Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	authority_n	bishop_n	presbyter_n	4,945	5	9.8142	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88083	Erastus Junior. Or, A fatal blovv to the clergies pretensions to divine right. In a solid demonstration, by principles, forms of ordination, canon-laws, acts and ordinances of Parliament, and other publique acts, instruments, records, and proceedings, owned by themselves, that no bishop, nor minister, (prelatical, or Presbyterian) nor presbytery (classical, or national) hath any right or authority to preach, ... in this nation, from Christ, but onely from the Parliament. In two parts: the one demonstrating it to an episcopal, the other to a Presbyterian minister. By Josiah Web, Gent. a serious detester of the dregs of the Antichristian hierarchy yet remaining among us.	Lewgar, John, 1602-1665.	1660 (1660)	Wing L1831; Thomason E1010_11; ESTC R202720	19,588	24

was made Confirmed and Consecrated Archbishop by Authority of the Queen and that she had her Authority for it from the Statutes of 25. H. 8. 20. 1. Eliz. 1. 3. From that Clause in the Commission it self for the Confirming and Consecrating of Matthew Parker wherein she expresly refers to the Statutes made in that behalf meaning those two aforenamed Juxta formam saith she Statutorum in ea parte provisorum editorum According to the form of the Statutes in this case made and set forth As much as to say that the Patent was grounded upon those Statutes And so I have abundantly demonstrated my Thesis as to you That you have no Authority to preach but what you have originally from the Parliament The second Part. Demonstrating to a Presbyterian Minister that he hath no Authority to preach from Christ but onely from the Parliament SIr I shall suppose your Case the best that can be supposed of any Presbyterian Minister in England viz. That William Juxon late Bishop of London being a true Presbyter together with all the Presbyters then of London assisting him Ordained twelve Presbyters whom afterward he placed as Pastors or preaching Ministers in so many Parish Churches in London lying next to one another These twelve preaching Ministers were the first Classical Presbytery that after the abolishing of Bishops was erected in the Nation And the Church of N. within the Precinct of that Classis falling void they Ordained you a Presbyter and afterward gave you Mission to that Congregation of N. that is placed you to be the Pastor or preaching Minister of it And I say that in this Case you have no authority to preach to that Congregation from Christ but onely from the Parliament And I make it good by this Argument You have no Authority from Christ to preach to that Congregation but what you have either by your Ordination or your Mission But you have no Authority to preach to that Congregation by your Ordination and none from him but from the Parliament onely by your Mission Therefore you have none from him but onely from the Parliament The Major is supposed in the Case nor is there any third ordinary way imaginable and you pretend not to extraordinary The first part of the Minor That you have no Authority to preach to that Congregation by your Ordination I prove from the form of it which supposing it the same as is prescribed in your Directory was this The Presbytery of that Classis laid their hands upon you accompanying it with a short Prayer or Blessing by the Preacher who carried on the Work of that day to this effect Thankefully acknowledging c. for fitting and inclining this man to this great work we beseech him to fill him with his holy Spirit whom in his name here they laid their hands upon you we set apart to this holy Service to fulfill the work of his Ministery in all things that he may save both himself and his people committed to his charge In which words added to the Imposition of hands to interpret the meaning of it that it might not be a dumb Ceremony you see there is not one syllable of authorizing you to preach to that Congregation of N. but onely that they who laid their hands on you set you apart to this great and holy work and office of the Ministery that is that by in or with that Imposition of hands there was given to you from and by Christ himself immediately a divine power lawfully to execute the Office of preaching and ministring Sacraments in Christs name and with his authority to that Congregation unto which you were then designed or to any other in the Nation or in the world whereunto you should be duly admitted And that this power I speak of was all that these words or the Imposition of bands gave you and not any Authority as to that Congregation of N. is manifest because if they gave you Authority to that Congregation it was either to that Congregation alone or to more then that If to that alone you could not be admitted as Minister to any other Congregation without being anew Ordained which you count neither necessary nor lawful (a) If a Minister be designed to a Congregation who hath been formerly Ordained Presbyter let him be admitted after examination without any new Ordination And if to more then that it must be to any or every one in the Nation and in the world because the words name none nor mean no one more then another and authorized you as much to every one as to any one or else when you should be admitted to Officiate in any Congregation neither you nor the people could be certain whether that were one of the Congregations or no to which your Ordination authorized you which uncertainty would render it useless as to any one And if you say your Ordination authorized you to every one you would be a Pastor Apostolique or such a one as the Apostles were that is universal created by Christ immediately and consequently supream subject to no Classis Synod Parliament or other mortal superiour which would utterly overthrow all your form of Church Government and Discipline For then you might preach and minister Sacraments in any Church where you should please against the Pastors will then all Admissions of Presbyters to be preaching Ministers to such or such a Church would be vain absurd and arrogant acts Then no Classis Synod or Parliament could for any crime whatsoever convent or silence you and much less depose or eject you In fine then there would be no distinction betwixt Pastors and flocks Of necessity therefore to avoid such horrid absurdities the first part of my minor must be granted me That you have no authority by your Ordination to preach in that Congregation The second part of the Minor That you have no authority from Christ but onely from the Parliament by your Mission I thus make good They who gave you your Mission had no Authority from Christ but onely from the Parliament to give it you Therefore you have no Authority from Christ but onely from the Parliament by your Mission The Consequence is evident in the terms The Antecedent is firm for two reasons First because those Presbyters who gave you Mission were no Ministers of those Churches by any Divine Right or Authority from Christ but onely of the Parliament because placed in those Churches by the Bishop of London as he was Bishop of London which I am sure you will not cannot dare not say he was by authority from Christ for then it had been a wicked and sacrilegious act in the Parliament to deprive him of his Bishoprick and in you to advise and encourage them to it nor by any other Authority but that of the Parliament for then it had exceeded the power of the Parliament to deprive him of it Nor can you say those Ministers were placed in those Churches by him in any

other quality or capacity but as he was Bishop of London because as he was a Presbyter he could not Institute Pastors by himself alone as he did those nor Institute them in any wise as a Bishop Ordine Secondly because supposing they had been Ministers of those Churches by Authority from Christ yet as they were single Presbyters they had no authority so much as to Ordain and much less to give Mission but onely as they were Associated into a Classis or Presbytery (a) Preaching Ministers orderly Associated are those to whom Imposition of hands doth appertain Humb. Adv. of Div. at Westm in the Doctr. part of Ordin §. 10. Now this Association was not made formed or authorized by any authority from Christ but onely of the Parliament and so those Ministers who gave you your Mission did not give it you as Presbyters or Officers of the Church instituted by Christ but meerly as Officers or Commissioners of the Parliament which it was by accident that any of them were Presbyters This appears First because for Associating the first Presbytery there was no other imaginable ordinary Authority then in the Land but that of the Parliament And if you will say the first was Associated by Christ immediately any of those whom you call Sectaries say as much for their authority and with as much reason Secondly because it appears by the Ordinances Acts and publick Proceedings of the Parliament by you owned and abetted in abolishing the form of Church Government and Discipline then established and introducing another in place thereof in settling Classes and authorizing them to Ordain Ministers in ejecting Ministers and placing others in their Cures in Collating and Instituting to vacant Benefices and executing these powers not by Presbyters onely but by Lay-Committees nay by single Lords and Officers of the Army c. that the supream visible Authority in matters Ecclesiastical in this Land was in the Parliament and so no Classis was Associated but by authority of the Parliament and after its Association had no authority to give Mission or exercise any other act of Jurisdiction but what it had from the Parliament For Instance I name these Ordinances 1. That of 12. June 1643. Whereas it hath been declared and resolved by the Lords and Commons in Parliament that the present Church Government by Archbishops Bishops c. is evil c. and that therefore they are resolved that the same shall be taken away and that such a Government shall be settled in the Church of England as may be most agreeable to Gods Word c. the right Honourable Algernon Percy Earl of Northumberland c. naming other Earls and Lords John Selden Dr. Gouge c. naming divers others Lawyers Gentlemen and Divines are hereby authorized and enjoyned to sit confer and treat of such things as concern the Discipline and Government of the Church of England as shall be proposed to them by both or either House of Parliament c Provided that they assume not to exercise any Jurisdiction Ecclesiastical whatsoever or any other power then is particularly expressed 2. That of 22. January following The Earl of Manchester shall have authority in the associated Counties to eject all such Ministers as he shall judge unfit for their places and to place in their rooms such as shall be approved of by the Assembly of Divines at Westminster 3. That of 22. Feb. following The Lord Fairfax shall nominate and appoint such able and godly Divines as he shall think fit into all such Churches in the County of York as are or shall be destitute of Ministers 4. That of 23. April 1645. Philip Goodwin shall be henceforth Vicar of Watford and Officiate the Cure as Vicar thereof during his life without any further Admission or Induction 5. That of 26. April following None may preach but Ordained Ministers except such as intending the Ministery shall for trial of their Gifts be allowed by such as shall be appointed by the Parliament 6. That of 29. August 1648. Be it Ordained by the Authority of this Parliament that all Parishes in this Nation shall be brought under the Government of Congregational Provincial and National Assemblies c. And all Classes and Parochial Congregations are respectively hereby authorized and required to proceed accordingly c. The Province of London shall be divided into twelve Classical Elderships The first Classis to contain Alhallows c. The several Classes where no Congregational Presbyteries are already settled shall have power to nominate such Ministers and others as are qualified according to this Ordinance to joyn with them in the same to be approved by the Committee of Lords and Commons for Scandal until such time as Congregational Presbyteries shall be settled in the said respective Precincts c. When seven Congregational Elderships or more shall be constituted into any Classical Precinct the same shall be signified to the several Congregational Elders so established who shall depute fit Elders who together with their Ministers shall meet as a Classis c. That which shall be done by the major part of the Classis shall be esteemed as the act of the whole And none shall be esteemed a valid act unless done by four Ministers and eight Ruling Elders c. The power of Classicall Assemblies shall be 1. To Ordain and admit Ministers for the Congregations 2. To censure Ministers c. It is Ordained by the Authority of this Parliament that the Classical Presbyters within their Bounds may and shall Ordain Presbyters according to the Directory for Ordination hereafter expressed c. The Presbytery or five Ministers at least sent from them shall solemnly set him who is to be Ordained apart to the Office and work of the Ministery c. Laying their hands on him with a short Prayer or Blessing to this effect c. Let every one which is or shall be chosen for any Congregation or place not being at that time within the Bounds of any Classical Presbytery be Ordained by that Classis which he shall address himself unto c. And it is further Ordained by the Authority Aforesaid That all persons who shall be Ordained Presbyters according to this Directory shall be forever reputed to all intents for lawfull and sufficiently authorized Ministers c. Thirdly It appears from the humble Advice of your Divines assembled at Westminster unto the Parliament afore any Classes were formed to authorize Ministers to Associate themselves into Classes for the Ordaining of Ministers for the Army Navy City of London c. In these present exigencies while we cannot have any Presbyteries form'd up to their whole power and work c. And yet it is requisite that Ministers be Ordained for the service of places and Congregations destitute of Ministers by some who being set apart themselves for the work of the Ministery have power to joyn in the setting apart of others Let some Ministers in or about London be designed BY PUBLIQUE AUTHORITY meaning of the Parliament to which they addressed that Advice who being ASSOCIATED may Ordain Ministers for the City and vicinity c. And let the like ASSOCIATION be made BY THE SAME AUTHORITY in other Counties c. And so I have abundantly demonstrated my Thesis That you have no Authority to preach in that Church of N. where you are Minister from Christ but from the Parliament onely FINIS

of the world which you grant the Pope to be of the West Conc. Nic. 1 Can. 6. which you count the proper Rule for judging even against Acts of Parliament in these matters (b) Councils truly General being the supream Tribunals of the Catholique Church do binde particular Churches as well in point of discipline as of faith Bish of Derr schism gard p. 475. English Statutes cannot change the essentials of ordination the validity or invalidity of it depends not upon humane Law but upon the Institution of Christ id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 41. Judges at the Common Law have neither grounds nor rules in the Common Law for judging of the validity of an Episcopal Consecration id ib. p. 60. was not to it and partly because none of those who Confirmed or Consecrated him was an actual Bishop it was judged by her Council and by those Lawyers Civil and Canon who were advised with in it needful she should insert into her Patent a clause whereby by her supream royal authority she should enable those Bishops in regard of the present exigencies because neither the Popes consent nor actual Bishops enough to consecrate him could be had to supply to themselves all defects whatsoever in quality faculty or any other things necessary to that performance by the Laws of the Church For so it follows in the Patent Supplentes nihilominus suprema authoritate nostra Regia siquid in vobis aut vestrum aliquo conditione statu aut facultate vestris ad praemissa perficienda desit eorum quae per Statuta hujus Regni nostri aut per Leges Ecclesiasticas in hac parte requiruntur aut necessaria sunt temporis ratione rerum necessitate id postulante That is Supplying nevertheless to your selves by our supream Regal Authority hereby delegated to you to that end if any thing in you or any one of you or in your condition state or faculty to the performing of the Premises is wanting of those things which by the Statutes of this our Realm or by the Ecclesiastical Laws are in this behalf requisite or necessary the condition of the time and necessity of things requiring it So you see how true it was I said they could do neither of those Acts without her Commission when not onely her Commission was judged necessary to give them power to do them but her Dispensation also to make their acts valid non obstante the Laws of the Church The fourth Proposition The Queens Letters Patents was not a meer Mandate commanding them to execute their Office which they might be supposed to have from Christ but a Commission authorizing them to do what they did so as they acted in it not as Bishops or Officers authorized by Christ but meerly as her Commissioners That in that quality onely they Confirmed him themselves expresly acknowledge and declare in the Instrument of his Confirmation as it is to be seen in the Records at Lambeth For thus they say In nomine Domini Amen Nos Wilhelmus Barlow c. Mediantibus Literis Commissionalibus Reginae Commissionarii specialiter legitime deputati c. praedictam electionem Mathei Parker in Archiepiscopum Pastorem Ecclesiae praedictae suprema authoritate Regiâ nobis in hac parte Commissa Confirmamus Supplentes ex suprema authoritate Regiâ nobis delegata quicquid in nobis aut alique c ut supra That is In the name of the Lord Amen We William c. By the Queens Commissional Letters specially and lawfully deputed Commissioners c. do by the supreme authority of the Queen to us in this behalf committed Confirm the aforesaid Election of Mat. Parker c. supplying by the supreme authority of the Queen to us delegated if any thing be wanting in us or any of us c. as above And if as her Commissioners they Confirmed as her Commissioners also they Consecrated him For 1. The Patent Commissionates them to both alike and they needed her Commission to both alike Mandantes quatenus eundem Confirmare Consecrare velitis c. Commanding you that you Confirm and Consecrate him So if Mandantes did authorise them to the one it did so to the other also 2. The Patent did in formal words authorise them to dispense with themselves for any defect of Faculty c. for the performing of both those acts alike Supplentes suprema authoritate nostra Regia si quid ad praemissa perficienda deest c. And this Dispensation was necessary to the validity of both those acts alike 3. To signifie they did Consecrate him in vertue of the Queens Commission to them for it when three of them at the performing of that Ceremony presented him to the fourth to be Consecrated whereas afore the Statute of H. 8. the Popes Bull for authorising the Consecrators was used to be read at that time in place thereof was read the Queens Patent to them Proferebatur saith the Act of it upon Parkers Records Regium Mandatum pro ejus Consecratione The Queens Mandate or Commission to them for Consecrating of him was read as the authority for what they did The fifth and last Proposition The Queen had her Authority for Commissionating them from the Parliament This is manifest First from the Statute of 25. H. 8.20 which recites how that by an Act made that Parliament they had enacted That if any person nominated or presented by the King to the See of Rome to be any Archbishop of this Realm should be delayed denied or otherwise disturbed from the same for lack of Palls Bulls or other things to him requisite by the Law of the Land then in force to be obtained of the See of Rome that then he might and should be Consecrated and Invested by any two Bishops in this Realm appointed by the King Where although in the next words according and after like manner as divers Archbishops and Bishops have been heretofore in ancient time by sundry of the Kings Progenitors made Consecrated and Invested within this Realm they were willing to seem as if they did not then first grant that right or priviledge to the Crown but onely restore it yet it is manifest they did then grant it to him For as they named none so nor could they name any one King of England who made a Bishop within this Realm and much less the Primate of England the Archbishop of Canterbury Indeed William the Conquerour Rufus and Hen. 1. and perhaps some of our Kings afore them did without asking the Popes consent Invest Bishops in vacant Sees that is by the delivery of a Ring and Crosiar did put them in possession of their Bishopricks so as to injoy their Temporalties and to be legal Bishops in the Kings Courts But I know no instance of one Archbishop of Canterbury Invested by any one of them without the Popes consent nor did any of them use that practice of Investing Bishops after the Council of Vienna which was in

though it be not one of those two which are generally necessary to salvation Bish of Derr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 97. that is giving a grace or free gift of the Holy Ghost from Christ immediately to preach and minister Sacraments what grace they gave you they gave you to all Congregations in the world alike as much to every one as to any one because they propagated to you the same power as Christ gave to his Apostles when he said to them As my father sent me so I send you Receive the Holy Ghost Whose sins you remit c. Preach the Gospel to every creature c. whence it is that being once Ordained you are capable to preach and minister Sacraments to any creature or Congregation in the world by meer Mission onely without a new Ordination If then the grace they gave you were Authority to preach and minister Sacraments to that Congregation these absurdities would inevitably follow 1. You would be a Pastor Apostolique or such a one as the Apostles were that is a Vniversal one created by Christ immediately and consequently a supreme one subject to no mortal superior in the exercise of your jurisdiction which would utterly overthrow all your Hierarchy 2. The next words at the delivery of the Bible to you Take thou authority to preach in the Congregation where thou shalt be appointed would be 1. Vain and absurd to give authority given before 2. Retractatory of the former 1. To qualifie the authority given before absolute 2. To suspend it to a future condition or event possible never to be when it was given before absolutely and in present 3. Your Mission afterward to that Church of N. would have been 1. An act vain and arrogant in the Bishop to authorize you to preach and to one Congregation after Christ himself had authorized you both to that and to any other 2. A proceeding injurious to all other Priests to Institute you Pastor of that as your proper charge with this priviledge that none might minister a Sacrament or so much as preach there without your consent when Christ had Instituted every one of them Pastor of it in common with you for if by the words of Ordination he authorized you to that Cure by the same words he authorized every other Priest in the world to it as much as you 3. A proceeding injurious to your own self 1. To accept of a Pastorship from the Bishop and so to hold it of him as your mesne Lord liable to be suspended or deprived of it at any time by sentence of his Court when you had a right to hold it immediately of the Lord Paramont and so without subjection or service to any but him 2. To accept from him the Pastorship of one Cure and that none of the best in England when Christ had authorised you to any Cure in the land or in the world where you would please to undertake it The Church of Rome therefore whose apes you are in this right of Ordination and whose scholars in your doctrine of its being a Sacrament doth not hold that the qualifying grace or as they call it Character given by Ordination is any authority but a meer power to exercise lawfully such an Office when authority shall be given for it by Mission And if you will avoid these absurdities you must say that no authority but this power onely was given you by these first words Receive the Holy Ghost c. Secondly that the next words at the delivery of the Bible to you Take thou authority c. gave you no authority to preach in that Congregation of N. is manifest from the words themselves because they authorized you onely as to such Congregation where you should be appointed which you were not then in that Church of N. If you say these words gave you your authority to preach in any Congregation where you should be appointed and your appointing in that of N. onely determined the place or assigned you a matter or subject whereon to exercise it I ask whether after these words Take thou authority c. and afore your appointing in that Church of N. you had a power in your own right without asking the Pastors consent to preach lawfully in that Church of N. I suppose you will not dare not say you had for then your appointing to it signified nothing and then every Priest would be a lawful Pastor to every flock where and when he pleased and all your Hierarchy which subsists in the distinction of Pastors and Flocks would fall to the ground And if you say you had no such power you grant what I say that these words gave you no authority to preach in that Congregation but your appointment or as I call it your mission did not only determine the place or assign you a matter or subject whereon to exercise the authority afore given you but gave you your first authority there And consequently though the Bishop said to you Take authority c. he could not possibly mean by authority any more then a power to preach lawfully in any place where you should be appointed If you say that power was given you in the words afore and so would be vainly given you again here I grant your inference for though I argue validly from your form of Ordination against you who approve it I who approve it not am not concerned to defend it So I hope I have sufficiently proved the first part of my Minor That you have no Authority to preach to that Congregation of N. by your Ordination The second part of it That you have none from Christ but onely from the Parliament by your Mission I thus make good If he who gave you your Mission had no authority from Christ but onely from the Parliament to give it you you have no authority from Christ but onely from the Parliament by your Mission But he who gave you your Mission had no authority from Christ but onely from the Parliament to give it you Therefore you have no authority from Christ but onely from the Parliament by your Mission The sequel of the major is evident in the terms The minor is thus proved If William Lawd had authority from Christ to give you Mission it must be either as he was a Bishop Ordine or as he was a Bishop Officio that is as he was Archbishop of Canterbury But he had no authority to give you Mission as he was a Bishop Ordine nor from Christ but onely from the Parliament as he was Archbishop of Canterbury Therefore he had no authority from Christ but onely from the Parliament to give you Mission The sequel of the major I cannot suppose will be denied because no third ordinary way is imaginable And you cannot say he had it in both respects joyntly if as will appear in proof of the minor he had none at all as he was a Bishop Ordine The first part of the minor That he had no

authority to give you Mission as he was a Bishop Ordine is manifest because the giving Mission is an act of compleat Jurisdiction which he had not as he was a Bishop Ordine no more in Canterbury then he had in Rome or Constantinople or no more then the Bishop of Rome or Constantinople had in Canterbury And the Stile in his Instrument whereby he Instituted and Licensed you William by Divine Providence Archbishop of Canterbury shewes he Instituted and Licensed you not as he was a Bishop Ordine but as Archbishop of Canterbury which he might have been sufficiently to the Instituting and Licensing you in that Church although he had not been so much as a Deacon Ordine The second part of it That he had no authority from Christ but onely from the Parliament as he was Archbishop of Canterbury is thus proved He was no Archbishop of Canterbury by authority from Christ but onely of the Parliament Therefore he had no authority from Christ but onely from the Parliament as he was Archbishop of Canterbury The Consequence is evident The Antecedent I prove thus Matthew Parker the first Protestant Archbishop of Canterbury was no Archbishop of Canterbury by authority from Christ but onely of the Parliament Therefore Will. Lawd was no Archbishop of Canterbury by authority from Christ but onely of the Parliament The Consequence I suppose will be granted me because Matth. Parker was Confirmed and Consecrated in all the same form and by all the same authority as Will. Lawd was and he being the first Protestant Archbishop of Canterbury and consequently one and the chief in the Confirming and Consecrating of those by whose Successors William Lawd was Confirmed and Consecrated was the necessary pipe or channel for conveying Divine Authority from Christ to William Lawd and so must have his authority from Christ first afore William Lawd could have any by him The Antecedent which is indeed the onely difficult part of my Argument I prove from the form of creating him Archbishop which was this The See being void by the death of Cardinal Pool the Dean and Chapter petitioned the Queen for her Licence to chuse their Archbishop which she granting sent with it a Letter nominating to them Matthew Parker for the man and him they were bound to chuse under a Premunire The Election being made and certified into the Chancery there issued out a Commission under the great Seal to seven Bishops assigned by the Queen commanding and authorizing them or any four of them to Confirm the election and to Consecrate him This four of them did And his Consecration being certified by them into the Chancery there issued out a Writ to the Dean and Chapter commanding and authorizing them to Install or as they called it to Inthronize him that is to put him into the actual possession of his Office and Dignity After which he enjoyed his Spiritualties that is all Spiritual Jurisdiction pertaining to that See And then issued a Writ out of the Exchequer to the Sheriff to restore to him the Temporalties which at the death of any Bishop were used to be seized into the Prince's hands This was the whole form from first to last of creating him Archbishop which as you see consisted of four parts 1. His Election which presented him to the Queen to be created 2. His Confirmation which created him Archbishop elect Immediately after which by the ancient Canon-Law he should have had all ordinary Jurisdiction to which was not requisite powers of that Order which he wanted if he wanted any for any Lay-man might have been elected to it as Ambrose was to Milan and his Election confirmed pertaining to that See namely to Collate Benefices in his gift to Institute Pastors to License Preachers to visit the Province and Diocess to call and hold Courts and Synods inflict or release Censures appoint Chancellors Vicars Generall Archdeacons c. (a) Extra C. transmissam C. nostri C. inter corpor de Translat But by the later Canons of the Pope in grossing all Authority into his own hands he could not exercise any though Consecrated until he had his Pall from Rome and the Popes Bull for putting him in possession of his Church (b) Extra Injuctae de Elect. inter extra comm C. Nisi C. Quod sicut c And accordingly the Queen by the Law of the Land succeeding to the Pope in all his priviledges and in that among the rest he could not no not after Consecration exercise any Jurisdiction until by her Writ he was put in possession of his Bishoprick 3. His Consecration which gave him the Stile Name and Dignity of Archbishop absolute 4. His Installation which gave him possession of his Spiritualties The first and last of which Acts were performed by the Dean and Chapter the two middle most by the Bishops and the first mover of all was the Queen or her Chancery If I then make it evident that none of these Agents under the Queen acted in it by any Authority from Christ but meerly as the Queens Commissioners and that she had her Authority for Commissionating them not from Christ but from the Parliament I hope you will grant it a Demonstration that he was no Archbishop of Canterbury by Authority from Christ but onely of the Parliament Now all this is easily made evident For as to the Dean and Chapter I am sure you will grant me that they acted not in it by any Authority from Christ for though you hold Bishops to be de Jure Divino you hold not Deans and Chapters to be so too The rest I shall prove in the ensuing five Propositions The First Proposition Those Bishops who Confirmed and Consecrated Matthew Parker could not validly do either by their own Authority as Bishops without a Faculty or Commission from some Superiour in Jurisdiction to the See of Canterbury For First they could not do either validly as they were Bishops Ordine For first I suppose you will grant me that as Bishops Ordine they could not Confirm his Election because that was an act of compleat Jurisdiction and of giving compleat Jurisdiction speaking of that act per se or of its own original nature afore it was invalidated by the Popes Law Nor secondly for the same reason could they Consecrate him validly as Bishops Ordine For the Consecrating of a Bishop consisted of two parts or acts One was the Sacramental part viz. the Imposition of hands by all of them and pronouncing the words of Ordination by one of them in all their names Receive the Holy Ghost and remember to stir up the Grace of God which is in thee by Imposition of hands c. And of this Act I will make no question but they being as they were true Bishops Ordine might and did as such perform it validly But then this Act did onely Ordain him a Bishop Ordine not Consecrate him Archbishop The other part therefore of the Ceremony which was all the