post priorom antiquissimus Oratio ad Ordinandos Episcopos Oremus dilectissimi c. ut supra Benedictio Episcoporum Adesto supplicationibus nostris omnipotens Deus quod humilitatis nostrae gerendum est ministerio virtutis tuae impleatur effectu Alia Propitiare Domine supplicationibus nostris inclinato super hunc famulum tuum cornu gratiae Sacerdotalis c. Consecratio Deus honorum omnium c. ut supra ...... coelestis unguenti flore sanctifica Hîc mittatur Chrisma super Caput ejus Hoc Domine copiosè c. ut supra Incipit Ordinatio Episcopi MS. Ecclesiae Rotomagensis scriptus circa ann 900. in pro Angliâ Episcopum qui Ordinandus est duo Episcopi per manus de Secretario antequam Evangelium legatur deducant ante Altare eo inibi prosternato ab Archiepiscopo inchoetur Letania quâ finitâ eo erecto ponatur Evangelium super scapulas ejus has dicant Episcopi super eum orationes Oremus dilectissimi c. ut supra Alia Adesto Domine c. ut supra Alia Propitiare Domine c. ut supra Solus vero Archiepiscopus hanc dicat Consecrationem caeteris astantibus duobus Episcopis Evangelium super ipsum qui Ordinandus est tenentibus Deus honorum omnium c. ut supra rore sanctifica Hîc mittatur Chrisma c. Item alia super Episcopum Pater sancte c. ut per te in summum ad quod assumitur Sacerdotium Consecretur c ...... Consecratio manuum Episcopi oleo sancto Chrismate Hîc mittatur Oleum super caput ejus Vngatur Consecretur caput tuum in coelesti benedictione in Ordinem Pontificalem In nomine Patris c. MS. in Monast S. Germani in Suburb Paris scrip ante ann 950. Finita Letaniâ duo Episcopi tenentes librum Evangelii super scapulas Archiepiscopus benedicat eum Adesto Domine c. ut sup Alia Propitiare Domino c. ut sup Consecratio ab Archiepiscopo solo dicenda Deus honorum omnium c. MS. in Bibliotheca Canonic Regular S. Victoris in Suburb Paris circa ann 1100. Duo Episcopi ponant teneant textum Evangelii apertum super caput ejus D. Metropolitanus infundens Benedictionem super eum dicat lentâ voce Oremus dilectissimi c. Sequitur Benedictio Propitiare Domine c. Prefatio Deus honorum omnium c. ut supra Acts of Parliament 25. H. 8.20 IF the person be elected to the office of an Archbishop the King shall by his Letters Patents signifie the said election to one Archbishop and two other Bishops or else to four Bishops to be assigned by the King requiring and commanding him or them to confirm the said election and to invest and Consecrate the said person so elected to the office and dignity that he is elected unto and to give and use to him such Pall and all other Benedictions and Ceremonies and things requisite for the same And every person being hereafter elected invested and Consecrated to the dignity or office of any Archbishop or Bishop according to the tenor of this Act shall and may be authorized and installed c. and shall and may do and execute in every thing and things touching the same as any Archbishop or Bishop of this Realme without offending the prerogative Royal of the Crown and the Laws and Customs of this Realm might at any time heretofore do 5. 6. Edw. 6. 1. An Act for the Uniformity of Common Prayer and Administration of the Sacraments WHereas there hath béen a godly order set forth by authority of Parliament for Common Prayer and Administration of the Sacraments c. the King hath by the authority of the Lords and Commons in this Parliament assembled caused the aforesaid order of Common Service entituled The Book of Common Prayer to be explained and made perfect and by the aforesaid authority hath annexed and joyned it so explained and perfected to this present Statute adding also a form and manner of making and Consecrating of Archbishops Bishops Priests and Deacons to be of like force authority and value as the same like foresaid Book of Common Prayer was before c. If any shall wittingly hear and be present at any other manner or form of Common Prayer of administration of Sacraments of making Ministers in the Churches or of any other Rites contained in the Book annexed to this Act then is mentioned and set forth in the said Book c. 1. Eliz. 2. That there shall be Uniformity of Prayer and Administration of Sacraments WHereas at the death of our late Sovereign Lord King Edw. 6. there remained one uniform order of Common Service and Prayer and of the administration of Sacraments Rites and Ceremonies in the Church of England which was set forth in one Book intituled The Book of Common Prayer and Administration of Sacraments and other Rites and Ceremonies in the Church of England authorized by Act of Parliament holden in the 5. and 6. years of our said late Sovereigne intituled An Act for the Uniformity of Common Prayer and Administration of the Sacraments the which was repealed by Act of Parliament in the first year of the Reign of our late Sovereign Queen Mary to the great decay of the due honour of God and discomfort to the Professors of the truth of Christs Religion Be it therefore enacted c. that the said Estatute of Repeal and every thing therein contained onely concerning the said Book and the Service Administration of the Sacraments Rites and Ceremonies contained or appointed in or by the said Book shall be void and of none effect And that the said Book with the order of Service and of the Administration of Sacraments Rites and Ceremonies with the alterations and additions therein added and appointed by the Estatute shall stand and be in full force c. 8. Eliz. 1. All Acts made by any person since 1. Eliz. for the Consecrating Investing c. of any Archbishop or Bishop shall be good FOrasmuch as divers questions by overmuch boldness of speech and talk amongst many of the common sort of people hath lately grown upon the making and Consecrating of Archbishops and Bishops within this Realm whether the same were and be duly and orderly done according to the Law or not which is much tending to the slander of all the state of the Clergy being one of the greatest States of this Realm Therefore for the avoiding of such slanderous spéech and to the end that every man that is willing to know the truth may plainly understand that the same evil speech and talk is not grounded upon any just matter or cause It is thought convenient hereby partly to touch such authorities as do allow and approve the making and Consecrating of the same Archbishops and Bishops to be duly and orderly done according to the Lawes of this Realme and thereupon further to provide for the
words with those other being not formal which is impossible betwixt words sacramentall as these are and not sacramentall as all the other are but onely materiall or locall because contained within the same Office their signifying of it can contribute or cooperate nothing to make these signifie it one whit the more then they would do taken singly by themselves And so if these taken singly by themselves do not signifie it as he confesses they do not then taken singly by themselves they give it not because they give no more then they signifie and if taken singly by themselves they give it not then none is given because none of the other can give any To make this more plain Suppose all the other expressions had been as they are and the words of their essential form had been onely these Be thou an Officer in the Church or take authority to some administration or God make thee an honest man or some such like mentioning no power of Order in certain will he say they would be valid to make a Bishop by reason of their conjunction with the other expressions I suppose he will not because these signifie no power given of a Bishop And if those would not no more will these for the same reason If his meaning be that there are other words in the Office which express it as intended desired prayed for or supposed to be given by imposition of hands and those words Receive the Holy Ghost c. this is impertinent because the argument proceeded onely upon the not expressing it as given If his meaning be that though these words do not yet they are joyn'd with other words which express it as given this is false because none of those other expressions by him named do express it as given or intended to be given by any of themselves but onely by the imposition of hands and the words joyn'd with it For in the seventh which immediately precedes Imposition of hands the Archbishop tells the party he must examine him before he admit him to that administration and after that onely prayer is made for grace that he may discharge the Office meaning after it should be committed to him as he ought And in the eighth which immediately follows the words of Ordination he is onely exhorted to behave him self as a good Pastor If his meaning be that these words do in some part express it as given and the other in some other part so as betwixt them they make up an expression of it as given this is also false because these express it not at all and none of the other express it as given So take his answer in what sense you will it is no answer to the Objection The third Chapter Answering Dr. Bramhalls Allegations for their Form and in this Chapter his first Allegation from Christs example TO prop up his Answer which he saw needed it he addes to it three Arguments for the validity of their Form but very weak ones all as will appear by the Answers 1. Arg. You may except against Christs own form of Ordaining his Apostles if you will but if that be a sufficient form ours is Ans This supposes that he ordained them Bishops by these words Receive the Holy Ghost which is a false supposition For he ordained them not Bishops by these or any other Sacramental words nay 't is most probable he made not one of them a Bishop but Saint Peter and him he made by those words Pasce oves meas The fourth Chapter Answering his second Argument from the Romane Forme 2. Arg. THe Form used at the same time when hands are imposed is the same both in our Form and yours Receive the Holy Ghost And so as much in our Form to express Episcopal power as in yours and if yours be valid ours is Ans If by the same time he mean the same time Physical or Physicè loquendo I deny his Consequence therefore as much in our Form as yours because their entire essential Form is used at the same time when hands are imposed which ours is not as we shall see anon If by the same time he mean the same time Moral or Moraliter loquendo that is continued without any moral interruption his Antecedent is a mistake For our Form is not those words alone Accipe Spiritum Sanctum nay perhaps they are no part of our essential Form for the reason given supra Cap. 1. but those that are immediately joyned with them to wit the Prayer Propitiare Domine c anciently called the Benediction Conc. Car. 4. Ordo Roman which hath been our Form ever since Saint Peters time and for the substance of it is the same with that which is used over all the Easterne Churches and which anciently until within these four hundred years our Church used at the same Physical time when hands were imposed onely in latter ages for the greater solemnity of the Ceremony and fuller signification of the grace of this Sacrament the giving of the Holy Ghost she hath interposed those words Accipe Spiritum Sanctum and perhaps by way of Prayer onely and appointed them and them alone to be pronounced at the same time when hands are imposed and to be pronounced by all the Bishops assisting and then one of the Bishops onely as the ancient Law and Custom was to pronounce the words of Ordination viz. Propitiare Domine supplicationibus nostris Vno super cum fundente Benedictionem Conc. Carth. 4. inclinato super hunc famulum tuum cornu gratiae Sacerdotalis bene ✚ dictionis tuae in eum infunde virtutem Per c. Anon after which follows the other Prayer anciently called Consecratio Episcopi to wit Deus honorum omnium c. tribuas ei Cathedram Episcopalem ad regendam Ecclesiam c. and after that the anointing his head with holy Chrisme with these words Vngatur Consecretur Caput tuum Benedictione coelesti in Ordine Pontificali In nomine Patris c. After which he is called Episcopus and Consecratus till then not but Electus or Consecrandus onely So all these pertain to the integrity of our Form and are morally which is sufficient to the unity of a moral compositum as a Sacrament is joyn'd with the Imposition of hands and in these you see is expressed Sacerdotal Episcopal and Pontifical grace or Order And so there is more in our Form to express Episcopal power then in theirs The fifth Chapter Answering his third Argument from Cardinal Pool's Dispensation 3. Arg. KIng Edward the sixth his Form of Ordination was judged valid in Queen Maries dayes by all the Catholique Bishops in Parliament 1. and 2. Phil. and Mar. 8. by Cardinal Pool then Apostolique Legat in England and by the Pope himself Paul the fourth This he proves by three Mediums The first Medium The Parliament proposed to the Cardinal this Article that all Institutions to Benefices might be confirmed And the Cardinal did
confirm them and the Pope ratified it Now Institutions could not be confirmed except Ordinations were nor they unless they were essentially valid Ergo they supposed them valid Ans Either he argues upon the Institutions of such as had been Ordained by the new Form and were returned to Catholique unity and so had been re-ordained or of such as had not been re-ordained If the former I deny his Consequence for their Institutions might be confirmed without confirming their Ordinations If of the latter I deny his Antecedent for the Parliament proposed not nor did the Cardinal promise to confirm their Institutions there being no Beneficed men then in the land that had been Ordained by the new form but what were re-ordained in Queen Maries time And though it be sufficient for me being the Respondent to say it onely till he prove what he boldly faith that none of those Ordained by King Edwards form were in Queen Maries time compelled to be re-ordained yet for more satisfaction to the Reader I shall give some Reasons of my saying viz. because 1. In the first Parliament of Queen Mary which began on the 5. of Octob. 1553. and ended on the 6. of Decemb. following which was a twelve moneth afore this Act all Consecrations which had been made according to the Ordinal of Edward the sixth were declared saith Doctor Heylin to be null and void Eccles Restaur par 2. fol. 38. And if Consecrations surely much more Ordinations their Form for Ordaining Priests being much more questionable then that for Bishops 2. In the beginning of March following the Bishops procured from the Queen an Injunction to all the Ordinaries in the Realm to execute certain Articles recommended whereof the fifteenth was this Touching such persons as were heretofore promoted to any Orders after the new sort and fashion of Orders Mr. Fox Act. and Mon. par 2. fol. 1464. considering they were not Ordained in very deed the Bishop of the Diocess finding otherwise sufficiency and ability in those men may supply that thing which they wanted and then according to his discretion admit them to Minister Upon which Master Fox makes this note In Indice Ministers revolting to Popery must with their new Religion have new Orders And these Articles we may be sure were quickly and strictly put in execution by the Bishops and so Master Fox saith Par. 2. fol. 1289. all such Beneficed men which either were married or would constantly adhere to their profession were removed Hist of Q. Mary and others placed in their rooms and Doctor Goodwin Omnes cujuscunque conditionis Ecclesiastici qui vel uxores repudiare nollent vel Pontificiam doctrinam postea tueri defendere non promitterent sacerdotiis hujusmodi unde ob Pontificiam doctrinam pertinaciter defensam exturbatus quisquam fuisset indiscriminatim universi exacti sunt And Doctor Heylin For want of Canonical Ordination on the one side and under colour of uncanonical marriage on the other we shall finde such a general remove amongst the Bishops and Clergy as is not any where to be parallel'd in so short a time The second Medium The Parliament in that Article propounded to the Cardinal that all Ecclesiastical promotions might be confirmed Now under promotions Ecclesiastical were comprehended holy Orders Ans Under Ecclesiastical promotions were not comprehended holy Orders but onely promotions of like nature as Institutions to Benefices for so runs the Article Institutions to Benefices and other promotions Ecclesiastical that is promotions giving Jurisdiction Office or Dignity in the Church as Deans Prebends Chancellours Archdeacons c. The third Medium The Cardinal promised to receive in their Orders all who had obtained Orders without any other exception or condition but this that they were return'd to Catholique Vnity Neither was there ever any one of them who were then returned compelled to be re-ordained This doth clearly destroy all the pretensions of the Romanists against the validity of our Orders Ans This is triumphing afore the victory For first that any of them that were returned to Catholique unity would presume to exercise any function of a Priest or Deacon by vertue of Order received by the new Form is not imaginable considering how all the Catholique Bishops at that time counted those Ordinations null so as there was no need to compel any of them to re-ordination Secondly the Cardinal did not promise to receive in their Orders all who had obtained Orders simpliciter as he alledges it but onely all who had obtained Orders essentially valid for else they were no Orders but Canonically invalid because received from them who had no authority to Ordain but what they pretended from the King as Supream head of the Church of England for so are the Cardinals words Omnes personas quae aliquas impetratioones dispensationes gratias indulta tam Ordines quam Beneficia Ecclesiastica seu alias spirituales materias praetensa authoritate Supremitatis Ecclesiae Anglicanae licet nulliter de facto obtinuerint And that this was his meaning and the utmost of it is manifest from divers other clauses in the Dispensation As 1. That in the preamble he describes the things he was desired and did intend to dispense with to be things done perniciosissimo schismate vigente per authoritatem Parliamenti quae licet ex sacrorum Canonum institutis irrita declarari possent yet he might de Apostolicâ benignitate eorum firmitati providere 2. That for his motive to dispence with those things he names the necessity of it to the publick peace and quiet of the whole Realm Quae si ad alium statum quam in quo nunc sunt revocarentur publica pax quies universi Regni turbaretur maxima confusio oriretur which was true of Ordinations Canonically null because all or well nigh all in the land were so but not of Ordinations made by the new Form for that had been legally established by Parliament and the Parliament took care for no other Institutions of Benefices and other promotions Ecclesiastical and dispensations made according to the Form of the Act of Parliament but in the last year of Edward the sixth in which there had not been many Ordinations and those few as had been Ordained by it and were become Catholiques as the Parliament and Cardinal provided for no other had been afore this re-ordained so as no disturbance of the Realm could be feared from the not confirming those Ordinations 3. That he promised to receive them in their Orders though obtained nulliter de facto which could not be possibly meant of Orders essentially null because he well knew no power upon earth could confirm them but onely of Canonical nullity 4. That he put this condition or qualification upon them as should have benefit by the Dispensation modò ad cor reversae Ecclesiae Catholicae unitati restitutae fuerint which may have place in Ordinations Canonically null but not in
time till his death and for some years of Edw. 6. For that Queen loved state and solemnity in the Rites of the Church where it justled not with her interest and loathed the slovinly way of Ordaining used by Lutherans and Calvinists until she was overborn in it at the Consecration of Matthew Parker when no Catholick Bishops could be got to Consecrate him and the Protestant would not Consecrate him ritu Romano And one good reason of my confidence is because that Act of 1. Eliz did expresly revive that Act of 25. Hen. 8. 20. which was inconsistent with the reviving of that part of the Act of Edw. 6. which concerned the Book of Ordination that Form authorized by the Act of Hen. 8. being the Roman Form with Pall Unction Benedictions Miter Ring c. and that of Edw. 6. a bald thing without any of that dress Secondly the answers he gives to the Objection are false or frivolous as will appear by the Replies Ans Queen Maries Statute was repealed sufficiently even as to the Book of Ordination as appears by the very words of that Statute which repealed it And that the said Book with the order of Service and administration of Sacraments Rites and Ceremonies shall be in full force and effect any thing in Queen Maries Statute of repeal to the contrary notwithstanding Rep. By these words appears it was not repealed as to the Book of Ordination because the words preceding repealed it expresly as to the Book of Common-Prayer onely and these words revive the Statute of Edw. 6. as to that Book onely Ans That the Book of Ordination was a part of the Book of Common-Prayer and printed in this Book in King Edwards dayes beside the express testimony of the Statute of 8. Eliz. we have the authority of the Canons of the Church of England which call it singularly the Book of Common-Prayer and of Ordering Bishops Rep. The Statute of 8. Eliz. testifies no such thing much less expresly And the Canon by him cited is against himself implying it was no part of the Book of Common-Prayer for then it had been vain to say the Book of Common-Prayer and of Ordering Bishops but a distinct Book by it self though bound up in one volume or under one cover with the Book of Common-Prayer and thence called singularly the Book of Common-Prayer and of Ordering Bishops i. e. the Book containing both those Books Ans It is our Form of Prayer upon that occasion as much as our Form of Baptizing or administring the Holy Eucharist or our Form of Confirming Marrying or visiting the Sick Rep. True but not contained in the Book of Common-Prayer but in a distinct Book and therefore not revived with it necessarily or in vertue of that name the Book of Common-Prayer Ans It is also a part of our Form of administration of the Sacraments We deny not Ordination to be a Sacrament Rep. But it is not a Sacrament contained in the Book of Common-Prayer and therefore not revived with that Book Ans No man can deny that it is a part of our Ecclesiastical Rites and Ceremonies and under that notion sufficiently authorized Rep. Any man can and I do deny it to be any Rite or Ceremony pertaining to the Book of Common-Prayer and therefore under that notion it could not be authorized by an Act authorizing the Book of Common-Prayer Ans Lastly Ejus est Legem interpretari cujus est condere Q. Eliz. and her Parliament made the Law and expounded it by the same authority that made it declaring that under the Book of Common-Prayer the Form of Ordination was comprehended and ought to be understood Rep. He should have quoted the words so declaring and no doubt would have done it had there been any but there are no such Nay divers passages of that Act do rather declare the contrary As 1. When speaking of the Act of 1. Marie they say it repealed the Act of Edw. 6. for allowing the Book of Common-Prayer and other the premises that is the Book of Ordination spoken of before as added by that Act to the Book of Common-Prayer but speaking of the Act of 1. Eliz. they do not say it established the said Book of Common-Prayer and other the premises but onely the said Book of Common-Prayer and of the administration of Sacraments and other the said Orders Rites and Ceremonies before mentioned that is contained in the said Book of Common-Prayer for no other were before mentioned 2. When for the Book of Common-Prayer the mention the Act of 1. Eliz. that had authorized it and onely confirm that Act The said Act of 1. Eliz. whereby the said Book of Common-Prayer is authorized shall stand and remain good But for the Book of Ordination they mention not the Act of 1. Eliz. but revive the Act of Edw. 6. for it Such Order and Form for the Consecrating of Archbishops c. as was authorized by 5. and 6. Edw. 6. shall stand and be in full force which had been vain if it had been revived before by 1. Eliz. as it would have been if it had been a part of the Book of Common-Prayer The sixteenth Chapter Noting Doctor Heylin's varying from himself and falsifying the Act of 8. Eliz. DOctor Heylin relating this matter as an Historian first varies from himself and then notoriously falsifies the Act of 8. Eliz. 1. He varies from himself for one while he delivers it as the truth was that the Liturgy was confirmed 1. Eliz. and the Book of Ordination not afore 8. Ecc. Rest in Ep. to Reader Eliz In the first year of Her Reign the Liturgy was confirmed by Parliament In her fifth the Articles of Religion were agreed upon in the Convocation And in the eighth the Government of the Church by Archbishops and Bishops received as strong a Confirmation as the Laws could give it And for this last we are beholden unto Bonner c. And elsewhere In the six and thirtieth Article is declared that whosoever were Consecrated according to the Rites of the Ordinal of Edw. 6. p. 1. f. 83. should be reputed lawfully Consecrated which Declaration of the Church was afterwards made good by Act of Parliament in the eighth year of that Queen in which the said Ordinal is confirmed and ratified And yet another while he saith Ibid. it was approved of and confirmed as a part of the Liturgy For if so then it was confirmed with the Liturgy 1. Eliz. 2. Then he notoriously falsifies the Act of 8. p. 2. f. 174. Eliz. The business saith he came under consideration in the following Parliament 8. Eliz. where all particulars being fully and considerately discoursed upon it was first declared setting down these that follow as the words of the Act. That their the Parliament 1. Eliz. not restoring of that Book to the former power in terms significant and express was but Casus omissus and secondly that by the Statute of 5. and 6. Edw. 6. it had been
more surety thereof as hereafter shall be expressed First it is very well known to all degrées of this Realm that the late King of most famous memory K. Henry 8. as well by all the Clergy then of this Realm in their several Convocations as also by all the Lords Spiritual and Temporal and Commons in divers of his Parliaments was justly and rightfully recognized and knowledged to have the supream Power Iurisdiction Order Rule and Authority over all the State Ecclesiastical of the same and the same power jurisdiction and authority did use accordingly And that also the said late King in the Five and twentieth year of his Reign did by authority of Parliament amongst other things set forth a certain Order of the manner and form how Archbishops and Bishops should be elected and made as by the same more plainly appears And that also the late King of worthy memory King Edward the Sixth did lawfully succeed his Father in the Imperial Crown of this Realm and did justly possess and enjoy all the same power jurisdiction and authority before mentioned as a thing to him descended with the said Imperial Crown and so used the same during his life And that also the said King Edw. 6. in his time by authority of Parliament caused a godly Book intituled The Book of Common Prayer and Administration of Sacraments and other Rites and Ceremonies in the Church of England to be made and set forth not onely for one Vniform Order of Service Common Prayer and Administration of the Sacraments to be used within this Realm and other his Dominions but also did adde and put to the same Book a very good and godly Order of the manner and form how Archbishops Bishops Priests Deacons and Ministers should from time to time be Consecrated made and Ordered within this Realm and other his Dominions as by the same Book more plainly may and will appear And although in the time of the said late Queen Mary as well the said Act and Statute made in the five and twentieth year of the Reign of the said late King Hen. 8. as also the several Acts and Statutes made in the 2 3 4 5 and 6. years of the Reign of the said late King Edward for the authorizing and allowing the said Book of Common Prayer and other the premises amongst divers other Acts and Statutes touching the said supream authority were repealed yet nevertheless at the Parliament holden at Westminster in the first year of the Reigne of our Sovereign Lady the Queens Majesty that now is by one other Act and Statute there made all such Iurisdictions Priviledges Superiorities and Preeminences Spiritual and Ecclesiastical as by any Spiritual or Ecclesiastical power or authority hath heretofore been or may lawfully be used over the Ecclesiastical State of this Realme and the Order Reformaxion and Correction of the same is fully and absolutely by the authority of the same Parliament united and annexed to the Imperial Crown of this Realm and by the same Act and Statute there is also given to the Queens Highness her heirs and successors Kings and Queens of this Realm full power and authority by Letters Patents under the Great Seal of England from time to time to assigne name and authorize such person or persons as she or they shall think meet and convenient to exercise use occupy and execute under her Highness all manner of Iurisdictions Priviledges Preeminences and Authorities in any wise touching or concerning any Spiritual or Ecclesiastical Power or Iurisdiction within this Realm or any other her Dominions or Countries And also by the same Act and Statute the said Act made in the Five and twentieth year of the said late King Hen. 8. for the order and form of the electing and making of the said Archbishops and Bishops together with divers other Statutes touching the Iurisdiction over the State Ecclesiastical is revived and made in full force and effect as by the same Act and Statute plainly appeareth And that also by another Act and Statute made in the said Parliament in the first year of the Reign of our said Sovereign Queen intituled An Act for the Uniformity of Common Prayer and Service in the Church the said Book of Common Prayer and the Administration of Sacraments and other the said Orders Rites and Ceremonies before mentioned and all things therein contained with certain Additions therein newly added and appointed by the said Statute is fully stablished and authorized to be used in all places within this Realm and all other the Quéens Majesties Dominions and Countries as by the same Act among other things more plainly appeareth Whereupon our said Sovereign Lady the Quéens most excellent Majesty being most justly and lawfully invested and having in her Majesties order and disposition all the said Iurisdictions Power and Authorities over the State Ecclesiastical and Temporal as well in cases Ecclesiastical as Temporal within this Realm and other her Majesties Dominions and Countreys hath by her Supream Authority at divers times sithence the beginning of her Majesties Reign caused divers grave and well learned men to be duly Elected Made and Consecrated Archbishops and Bishops of divers Archbishopricks and Bishopricks within this Realm and other her Majesties Dominions and Countreys according to such Order and Form and with such Ceremonies in and about their Consecration as were allowed and set forth by the said Acts Statutes and Orders annexed to the said Book of Common-Prayer before mentioned And further for the avoiding of all ambiguities and questions that might be objected against the lawful Confirmations Investing and Consecrating of the said Archbishops and Bishops her Highness in her Letters Patents under the great Seal of England directed to any Archbishop Bishop or others for the Confirming Investing and Consecrating of any person elected to the Office or Dignity of any Archbishop or Bishop hath not onely used such words and sentences as were accustomed to be used by the said late King Henry and K. Edw. her Majesties Father and Brother in their like Letters Patents made for such causes but also hath used and put in her Majesties said Letters Patents divers other general words and sentences whereby her Highness by her Supream Power and Authority hath dispensed with all causes or doubts of any imperfection or disability that can or may in any wise be obiected against the same as by her Majesties said Letters Patents remaining of Record more plainly will appear So that to all those that will well consider of the effect and true intent of the said Laws and Statutes and of the Supream and absolute authority of the Queens Highness and which she by her Majesties said Letters Patents hath used and put in ure in and about the making and Consecrating of the said Archbishops and Bishops it is and may be very evident that no cause of scruple ambiguity or doubt can or may justly be objected against the said Elections Confirmations or Consecrations or any other material thing meet to