re shall hind vppon earth shall be bound in Heauen which is meant of ecclesiasticall Censures the greatest of which is excommunication Again Act. 15. when the new christians referred their controuersie concerning circumcision and other ceremonies of the law of Moyses to the Apostles at Ierusalem sentence of iudgment was declared by one accord thus It seemed good to the holy Ghost and to vs to lay no more burthen vpon you then these necessary things c. Wherby it is cleare that the Apostles then the representatiue Church were inuested with authority to make ordinances (c) It appeares plainly by the sacred text Act. Jt seems good to the holy Ghost and to vs to lay no more burden vpon you then these that the Apostles had authority to commande and exact obedience to their ordinances For the particles it seems good to vs to lay no more burden Shew euidently that they were superiours inuested with authority to commande and exact obedience from the people who were bound to obey them But here is obseruable that as to the matter in debate mentioned in the Chapter set down viz. whether the conuerted Gentils were obliged to obserue the law of Moyses S. Peter in that Council cald to determine it was supream Iudge for t' is written that after much dispute Peter rose vp and as head of all spoke first and decided the controuersy in fauour of the said conuerted Gentils deliuering them from the bondage of the old law and all the multitude saith S. Hierom Tom. 2. Epis 89. Augus cap. 2. kept silence and into Peters sentence or definition the Apostles S. Iames and all the Priests past with one accorde and euer since the Popes of Rome as S. Peters lawfull successors haue had precedence and the deciding suffrage in all Councils which are of credit and authoritie in the Church of God and to oblige the faithfull in the obseruation of them for the words It seemed good to vs to lay no more burden vpon you doe signify the authority of superiours to commande inferiours and the obligation of inferiours to obey their superiours Thirdly that the Church is liuing visible and speaking which is the third propriety of this Iudg is clearly expressed Act. 20. take heed to your selues and the flock wherof the holy Ghost hath made you Bishops to rule the Church of god which he hath purchased with his own blood and Again Math. 5. (d) According to S. Aug. trac in 1. epis Ioan. those are blind which cannot fee so great a mountaine and shut their eyes against the clear light put on a candlestick which is the Church of God the Church is stiled a Citty that is set on a mountaine which cannot be bid but no man can conceiue how Bishops can gouerne a Church which they see not or how a Citty set on a high mountaine can lie hid Besids all the Church offices ioynt and seperate do declare it visible liuing ad speaking neither matters it that the Church is known by faith which is of things not seen for the Apostles when they conuersed with Christ vpon earth they both saw and belieued him to be Christ As the Apostles saw Christ to be aman and belieued him to be God soe wee doe see the Church to be a congregation of men outwardly professing the faith of Christ and doe belieue that it is directed by the infallible assistance of the holy Ghost and as it cannot be euinced that a man is inuisible because an inuisible soul gouerneth him soe neither can it be euinced that the Church is inuisible because the supernaturall gifts of the holy Ghost namly faith hope and charitie wherby the Church is gouerned and men made children therof be inuisible From the premises is euidently deducible (e) S. Austin li. 10. de doct christ disputing against such as pretended to the knowledge of holy scriptures by speciall reuelations dissuades euery man from so proud and dangerous a tentation as to presume that he is taught of God and not of men and this caueat he vrgeth by many examples that the priuate spirit which is to say the particular reuealing spirit wherby as many sectaries conceiue euery priuate belieuer is enabled to interpret scriptures and iudge all matters concerning faith and religion hath no good claime to the office of this suprem Iudge beeing neither seen nor heard to speak clearly nor known certainly to be infallible in what it reuealeth to each particular belieuer in priuat for it may prudently be doubted whether it be a good spirit or not since false ministers can transforme themselues into Apostles of Christ and Satan himselfe into an Angel of light 2. Cor. 11. in consequence of which no wise and iudicious man can rely his eternity on such a priuat reuealing spirit Again God according to his ordinary way doth not immediatly himselfe reueale verities of faith to euery one in particular or iudge himselfe between party and party from the begining of the creation down to these times his prouidence hath ordained men to declare his ordinances vnto men appointed men to teach men and constituted men suprem Iudges of men for the determining of all hard matters in debate concerning faith and religion In the law of nature Abraham was made Teacher of men I know speaking of Abraham that he will command his son and family after him that they keepe the way of our lord Gen. 18. In the written law Moyses was constituted to teach the people of God the diuine ordinances and to shew vnto them the way wherein they were to walke and the worke they were to doe Exod. 18. and Deut. 17. the Priests of the Leuits were deputed supreme Iudges of controuersies which might rise about religion also Malac. 2. it is written the Priests lips shall preserue knowledg and they shall seek the law from his mouth In our new law of grace the Apostles were sent into diuers parts of the world to preach christian religion Mar. vltime Act. 8. God appointed Saint Philip to teach the Eunuch of Ethiopia Act. 9. Christ sent Saul to be instructed of Ananias and Act. 10. Cornelius the Centurion was admonished by an Angel to repaire vnto Saint Peter that he might learn of him matters of câ—ristian faith wherfore Saint Paul says Rom. 10. Faith is by heating and hearing by the word of God and how shall they heare without a preacher because ordinarily God teacheth men by men the verities of faith and Gal. 1. the same Apostle doubted not to prefer the doctrine he preached before the doctrine of an Angel from Heauen that should preach otherwise and truly if it were lawfull for euery man to follow and adhere to his own priuate spirit there would rise almost as many contrary religions as there are men liuing vpon the earth and consequently in room of that peace that Christ hath promised to the Church nothing but disorder and confusion would happen wherfore both in the old and new law this
can sacro-sancta the Apostolicall sea did not receiue supremacy and preeminence from the Apostles but from our Sauiour himselfe and indeed Christ founded and built his Church vpon S. Peter Mat. 16. Thou art Peter and on this rock I vvill build my Church .... and J vvill giue vnto the the keys of the kingdome of heauen Again Christ praid especially for S. Peter and after his resurrection appointed him to feed all his sheepe and lambs Moreouer S. Peter as head and Prince of the other Apostles called the first Councill which was celebrated between the Ascention and Pentecost And in the second Council mentioned act 15. spoke first and decided the matter in debate Bishop of Rome as lawfull successour of S. Peter in suprem authority and there is not any except the Roman Church that hath published and planted the one holy apostolicall faith from the rising of the sun to the goeing down therof which denoteth its vniuersality an order to place there is not any except the Roman Church that can rockon pastours and Teachers in a continuall line of succession down from S. Peter to the present times which sheweth its vniuersality in order to time there is not any Church-Gouernour saue the Bishop of Rome to whose definitiue sentence of iudgment (x) S. Anaclete Epis 1. commanded that euery hard question should be referd to the sea Apostolick because saith he the Apostles so appointed by speciall command from Christ Wherefore Tertullian calleth the Pope king of the world and stiles Rome the Chief and Apostolicall seat whether saith he wee ought to recur in all doubtfull matters relating to faith Besids S. Austin that was a member of the African Church Epis 9. addressing himselfe to Pope Innocent in order to the Pelagians whom he impugned writeth thus ... that errour and impiety of the Pelagians the authority of the sea apostolick must anathematize Again the Council of Alexandria cals Pope Felix prophanarum haresium depositor the deposer of prophan heresies hard controuersies of faith haue been referred in all ages Furthermore it is essentiall to the true Church to begett children in Iesus-Christ through the Gospell 1. Cor. 4 that is to say to bring whole countries out of darkness of infidelity into the maruelous light of Christian faith which not any except the Roman Church hath performed Sectaries like partriges haue gathered children * Ieremiae cap. 17. perdix fouet seu congregat quae non peperit Vnde S. Aug. assimilat haereticos perdici which they haue not brought forth but the Roman Church hath begotten vnto Christ a world of children both in the primatiue times for the first 500. yeares and since For Germans Bauarians Vandals Polans Sweds Danes Noruegians Hungarians Normans English and sundry other Countryes since the yeare 600. were begotten in Iesus-Christ through the Gospell by Priests and Bishops of the Roman Church as plainly appears by the ancient and modern histories written of each people respectiuely And as touching our country of Englād that embraced the catholick faith through the preaching of S. Austin a Priest and Bishop of the Roman Church after its conuersion which happened in the reign of S. Ethelbert for near a thousand yeares continued obedient to the Bishop of Rome and constant in the profession of the catholick religion as do euidence our ancient Cronicles laws common laws ordinances Records foundations of Bishopricks Cathedrall Churches vniuersities colleges and hospitalls which remain monuments of these dayes to beare clear witnes of catholick religion wherfore it is a wonder how English Magistrats come to look with so enuious an eye vpon their catholick subiects as to persecute them for conforming their conscience to the full and constant profession of all their christian progenitours CHAR. XX. OF TRADITIONS THE CONTENTS Down from the Apostles to these times the true Church of God hath been directed and gouernd by the written and vnwritten word as by laws and customs doctrines necessary to saluation which the Apostles receiued either from the mouth of Christ or from the holy Ghost by inspiration were deliuered to the faithfull of those dayes partly in written and partly in vnritten traditions if the Churches authority and vnwritten traditions were laid a side scriptures would haue nothing of waight with them vnto euincing christian religion Answeres vnto seuerall obiections propounded against the Churches traditions TRaditions are vnwrtten doctrines deliuered by the mouth of Christ or his Apostles and committed vnto the keeping of the Church (a) 1. Cor. 11. as I haue deliuered vnto you saith S. Paul keep my precepts From this sacred Text Theophilact infers that both S. Paul and the other Apostles deliuered many things which they did not set down in writing called traditions not because they are not at all written but in regard there is no express mention thereof in the holy scriptures for t is certaine that the traditions receiued from the Apostles and deliuered as it were from hand to hand for sundry ages are now written as precepts of faith and generall manners necessary vnto saluation Though the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in iustice 2. Tim. 3. Yet it is not the same thing to be a profitable guide in the way of iustce and saluation and to be the sole expedient necessary therunto for a head is both profitable and necessary to preserue a man aliue neuertheless it alone without the society and ministery of the body is not sufficient enough to continue him aliue likewise the Sacrament of Eucharist conduceth to the purchase of eternall blessedness yet cannot effect it without the help of baptism and faith and the Chapter set down expresly asserteth that euen the old scriptures instruct to saluation and notwithstanding the Apostle requireth of Timothy perseuerance in the doctrines which he had heard of him besides what he had learned from them wherin he had been versed from (b) By the particles from his infancy euidently appeares that the Apostle spoke of these scriptures which Timothy had learned in his youth that is he meant the old testament being the new scriptures were not written when Timothy was a youth Wherefore when the Apostle writ vnto him that all scripture is profitable c. he could not vnderstand the whole body thereof as some sectaries vnaduisedly interprete him translating whole for all And indeed when the Apostle writ that Epistle to Timothy the whole body of scripture was not composed S. Iohn had not then put forth his Gosple and his Apocallps he writ after the death of S. Paul him infancy again albeit the scriptures be a great light neuertheless they doe not giue light to all a en within the house of God whose written doctrines they are vnless they be put vpon the candlestick of the Churches definitions and vnwritten traditions for setting these aside scriptures are but a light shining in a dark place 2.
HOLY CHARACTERS CONTAINING A MISCELANY OF THEOLOCICALL DISCOVRSES THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers DEVIDED INTO TWO BOOKS Written by GEORGE LEYBVRN Doctor of Diuinity Bevvare lest there be any man that deceiue you through Philosophy and crafty handling according to the traditions of men according to the rudiments of the vvorld and not according to Christ Coloss 2. Of your selues shall men rise speaking peruerse thinges to dravv Disciples after them Act. 20. PRINTED AT DOWAY By BALTAZAR BELLIER An. 1662. With Priviledge TO THE RIGHT HONORABLE LORD PERCY HERBERT LORD POWYS OF POWYS c. MY LORD S. Clement in the eleuenth booke of Apostolicall constitutions writeth that Selene the great beauty of Rome in those dayes when she shewed her selfe from a high Tower vnto the people of that Citty Simon the Magician by sleight conueyances represented as many Selenes as were windowes in the same Tower Howeuer there was no more then one true Selene the rest being meer outward resemblances hauing nothing of inward substance contriu'd by naturall magicke vnto deluding the Eye-sight of the Beholders in like manner though true Theology is not diuided nor has many faces being the science of one God that shew's her selfe front the high Tower of one diuine faith which supports her neuertheless through the subtill dealings of Satan is represented with as many faces as there be new models of Christian doctrine that is as many or rather more then ages down from Christ till these dayes euery age respectiuely hauing coind new opinions in order to the mysteries of Christian Religion Heady and high-mynded schollars once they come to be blown vp with the actiuity of their own witt and thereby become inordinate a 2. Timoth. 3. erunt homines seipsos amantes louers of their own thoughts leaue the loue of truth As a troubled eye so the vnderstanding deluded with opinions which goe beyond the boundaries of nature cannot see the light of truth Mittit illis Deus operationem erroris quoniam charitatem veritatis recipere noluerunt 2. Thes 2. In regard heady schollars are carried on the wings of Pride and will not embrace the loue of truth the supream prouidence giues them vp to their heart's lust vnto vncleaness of errour that is God b Secundum S. Aug. l. 20. ciuit c. 19. Deus mittit quatenus diabolum facere ista permittit permitt's Satan to send them strong delusion vnto belieuing lies and taking pleasure therein which together with pertinacy so by degrees blind's them that they still encrease in madness till at lengh through faction sedition and schism they endeauour to ruine as it were all true Christian doctrine and Religion witness Nestorius Arius Pelagius Donatus and sundry other anciēt and modern schollars which vpon what designs of ambition c S. Austin l. de vtil cred c. 1. saith that he is an Heretick that for temporall interest either coineth or followeth new opinions and interest is needless to express through new coind Theologies haue laboured to turne the Church of God into vtter disorder and confusion As all rebellion is to ciuill so all schism is to ecclesiasticall gouernement dangerous and pernicious In the old law lest the people of God might be deceiu'd with false coyne and weights the originall Cycli and originall weights were conseru'd in the Sanctuary of the Temple and no money or weights allow'd which were not conform to the original's of the same Sanctuary Likewise that the same people might not be deluded with false coyns and weights of doctrine the chaire of Moyses by diuine dispensation was cloathed with infallibility The high Priest how wicked soeuer could not vtter wicked doctrine from Moyses chaire as appears euidently from Christs own words Mat. 23. The scribes and Pharises sit in Moyses Chaire c. From which sacred Text S. Austin l. 6. con Faus Manichae c. 29. infers thus In Cathedra Moysis mali sedentes bona dicere cogebantur Besides when God erected Moyses his Chaire Deutro 17. he promised that all definitions Decrees and decisions of matters in debate as comming from that seate should be of vndoubted truth Moreouer the children of Israël were bound to submit to the sentence of the high Priest the law condemning of pride and punishing with death those which disobeyed the commandement of the Priest that ministred to our lord and the Decree of the Judges In the new law lest Christians might be carried away with euery winde of doctrine S. Peter and his Chaire by diuine dispensation were invested into much better priuiledges then Moyses and his Chaire For our Sauiour tooke speciall care that S. Peter might not fall away from the true faith as does euidence his prayer Luc. 22. Oraui pro te Petre vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not and doubtless his prayer was effectuall according to the Apostle Hebrae 5. Exauditus est Christus pro sua reuerentia Our lord prouided for S. Peter that his faith might not faile to the end saith S. Leo ser 3. de Assumpt The head being made invincible the state of all the rest might be more sure that is the rest thereby might be strengthned and confirm'd in faith S. Peter according to S. Ambrose l. 9. Noui Testam 9.75 Tom 4. after his denying of Christ was constituted the supream Pastour of souls because it was said to him afore When thou art conuerted confirm thy Brethren neither was Christ's prayer offered in order to the person of S. Peter only but likewise in reference to his office according to the inter pretation of the best antiquity so that the effect of the same prayer will continue as long as the Church of Christ shall endure on Earth and indeed euen as Christ commaunds S. Peter to feed his sheepe Ioa. 21. soe he commaunds him to confirm his Brethren Luc. 22. but that saying of Christ Feed my sheep did not relate to the person of S. Peter onely according to all Orthodox Writers but also to the office of supream Pastour which was conferd vpon S. Peter with intent to continue it in his successours being of necessary vse in the Church wherfore Christ saying to S. Peter confirme thy Brethren ought to carrie the same interpretation and in earnest it were manifest weaknes to giue vnto the successors of Moyses greater prerogatiues as to power authority and infallibility in the gouernement of the Synagogue then to the Successors of S. Peter in the gouernement of the Church of Christ for this were to prefer the law of bondage before the law of grace In consequence of the premises the Roman faith of S. Peters successors cannot faile not to fall away from faith is a priuiledge proper to the Church of Rome that is to the Bishops of that seate as also plainly appears by the clear Testimonies of primitiue Fathers For example S. Cyprian
vnto instruction and * Hoc facite in mean coÌ„memorationem id est in memoriam passionis mortis meae Et 1. Pet. 4. Christo passo in carne vos eadem cogitatione armemini Vnde ait S. Bernardus passio Christi est vltimum resugium contra omnes illicitas voluptates visa inquit Christi passione quis tam deliciosus qui non abstineat quis taÌ„ iracundus vt non doleat quis tam malitiosus quem non poeniteat S. Augustinus nullum est ait remedium salubrius quam iugiter cogitare de passionâ— Christi full commemoration of Christ his death and passion in compliance with his own commande as it is plainly obseruable in the garments wherwith the Priest is inuested during the tyme of sacrifice as likewise in the Altar and ornament's therof for example 10. The Amice in as much as it is a linnen cloath which the Priest pulls ouer his face and fasten's in his neck doth signify the ragg of linnen wherwith the Iews blind-folded Christ in mockery when they smote and buffited him saying Prophesie to us o Christ who is he that smote thee Mat. 20.20 The Priests Albe that is a white linnen garment doth represent the rayment in which Herod inuested Christ after that he had despised and mocked him Luc. 23.30 The maniple that the Priest weareth on his left arme and the stole that hangeth about his neck doe figure the cord's and fetters with which the officers of the Iews bound Christ Io. 18. and led him from one place to an other from Annas to Caiphas from Caiphas to Pilat from Pilat to Herod and from Herod to Pilat again 40. The Chasuble that is the vppermost vestment doth express the purple garment the souldiers put on Christ Mar. 25. and the heauy cross also that Christ carried on his shouldiers to mount Caluary 50. The Priests (b) Tonsure that is a round crown made in the heads of Clergy-men is an ancient ceremony and according to S. Bede l. 5. 〈◊〉 S. Peter wore it in remembrance of the crown of thorns wherewith Christ's head was crown'd again S. Anicetus that was Chief Church-gouernour in the first 200. years in a certaine Epistle to the Bishops of France commanded all Priests to cut their haire to the end they might not appear delicate and effeminate like secular men that weare long hair for ornament sake Tonsure that is to say the crown of his head shaued in fashion of a round circle doth shew the crown of thornes which the souldiers platted and put about the sacred head of Christ Mar. 25.60 The sundry crosses that the Priest makes ouer the host and chalice before and after consecration are mysticall representations of the many greiuous torments which Christ endured in pursuance of the generall redemption 70. The eleuation of the host and chalice doth figure the lifting vp of Christ on the crosse and in as much as that ceremony is exhibited a part or seuerally it declares the seperatioÌ„ of Christ's soul from his body and his blood from his veins 80. The diuision of the host into three distinct parts doth shew the three substances in Christ vêªt videlicet the diuine of his person the spirituall of his soul and the materiall of his body and wheras one of the said parts is put into the chalice and as it were buried therin thereby is signify'd Christ's body in the sepulcher likewise the mingling therof with the blood demonstrates that the diuine personality was neuer seperated neither from his soul in his descent into Hell nor from his body lying in the sepulcher 90. The Priest's (c) According to the Decrees of Ancient Councils a Priest ought not to depart from the Altar before he giue his benediction again the people were bound to remaine in the Church till the Priest had blest them and indeed priestly benediction was euer practised In the law of nature Melchisedech blessed Abraham in the written law Moses and Aaron blessed the people of Israel and in the law of grace Christ blessed his Disciples benediction giuen in the end of the sacrifice of Mass relates vnto the peculiar recommendation whereby Christ did recommend his Church at the rendring of his soul into the hands of his diuine Father 10. The Altar representes Mount-Caluary and signifies the cross therin erected on which Christ offering as on an Altar a sacrifice of his own body and blood consummated for euer those that are sanctified Heb. 10. And truly as the name of smoak puts vs in minde of fire because of the necessary mutuall relation to each other for smoak of necessity comes from fire that is the cause therof so the name of an Altar doth relate vnto sacrifice necessarily this being included euen in the definition of an Altar taken in the proper sense for a reall Altar to sacrifice on And such is the Altar employed in the sacrifice of Mass called by the Ancient Fathers the Altar of Christ his body and so meant by the Apostle (d) The Apostle by saying Hebrae 13. that We haue an Altar vvhereof they haue no authority to eat vvich serue in the Tabernacle meant an Altar taken in the proper sense that is an Altar on which is offered the sacrifice of Christs body and blood according to the interpretation of the Ancient Fathers S. Greg. Nazian in ora desorore Gorgonia S. Chrysostom demons an Christus sit Deus S. Austin Epis 86. de ciuit l. 8. Confess c. 27. Theophy in 23. Mat. and of the sacrifice of this Altar those cannot eat which serue in the Tabernacle that is which follow the rites and custom's of the ancient Iews nor those which belieue not in the sacrifice of Christs body and blood But this holy Altar si sometymes cal'd Mensa Dominica The Table of our lord because of the heauenly meat our lords reall body and blood which is eaten and drunk there and indeed Mensa Table according to holy scripture often signifies an Altar namely Isa 65. Malach. 1. likewise S. Austin ser 103. de diuersis discoursing of S. Cyprian's Table so called in order to his holy Reliques which were put vnder the Table or Altar erected in the same place where S. Cyprian had suffered Martyrdom In the same place saith S. Austin a Table though erected to God neuertheless was nam'd S. Cyprians Table not because S. Cyprian had feasted there but in regard he had been sacrificed there and through his Martyrdom procured that Table not that he might feed or be fed at it but that vpon it sacrifice might be offered vnto God to whom himselfe had been made an oblation Haebr 13. saying Wee haue an Altar wherof such haue no authority to eate as serue the Tabernacle and for as much as Christs body is spirituall meate and his blood spirituall drink it is named also our lords Table 1. Cor. 10 you cannot say's the Apostle be partakers of our lords Table and the table of deuills
reason lay claim to that passage as a proof of their forbidden doctrine in order to communion in both kind's in regard they deny that any part of the said chapter of S. Iohn is meant of sacramentall eating or drinking lest by assenting thereto they might be forced to grant Christs reall presence in the Sacrament which the chapter plainly declares if it shall beare an interpretation of sacramentall eating and drinking Howeuer the precept so interpreted doth not euince communion vnder both kinds to be enjoyned of necessity in order to each Christian in particular since according to scripture vsage the particle * Julius Paulus insignis Jurisconsultus ait comparatum esse vt coniuncta pro disiunctis accipiantur Di gestis de verborum significatione l. saepe And is frequently taken in a disiunctiue sense only For example S. Peter Act. 3. sayes Siluer and Gold haue I none where the particle And is taken disiunctiuely the true meaning thereof being Siluer or gold haue I none In like manner it is written Exod. 21. He that smiteth his Father and Mother so it is read in Hebrew shall die the death Where And is taken for or Again Math. 20. it is said by thy words thou shalt be iustified and by thy words thou shalt be condemned Where likewise the particle And is taken disiunctiuely for Or and Aristotle also taketh And in the disiunctiue sense when he defineth Nature to be Authour or cause of motion and rest all his interpreters vnderstanding the particle And in that definition to signify Or and truly by the latter particle And in the cited passage of scripture vêªt videlicet Except ye cate the flesh of the son of man and drink his blood See doubtless was meant Or as doe plainly demonstrate other word 's of Christ there set down wherby he explaines that precept saying v. 47. I am the bread of life v. 50. This is that bread that came down from Heauen If any man eate of this bread he shall liue for euer and the bread that I shall giue is my flesh which I shall giue for the life of the world Whereby is plainly euident that Christ did ascribe the effect of this Sacrament as common alike to the bread alone and to the bread and wine ioyntly Howeuer sectaries haue nothing of aduantage if the latter particle And in S. Iohn ought to be taken in the copulatiue sense for the precept euen so meant and indeed so catholick writers do vnderstand it importes an obligation only in order to the whole Church wherin there is neuer want of Priests that be obliged to communicate in both kinds as often as they offer sacrifice and not to each member therof In the old law God hauing iustituted Circumcision added this precept in generall tearmes viêªt videlicet Ye shall circumcise the foreskin of your flesh and notwithstanding only such had right to exercise that function as were deputed therunto by the Church or Synagegue which sheweth plainly that though the precept did oblige the whole Church or Synagogue yet it did not reach to each member thereof howeuer it seemes as if it had been enioyned in order to all vniuersally Again when God instituted the pascall lambe as a Sacrament and sacrifice also he imposed two precepts Exod. 12. the one Let euery man take vnto him a lambe the other all the multitude of the children of Israel shall kill it which two precepts though they be expressed in generall words to the obliging the whole Synagogue yet euery particular member therof had not right to choose and take vnto him a lamb and sacrifice it but the heads of each family only which executed Priestly function as to that sacrifice being a priuiledge giuen to them before Priesthood was appropriated to the family of Aaron as appeareth manifestly by the said chapter of Exod. As to the passages which some sectaries alledge out of S. Innocent Ep. 26. and S. Augustin lib. 7. against Iulian the Pelagian to proue a necessity of communion vnder both kinds in regard that these ancient Fathers expresly assert that Infants cannot be saued except they eate Christ's flesh and drinke his blood they make not a jot for them who require a presonall act of inward faith to the eating of Christ's body and drinking of his blood Infant 's being vncapable of exercising any such acction in consequence where of the alledged * Agunt Innocen Aug. contra Pelagium qui negabat peccatum originale in infantibus authorities afforde them nothing of aduantage But as to the true sense of these primitiue Fathers doubtless their meaning is only to shew that Infants cannot enter into the kingdome of God except they receiue sanctifying grace in baptism through the merits of Christ's body and blood that were offered for all men vnto remission of sins (d) According to Origin hom 29. in num we are said to drink of Christ's blood not only when we receiue the Sacrament but when wee heare his diuine word preach'd wherein is life according to Christ's own saying the Words vvhich I have spoken are spirit and life in as much as they be dispositions to diuine grace which is the life of the soul through the merits of Christ Again such as hear Mass deuoutly and ioyne in heart with the Priest receiue life and fruit by the Sacrament though they neither eate of Christ's body nor drink of his blood sacramentally Fourthermore in as much as Infants through baptism be made members of that Church which eateth Christ's flesh and drinketh his blood the same Church as it doth furnish them * Aug. Tom. 10. ser 10. de verbis Apostoli Mater Ecclesia inquit accommodat parvults alioruÌ„ pedes vt veniant ad Ecclesiam altorum cor vt credant alioruÌ„ linguam vt fatcantur it a Ecclesia accommodat aliorum ora vt comedant bibant with the feet of others to come vnto it with the heart of others to belieue and with the tongues of others to professe the christian faith in like manner according to a spirituall metaphoricall form of speech it may be said to furnish them with the mouths of others to eate Christ's flesh and drink his blood CHAR. X. OF PENANCE THE CONTENTS Penance hath a iust claim vnto all requisits necessary to a speciall Sacrament of the new law Christ after the similitude of an outward Court of iustice instituted an inward Tribunall where by diuine dispensation Priest's sit as Iudges of sinns committed after baptism whatsoeuer Priests judge here below God approu's aboue the power Christ gaue to the Apostles and heir successors in priestly function and authority was not onely to declare but effect indeed remission of hones in vertue of the word of reconciliation ioynt vnto a sinners sincere sorrow and humble Confession of his sinnes together with a full purpose to sin no more PEnance is a (a) There are three requisits necessary to the nature of a Sacrament of the
new law namely outward Rite or sign promise of sanctifying grace and the institution of Christ The outward Rite or ligh as to the Sacrament of Penance is the sensible absolution of a Priest The promise of grace appears by the words of Christ Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and the institution of Christ is expres'd in the precedent words of the same Chapter As my Father sent me so send I you Wherfore the ancient Fathers treating of sacramentall Penance in order to such as are baptized teach that Christ giues power vnto a Priest to remit thereby euen occult sinnes in consequence of which they appropriate to Penance the name of a Sacrament as much as to baptism Tertull. l. de praescript adversus Haeret Ambros l. de poenit c. 7. and S. Austin l. 5. hom c. 5. compareth this Sacrament ministred by a Priest to the raising yp of Lazarus by Christ and to the vntying of his cords by the Apostles Sacrament of the new law taken in the proper sense vnto remission of sius committed after baptism and therefore named * Hieron ad Demetr vocat Sacramentum poenitentia secundam tabulam post naufragium the second spirituall boord or plank of a souls spirituall wrack Grace giuen by baptism restoreth sanctity that Originall sin tooke away grace receiued through Penance recouereth that sanctity being lost again through actuall sin A christians life on earth is a warfare against flesh and blood against principalities against powers against worldly Gouernours the Princes of the darknesse of this world and against all spirituall wickednesses which are the assaults of the deuill And for as much as humane nature is infirm and the power of this aduersary great it is impossible for any whomsoeuer to escape vnwounded without armour of extraordinary protection In regard whereof Christ hath prouided a soueraigne remedy as an effectuall cure for all the personall wound a christian might receiue in this warfare exercised after baptism and this is the Sacrament of Penance instituted by Christ himselfe (b) Christ Mat. 18. saying to his Apostles Whatsoeuer ye shall binde on earth shall be bound in Heauen and vvhatsoeuer ye shall loose on earth shall be loosed in Heauen only promised them and their successors in Priestly function authoritie and power to forgiue sinnes and inuested them in it Ioan. 20. saying vnto them Receiue the holy Ghosâ— vvhose sinnes you shall forgiue are forgiuen them Neither hath Christ left less power vnto Priest's to loose then to binde as S. Ambrose asserted against Nouatianus who taught that Priests had power to bind but not to loose 10.20 when he said to his Apostles Receiue the holy Ghost whosoeuers sius ye shall remit they are remitted and whosoeuers sins ye shall retain they are retained Although Christ alone had the * Apoc. 3. qui habet clauem Dauid c. key of Dauid which openeth and no man shutteth and shutteth and no man openeth Apocal. 30. as to supream excellency and power of remitting and retaining sins being enabled in vertue of his diuinity to open to and shut against sinners the kingdome of Heauen without help of a Sacrament neuertheless the same power as to participation and outward Ministery therof he communicated to his said Apostles and their successors in priestly function committing to them the Word of reconciliation 1. Cor. 5. That is to say the * Aug. accedit verbuÌ„ ad elementum fit Sacramentum ElemeÌ„tum seu materia proxima Sacramenti poenitentiae est confessio contritio word of sacramentall power implyed in the form of sacramentall absolution vêªt videlicet I absolue thee which ioyned to the elements contrition confession and actuall satisfaction makes the Sacrament of Penance these acts being the materiall parts therof And although Christ did not appoint this form in express tearmes neuertheless for as much as he instituted this Sacrament (c) Great is the dignity of a Priest saith S. Chrysostome hom 85. in Joan. For vvhose sinnes they shall remit are remitted to them and hom 5. de verbis Isa Vidi Dominum Speaking of the Sacrament of Penance writeth thus Heaven takes from the earth chief povver for the Iudge sitteth in earth our lord follovv's the seruant and vvhatsoeuer he shall judge here belovv God approu's aboue By the judge that sitteth in earth is meant a Priest whose judgment or sentence goes before and the sentence of God comes after In consequence of which seeing that a sentence meer declaratory cannot goe before but of necessity must follow it is euident that a Priest sacramentally absoluing a penitent is a judge taken in the proper sense wherefore S. Cyprian Epis 73. ad Iubaian S. Ambrose lapsis de poenit c. 1. 2. S. Austin l. 2. con Epis parmeni c. 11. and S. Chrysostome l. 3. de Sacerdot expound the particles vvhose sinnes ye shall forgiue of power and authority giuen vnto the Apostles as judges in order to remitting of sinnes after the similitude of an outward iudicatory Court or Tribunall wherin the penitent acts the accused and the witnesses too and the Priest supplies the part of the (d) The Council of Trent declares that no man can be restored by the Sacrament of Penance to that sanctity and integrity which he receiu'd by baptism without bitter tears and painfull labours judge in the room of Christ it is euidence enough to proue it As in an outward Court of iustice the judg giueth sentence and therby absolueth or condemneth the accused So Christ did thinke fit that a Priest as lawfull judg should pronounce sentence of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are remitted substituted the Apostles * 1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliationis subiungit pro Christo ergo legatione fuÌ„givnur id est Sacardotes succedunt in munus seu ministerium reconciliationis eo modo quo Christus reconciliauit homines Deo ramitteÌ„do paccata corum vt constat av citato Textu Et Chryso hom 11. inâ—llam 2. Epis Pauli sic scribit quod igitur pro Christo legatioue fungimur idem est ac si dixisset Christi vice nos enim ipsius muneri successimus his speciall Legats to reconcile sinners to God neither is it of necessity required to the forme of a Sacrament that it be expresly set down in holy scripture the vniuersall tradition of the Church being testimony enough to proue it and euen Caluinists and sundry other sectaries doe vse in baptism the words I baptise thee for which they cannot alleadge any scripture-euidence Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's deriueth that ceremony from Church tradition and practice only and confesseth withall that it ought to be counted in lieu of a precept By the premises plainly
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
knowledg of his own infirmity left of his great pride detested the wickedness that he had committed in the holy Temple of Ierusalem and prayed also vnto God neuerthelesse found no mercy vnto iustification of life because his repentance proceeded from naturall * S. Thomas â—it actum poenitentiae quem exercuit Antiochus fuisse ex motiue purè natutali motiues precisely For he did not cast away from him the thoughts of sins in regard they were offences to God but in respect they were punishments to himselfe In like manner Esau found no place to penance though he sought with teares Heb. 12. because he did not weepe for his sins wherby he had offended God but for the loss of his father Isaacks blessing that by a diuine ordinance was annexed to his Birth right which he had sold afore for one portion of meate Besid's his heart was full of enuy and malice againsT his brother Iacob whose death he had threatned Gen. 27. A sinner that will finde place to penance and blessing to inheritance ought to behold his wayes * Vide vias tuas in conâ—alle scito quid feceriâ— Jerem. 2. in the valley of humility and know what he hath done call to his rememberance the dayes of his life that are passed thinke * Heb. 10. borrendum est incidere in manus Domini viuentis how terrible it is to fall into the hands of the liuing God consider how * Jerem. 2. scito vide quia malum est â—marum reliquisse Doâ—â—inuÌ„ Deum â—num euill a thing and bitter it is to forsake his Creatour and thereby in vertue of an humble and contrite heart to cast away from him the serpent in his bosome the poyson in his stomack the thiefe in his house that is deadly sin which keeps away from him wrongfully the place to penance and the blessing to the inheritance of Heauen CHAR. XIJ. OF CONFESSION THE CONTENTS T' is not enough that a sinner confess his sinnes to God with his heart vnless he tell them to a Priest with his mouth also that is the Minister of Christ to whom the word of reconciliation is committed Joa 20. As secret auricular so intire perfect confession and likewise the seale or obligation to keepe secret what in secret is sacramentally confessed lie claim to a diuine precept according to the practice of some primitiue Churches publick confession of publick sinnes were enioyn'd as satisfactory penances vnto humbling publick sinners the church of God haith laid aside publick confessions for iust reasons those hazard their foul's which defer sacramentall confession of their sinnes till grieuous sicknes seize on them Confession is an outward act of penance wherby a penitent sinner humbly accuseth himself of himself telling his own sins in the eare of a Priest in uested with power of iurisdiction to the end be may obtain full remission thereof in vertue of his absolution Christ when he instituted the Sacrament of penance Ioan. 20. wherein he conferred on his Apostles and their successors in priestly function authority to absolute from sins committed after baptism enioyned also sacramentall confession for by the words set down Io. 20. plainly appear's that Christ euen then instituted an inward tribunall in order to remission of sinnes and constituted Priest's the spirituall Iudges therin wherfore as in an outward Court of Iustice a person arraigned cannot be absolued or punished by a temporall Iudge legally vnless * Prouerb 12. qui iudicâ—t quod noâ—â—t iudex est iustitiae he hath the hearing of his cause so a Priest to whom the keys of authority are giuen as to the opening or shutting the gates of Heauen cannot open to or shut against a sinner iuridically whose sins he hath no knowledg of (a) The Council of Trent fess 14. c. 6. 7. as likewise others more ancient namely Lateran sub Innocent 3. Constant c. haue defined the necessity of sacramentall confession as to mortall sinnes committed after baptism And indeed veniall sinnes importe no such necessity because the Sacrament of penance hath nothing of power to retaine them and consequently confession is of diuine right and an essentiall part of the Sacrament of penance neither matters it that Christ pardoned the sinnes of S. Mary Magdalen and others of whome he exacted no confession for he that searcheth the heart knoweth exactly the state and condition of the spirit albeit nothing be outwardy expressed Howeuer now the Sacrament of penance being instituted after the similitude of an outward Court of Iustice wherein the penitent supplieth the part of the person accused and the Priest of the Iudg in the room of Christ sacramentall confession is of absolute necessity for the remission of mortall sinnes committed after baptism (b) According to S. Austin l. 65. hom 49. c. 3. if to confess our sinnes to God priuately were sufficient vnto the remission of them without cause it is said whatsoeuer yee shall loose in Earth shall be loosed in Heauen c. and in vain the keyes are giuen to the Church of God and thereby as this great Doctour obserues we should frustrate the holy Euangell we should frustrate Christ's own words promising to our selues what he denyeth And according to S. Basil in regulis breuioribus interrog 288. there is a necessity of confession our sinnes to those which are dispensers of the misteries of God it is not enough that a sinner confesse his sins to God with his heart vnless he shall tell them also with his mouth vnto a Priest who is the Minister of Christ to whom is committed * S. Basil in Regulis breuioribus interrog 228. necessario inquit ijs peccata aperire debent quibus credita est dispensatio mysteriorum Dei qua habetur 1. Cor. 4. dispensation of the mysteries of God together with the word of reconciliation A penitent that out of the tribunall of Priests seek absolution from his sins deceiues himself for it is not said in vaine Whatsoeuer yee shall loose vpon earth shall be loosed in Heauen nor the keys of authority in order to the forgiuing of sin's are giuen in vaine to the Church of God which would proue a necessary consequence if the antecedent were granted For the Sacrament of penance which Christ instituted for the pardoning of sins would not be vsefull aâ—ot if sin's might be pardoned without it In the primitiue times two kind's of confession were in practice the one publick the other secret in reference to two kind's of offences the one openly the other in secret committed and the primitiue Bishops in their seuerall Dioceses respectiuely deputed certain speciall Priests for hearing the confessions of such (c) According to Orig. in hom 2. in psal 37. S. Cyprian l. de lapsis and Tertull l. de poenit c. 9. Confession of publick sinnes was publick in the primitiue Church and publick penitent's had a place in the Church a part from the rest of the faithfull whose sinnes
successoribus corum in officio sacerdotali As God in the old law took of his people to be Priests and Leuits that is constituted superiour and inferiour Ministers for the administring of diuine things in the Temple so in the new law he hath ordained diuers degrees or states of Ministers one more eminent then an other for example Bishops Priests Deacons and other Clergy men to (c) The Apostle saith Rom. 4. Let a man think of us as of the Ministers of Christ and the Dispensers of the Misteries of God that is of the Sacraments From whence the Council of Trent infers that it is in the Churches power to dispose appoint ordaine in the dispensing of Sacrament's what she shall think expedient for the benefit of those which receiue them and the greater reuerence of the same Sacraments so that no alteration be made as to the substance thereof dispense diuine Mysteries that is to say the Sacraments in the Church of Christ as concerning Bishops the scripture maketh mention of them as diuinely instituted Act. 20 rake heed vnto your selues and of all the flock wherof the holy Ghost hath made you Bishops to rule the Church of God and the name Bishop according to the consenting testimonies of all Interpreters and Fathers signifys an Ecclesiasticall person that by common vsage of speech is called a Bishop (d) According to the Apostles doctrine set down Act. 20 Bishops receiue their power of gouernment in Order to the Church from the holy Ghost wherfore they be Pastores Ecclesiae Pastors taken in the proper sense seing that Church-gouernment is proper to them Again according to the same Apostle 1. Timot. 3. 2 Bishop is cloth'd with power of iurisdiction aboue a meer Priest So that according to diuine right a Bishop is aboue a meer Priest as appears by the Council of Trent sess 21. c. 1. and indeed a Bisphop by vertue of his ordination and character hath power to confer the Sacraments of holy Order and Confirmation validly in consequence of which he is by diuine dispensation aboue a meer Priest because both his ordination and character haue institution from Christ nor matters it that a meer Priest by speciall priuiledge may be enabled to confer the Sacrament of Confirmation being his ordination and character gine him no such power which is a Church-gouernour invested with superiority ouer meer Priest's in respect both of ordination and iurisdiction Again the scripture nameth Priests as distinct from Bishops 1. Timoth. 5. against Priests receiue none accusation but vnder two or three witnesses where doubtless the Apostle meaneth Priest's as wanting Episcopall dignity and ordination both because Timothy exercised authority ouer them as also in regard that in the same Chapter he gaue a command to Timothy whom he had ordained a Bishop afore to cherish and feed those Priests for as much as they were vnder his charge and as substitutes administred the Sacraments vnto the faithfull of the Church vnder him which command cannot be meant in order to Bishops since these are not (e) Aerius made no difference between a Bishop and a Priest which errour wickless the first English Heretick espoused and after him Luther and is now an assertion generally taught by sectaries of these dayes near vnto this heresy is the opinion of certain singular schollars who teach that the ordination of a Bishop and a Priest is the same and although S. Hierom assert's that the primitiue Churches were gouerned by common Counsell of Priests neuertheless he neuer assert's parity between a Bishop and a meer Priest as to the power of iurisdictiou which is the matter in debate between catholick's and sectaries howeuer catholick Bishops confer with meer Priests and embrace their Counsels in the gouernment of their seuerall Churches respectiuely but from thence no man ought to infer equality between Bishops and meer Priests as to unrisdiction for a meer Priest cannot ordaine a Priest or confer the Sacrament of confirmation as meer Priests subject to the iurisdiction and committed to the care of an other Bishop Furthermore the scripture mentioneth Deacons 1. Timoth. 3. Deacons must be chast hauing the mistery of saith in pure conscience and the condition of their office doth euidence plainly enough their inferiority and subordination not only to Bishops but also to meer Priests and the Apostle Act. 6. declares also as much Likewise this catholick assertion doth appeare by the ecclesiasticall Hierarchy instituted by diuine ordination * Trid sess 23. can 6. definit esse in Ecclesia catholica Hieâ—â—rchiaÌ„ ordinatione diuina institutam quae constas ex Episcopis Prasbyteris ministris Et can 2. eiusdem sess dicit anathema negantibus esse in Ecclesia catholica prater Sacerdotium alios ordines majores minores per quos veluti per gradus tendatur in Sacerdotium to consist of Bishops Priests and Ministers Trid. sess 23. can 6. which manifest's a reall difference in the offices of each of them Howeuer the scripture sometimes doth call Bishops * Per impositioneÌ„ manuum Presbyterij S. Timoth. 4. Apostolus noÌ„ intelligit nomine presbyterij Officium dignitateÌ„ siue authoritatem presbyteri vel Sacerdotis sed catum vel collegium presbyteroruÌ„ sic tamen vt nomine presbyteroruÌ„ etiam Episcopos includat quod est iuxta consuetudinem scriptura liquet Apostolum ibi locutum fuisse de Episcopis de illis enim presbyteris loquitur quorum ille erat vnus Nam cap. 2. Epis 1. loquens de eadem ordinations Timothei ait per impositionem manuum mearum proinde ipse Paulus erat vnus ex Episcopis qui ordinauerunt Timotheum Deinde iuxta vetorem Ecclesia morem non simplices presbyteri sedsoli Episcopi manus imponebant Episcopo ordipando vt notut S. Chrysost 1. Concil Nicanum lege Lata sanciuit vt Episcopus non nisi à tribus Episcopis consecraretur ideo in ordinations Episcopi plures Episcopi manus imponunt ordinando vero presbytero vnus sufficit Episcopus by the name of Priests promiscuously for example in the Epistle to Titus the Apostle sayes I left Titus in Creet that be should ordaine Priests in euery Citty that is Bishops for so the Apostle in the same Chapter doth interpret his meaning adding after that appointment these words For a Bishop must be without fault vnreprouable where the particle for doth import a coniunction causatiue which doth euidence that the Apostle vnderstood by Priests Bishops But hence no man ought to infer full parity or equallity between a Bishop and a Priest since the distinction of Bishops from and the preeminence aboue Priests is by continuall vsage receiued and preserued in the catholick Church down from the Apostles to the present times And though euery Bishop is a Priest neuertheless euery Priest is not a Bishop as euery Cherubin and Seraphin in the celestiall Hierarchy is an Angell this name being common to all alike but euery
dari non debeat nisi infirmo de cuius morte timetur ideo Patres Trident. vocant sacram vnctionem exeuntium Sacrameutū danger of death in respect of extream sickness or other inward infirmity is strengthned through holy vnction against the assaults of deuills and purged of veniall sin 's together with mortall offences vnwittingly forgotten afore and therfore named Extrem-vnction being administred only in extremity of sickness Albeit that the common enemy seeketh occasion at all times to deuour our souls yet then especially he employeth his greatest subtilities and craftiest dealings to bring vs into despaire of Gods sauing mercy when he seeth vs at the point of drawing our last breath of life Christ after his Resurrection instituted and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle saying If any be sick among you let him bring in the Priests of the Church and let them pray ouer him anointing him with * Nomine olei absolusè simpliciter positi sēper intelli gitut oleum oliuarum id est liquor ex baccis oliuarum expressus alij autam humores pingues vt nucum id genus alij nō nisi eum addito dicūtur osea oile in the name of our lord and the prayer of faith shall saue the sick and our lord shall raise him vp and if he hath committed sinnes they shall be forgiuen him wherby he expresseth the necessary requisit's to a Sacrament of the new law First the outward sign or ceremony is signified by the words anointing with oile which declare the proper sensible matter of Extrem-vnction viz oile made of Oliues for that only challengeth the name of oile taken in the proper sense as wine of the vine the name of wine Secondly the sensible sacramentall form (b) According to S. Austin the making vp of a Sacrament is the putting together of the sacramentall word and the sacramentall element or matter Accedit saith he Verbum ad clementum fit Sacramentum And the sacramentall word trac 8. in Joan. he calleth the word of faith vttered together with vnction is expressed by the words Let them pray ouer him anointing him with oile which in as much as they be ioyned together with the matter do make the Sacrament Thirdly diuine institution is plainly declared by the particles in the name of our lord for the true meaning of these words let them pray ouer him anointing him with oile in the name of our lord is this let them pronounce ouer him the form of this Sacrament which is after the manner of a prayer and anoint him with oile (c) A Priest in dispensing the Sacraments supplies the room of Christ The Sacrament of Extrem-vnction is dispensable onely in order to the faithfull of Christ wherefore the Apostle vseth the particles if any be sick amongst you that is among you faithfull baptised for he direct's his Epistle to the faithfull onely in regard wherof t' is called the Catholick Epistle of S. Iames. in the room of Christ that is in vertue of the power and authority deriued vnto them from Christ which import's diuine institution and doubtlesse the Apostle meant that the whole entire action to wit vnction together with prayer of faith ought to be performed by a Priest as the rightfull Minister of Christ For in that sense he vsed the said particles In the name of our lord in the same Chapter speaking of the Prophets who haue spoken say's he in the name of our lord that is which were inuested with power and authority to speake in the room of our lord and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration and commission In the same sense the Apostle S. Paul 1. Cor. 5. vseth the particles in the name of our lord to signify that he excommunicated the incestuous Corinthian in the person of our lord Iesus-Christ saying I haue iudged him in the name of our lord Iesus-Christ to be deliuered vnto Satan for the destruction of the flesh c. Fourthly the effect of this Sacrament viz sanctifying grace these words do clearly express And our lord shall raise him vp and if he hath committed sins they shall be forgiuen him for sins are not remitted but by the infusion of sanctifying grace wherby also the diuine institution of this Sacrament is euident enough because Christ only in the new law by his speciall institution hath cloathed outward sensible rites or ceremonies with power to produce grace and remission of sins effectually And it matters not that the Apostle addeth to vnction the particles and the prayer of faith shall saue the sick for he doth not ascribe the effect of that ceremony to the prayer as if it alone were sufficient enough to cause it for therby it would euidently follow that he mentioneth and requireth vnction in vaine and to no purpose at all besid's he maketh vse of no particle that excludeth vnction but plainly signifie's by saying let them praey ouer him the sick anointing him with oyle that he attribute's grace and remission of sins to the whole entire action as it consisteth of vnction and orall prayer proceeding from and relying on the faith if not of the Minister himself which is not necessary to the effect of the Sacrament at least of the Church whose person the minister supplyeth in the administration therof and truly in the Sacraments of the new law the verball form doth more plainly and determinatly express the sacramentall effect then doth the sacramentall matter and therfore the Apostle by adding and the prayer of faith c. will signify only that the sacramentall form of this Sacrament lies claim to the best and noblest part of causality in the production of sanctifying grace but not to all the parts therof Fiftly by these words let him bring in the (d) S. Iames in the Chapter set down vseth the name Presbyter S. Luke Act. 15. S. Peter cap. 5. and S. Iohn Epis 1.2.3 vse the name Senior but both the names carry the same meaning they signify those which by holy ordination are inuested with priestly dignity and authority vnto dispensing the mysteries of God for as S. Hierom assert's Epis 85. and Euag. in the scripture-Text's set down those are meant which are Priests as to office dignity and function Besid's the Fathers in the Council of Trent and all catholick writers vnderstand per presbyteros Ecclesiae such onely as are Priests rightly ordain'd whether they be Bishops or meer Priests and according to the scripture custome in the name Presbyteri Bishops are comprehended Priests the ministers of the Sacrament are declared and determinated namely such only as are actually promoted in vertue of holy ordination vnto Episcopall or Priestly function and truly the new Testament when speaking of Church Ministers vseth the word Presbyter or Senior meaneth therby one inuested with Priestly dignity besides the Apostle could not mean
prinat spirit is condemned for example in the old law Numb 12. God was angry with Mary Moyses Sister and Aaron because they had detracted from Moyses she saying hath our lord spoken only by Moyses hath be not spoken also by vs and Ierem. 23. Heare not the words * S. Hieron ait falsos illos prophetas referre baereticos qui sequuntur spirituÌ„ suuÌ„ quia nequaquam inquit diuino instinctu sed proprio corde vaticinantur of the Prophets that prophesie vnto you and deceiue you they speak the visions of their own hearts and not out of the mouth of our lord and Ezech. 13. God saith thus woe vnto the foolish prophets that follow their own spirit yet say the lord saith it albeit I haue not spoken likewise in the new law this priuat spirit is condemned for in the primary age of the Church (f) Eusebius l. 3. hist Eccles cap. 12. attests that Cherintus besides his other prophane nouelties fained subtil delusions as reuealed vnto him by the ministery of Angels and according to the same Eusebius l. 5. cap. 15. Montanus and Maximilla were carried away with delusions of the like nature for among the reasons why they were cut of from the Church of God one was because they pretended vnto speciall reuelations and the Church declared that it was a thing contrary to the custom and practice down from the Apostles till those times that any particular person should presume to haue a priuat spirit reuealing vnto him matters pertaning to christian faith Cherintus was counted an Heretick for pretending vnto priuat reuelations in the spreading of sundry absurd doctrines and in as much as he asserted that Iesus-Christ was not come in the flesh Saint Ioan. Apostle Epis 1. cap. 4. writeth to the faithfull against him thus Dearly beloued belieue not euery spirit but trie the spirits whether they are of God for many false prophets are gon out into this world hereby you shall know the spirit of God euery spirit which confesseth that Iesus-Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus-Christ is come in the flesh is not of God Yet althought the Apostle vsed that analogie in order to this true article of faith Iesus-Christ is come in the flesh as a certain signe to shew the falshood of Cherintus assertion neuertheless he did not mean to establish it for a generall rule to distinguish euery good from euery ill spirit or euery true from euery false doctrine for the Pelagians and sundry ancient sectaries are counted Hereticks both by Lutherans and Caluinists albeit they acknowleged the mistery of the Incarnation But the generall rule for the trying of spirits Saint Iohn clearly expresseth a very little after in his same Epistle saying Wee Apostles are of God he that knoweth God heareth vs he that is not of god heareth vs not hereby know we the spirit of truth and the spirit of errour In regard his first particular rule was not sufficient enough to discerne between euery true and false doctrine that is to say between all true and false Teachers therfore he addeth this generall rule viz. To heare or not to heare vs Apostles Gouernours of the Church alluding to Christs own words set down I uc 10. He that heareth you heareth me and he that despiseth you despiseth me Saint Iohn spoke in the person of all the Apostles and their successors in Church Gouerment with whom is deposited christian doctrine receiued from the mouth of Christ and truly it is very probable that no one of the other Apostles was aliue when Saint Iohn writ his Epistle yet what Christ promised Mat. 28. behold I am with you alwayes untill the end of the world remained then in him and euen now in the Prelats of the Church that succeed the Apostles in the administration therof wherby it is cleare that the office of supream Iudge of coÌ„trouersies in debate concerning faith and religion is proper to ecclesiasticall authoritie only howeuer in as much as no man can come vnto Christ except the Father which hath sent him draw him Ioa. 6. inward grace of the holy Ghost is necessarily required to belieue in and loue God aright vnto the obseruation of his ordinances and law of which is meant the prophesies Ierem. 31. I will put my law saith our lord in their inward parts and write it in their hearts and will be their God and they shall be my people Isa 50. and all thy children shall be taught of our lord to witt by inward grace which excludeth not outward Teachers for faith is by heareing and hearing importeth outward Teachers Moyses and the Prophets of those daies taught the people in as much as they declared vnto them outwardly the lawes of God affording nothing of inward help to the seeking of them but Christ truly God cloathed with human flesh taught by himselfe in our new law both outwardly preaching the doctrine of faith and inwardly instilling into the hearts of his people inward grace for the embracing of it and afterward before his ascention into heauen appointed outward visible Teachers and promised withall his own inward inuisible concurrence with them to the end of the world Wherfore doubtless the alledged scripturs will show only the maiority of Christ compared to Moyses and the Prophets in order to teaching matters of faith and religion together (g) According to holy scripture Io. 1. the law was giuen by Moyses but grace and truth came by Iesus-Christ The old law pointed at sin onely and made it known but the new law furnishes grace to fulfill it and purge out of our souls the leauen of sin with the plenteous measure of grace especially annexed to the new law in respect wherof it is stiled the law of grace neither is this necessity of outward Teachers excluded by the saying of Saint Paul 1. Cor. 2. he that is spirituall discerneth all things and he himselfe is iudged of noe man Ioa. 1. Eps cap. 2. ye need not that any man teach you but as his vnction teacheth you all things and it is true and is notlying and Saint Ioa. 1. Eps cap. 5. he that belieueth in the son of God hath the testimony of God in himselfe for as to the first text Saint Paul spoke of the spirituall man only that is to say of such beliuers as were perfect and knowing of christian doctrine and therby apt to discern false opinions and conceiue the high mysteries of faith declared by word of mouth or writing which is not to exclude outward Teachers and that this is the true meaning appeareth by the Apostle himselfe because he says in the very same Chapter set down We speak wisdom among them that are perfect and we speake wisdom in a mystery wherby he seâ—teth the spirituall maÌ„ against the naturall man that is versed only in the wisdom of the world or in the knowledge of naturall things and in the third Chapter of the same Epistle
he saith thus And I would not speake vnto you Brethren as vnto spirituall mem but as vnto carnall men euen as to Babes in Christ I giue you milke to drinke and not meat for you were not yet able to beare it where he layeth the spirituall man against the carnall man that in regard of carnall affection perceiueth not the things of the spirit of God wherfore it seemeth a strang thing that Sectaries should infer from this text of scripture that euery belieuer hath a priuat (b) S. Irenaeus l. 3. cap. 2. con haer sharpely rebuks Valentinus for leauing tradition and following the priuat spirit thereby constituting himselfe sole iudge and rule of faith reuealing spirit of truth wherby he is enabled with authority to discern matters of faith and iudge all controuersies and to be iudged of no man himselfe vnto the excluding of all outward Teachers As to the second Text the true meaning of it is not that his vnction only doth teach but that the doctrines of christian religion which men teach outwardly by speaking * Aug. trac 3. in Epis Joan. magisteria inquit forensecus adiutoria quaedam sunt admonitiones cathedram autem in caelo habet qui corda dotet his vnction teacheth inwardly by inspiring grace wherby men are made apt to harken to what the Church ministers teach and indeed this docility or aptness to harken to the word of God is a speciall prerogatiue giuen by the spirit of grace vnto the children of the new law and prophesied of in the old law by Ieremy and Isaias As concerning the third Text set down the true sense is this that whosoeuer beliueth in the son of God aright hath in himselfe inward faith which is a diuine gift and therfore called the testimony of God in as much as it witnesseth that no man can * Mat. tues Christus Filius Dei viui caro sanguis non reuelauit tibi sed pater meus come vnto the son Iesus-Christ except it be giuen vnto him by the Father and albeit that the inward testimony of God hath been the Iole cause to draw some men vnto the maruelous light of faith for example Saint Peter beliued the mistery of the incarnation in vertue of an inward inspiration proceeding from God immediatly neuertheless the outward testimony of the Church is the ordinary necessary requisit to the conceiuing of christian faith according to the ordinance of Christ that hath constituted outward Teachers to be of necessary and perpetuall vse in his Church to the worlds end that we be not carryed about with euery wind of doctrine which hath been extreme needlesse if he had thought it expedient to supply euery particular belieuer with a priuat reuealing spirit Furthermore from the premises is clearly deducible that the holy scripture cannot lay clame to the dignitie of a supream Iudge because the office therof which is a primary end intended of necessity * Plato in libris quos de repub scripsit Aristoteles in policicis docent in constitutione formatione alicuius reipub vnum ex ijs quae debent 1. per se intentendi esse ipsum IudiceÌ„ pro dirimendis litibus ciuium ad pacem in rep seruandam in the forming of euery common wealth is to declare laws punish peruerse offenders and pronounce sentence of iudgment for the determining all matter in debate that therby vnity and peace may be preserued but the scripturs can chaleng nothing of iuridicall power in order to iudging defining and deciding controuersies of faith these actions importing life hearing and speaking which the scripturs cannot exercise being vnliud things that neither heare nor speak clearly and consequently vnfit to Iudg matters in debate between one and another besids these were not intended in â—he forming of the Church as requisits absolutly necessary to the Gouerment of it for Christ during the time he conuersed on earth writ nothing himselfe nor commaunded his Apostles or disciples to writ and indeed of themselues they were not much (i) According to Eusebius l. 3. hist Eccles cap. 18. the Apoles and disciples of Christ were not greatly solicitous to put down in writing the misteries of christian faith being the employment inioyned them was to preach the Gospel in so much that according to the same Eusebius it was a tradition of those days that they were after a manner necessitated to write and according to S. Hierom de viris illus S. Iohn writ his Gospel in regard of Cherintus and Ebion which denyed the diuinity of Christ And indeed t is euident that the Apostles did not write down the principles of christian religion hauing receiued command ad commission from Christ to preach without any commission to write set vpon writing because of their ingagement in an higher imployment namely preaching of the Gospell and it seems that those few which haue written were vrged or necessitated therunto as was Saint Iohn that writ his Gospell to confute the hereticks Cherintus and Ebion who denied the diuinity of Christ Again among the twelue Apostles Saint Matthew and Saint Iohn only and among the 62. Disciples Saint Luke only only writ the Gospell euen diuers years after Christs Ascention into Heauen insomuch that the christiaÌ„ Church had institutioÌ„ exercised iuridicall authority made lawes exacted obedience vnto them along while before the new scripturs were in being and contrary to the old scripture pronounced sentence of iudgment to the anulling of Circumcision which was a controuersy of faith Wherfore doubtless scripturs were neither primarly intended nor primarly giuen as suprem iudges of all matters in debate concerning faith and religion moreouer Saint Irenaeus who florished in the yeare of our lord 160. expresly (k) Irenaeus l. 3. con haer cap. 4. denyes expresly that christian faith had perished if the Apostles had not left vs the scriptures asserteth that the people of sundry countries without the help of paper or inck had preserued christian faith down from the Apostles to his time the vnwritten supplying the room of the written word for this ancient Father writeth and ascribeth that preseruation vnto apostolicall tradition obserued by the ancient Churches together with the help of inward grace proceeding from the holy Ghost Wherfore as those primatiue Churches did perseruer in the profession of the christian faith for the space of many years without scripturs so the present Church assisted with the like meanes might continue pure without spot or wrinckle although it had nothing of written doctrine and consequently the primary end for which scripturs were intended was not to doe the office of suprem Iudg howeuer all things which were written were written for our learning that wee through patience * L. 1. Machabae cap. 11 Ionathas summus Sacerdos scribens spartiatis dicit se suos in rebus aduersis pro solatio habere libros sacros quod ostendit vsum in quem datae sunt nobis
inquit haereses obortae sunt aut nata sūt schismata quam quod Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tē pus Sacerdos Iudex vice Christi cogitatur teaching peruerse things to draw disciples after them wherby is euidenced that no priuat man is an infallible interpreter of holy scriptures neither can know certainly that scriptures are the word of God laying aside the Churches authority For example credence is not giuen to the canon or caralogue of scriptures because of scripture testimony which no where attestes that catalogue in so much that Luther and Caluin down from the begining of their defection to the departure out of the world contended about the number of canonicall scriptures and their adherents of these dayes respectiuely continue in the pursuance of the same dispute Moreouer there is greater reason that the christian faith should rely rather on the Church which * S. Cypri in trac de vnitate Ecclesiae adulterari inquit nō potest sponsae Christi incorrupta est pudicae is an infallible ground and piller of truth then of sole scriptures which are liable to mutations corruptions and false interpretations howeuer scriptures cōsidered in themselues precisely do chaleng equall authority with the Church the same diuine spirit that directeth the tongues of the supream pastours in speaking (o) God by his absolute and extrrordinary power can himselfe alone or by an Angel instruct men and reueale matters of faith and christian religion without the ministery of the Church And doubtless the Apostles had noe other master but God himselfe as to sundry mysteries of christian faith and Christ himselfe confesseth that S. Peter came to the knowledge of his diuine nature by reuelation from God the Father Caro Sanguic non reuelauit tibi sed Pater meus guided the pennes of the Apostles and Euangelists in writing and as the Church beareth witnesse of the scriptures infallible doctrine so the scriptures do witness the Churches infalible authority yet so as that faith in order to its acte of assent is resolued into the Church and not into the scriptures for noe man can prudently belieue any scripture to be the word of God if the Church that is the ground and piller of truth should not declare it for such howeuer Catholicks who doe infer the Churches infallibility from the testimony of scripture and the authority of scripture from the testimony of the Church are noe more guilty of committing (p) According to Euclide a mathematicall circle taken in the proper sense is the passing of one and the same line from and the repassing vnto the same point and by the same way a circle of errour then are Philosophers that assert mutuall causalities or doe argue from a cause its proper effect and from an effect its proper cause for example from the rising of the sun is proued the existence of the day and againe the existence of the day proueth the risiing of the sun wherin there is noe circle of errour which properly consisteth in the coming again of the same thing vnto the same thing from whence it came and by the same way it came but the way of one cause is not the way of an other cause nor the way of an effect is the way of the cause wherof it is the effect in like manner the way of the Church which is a cleare speaking Iudge is not the way of the scriptures which consiste in mute elements of characters and although we belieue that the Church is an infallible proposer of all matters pertaining to faith because of the scripture testimony neuertheless if the scriptures had borne noe witness therof there is euidence of credibility enough to induce vs prudently to belieue the Churches infallibility which euen before the writing of scriptures was beliued neither do we recur to scriptures to proue it (q) In disputs or conferences with such as deny holy scriptures motiues of credibility haue weight with them and that one which S. Austin vseth l. con Epis Faus cap. 4. seems of greattest moment Many things saith he keepe me fast in the bosom of the Catholick Church for example the vnanimous accord of people and nations authority confirmed by miracles .... by antiquity strengthned and the succession of Bishops dovvn from S. Peter the Apostle to vvhom our lord committed the feeding of his sheepe vnto the present Episcopacy but when we haue to doe with such as admit them and euen then we doe not alledge scriptures as the formall cause the Churches infallibility is known by for that is diuine reuelation but as witness of it only for we doe not belieue precisely that the Church is infallible because the scripturs do say it but in regard of many other motiues which do moue vs to giue our assent thereto neither was the church intended for the vse of the scriptures but scriptures for the vse of the Church besides no man without manifesting extream weakness can except against the mutuall testimony that Christ and S. Iohn Baptist gaue of one another or against the disciples of both who belieued their masters to be such as their masters reciprocally had declared theselues to bee The principall marks or tokens of the true Church * Quatuor illa signa dilucide constant ex sacra scriptura ex symbolis Apostolorum Nicae S. Athanasij expressè habentur in sym Constātinop cuius Patres voce apostolicam diuinitus addiderunt are foure set douwn in that Article of christian faith viz I belieue one holy catholick and apostolick Church Albeit that the true Church consisteth of many members yet it is but one body 1. Cor. 12. of Christ in vnity of faith and baptism One lord one faith one baptism Ep. 4. nor can Christ be an author of diuision that is a God of vnion Likwise it is holy for as much as it is the body of Christ that is the fountain of all holyness and enioyes a sacrifice and Sacraments which confer sanctity neither matters it that sundry members of his body are guilty of mortall transgressions For as such as profess any art are counted artificers though they doe not act according to the principalls or rules there-of so the said members in regard they put on Christ (r) According to S. Austin in psal 85. if all christians and true belieuers are baptized in Christ they haue put on Christ as the Apostle reacheth Gal. 3. and if they be made members of his body and say they are not holy they do an iniury to the head whose members are holy by Baptism and become the chosen people of God by faith are called holy although they doe not obserue the ordinances and lawes of either For example 1. Cor. 1. the Corinthians are said to be sanctified in Christ IESVS and holy neuertheless there were among them both the naturall and carnall men The true Church militant is (ſ) According to the Euangelist