteth and ordaineth Priests, who are the spiritual fathers of the people. 
Act. 20.28. Heb. 13.7.  love him as children should do their father; He is your pastor, you his flock, wherein the holy Ghost hath placed him to rule; He is your Prelate who hath such a charge of your souls, that if any of you miscarry through his default, he must answer soul for soul, not one for one, but one for every one, observe him and be ye subject unto him; for as S. Barnard saith, it was never heard that an Angel should say I will not be subject to the Archangel, nor that the Archangel should say, I will not obey the thrones: Then( as he saith) that voice cannot be from heaven nor of God, I will not be subject to the Bishop.  
I will in this chapter show three things. first that this suggestion of Mr. doctor is not secure; secondly that the ground therof is an error, to wit, that obedience is due to Bishops in respect of their order: thirdly that Mr. doctors vrginge catholics in this point doth not so suit with Charity.  

Mr. doctors suggestion implieth danger of sin. §. 1.  
2. TO show this, we must suppose three things, first that catholics being the sheep of Christ as they are, readily to obey their lawful Pastours that are given them by Order, so they are bound to refuse such as come of themselves not being sent for that charge and office; our saviour in the 10. of S. John doth distinguish a lawful pastor from an usurper, that the one doth enter by the door into the sold, the other stealeth in by some other way, Qui non intrat per ostium in ovile ovium, said ascendit aliunde, fur est& latro, qui intrat per ostium pastor est ovium; They enter in at the door qui non sumunt sibi honorem, said vocantur à Deo tanquam Aaron, as saith S. Paul, they usurp not the office nor take the dignity vpon them, but are called of God as was Aaron. They steal in through a by way, 
l. 16. contr. faust. c. 12.  qui missi non sunt( saith S. Augustine) said sponte veniunt, who not being sent come of themselves pretending to be Pastours: hence our saviour shewing the duty of good catholics saith, that his sheep receive the pastor. Illum sequuntur,& vocem eius audiunt, they follow his direction and hear his voice. But the usurper they do not admit nor obey him, but fly from him, alienum non sequuntur, said fugiunt ab eo. Finally he giveth this universal instruction, Omnes quotquot venerunt fures sunt, said non audierunt eos oves; Al● that haue come( to wit, of themselves, pretending to be Pastours and Bishops not being sent by lawful authority) are theeues, but the sheep hear them not; When you see our saviour amongst the marks, of his sheep, that is of his elect, numbereth the not admitting and flying from such, as intrude themselves into the office of Pastours, as S. 
August. l. 2. cont adverse. legis c. 4  Augustine, S. 
Hierom. l. 2. adverse. Pelag. c. 23.  Hierom, S. 
Beda in unwelcome. Apoc. c. 2. v. 4.  Bede and other fathers expound; In the apocalypse in like manner our Lord doth highly commend the Angel of Ephesus, that is not only the Bishop but also the people of that Church as Peretius noteth, that they would not admit of them that said they were Apostles, and consequently their Pastours and Bishops, but examined them resisting their pretence till they were disclosed. Tentasti eos, qui dicun● se Apostolos esse,& non sunt,& inuenisti eos mendaces.  

Cor. 11.  3. contrariwise the Corinthians when some came to them transfigurantes se in Apostolos Christi, transforming themselves into Apostles of Christ pretending they were their Pastours, and consequently that the corinthians were bound to maintain them. and give them allowance in recompense of their charge and office reprehending with much bitterness S. Paul, that he contrary to the practise of others, did gratis euangelizare, preach the gospel freely, without exacting or admitting of any stipend as the requital of his labours. The corinthians, I say, did willingly without more a do or further examination admit of them as their Pastours, giui●g them large maintenance, enduring their arrogant commanding and severe exacting vpon them, with great humility and patience. But was this their humility commendable, did they by this patient suffering win the divine favour? Certs S. Paul reprehends them sharply in this respect, saying, Libenter suffertis insipentes cum sitis ipsi sapientes: sustinetis enim si quis in servitutem vos redigit, si quis deu●rat, si quis accipit, si quis extollitur, si quis in faciem vos caedit. You willingly endure the unwise, though you yourselves be wise, for you suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man extol himself, if a man smite you on the face, that is, do you open wrong, usurping jurisdiction over you without any colour or title.  
4. The thing standing thus, Mr. doctor can haue no just cause to be greeted at our English catholics, though they do not presently yield to his suggestion, and eloquent urging of them to receive my Lord of Chalcedon, not as a Delegate from the Pope, but as the pastor whose flock they are, placed in that office not by delegation from man, but by divine ordinance, and by the holy Ghost. Will Mr. doctor exact or expect to be in this point credited without any proof vpon his bare averring of a thing so strange never before heard of, that my Lord of Chalcedon is to govern the catholics of England, not as the Popes delegate, but as head pastor, as Prince, as their own Bishop: If catholics should yield unto t●is motion, how could they be excused from being worthy of the reprehension the corinthians had of S. Paul; to wit, of hasty and indiscret putting themselves into subiection, of giuing away their temporal goods for which they may expect no reward of God, and as exercising humility, obedience, patience, unto which no crown of righteousness is prepared? yea they may by blind acceptance, expose themselves unto manifest danger of falling into grievous sin and division from the successor of peter, by accepting of Pastours and gouernours against his order.  
5. For secondly we must suppose as certain, that my Lord of Chalcedon by his Breue and commission from his Holinesse, is a delegate in respect of England, and consequently not Bishop being as Mr. doctor saith, p. 342. not the Popes delegate, but a spiritual Prince. Hence Mr. doctor in his exhortations to receive his Lordship as Bishop, producing al reasons he could devise, yet doth he never so much as once urge catholics vpon this point, that the sea apostolic hath so ordained: whereof no doubt the cause is, that he knoweth very well his Lordship by his Breue not to be Bishop in jurisdiction and office over English catholics; otherwise why should he so perpetually pretermitte and neglect this reason of the Popes institution, in truth the only reason which alone might suffice, though other were wanting, without which to make Bishops is to run into danger of schism. It is true that Mr. doctor as I haue noted, doth much insinuat that Secular Priests in countries by them converted may place Bishops, as having authority so to do immediately of God. 
dedicatory. n. 12,  For he saith that they are by the divine institution, Gouernours of the Church, of which government, one part is to place Pastours and Bishops where there are wanting. 
c. 9. n. 13. pag. 245.  He doth defend that by divine Ordinance they haue authority and right to convert countries, and consequently to govern countries converted, providing them such Pastours as the divine law requires they should haue. Finally his saying that Bishops and Priests at first preached the gospel, converted countries, 
p. 249. l. 8.  and amongst the converted, placed Bishops to govern them, doth more then insinuate that he thinks Secular Priests in countries by them converted may place Bishops to govern. To this doctrine his practise is suitable, in that he urgeth catholics to admit my Lord of Chalcedon as their Bishop and head pastor. For either they are to receive him coming to be Bishop of himself, which were a thing no ways iusticeable, or else as being sent and ordained by Secular Priests, who are by the divine institution gouernours of the Church, for he doth never so much as once affirm his holiness appointed him to be head pastor, and not delegate.  
6. If this be Mr. doctors opinion, although I will not prevent the holy sea by my censure therof, yet to prevent the deception of others, I will affirm that it is most certain catholic doctrine, that no person vpon earth, besides the Pope, hath by divine Ordinance the office to plant new Christianityes, erect new bishoprics, 
l. 4. de Eccles c. 8.  and place Bishops in them. This is taught expressly by Bellarmine, and proved by these formal words. The erecting of new bishoprics and Bishops cannot pertain to any, whose power is contained within compass▪ such as the power of particular Bishops is; but only to him, who is governor of the whole Church, and to whom properly the charge of propagating the Church doth belong, such as all the Apostles were. peter indeed by office, the rest by delegation, and whosoever doth otherwise enter, he is not of the Apostolical Church, seing he cannot deduce his origen from the Apostles. Notwithstanding we do not deny also patriarchs and Metropolitans may sometimes erect new bishoprics, as S. Athanasius did in the East, and S. Boniface in germany, so they haue faculty from the sea apostolic so to do. Thus Bellarmine, which doctrine no doubt is catholic, now if it be catholic doctrine, that the charge of propagating the Church and religion doth by divine Ordinance and by office belong only to Peter and his successor, how dangerous a thing it is to follow Mr. doctor, affirming 
c. 9 n 14. pag. 249.  that Secular Bishops and Priests by divine ordinance, haue authority and right to preach to Gentiles and to propagate the faith? and that not only Bishops but also priests did at first erect bishoprics and place Bishops?  
7. To show further the danger of sin implyed in Mr. doctors motives, thirdly we must know that not only Bishops are to be appointed and confirmed by the holy sea, but also that a church is not to admit nor obey any man as Bishop, without he sh●w in writing the Popes letters of his ordination for such a Church. This is ordained by the Church in one of her caconical institutions. Let not Bishops promoted by the holy sea presume to go to the Churches committed to their charge without the letters of the said sea, 
l. 1. Extrauag. commun cap. iniunctae. de elect. c. 1. Nulli eos aebsque dictarum litterarum ostentione recipiant aut ●is pareant vel intendant  containing their grant of their promotion, consecration, confirmation, and benediction, and let none without the showing of such letters either receive, or obey or regard them. This constitution will haue no man of what gravity or authority soever to be credited vpon his word, and on the testimony of his friends without letters patents that he is Bishop. The reason of this strictness is delivered in that constitution to be, propter grauia scandala& pericula quae parere posset eorum communicatio indiscussa, for fear of grievous scandals and dangers that the admitting of them without discussion may breed. For on the one side, if a man without being by the Pope ordained, should intrude himself into the office of Bishop, al the acts of jurisdiction by him exercised should be void and of no force, Priests authorised by him, should haue no power to absolve, absolutions given by them, should be of no effect, Confessions made to them were to be repeated under pain of damnation, in a word, a world of confusion would thereupon arise, to the loss of innumerable souls. On the other side most insatiable is the cupidity of human hart to be Bishop, and prove to entertain the suggestion of any f●rgery and fraud that give them furtherance therein. 
serm. 10. in qui habitat.  Not without cause doth S. Bernard term Ambition, subtle malum, secretum virus, pestis occulta, doli artifex, matter Hypocrisis. A close mischief, a lurking poison, a conceiled infection, the mistress of fraud, the mother of Hypocrisy, against which no learning or sanctity is sufficient armor of proof, for it creepeth insensibly into the breasts of men, that otherwise are of pure and irreprehensible life, as S. Ambrose saith, Hoc perniciosior Ambitio quod blanda quadam est conciliatricula dignitatum, 
l. 4. in l. c. 4.  vt saepe quos vitia nulla deflectunt, quos nulla potuit movere luxuria, nulla auaritia subruere, faciat Ambitio criminosos. Ambition is the more pernicious in that it is a sweet winner of mans hart to seek dignities, that oftentimes whom no 'vice could divert, whom no pleasure could move, whom no covetousness could overcome, those Ambition maketh criminous. wherefore seing good life by the secret enchantments of Ambition to be Bishop, is so easily drawn into the crimes of fraud, great reason had the Church to ordain that in a matter whereon so much doth depend, no seeming gravity or sanctity of men be credited on their word.  
8. These things being proved, I need not add any word more to show how bold an undertaking Mr. doctors may seem, about my Lord of Chalcedon of a delegate, to make him Bishop, and spiritual Prince, and how dangerous a thing it were for catholics to yield to his suggestion, to join with him therein. Should one undergo to make the Deputy of Ireland Prince and King therof, though with subordination to his majesty, were not this a desperate venture? could he be excused from the crime of leze majesty, specially should he exhort the subiects of Ireland to receive him, and lay on them the reproach of disloyal to their Prince, should they refuse?   

Mr. doctors error that obedience is due to a Bishop in respect of his power of order, descouered and refuted. §. 2.  
IT is not so easy for those of the vulgar sort to conceive the difference of the power of consecration, from the power of jurisdiction in a Bishop, whom they find to be Bishop by order, they presently conceive he is Bishop by office. Of this their weakness Mr doctor is content to make his advantage, and because my Lord of Chalcedon is Bishop by order and name, because also he is theirs, as being their countryman, being applied to help them, and having the faculty to give them Confirmation, hence tacitly arguing à diuisis ad coniuncta, he supposeth as clear that he is their Bishop, which supposed, he doth further conclude, that whatsoever of reverence and obedience is due from a Church to their Bishop, the catholics of England owe the same to his Lordship, to this purpose accommodating the sayings of fathers, requiring full subiection of Christians to their Priests and Bishop, and their reprehensions of people disobedient. His dedicatory is full of this, but most of al his seventh Chapter, the drift and conclusion whereof, is contained in these the last words therof. Let us then obey our Bishop as our lawful superior, reverence him as Lord and spiritual Prince, love him as our father. But how doth Mr. doctor prove he is our superior, whom we must obey, and our Lord and spiritual Prince, to whom we must be subject? Because he is in degree of order coequal to the Pope, in this respect we are his subiects and must obey him. Because I think the learned Reader will not beleeue Mr. doctor would utter a paradox so strange, I will set down his words, wherein he doth not only so affirm, but undertakes solemnly the proof therof. Thus he beginneth that Chapter. 
pag. 188.  Out of that which hath been said in the precedent Chapters, it followeth evidently, that the Bishop in power and dignity of Order, taketh the highest room and dignity in the Church of God. For though the Archbishop and Primate be above him in power of jurisdiction and Ecclesiastical dignity, yet in the order and power of Bishop, he is as high as any of them even as the Pope himself, True it is the Pope is head of the Church, and Pastor Pastorum, the pastor of Bishops themselves, yet this superiority is in jurisdiction, by which he can prescribe laws to the whole Church, but in power of Order the Bishop can validly do as much as the Pope himself, &c. Therfore in degree of Order the poorest Bishop is as great as the richest and greatest Patriarcke, yea as the Pope himself, and superior to Priests, much more to the laity be the Princes of Monarckes. Whence I may deduce two conclusions, the one, that the Bishop is to be honoured of all, even of Monarckes and Emperours, the second, that he is also to be humbly obeyed of al his subiects. Thus Mr. doctor. These words show that m. doctor holds obedience to be due to a Bishop in regard of his Superiority over others in the degree of order, which doctrine were it true, it would in dead thence follow, that my Lord of Chalcedon is to be humbly obeied of al in England. But how much M●. doctor is herein deceived may be clearly demonstrated. First because if a Bishop were to be obeied in regard of his superiority of Order, he were no less to be obeied then the Pope, for they that be equal in the superiority to which obedience is due, are equally to be obeied. The poorest Bishop in the world is equal to the Pope in Superiority of order, unto which obedience is due as Mr. doctor saith, therfore the poorest Bishop is no less humbly to be obeied then the Pope. Secondly if a Bishops Superiority in order did require obedience of his inferiors, then subiection or inferiority to the Bishop in order did owe him obedience, and consequently whosoever be inferior to the Bishop in order, owe him obedience, and be bound to obey him. But all men under heaven that be not Bishops are under Bishops in respect of dignity and power of order, yea saith Mr. doctor c. 7. n. 7. none in heaven be he Angel or Archangel, nay a Cherubin or a Seraphin, is above a Bishop. Therfore all creatures in heaven and earth( only Bishops excepted) are bound humbly to obey the poorest Bishop, or my Lord of Chalcedon. If this be absurd then Mr. doctor must retract his proposition, that because the Bishop is equal to the Pope in order, thence it is deduced that he is to be obeied of all his subiects.  
10. wherefore most certain it is, that Obedience is due to the Bishop in respect of his power of jurisdiction, not in respect of his power of order. Hence if he haue no power of jurisdiction, he is not to be humbly obeied, but rather he is humbly to obey such as haue jurisdiction and command over him, though they be not Bishops. A Bishop that leaving his bishopric retyreth to religion stil retaineth his power of order, and is therein equal to the Pope and superior to al Priests, and yet he is not to be obeied, but to obey his General, who for order is under him, and but a Priest. Do we not see titular Bishops, such as my Lord of Chalcedon is, and suffragans who for order are equal to the Pope, to be under Bishops, and at their command and obedience, that be not so much as Priests? false then is Mr. doctors assertion, that from the Bishops Superiority in order above Priests, and his equality therein unto the Pope, is deduced that he must be obeied of his subiects. True it is, that if he haue subiects committed to his charge, they be humbly to obey him, but this is not because he is for power of order equal to the Pope, but because he hath power of command and jurisdiction over them.  
11. Hence Mr. doctor doth not allege any sufficient cause why catholics should be subject to my Lord of Chalcedon, when he saith, 
p. 206. lin. 13.  c. 7. n. 14. of him and his predecessor, though they had not that worldly splendour, honour, and riches, which our ancient Bishops had, yet they are not inferior to them in degree of order, no not in learning, life or labour, and therfore are to be honoured as much as they were and to be provided for according as these times will permit, because as S. Paul saith, Priests that rule well, that is Bishops, let them be esteemed worthy of double honour, not only of the honour of cap and knee, but of honourable maintenance also. This inference Mr. doctor maketh, is greater then his premises will afford, for though my Lord of Chalcedon were inferior to none of our ancient Bishops in the degree of order, or in learning, life and labour, yet this doth not prove him to be ruler of our Church or worthy of double honour, if he be not also our proper Bishop, for also some Bishops that be Religious are equal to my Lord of Chalcedon in the degree of order, and in learning, life, and labour, and yet cannot they claim maintenance of any Church, because they haue no jurisdiction over any Church. Had Mr. doctor said that my Lord of Chalcedon is not inferior to our ancient Bishops, either in the degree of order or in power of jurisdiction, or in learning, life, and labour, he had strooken home, but this is so false as he durst not affirm it. And yet except he affirm it, yea prove it, he will never get his Lordship one penny of maintenance as due to him in iustice. For delegates are to receive their stipend and maintenance from the Prince by whom they are sent, and not from the people unto whom they be sent. Mr. doctors comparison that his Lordship is equal to our ancient Bishops in learning, life, and labour, to me seemeth over slender and over lashinge. For if his meaning be that my Lord is not inferior in learning, life and labour to some of our ancient Bishops, the commendation is but small; In so mighty a number of Bishops some haue been for learning life and labour of so little esteem, as they were scarce wortly of the bread they did eat, much less of double honour or honourable maintenance. But if the praise be that my Lord is for learning, life and labour inferior to none of our ancient Bishops, the praise may seem greater then Mr. doctor intended; for will Mr. doctor say he meant to equal his Lordship in learning life and labour to S. Augustine our Apostle, or to S. Wilfride, or S. Cuthbert, or S. Dunstan, or S. Thomas our glorious martyr? howsoever; obedience is not due to learning, nor to sanctity, nor to industry, no nor unto the dignity of order, but only to jurisdiction, and to him that is Bishop by office, such an one though he neither haue the order of Bishop nor the learning nor the sanctity, is to be humbly obeied of al his subiects how learned and holy, and for dignity of order eminent soever they be. will Mr. doctor ever make this inference good, a Bishop in degree of order is equal to the Pope, ergo, he is to be obeied.  
12. His arguments show rather the contrary, to wit, that the height of jurisdiction is that unto which the subiection of humble obedience is due, which being found in a person, obedience must bow unto him, though he be no Bishop for order, nor eminent for learning or sanctity. Let us hear one or two of his arguments: first saith he, The Apostle commandeth that every soul be subject to higher powers, 
c. 7 n. 15. p. 208.  for there is no power but of God, But the Bishop hath an higher power, for he hath power of order and jurisdiction, Ergo his flock is subject to it and must obey it. I answer S. Paul doth not say that every one that hath any kind of higher power is to be obeied, but that every one is to obey higher powers, that is, them who be placed in office with power and authority to command and govern. The power of order to consecrate the body of Christ, to ordain Priests, to hallow holy chrism and the like, be not powers, to which obedience is due, more then to the power of working miracles, or the power of giuing much alms, or the power and faculty to teach theology. Mr. doctor proveth the Bishop is to be obeied of his subiects, because he hath jurisdiction and is governor, which no man denies or can doubt of, being in his right wits, and not because he is in degree of order above all and equal to the Pope, which was his premise. And if he prove not this he cometh short of his intent, which is to haue my Lord of Chalcedon to be obeied, because though he want the office of Bishop over England, yet in the degree of order he is equal even to the Pope. This Mr. doctor intended and promised to prove, and therfore al is impertinent that is brought to show that Bishops that haue jurisdiction over a diocese and Church are to be obeied of their subiects.  
13. wherefore no less from the matter is his second argument, 
c 7. n. 16. pag. 209.  S. Paul expressly commandeth us to be obedient to our Prelates, because melior est obedientia quàm victima; 
Obedience to Bishops obey your Prelates and be subject to them, for they watch as being to give an account to God for your souls. Where S. Thomas of Aquin noteth, that the Apostle commandeth† 〈◇〉  I answer, S. Paul doth command that subiects obey their Prelates whether they be Bishops or no. And so he sheweth what is due to Prelates that be in office in respect of their jurisdiction, not that they are humbly to be obeied in respect that they can do by the power of order validly as much as the Pope, howsoever in jurisdiction they be inferior to him; from this roote Mr. doctor promised to deduce the obligation subiects haue to obey a Bishop, which he doth not perform, but only proveth that superiors are to be obeied, whereof there is no question. In like manner in his third argument he shooteth wide of his mark bringing diuers sentences of the fathers that Bishops are to be obeied. Who doubts therof? That which Mr. doctor undertook to show, is, that a Bishop must be obeied in respect of the superiority of his degree of order, because therein he is equal to the Pope. This is the thing denied, which could Mr. doctor prove, he might do my Lord of Chalcedon in dead doctors service; otherwise to heap together sentences of scripture and antiquity, to prove in general that superiors in regard of their jurisdiction and office of government are to be obeied, cvi bono? who denies this? or what is this to my Lord of Chalcedon, that he may thereupon exact obedience of catholics, he not being their Bishop by jurisdiction and office?  

That Mr. doctors urging of catholics doth not so well agree with Charity.  
I Wish Mr. doctor to consider in the sight of the eternal judge, before whom shortly we are to appear, to give an account of our writing, how his proceeding with poor persecuted English catholics can stand with Charity. For he layeth vpon thē a necessity either to do a thing offensive unto God, or else to fall out with him and to be reproached by him. For to his suggestion about my Lord of Chalcedon of the Popes Deputy, to change him into their pastor and spiritual Prince, placed of God to rule them, either catholics yield or they yield not? If they yield, they transgress the holy Canons, they usurp the office of the supreme pastor, making themselves the flock of another without his order, they do against the duty of the sheep of Christ, which is to obey none as their pastor that doth not enter by the door, 
l. 7 n. 17. pag. 211.  that is, not by the command of his Vicar imposed vpon them. If they yield not, al the hard sentences of the fathers against people disobedient to their Bishops are laden vpon them, particularly out of S. Ignatius. 
Ignat. Epist. ad Smyrn.& epist. ad magnets.  It becometh us to obey the Bishops and to contradict him in nothing, for it is terrible to contradict such an one, for he that so doth, doth not deceive him that is seen, but him who his invisible that cannot be deceived of any. For God saith by Samuel, they deceived not him but me. And again, it behoveth you then to obey your superiors, that you may not only be called, but truly be Christians: If any call him Bishop but yet do al without him, to such an one, he that is the true first and only pastor by nature will say, what do you call me Lord, Lord, and do not the things I say: for such seem to me not to be men of a good conscience, but dissemblers, and personati, such as take vpon them the person they are not. 
pag. 213.  These and many other bitter sentences of the fathers are by Mr. doctor applied to such as will not concur with him in the behalf of my Lord of Chalcedon, of a delegate to make him their Bishop and Prince. What shal poor catholics do? If they receive him they transgress the divine law, they disobey their sovereign pastor, who sendeth him as Delegate, and not as Bishop. If they do not, they must endure bitter reproaches, that they be not truly Christians, that they deceive God, that they be men of no good conscience, dissemblers, and counterfetts. what can be more harsh?  
But m. doctor saith: 
c. 15. n. 12. pag. 414.  I haue proved at large that the lay catholics of England can not in conscience refuse a Bishop for fear of persecution, partly because the government of the Church is committed unto Bishops by Christ institution, who therfore haue been gouernours of it in the greatest rage and fury of persecution. Thus he speaking very confidently of his proving, how truly the reader may be able to judge by the perusing of the third and fourth Chapter of this treatise. But leaving this; to our purpose, to wit, in the behalf of charity, I say when Mr. D. saith lay catholics cannot in conscience refuse a Bishop for fear of persecution, if he mean a Bishop offered them and imposed vpon them by the sea apostolic, it is true they cannot in conscience refuse him, nor do they nor will they. They know the charity of that mother Church, that laborem& dolorem con●iderat, and will not put a Bishop vpon them to the increase of their vexation without the necessity of their good so require. They be sure that Pillar of truth and sanctuary of the holy Ghost, knows what the divine law and institution requires better then doth Mr. doctor, let him therfore show any order, or command from this holy sea, that my Lord of Chalcedon is made Bishop with princely jurisdiction to govern the English catholics as his own flock, and the controversy is ended. But this Mr. doctor doth not so much as pretend, Knowing the Popes institution to be of a Delegate with voluntary jurisdiction for the solace of souls, not of a spiritual Prince with a Bishops jurisdiction and office. What then would he haue of catholics? that they refuse not a Bishop put vpon them by the ordinance of secular Priests, who be( as he saith) by the divine institution gouernours of the Church, and by the ordinary right of their office haue authority to preach to Infidels, to propagate the Church and govern countreyes converted. Alas this doctrine to our catholics seemeth new, harsh, uncouth, and more to be shunned then they will( out of reverence to m. doctor) express. Let him bring the sentence of the holy sea that this doctrine is current, that Priests haue such ample authority by divine right, to erect new Christianityes, Churches, and bishoprics, and then to govern them: This done there willbe no further difficulty but they shal erect as many bishoprics as they desire. But if this doctrine be such as m. doctor will hardly dare to stand to it, why doth he contend? or what would he haue? will he not be content except catholics do more then he dareth clearly say is lawful? That is, change a Delegate into a Bishop without the Popes order, make themselves a flock of one pretended to be Prince and pastor by divine ordinance, without the leave of their sovereign pastor? I think Mr. doctor must needs see his pressing is unreasonable.   

The Conclusion to the catholics of England.  
To conclude, to you the ever honoured catholics of England, I turn my speech in a few words, giuing you my aduise how to proceed in this dissension. Be wise as serpents and simplo as doves, wise as serpents, to defend your head, the power and authority of the sea apostolic, simplo as doves, conserving a charitable opinion of such persons, who in their zeal to Bishops, do teach and practise what you never hitherto heard, nor do well understand. For the first let the learning of no doctor howsoever eminent for his former writings induce you to beleeue, that the sea apostolic hath so long a time together transgressed the divine law, in their ruling you without other Bishops immediately as their proper flock, that against charity they haue deprived you of the being a Christian Church, leaving you to be stil weak and only little ones in spiritual life, wanting that Sacrament without which you cannot be perfect Christians, that is, haue courage to profess your faith in persecution. Do not hearken unto the pretence of divine institution for government of the Church, do not venture to make to yourselves, or to receive from such pretended deuinely ordained gouernours, Bishops and Pastours. yield them no more power then they bring you granted them in writing by the sovereign pastor. Be persuaded that no new opinions be more dangerous then such as dislike of the sea Apostoliques proceeding occasioneth, and desire to haue authority immediately of God and not from it. Let them that would trouble you know that you are the sheep of Peter, that you cleave to the rock, and are immovable, that al writing in vulgar language is in vain to move you to beleeue or practise for your government more then the Vicar of Christ shal expressly warrant.      

Pag lin. èrrata. corrige.  
Pag 24. lin 32 receance, receive. p. 23. l. 7 spint, spirit. p. 29 l 7. first. fift p. 32 l. 5. your. ibid. 6 get, yet. p. 38. l. 22. distinctum, distinctiuum. ibid. 23. fidelibus, fidelium. p. 42. l. 23. contert, confertur. p. 43 l. 20 of our, of an. ibid. 29 weakings, weake●ings, p. 45 l. 9. chrism, such-chrisme. Such. ibid. 18. Amongst perfect, Amongst the perfect. p 48. l. 5. baptism, whence, baptism; whence. p. 53. l. 1. our, out. p. 58. l 26. praefesse, profess. p. 60 l. 1. ot, of. ibidem 9 sigle, single. pag. 62. l. 8. tutor, tutos. ibidem 26 wall, will. pag. 69. l. 3. In the chalice, by the chalice. p. 74. l. 5. is, in. ibid. 20 of his, or his. ibid. 20. then, if then. p. 81 l. 19 is giueing. in giuing. p. 82. l. 9 lo●nye, short. p. 84. l. 10. labyrinth, labyrinth. p. 86. l. 29. Intercessi, Interim cessi. p 8●. l. 4 encrante, entrance. p. 95. l. 19. and with, and ●hat. p. 98. l. 25. conditional, for. conditional. For. p. 100. l. 8. ●his pl●uitude, this plenitude. p. 105. l. 29. the. other 〈◇〉 31. of the, or by the. p. 10. l. 6. are pro, bee pro. ibid. 15. omission after it is, partly true. p 114. l. 20. celebrate, must celebrate. p. 115. l. 10. now, new. p. 117. l. 32. shwed, shewed. p. 139. l. 27. che●ch; church? p. 240. l. 31. instituts, institute. ibid. 32. formerly, formally. p. 141. l 29. religious, religion● p. 142. l. 24. these, those. ibid. 25. Episcopos, Episcopis p 146 l. 2. Religions, religious. p. 147. l. 19. diuina, divino. ibid 21. eorum, earum. p. 149. l. 11. determinatus, determinatas. ibid. 25. charges, charityes p. 157 l. 10. painted, printed. p. 158. l. 11. where he spake, when he said. p. 160. l. 24. thoughts this, thought is this. p. 164. l. 20. either for the either the. p. 165. l. 23. is perfection, is no profection. p. 166. l. 5. diminish, alloy. diminish, and allay. p. 171. l. 3. which more, which is more p 173. l. 13. nourishing them, nourishing p 177. l. 12. aduersare, aduolare. p 184 l. 2. show, shows. p 186 l. 7. hierarchy, Hierarchs. p. 169. l. 1. most, those, ibid. 17. is the, is in the. p. 190. l. 17. gayinge, gaining. ibid. 20. asson, as ten. p. 192. l. 6. in office. in the office p. 193. l 21. How, Now. p 194 l. 24. King, Kind. p. 195. l. 2. To whom, To which. p. 197. l. 21. set down, set down wholly. p. 199. l 30. Pontificatum ma●i. Pontificatum nostrum max. p. 200. l. 25. enjoyed. envy. p. 202. l. 15. at, of. p. 210. l. 26. pallad, palud. p 214. l. 31. had, unto him after. had unto him. atten. p 215. l. 6. in margin, munus, maius. p. 217. l. 26. I and, I add p. 223. l. 29. chastily, chastity, p. 227. in marge 16. iura, cura ibid. 30. That, so that. p. 230. l. 32. where, ot. where of. p 234. l. 28. then, they. ibid. 31. thnik, think. p 242. l 7. when, where. ibid. l. 24. decin, dicunt p 246. l. 3. fargery, forgery. p. 250. l. 27. room, room. p 19. l 7. hearing, warning. ibidem 14. at such, of such. ibid. 18. maybe, he may. p. 125. l. 19. ordriming, ordayninge. ibid. 27. for, who. 228. l. 20. for a Bishop a Bishops as, for a Bishops as. ibid. 28. in Epist. in his Epist p. 134. l. 26. f, of.