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
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
the Apostles to loose the cordes wherwith he was tyed doe represent Christian penance and the power that Christ gaue the Church to loose and remit sins as doe euidence the testimonies of ancient Fathers who also doe expresly assert Christ by his actions to haue prefigured the mysteries of christian religion Howeuer no man can deny without running into manifest errour but that the seuen afore named ecclesiasticall order haue had their begining from Christ's own institution and it matters not that euery Church in the primitiue times was not serued with so many for then in regard of the scarcity of belieuers and want of members to promote to the ministery there could not be so many ordained in so much that for the most part one Church was gouerned by one Priest only or by one Bishop and a Deacon yet after a happy encrease of belieuers and persons proper to exercise ecclesiasticall functions euery Church was supplied with all the seuen orders of ministers and serued according to their distinct offices As touching * Catechismus Trid. cap. de ordine parag 13. ait Parochū debere docere primam Tōsuram esse praeparat ionem quandā ad sacros ordines suscipiendos sicut sunt Exorcismi ad Baptismum sponsalia ad matrimoniū docēt autem Beda l. 4. His. Aug. Baronius Tom. 1. Annal an Christi 58. antiquitatem vsum significationem clericalis Tōsurae clericall Tonsure it is no ecclesiasticall order taken in the proper sense being only a disposition or preparation vnto ordination as exorcisme is to Baptisme or spousalls vnto Matrimony that is to say it is the first step only to ecclesiasticall promotion howeuer the vsage thereof is ancient as is also the clipping of the haire in the crowne of his head that receiues it wherby literally is signifyed the crowne of royall Priesthood wherunto a Clergy-man is disposed and deputed by Clericall tonsure or the crowne of glory which he expecteth in vertue of Christs death and passion or mystically is represented therby worldly employments and superfluous cares and entertainement's which a Clergy-man ought to cast from him as he doth the haire of his head in the receiuing of Tonsure But Episcopacy as a function distinct from Priesthood hath a good title to ecclesiasticall order taken in the proper sense for the consecration of Bishops is called ordination and the Hierarchy of the Church which is a subordination of ecclesiasticall ministers in respect whereof some are more eminent then others in the administration of diuine things doth consist of Bishops Priests and other inferiour ministers wherefore Episcopacy is essentially required thereunto as the noblest Hierarchicall member and indeed that which the Apostle gaue to Timothy by laying on of his hands was Episcopall dignity or Episcopacy according to the interpretation of S. Chrysostome Hom. 13. in 1. Epis ad Timoth. Theophilactus S. Anselm and others Besides the ancientest Fathers doe call Episcopacy an holy Order Anacletus Ep. 3. cap. 1. Caius Pope in the numbring of orders acknowledgeth two orders of Priests the one of Maior Priests that is Bishops and the other of Minor Priest's that is meer Priests Likewise S. Epiphan Haeres 75. Yet the degrees and states of Primates and Patriarchs as distinct offices from Episcopacy lay no claim to the Churches Hierarchy being in respect of Episcopall function one and the same order and the maiority that these can challenge aboue meer Bishops proceedes from human constitution only As the ordination of Priests Deacons and Sub-Deacons c. is a Sacrament taken in the proper sense so is (g) According to the Current of catholick writers since the Council of Trent Episcopacy is a Sacrament taken in the proper sense and the contrary opinion counted erroneous And truly S Austin con Parmeni and other ancient Fathers while they call holy Order a Sacrament they instance in Episcopacy which has diuine institution Act. 20. the holy Ghost appointed Bishops to gouerne the Church and though according to the 2. Toletan Council meer Priest's laid their hands together with the Bishop in the heads of those which were ordain'd which was the custome of some Churches of those dayes neuertheless that imposition of hands as to meer Priest's had nothing of the proper matter and at the most was a condition only requir'd to the validity of the Sacrament of holy Order as now the personall presence of the Parish Priest or some other by him substituted is an essentiall requisit to the validity of Marriage ordination of bishops hauing all necessary requisits therunto viz. outward sensible Rites Grace conferred therby and Christs (b) The Sacrament of holy Order as to Episcopacy Christ instituted Io. 20. when he said to his Apostles As my Father sent me so send I you receiue the holy Ghost And indeed as to reason t' is not probable that Episcopall Order was instituted afore for then doubtless Christ had instituted it at his last supper by the word 's hoc facite do this But these particles according to the Council of Trent sess 21. can 2. were meant of power giuen vnto Priest's in order to the celebrating of the Euchariste own institution which do plainly appeare by the words of the Apostle 2. Tim. 1. stir vp the grace of God which is in thee by the putting on of mine hands that is by ordaining thee a Bishop according to the interpretation of the ancient Fathers Again diuine institution of Episcopacy is deducible sufficiently enough from the Hierarchy of the Church instituted by diuine ordination Episcopacy being the noblest member therof for the Hierarchy (i) According to S. Epiphanius haer 57. or 77. Orders of Church-ministers were perfected by litle and litle onely and he obserueth that the Apostle Epis ad Timot. ad Tit. mention's a Bishop and a Deacon onely because those primitiue Churches had onely those two orders of Ministers in regard there was then exceeding great scarcity of persons fit to be ordain'd and the Council of Trent doth not exact the whole number of Ministers but in such Churches as can conueniently be furnisht with all the Orders doth consist of Bishops Priests and (k) The principall Church Ministers after the Priest's are Deacons according to S. Denys l. de Eccles Hierar c. 23. and 5. the function proper to them is to serue in order to the holy Euchariste Also according to S. Ignat. Epis ad Trullo Deacons were not dispensers of meat and drink but of christian Sacraments Besides according to S. Justin in fine Apologet. Deacons were wont to minister the Enchariste to those which were present and to carry it to such as were absent Again this catholick doctrine appear's evidently by the History of S. Lawrence which S. Ambrose set's down l. 1. offic c. 41. and doubtless to haue care of the poore was the secundary and not the primary office of Deacons ministers Hereby it is cleare that Episcopacy doth imprint a spirituall character in
him that is ordained a Bishop which is the Tenet of all catholick writers that assert Episcopacy to deriue it's institution from Christ and to be an ecclesiasticall order taken in the proper sense for the Council of Tent sess 23. c. 4. can 4. doth define the Sacrament of Order to imprint a character which definition being absolute without restriction or distinction between one order and an other it doth euidently follow that all orders doe imprint a character which is a spirituall signe deriued into the soul wherby a man is muested with power to exercise certain ecclesiasticall functions in order to the ministery of the Eucharist and it matters not that the priestly is more worthy and excellent then the Episcopall character as distinct from it for the impression of a new and distinct character is not grounded in the more or less perfection and excellency of a precedent character but in the distinction of powers and abilities in reference to exercising the ministery of the Euchariste neither Matters it that Fathers and Councils when they number the Sacraments of the new law do acknowledg seuen only comprehending holy order for one for in so numbring of them they consider holy Order in (l) According to the Ancient Fathers ordination of a Bishop and a Priest is said to be one and the same that is taken in the generall sense and holy order so taken is but one Sacrament onely but a Bishop taken in the proper sense euen according to S. Hierom. Dial. con Lucif hath in the Church the preeminence which Aaron had in law of Moses and to meer Priests he giues that Degree of preeminence onely into which the sons of Aaron were inuested Besides s. Epiphan l. de Sacerdot dignit c. 6. calleth Episcopacy a Deified Order and cap. 7. assert's difference between a Bishop and a meer Priest being God exact's not the same thing 's from a Priest as from a Bishop that has preeminence aboue him a genericall signification as it containeth all it's sundry species or kinds Wherfore in as much as according to the rules of Logick what can be rightly affirmed of a thing taken in the generall sense may be also affirmed of all the sundry species contained therin it doth plainly follow that since ecclesiasticall order taken in its genericall signification is a Sacrament and doth imprint a Character euery true species therof is a Sacrament and imprinteth a Character In like manner Fathers and Councils reckoning seuen Orders they do coÌ„prehend Episcopacy vnder Priesthood And for as much as Christ had but one spouse which is the Church a Bishop and a Priest that supplieth his room and representeth his Person in the ministery ought to be married to the Church only * S. Hieron in sua Apolog con Jouin Apostoli inquit vel virgines vel post nuptias contineÌ„tes fuerunt id est absquo vxorum consortio wherfore the Apostles after they were ordained Bishops and Priests led their life 's in all godliness purity and chastity and this apostolicall practice Bishops and Priests down from them to these times haue religiously obserued S. Hierom L. in vigilantium exclaimeth against some Modern Hereticks of those times for taking such of the people only to be Priest's as had (m) According to the second Council of Carthage continency was enioyned to Bishops and Priests the ancient Fathers there assembled declaring with one accord that they ought to obserue it being the Apostles taught it and antiquity kept it Besides the first Council of Nice put forth an ordinance that Bishops Priest's and Deacons should entertaine no woman in their families except Mothers Grand-mothers sisters and Aunts making no mention of wifes From whence S. Basil Epis 17 infer's that to take wifes after the receiuing of holy Order was not permitted And indeed Clergy-men of those dayes had so great a reuerence to chastity that euen the Arian Bishop's ordain'd no man that was marryed as witnesseth S. Epiphan her 37. moreouer it was neuer permitted in the Church of Christ that a Bishop or Priest might marry as appear's by the Testimonies of ancient Fathers of the Greek Church though now this Church faln into schism differs from the Latins in opinion and practice as to such as had wifes before their ordination wiues contrary to the custome of both the Eastern and western Churches that allwaies promoted to the Maior-orders Virginia or such as were esteemed chast and pure from all carnall vncleaness and though in the primitiue times when there was great scarcity of single persons as proper and fit to be ordained Bishops Priest's Deacons and Sub-Deacons the Church-gouernours tooke of married men for the exercising those functions neuertheless these did not accompany with their wiues after their ordination but led their liues in all purity and chastity as did their wiues also according to a mutuall promise of continency and since the Priests of the old law to whom marriage was permitted as it were of necessity to multiply the people of God and who did sâ—adow only in their ministery what the Priests of the new law do really offer in their sacrifices viz. the true and reall body and blood of Christ in memory of his death and passion did abstain not only from the carnall embracement's of their wiues but also from the houses wherin they resided before they were to enter into the Temple for the performance of their spirituall functions respectruely it is most consonant as to reason that Priest's of the new law doe obserue continency together with purity and holyness Besides the vnmarried careth for the things of our lord how he may please him but he that is married careth for the things of the world how he may please his wife 1. Cor. 7. Wherfore such as leaue the world to be ordained Bishops Priest's Deacons and Sub Deacons ought to leade a single life without wifes and truly in regard therof there is less danger of dissipating ecclesiasticall goods and conuerting them to the making vp of inheritance for Clergy-mens children Furthermore Priests vnmarried are in a better condition to reproue the vices of lay-people then if they were married and for as much as they are single men they be less vnquiet contentious and troublesome to their flock not seeking to enrich children which they haue not Iouinianus and VigilaÌ„tius were the first sectaries that stood vp in defence of Priests marriages and Luther and Caluin raysed vp againe that heresy after that it had been dead and buried for many ages teaching that it is not only lawfull for Peiests to marry before but euen after their ordination These are followd by all the sectaries of the present times And knowing well that the opinion contradicteth all antiquity they labour to make it agree with the holy scriptures whence they cut out weak interpretations and form coniecturall deductions only abusing sundry text's for Example God says Gen. 1. bring forth fruit and multiply whence they very weakly
argue a precept obliging all to marry For those words cannot carry a command since they were vttered to men and beast alike which are not capable of a precept howeuer if God therby had commanded marriage it cannot be meant in order to all men joynt and seperate for thence it plainly followeth that Abel (n) In the law of Moses Iosue Elias Elisaeus and Ieremy renown'd for sanctity of life were neuer marryed according to S. Hierom and S. Ambrose Besides 2. Machabae express mention is made of reclus'd Virgin 's in the Temple And it matters not that the sacred Text. Deut. 7. saith that there shall be neither male nor female barren among you For neither the one nor th other was counted barren because of being vnmarried but in regard in marriage they wanted children which kind of barreness was counted in those dayes as a reproach or malediction because God had promised plenty of children to married people that obseru'd his commandement's Iosue Daniel S. Iohn Baptist S. Iohn Euangelist and sundry others which led their life 's in all chastity did transgress a diuine law and consequently sinned mortally which were a blasphemy to say of such godly Persons Again from the words of the Apostle 1. Cor. 7. for to auoide fornication let euery man haue his wife and let euery woman haue her own husband they as weakly infer marriage to be enioyned euery man and euery woman for the Text is meant of such as are married already and so the Apostle doth interpret his meaning saying in the same Chapter Art thou bonnd to a wife seeke not to be loosed Art thou loosed from a wife seeke not a wise be that giueth his Virgin to marriage doth well and be that giueth her not to marriage doth better wherfore the alleadged words be vttered in respect of the marryed the Apostle signifying therby that although it were good for a man not to touch a woman or for a woman not to touch a man but to abide euen as he did a chast Virgin neuerthelesse he asserteth it lawfull for euery married man to vse his wife and for euery married woman to vse her husband that therby fornications and other vncleanesses may be auoided In like manner they abuse the scripture 1. Timoth. 3. and Titus 3. that say a Bishop must be a husband of one wife arguing thence an Apostolicall precept obliging a Bishop to take a wife for it plainly appeares by the Apostles own practice and sundry Council's and the ancientest Fathers-testimonies that S. Paul did not mean that a Bishop after his ordination might marry or if married afore might lawfully perform the act of Matrimony because there is not one example in all antiquity that shews permission giuen (o) According to the custom of the primitiue Church no married man could be ordain'd vnless he had promised afore his ordination continency with his wifes consent as seuerall Councils haue declar'd and Iouinian the Heretick ingenuously confesseth this truth according to S. Hierom. l. 1. adversus Iouinia Thou confesseth saith this great Doctour to Jouinian that he cannot be à Bishop that beget's children in his Diocese othervvise if he be perceiu'd he shall not be counted as a Husband but he condenm'd as an adulterer to the married to be ordained Bishops or Priests vnless first they had made a promise of continency together with their wiues consent thereto and their promise to liue in all continency likewise wherfore the true meaning of the Apostles words is that a man which hath been married more then once ought not to be ordained a Bishop and so of necessity he meant both in regard the place cannot be vnderstood in reference to Polygamie which signifies marriage of one single man with many women together polygamy being inconsistent with Christian religion as also because the (p) According to the ancient Fathers namely S. Hilary in Psal 117. Epiphan haer 5. 8. S. Hierom l. 1. con Iouian S. Austin l. de gra lib. arb cap. 4. S. Paul was neuer married Howeuer Clement Alexandri and onely he asserted a contrary opinion conceiuing that he was able to proue from holy scripture that S. Paul had been married but Theodoret Oecumenius count's it folly to inâ—er from holy scripture S. Pauls marriage Apostle Timothy and Titus were Bishops vnmarried as doth witness all antiquity but S. Paul with great reason permitted such as were but once married to be ordained Bishops because among the people of Creet where he was the chief Church-gouernour it was a difficult business to finde Virgins the * Secundum Baronium in Annal Eccles ad an Christi 58. leges Cretensium cogebant vt quilibet à puero vxorem duceret lawes of that Country commanding euery man and woman to marry as note h Baronius in his Ecclesiasticall Annals Moreouer in fauour of Priest's marriage they doe alledge S. Paul's word's that say Thess 13. Marriage is honourable in all and the bed vnpolluted inferring from thence an obligation vpon euery man to marry which inference doth carry a manifest weakness for it is certaine that the marriage of adulterers and adulteresses is dishonourable and infamous besides marriage contracted between Brother and sister is not honourable wherfore the true meaning of the Apostle is that marriage ought to be honourable among ass that is to say the married ought so to haue marriage in honour as to know how to possess his vessel in honour and holinesse and not in the iust of concupiscence as the Gentils which knew not God 1. Thessal 4. and though marriage in it self be honourable and a great Sacrament neuertheless that doth not hinder the Church to constitute a law obliging the ordained to refrain from marriage since she forceth none to receiue ordination and to prohibit marriage in order to ecclesia â—icks is not to condemne it altogether as vnlawfull and diabolicall as did Simon Magus Saturnius and those other Marcionist's which are meant by the Prophecy of S. Paul 1. Timoth. 4. In the latter times some shall depart from the faith forbidding to marry Furthermore the afore mentioned sectaries to proue the lawfullnesse of their own Priests marriages doe produce S. Paul himself for a President saying that this great Apostle was married and led about his wife by the name of sister 1. Cor. 9. haue we not power to leade about a woman a sister and by the name of a faithfull companion Philip vltimo I beseech thee my faithfull companion wherby doth appeare their extream peruersness or blindness contradicting the consenting testimonies of the ancientest Fathers which assert this Apostles virginity as he himself doth also 1. Cor. 7. therfore I say vnto the vnmarried and vnto the widdowes it is good for them if they abide euen as I doe wherfore doubtless 1. Cor. 9. he doth not mean by a woman a sister a wife but some other deuout Christian woman that after the manner of Iewry did furnish him with necessaries
Epis 55. affirm's That infidelity or false faith is inconsistent with the Church of Rome S. Austin Epis 66. auer's that our lord hath plac'd the doctrine of truth in the office and Chaire of the Roman Church and S. Bernard Epis 190. to Pope Innocentius against Abailardus writeth thus We must refer to your Apostle-ship all the scandalls and dangers which may happen in matters of faith for there defects in order to faith ought to be remedied where faith cannot faile for to what Other see was it euer said I haue pray'd for thee Peter that thy faith faile not Although Bishops of Rome that succeed in the Chaire of S. Peter may personally err as priuate Doctours neuertheless none euer did or shall err iudicially or definitiuely that is none of S. Peters successors haue or shall deuiat from the truth in their consistories Courts Councils consultations held concerning matters of faith Religion and generall manners because Christ's prayer I haue pray'd for thee Peter that thy faith faile not protects them Wherfore the ancient Fathers recur'd to Rome and applyed themselues to the Chaire of S. Peter in all matters of controuersy pertaining to Religion and faith namely S. Austin and the Bishops of Affricke vnto Innocentius the first and vnto Celestinus Epis 90 95. S. Chrysostome had recourse to the same Innocentius Epis 1. 2. S. Basil to the Pope in his tyme Epis 52. S. Hierom to Damasus Epis 5. 7 58. and S. Cyprian Epis ad Cornelium expresly affirm's that the cause of all schisms and heresies proceeds from want of obedience to the supream Pastour Nec aliunde saith he haereses obortae sunt aut nata sunt schismata quam inde quod vni Sacerdoti Dei non obtemperatur nec vnus in Ecclesia ad tempus Sacerdos ad tempus Iudex vice Christi cogitatur From disobeying of lawfull Pastours began the notorious schism of Core Dathan and Abyron who rose vp against Moyses and Aaron whome God had appoynted Chief Rulers ouer them and the rest of the Children of Israël puft vp with proud thoughts of their own abilities and conceipted worthiness they were troubled and grieu'd at the establishing of priesthood in the family of Aaron onely and therefore arrogated to themselues priestly function against the ordinance of God and to the vpholding of their schism coind a new Theology teaching that Moyses and Aaron tooke too much vpon them lifting themselues aboue the people of our lord saying all were alike holy and our lord with euery one of them alike after the same manner all schisms and heresies down from our Sauiour Christ till these dayes haue sprung vp against God's ordinance in euery age some one or other wanton schollar hath drawn Disciples and gathered Accomplices together against the supream Pastour that is the Bishop of Rome and our true Aaron as S. Bernard calleth him l. 2. de consid c. 8. pretending that he tak's too much authority vpon him lifting his own chaire aboue all others seeing that the spirit of God is with euery one of them to teach preach and administer the Sacraments without dependence of him Their intent and aime in rising thus against the supream Pastour of the Church is to persuade the vnlearned that the speciall priuiledges of Pasce oues meas confirma fratres tuos which Christ cōfer'd on S. Peter doe not descend on his successors alone in consequence of which they conceiue it needless to seek to the Bishop of Rome for Confirmation of their new opinions or to value any condemnation in order thereto that proceeds from that Apostolicall Chaire and as all wanton schollars which coyne new notions of Doctrine in order to the mysteries of Christian Religion seditiously rise against the supreame Pastour of the Church so they speake contemptuously of the schooles of orthodox Doctours in regard these be the supream Pastours chiefest consistery and the Churches sanctuary that keeps the Originall Cycli and weights of all Christian doctrine where with they weigh all coyns of new Theologies and such as are found too light are laid aside for the high Priest to condemne and anathematise lest the vnlearned learned be deluded thereby And indeed since the first erecting of scholes Cōnexae sunt saith the learned Canus scholae contemptio haeresum pestes contempt of scholes and heresies are inseperably connected together For example Luther afraid of the originall weights kept in the scholes of Orthodox Doctours sharpned his tongue against all the Vniuersities of those dayes which he called Lupanaria Antichristi the stews or Brodel houses of Antichrist and t' is common alike to all such as coyne or follow new opinions to haue an extream abhorrence from the scholes of Orthodox Doctours But woe to all such wanton schollars as goe out from the rest into seuerall sects for they perish in the contradiction of Core They are clouds without water carried about of winds Trees of Autumne without fruit raging waues of the sea foming out their owne shame and confusion wandring starres to whom is reseru'd the storm of darknes for euer Ep. Cath. Judae because they despise the scholes of Orthodox Doctours rise against the authority of their supream Pastour and cut out of their own braines vnauthorized Models of new sects and Religions As the Prince of darknes by diuine permission transforms himselfe into an Angel of light so he guideth the pencils of Ambitious schollars vnto setting forth false resemblances of true faith The extream wantonness of heady and high mynded Teachers by the crafty dealings of Satan has euen in our dayes turn'd Christianism into great disorder and confusion As the People of Rome through the delusions of Simon Magus were diuided in order to the true Selene some conceiuing her to appeare from one window some from an other and some from as many windowes as darted seeming resemblances of her so very many Christian people especially these of our own nation fince they haue let goe their hold of S. Peters Chaire that is since their falling away from the obedience due to the Church of Rome that first conuerted them to Christianism are of different iudgements as to the true faith deluded by the subtill sleights of new Teachers which according to the seuerall lustes of their high mynds haue diuided them into seuerall sects some be Lutherans some Caluinists some Protestants some Anabaptists some Independēts some fift-Monarke men some Quakers some Deists and some Atheists There are now as many faiths as wills whiles either faith is represented as new Teachers will or as they will so is interpreted and whereas according to one God one Lord and one baptism there is also but one faith men of these dayes are faln away from that which is the onely faith and begin to belieue that there is none at all confounded with the great variety of seeming faiths The ground wherof as t is afore intimated is in regard Non vnus in Ecclesia ad tempus Sacerdos ad
tempus Iudex vice Christi cogitatur Because due obedience is not exhibited to Christ's Vicar and the Chaire by our lords voice founded on S. Peter As in the old law schisms so in the new law heresies spring vp The Childrē of Israël fell into schisms when they fell away from their due Obedience to the Chaire of Moyses and Christians fall into heresies as oft as they rise against the Chaire of S. Peter coyning or following vnauthorised nouelties whereby Christian souls are misled into most desperate precipices of errours in regard whereof I haue been mou'd to write a Theology conform to the ancient Cycli and weights of the holy Churches sanctuary that is to set forth a whole body of Christian doctrine built vpon Scriptures Traditions Councils and Fathers which deserue to be prefer'd before Schollars of new Notions that is Christian people ought to adhere conforme their conciences to and rely their eternity rather on those then these which is the Counsell that the great S. Austin guies in his 2. Booke against Julian the Pelagian Bishop who had brocht new opinions to the preiudice of souls exhorting all Christians to regard rather the learning of the holy Fathers which flourished in the precedent ages and the constant and vniuersall practice of the Catholicke Church then the prophane nouelties vented and spred by the Pelagians Saying Hos antiquos Patres oportet vt Christiani populi vestris prophanis nouitatibus anteponant eisque potius quam vobis eligant adherere My lord herein lies the sole intent of these conceptions which I present you with and vnder your authority aduenture into publick view vnto aduantaging such as are piously sober d Secundum S. Aug. l. 14. de Trinit c. 1. munns Theologiae est pijs opitulari veritatem contra impios defendere and to defend the truth against such as are impiously wanton This is the ayme of my Theologicall discourses and the height of my desires is but this that they may be receiu'd into your Lordships protection which is ground warrantable enough to gaine them credit in regard of the high measure of knowledge which is extraordinary in you beseeming a well studied diuine as appears by your own writings which together with your other gifts of nature and grace renders you admired by all that know your Lordship aright Besides that which alone might embolden me to address these endeauors vnto your Lordship is your eminent nobility The best blood that is in any English subiect run's in your Lordships veins as euidence your paternall and maternall descents from the most renown'd and ancient Houses of Pembrock Northumberland and Derby Again your sundry noble allyances The lord Talbot that was Heire of Shrewsbury maryed your only Daughter a Lady of great vertue and Vere vidua A widow indeed hauing for aboue these 20. yeares continued in her widow hood notwithstanding her Ladyships youth person birth and great doury which made her the ambition of many noble Suitours Moreouer your Lordships onely and most hopefull son marryed to the most accomplished in honour obligingness sweetnes and piety the lady Elizabeth Daughter to Edward Lord Marquess of Worcester which brings forth also an alliance with the most illustrious House of Norfolke Arundell and Surrey Since I am fallen vpon your eminent Nobility has not your owne Lady much added thereto if your House were without an ample series of renowned progenitors might not your posterity haue a glorious Rise from her Ladyship whose eminent vertues haue rendered her memory blessed Nobilitas sola est atque vnica virtus Besides has not that gallant Person the lord Crauen her Ladyships Brother added something of greatnes to your posterity whose braue and gallant actiōs performed a broad in foraine parts haue gain'd much honour to his Country Moreouer the rising of that family is honorable the supream prouidence haueing brought it to the height of Eminence which it now happely enioyes as the same prouidence e Aug. l. 5. de Ciuit. Dei cap. 15. profitetur Deum terrenam gloriam excellentissimi Imperij cōcessisse bonis artibus Romanorum id est vt ipsemet interpretatur virtutibus quibus ad tantam gloriam nitebantur extended the Empyre of the ancient Romans in regard of Morall vertues which were eminent in your ladies Father and Mother the Raisers of it for as much as their zeale to the law of nature that is to do Iustice giuing to euery one what is euery on 's own and to shew mercy vnto the distressed feeding the hungry and cloathing the naked rendered them admired of such as knew them and according to holy Scriptures God exalted the Midwiues of the Hebrew women and made them houses Exod. 1. For their complyance to the law of nature in preseruing of innocent Babes which the Tyrant of Fgypt had commanded them to kill and since I am fallen vpon Gods merveilous rewarding of morall good works in confirmation of this truth I might produce conuincing examples in our own Country where very many in these times through a supream prouidence are aduanc'd to honours dignities and eminent offices that is God hath built them new Houses of nobility or encreased the glory of the old for preseruing loyalty to their king which is the law of nature written in their hearts they feared God and honoured his annoynted against the commandement of the Tyrant of England and therefore are exalted and truly vpon this score the supream prouidence hath built his Grace the Duke of Albermarle a more glorious House thē any subiect in the Christian world this day enioys in as much as through a happy managing of his loyalty he carries the name not onely of Paterpatriae but likewise of Pater Caesaris hauing preseru'd both Caesar and his Countries In consequence of the premises his Maties Catholick subjects that with the effusion of their blood and loss of their Estates haue cherefully performed that duty of nature in order to loyalty may hope that a speciall prouidence in good time will make for them Houses of Ease which shall be the daily prayer of MY LORD YOVR HONORS Most humble and most obedient Seruant GEO. LEYBVRN PREFACE TO THE COVNTRY-MISSIONARY SR Although these holy Characters so named because they describe and set forth the holy Mysteries of Christian Religion containe Theology but compendiously dressed vp neuertheless vvant noe Requisits either essentiall or necessary thereto being built on the foundation of holy Scriptures Traditions Councils and Fathers vvherin lies the consistency of true Theology vvhich as the pillar of fire led the Israëlits by night in their vvay to the land of promise so in as much as it carries the lights of the best Antiquity shevvs Christians their vvay thorovv the darke Mysteries of Christian faith as by night vnto an heauenly Inheritance prefigured in the land of promise that is God hath instituted this diuine science to direct Gouernours of souls in the pursuance of their pastorall function vvhich
that went afore to wit with an oath by him that said vnto him Our lord hath sworne and will not repent thou art a Priest for euer according to the Order of Melchisedech 2. Outward oblation is obseruable which is expressed in the words wherby Christ consecrated his body and blood saying This is my body which is giuen for you (k) The Apostle S. Paul vseth the verbe giue in that signification when he mentioneth our redemption procured by the sacrifice of the Cross for exaÌ„ple Gal. 3. ad Tit. 2. likewise holy scripture vseth frequently the verb to shed for to Sacrifice Exod. 29. Leuit. 1.2.3 This is my blood of the new Testament which is shed for you which are the terms of proper sacrifice and were outwardly vttered in the last supper For indeed all the actions performed by Christ in celebrating the Eucharist were outward actions namly blessing of the bread giuing thanks to his diuine Father before consecration and * Christus in vltima coena manducauit corpus suum bibit sanguineÌ„ suum vna cuÌ„ Apostolis vt post s. Hiero alios Patres docet S. Thomas 3. p. q. 81. eating his own hody and drinking his own blood together with his Apostles after consecration 3. Oblation of a sensible permanent thing is obseruable vêªt videlicet Christ's body and blood which are sensible things vnder the form's of bread and wine which are sensible also 4. There is obseruable destruction or reall change in the oblation to wit by substantiall conuersion of the bread into Christ's body and wine into his blood Besides by eating and drinking therof the body and blood of Christ lose that sacramentall being they had by reproduction vnder the elements of bread and wine which is a reall change also 5. It was an oblation exhibited to God alone for Christ in celebrating the Eucharist addressed all his speeches to his diuine Father lastly there is obseruable recognition of diuine omnipotency as is plainly euidenced by the oblation it self since it succeeded not only in the room of the Pascall lamb but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification essentiall to those sacrifices which is recognition of diuine omnipotency and representation of the sacrifice of the cross Nor is it inconuenient for a sacrifice going afore to be a representation or commemoration of a sacrifice comming after for all the old sacrifices went before the sacrifice of the crosse which neuertheless they represented How euer the sacrifice of the cross is only distinct from the sacrifice of the Fucharist as to the manner of offering bloodily or vnbloodily for the head-offerer is the same Christ and the thing offered the same also body and blood of Christ And albeit that Christ by one sole bloody oblation that is by once offering himself in a bloody manner consummated the generall redemption neuertheless he did not think fit to make that one generall oblation an effectuall redemption or remission of sins without the application therof for so he had entailed the kingdom of Heauen vpon euery sinner and consequently deuested himself of all power to disinherit any for what fault soeuer But the applicatiue perfection as to a sacrifice he gaue to the vnbloody oblation only which by his own institution and appointment is and shall be the externall seruice of the new Testament and the continuall application of his passion vnto sanctification As corporall remedies how perfect and sufficient soeuer doe no cure vpon a sick body that is to say are not effectuall remedies vnless they be applyed so Christ his death and passion though a spirituall remedy superabundantly sufficient to take away all the sins of the world neuertheless is not an effectuall remission of any till it be applied aright neither is the preeminent perfection of Christs death and passion a iot lessened therby application being necessarily requisit to its effect by Christ his own appointmeÌ„t And praiers which the faithfull offer to God one for an other doe not prejudice or diminish any part of the intercession which Christ himself made for his people while he liued vpon earth Io. 17. nor of those which sitting at the right hand of his diuine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires especially when prayers are offered by the Bishopps and Priests of the catholick Church vnto whom God hath committed the (l) God saith the Apostle 2. Cor. 5. Hath giuen vnto us the vvord of reconciliation novv then are vve Ambassadours for Christ God as it vvere exhorting by us Wherby is meant that Christ as man is the principall Minister vnto reconciling of sinners to God and for and in the room of Christ in order to the office of reconcilement the Apostles and their successors were instituted as his Vicars namely the Bishops and Priests of the Catholick Church Wherfore their absolution from sinnes by offering sacrifice and their ministring the Sacraments ought to be counted as Christs own absolution remission or pardon being the absoluing from and remitting sinnes in the room of Christ in like manner their preaching and exhorting in stead of Christ is as if it were Christ's own preaching and exhorting the office of Bishops and Priests being the Vicarship of Christ So that when the same Apostle saith Hebrae 8. that Christ onely is the Priest of the new law or Testament his meaning is that Christ is the chief Priest that is the Prince of Priests to whom as to his Ambassadours he hath committed the ministery of reconciliation In the old law according to the Apostle Hebrae 7. there was a series of many chief Priests succeeding one an other in that function for none of all them was of perpetuall durance But in our new law there is but one chief Priest or Bishop that shall endure for euer and all other Priests are his Vicars onely who in his room exercise Priestly function visibly wherfore Christ is chief Priest for euer and exerciseth his Priesthood by his substitute Ministers or Vicars which execute the office of reconciliation for him and in his room ministery of reconciliation for and vnder Christ who is the high Priest and chief Minister according to his humanity of mans reconcilement to God the others exercise Christs vicarshipp only These pray and minister sacrifice and Sacraments in Christs stead both vnto remission of sins and the verifying his For euer Priesthood according to the order of Melchisedech so that Christ is a Priest for euer after the right order and similitude of Melchisedech for as much as he dayly doth and shall to the end of the world offer by the Priests of the new law as his Vicars the vnbloody sacrifice of his own body and blood vnder the form's of bread and wine called by vse which is the arbitratour of words and language sacrifice of the
deuotion wheras the feruour and humility in the vnlearned doe compence euen the want of an exact and distinct vnderstanding howeuer it is very expedient that euery belieuer say our lords prayer in the tongue he knowes for it is not enough to vnderstand confusedly that the petitions therin contained are good and profitable but likewise to know them distinctly Wherfore sundry constitutions set forth by Synods of Bishops require vnderstanding of words and sense as to our lords prayer CHAR. III. OF MELCHISEDECH THE CONTENTS Melchisedech a type of Christ by diuine dispensation invested in holy Priesthood offered a proper sacrifice of thanksgiuing in bread and wine Melchisedech's sacrifice figured the sacrifice Christ offered of his body and blood vnder the elements of bread and wine Christs vnbloody sacrifice sulfilled the figuratiue of Melchisedech Those which deny that Christ appointed Priests as his Vicars to offer in his room daily sacrifice of his body and blood vnder the forms of bread and wine of necessity destroy his euerlasting Priesthood according to the order of Melchisedech the practice of Priestly blessing MElchisedech was king of * Fuit salem vrbs terrae Chananaeae vt constat ex historia Genesis quae fuit filijs Israel à Deo promissa iam dicta Iudaea Palestina seu terra sanctae salem that it by interpretation of iustice and Peace (a) According to holy scriptures Melchisedech was a Priest priesthood taken in the proper sense for he is called the Priest of God most high Gen. 1. and Hebrae 7. and this catholick assertion the ancient Fathers haue vnanimously taught as likewise Philo Iudae l. de Abraham a Priest of God most high counted without Father and mother without kindred without beginning of daies or end of life the holy Scriptures no where making mention of his genealogic He met the great Patriarch Abraham as be returned from the slaughter of the kings brought forth bread and wine which he (b) All the ancient Fathers that florish'd in the years 100.200.300.400 namely S. Irenaeus S. Hypolitus S. Chrysostomus S. Ambrose S. Hierom S. Austin c. teach that Melchisedech offered a sacrifice of bread and wine and S. Cyprian Epis 63. ad Caecil saith expresly that Melchisedech Priest of God most high made an offering of bread and wine and in an other place he calleth the sacrifice of Melchisedech the Image of Christs sacrifice offered vnder the forms of bread and wine so that according to S. Cyprian Melchisedech said Mass figuratiuely his sacrifice being a Type or figure of the sacrifice of the Eucharist and doubtless Melchisedech brought forth bread and wine with an intent to offer a sacrifice of thanksgiuing for the great victory Abraham had won and not precisely to refresh the souldiers who needed no meat hauing refresh'd themselues afore Gen 14. Howeuer t' is probable that Melchisedech did distribute amongst the souldiers of Abraham the bread and wine which he had consecrated in representation of the sacrifice Christ offered at his last supper wherin he consecrated bread and wine and after gaue them to his Apostles and indeed Clemens Alexand. l. 4. stroma Calleth the meat Melchisedech distributed sanctifyed nourishment and S. Epipha ser 55. affirmes that Melchisedech gaue to Abraham and his souldiers consecrated bread and wine offered in sacrifice to giue thanks to him whose Priest he was for the obtained victory and afterward blessed him which shews his excellency aboue Abraham who was a Priest also and consequently aboue Leui and all the Priests of the old law that came out of the loyns of Abrahā (c) S. Paul Hebrae 7. saith that without all contradiction the less is blessed of the better signifying therby that Melchisedech was a greater Priest then Abraham whom he blessed moreouer the Scripture Text teacheth that to bless after a sacred manner is proper to Priestly function in consequence of which without all contradiction a Priest is greater in dignity then any temporall Prince that wanteth authority to giue sacred benediction As Melchisedech blessed Abraham so Priests num 6. were commanded to bless the people and Christ Mark 10. blessed young children and his Disciples Luk 24. and after the same manner the Bishops and Priests of the catholick Church bless lay-people and other creatures namely Agnus Dei bead's Crosses medal's candles Ashes Palmes Belles new shippes c. all which creatures are sanctifyed by the word of God and prayer for so the Church blesseth all such things by express invocation of God alwaise vsing this preface Adiutorium nostrum in nomine Domini Our helpe is in the name of our lord and so beseecheth God to bless consecrate and sanctifie his creatures in vertue of his passion and death suffered on the Cross that so they may be deliuered from the power of Satan and become beneficiall to men and the Church concludes all benedictions Per Christum Dominum nostrum For it is the prerogatiue of the greatest Priest to blesse the lesser besid's Abraham gaue him tithe which doth euidence the others exceeding dignity yet in these excellencies Melchisedech was a type only of Christ in whom the reall verity was contained Melchisedech as king of iustice and peace by interpretation was but a shadow of Christ who was and is actually and indeed king and Authour of both for he came into the world * Zachar. 9. Ecce Rex tuus venit iustus Saluator a just and peaceable king that * 1. Cor. 1. qui factus est nobis iustitia sanctificatio redemptio justified and reconciled man to God and his Angells Melchisedech as Priest of God that offered a sacrifice of bread and wine was a figure of Christ the son of God who being anointed Priest by the holy ghost offered (d) S. Austin in psal 33. saith that Christ instituted a sacrifice of his body and blood according to the Order of Melchisedech that is vnder the forms of bread and wine And l. 6. de ciuit c. 22. speaking of Melchisedech's sacrifice therin saith he first appeared the sacrifice which Christians offer to God and therby is fulfilled the propheticall saying Thou art a Priest according to the Order of Melchisedech a sacrifice of his own body and blood vnder the forms of bread and wine at his last supper Melchisedech as Priest without beginning of daies or end of life signifieth the continuance of Christ his Priesthood for euer in as much as Priests instituted by and substituted vnder Christ as his proper Vicars shall continually offer to the end of the world the vnbloody sacrifice that Christ himselfe celebrated in his last supper neither can any man in reason deny but that Christ euen then offered an vnbloody sacrifice for that were to auerre that Christ did not fullfill the figuratiue sacrifice of Melchisedech and consequently that he was no Priest according to his order or similitude since it cannot be proued that Christ at any other time did offer a
impossible outward extension in order to place being an accidentall propriety only of a body cloathed with quantity as naturall Philosophy teacheth and consequently the want thereof destroieth not the nature or essence of a body as naturall Philosophy teacheth also Besides though the light of the sun be a corporeall quality neuertheless it is well nigh in infinite places at once likewise the words of a preacher are corporall things which in the same moment of time possesse the eares of all such as are attentiue to his sermon and one man walking in a Chamber where be placed sundry looking-glasses his Image appeareth in each of them at the same time in consequence of which doubtless God in the virtue of his word can put supernaturally one singular Man in many places since his figure which is some thing doth naturally occupate many looking-glasses at once Out of the premises plainly followeth that the Sacrament of the Eucharist hath a singular prerogatiue beyond all the other Sacraments of the new law in as much as it is not an effectuall instrument only to confer diuine grace which is a soueraign Antidote against the poyson of sin but it containes and giues also the Author of grace wherfore it comprehends within it self both the sweetness of inherent sanctity and the giuer therof which is all sweet being the fountaine of sweetness and sweetnes it self whereunto the faire spowse in the Canticles inuiteth saying Tast yee and see how sweet our lord is Howeuer as Manna which was a figure of this Sacrament as to Christs body did seem bitter and loathsome to the ill minded and pleasant only to the good Israelites In like manner Christs body to Christians that receiue it vnworthily is the bitterness of death vnto death and to others that eat it aright the sweetness of life vnto life so fier that purgeth gold consumes wood soe the suns light that recreat's the sound offend's the vnsound eyes so the sweet sauour of an oyntâ—â—ent that refreshes doues kill 's beetles Christians by eating Christs naturall body worthily are not vnited to him only * Eph. 5. quia membra sumus de corpore eius de car ne â—â—us de ossibus cius through faith and charity mystically but really and are flesh of his flesh and bones of his bones Eph. 5. To eate worthily vnto a naturall vnion with Christ a christian ought * 1. Cor. probet autem seipsum homo sic de pane illo edat vnde dc Sacramento corporis sanguinis Christi canit Ecclesia mors est malis vita bonis to examine himselfe afore and purge out the leauen of vice Christ hath * Nulla conventio Christi ad diabolum nulla conventio charitatis ad peccatum mortale no concord with sin nor consequently vnion with a soul that sin hath dominion ouer Christs body will not be * Luc. 23. in sindone muÌ„da in sepulchro in quo nondum quisquaÌ„ positus sit wrapped but in a pure linnen cloath that is to say in a clean heart nor will be laid in a Tombe that is not hewen out of a rock wherin neuer any laid afore As there is no agreement betwixt Christ and Belial no communion betwixt sanctity and iniquity no society betwixt light and darkness so there is noe vnion betwixt Christs body and a Christian that serue's Belial delight 's in iniquity and walkes in darkness wherfore let no Christian thinke to tye a knot of vnion with Christ if he shall put his body where allready is * L. 6. super cap. 9. Lucae ait nemo accipit cibum Christi nisâ— fuerit ante sanatus Et Aug. trac 26. in Joan. sic praecipit Innocentiam ad altare portate established Belial that is to say the deuill through mortall sin and truly Christians that * 1. Cor. 11. qui manducat bibit indignè reuâ— erit sanguinis corporis Domini vnworthily receaue the body of Christ as much as lyeth in them doe betray him to the deuill putting him in a place the deuill command's in and consequently become guilty of Christ's body and blood in as high a measure (k) According to S. Chrysostom hom de non contemnenda Ecclesia hom 8 ad popul Antioch those which receiue the Sacrament of the body and blood of Christ vnworthily doe an iniury to Christs proper person like the Iewes and Gentils that crucified him as Iudas that betrayed him to the Iewes As the children of Israel were forâ—idden Exod. 12. to cate the paschall lambe which was a figure of Christs Sacramentall body too * Exod. 12. non comedetis ex eo crudum quid nec coctum sed tantum assum igne raw or boiled butrosted only so Christians be prohibited to eat Christs body raw that is before the fire of charity hath prepared them for it or boiled namely in luxury and voluptuousness but rosted only viz. at the fire of a contrite heart inflamed with the memory of Christ * Ecce agnus Dei inquit Apostolus qui tollit peccata muÌ„di the lambe of God that was rosted in the hot furnace of affliction for the taking away the sins of the world CHAR. IX OF COMMVNION IN BOTH KIND'S THE CONTENTS Christ instituted the holy Euchariste vnder the elements of both bread and wine Christ by his institution did not oblige the Church to dispense the Euchariste vnder both kinds Christ left it in the Churches power to giue the Euchariste to lay-people vnder one or both kinds accordingly as she should think fit in order to tymes places and persons those which receiue the Euchariste vnder one sole kind haue nothing less nor such as receiue vnder both kinds haue nothing more of Christ nor of the Sacramentall grace if there be parity in the receiuers as to worthiness obiections answered Communion in both kinds is the receiuing of Christs reall body and blood vnder the two Sacramentall shapes or element's of bread and wine afrer Christ's own institution Mat. 26. Mar. 14. Luc. 22. Howeuer from thence it followeth not that communion vnder both kindes is necessary to the whole Church ioynt and separate vnto saluation for matrimony and the orders of Bishops and Priests doe challenge diuine institution neuertheless none of them be necessary to each member of Gods Church A Priest celebrating as he ought to consecrate the body and blood of Christ vnder distinct elements through distinct form's of words for as much as he then representes Christ's person supplyeth his room and offereth an vnbloody sacrifice on the Altar that is an express remembrance of Christ's bloody sacrifice offered on the cross wherein his blood was seperated from his body in consummation of the generall redemption so he ought likewise to communicate in the distinct consecrated elements but communion in order to lay-people which are no Priest's Christ hath left free (a) According to S. Austin Epis 108. Christ left power vnto
for a sinfull Brother and truly this kinde of forgiuing and loosing is common alike to all such as deuoutly and charitably recite that petition of our Lord's prayer Forgiue us our trespasses as we forgiue the trespasses against vs as witnesseth S. Augus trac 58. vpon S. Iohn and doubtless by the mentioned word 's of the Apostle viêªt videlicet Ye ought rather to forgiue and comfort him and whome yee forgiue any thing c. is meant of this generall manner of forgiuing and loosing which is common alike to all the faithfull of the Church but to demonstrate that he himself laid claime to a higher and better kinde of forgiuing and loosing he professeth that he exercised his forgiueness and power of loosing in the person or room of Christ Wherby again appear's that the Apostle did not forgiue this adulterer the rest of the paine enioyned him in order to the rigour of Church-discipline only that is to the intent only that it should aduantage him in the ecclesiasticall Court but also in order to the diuine Court of Iustice that it might benefit him before God and this is so manifest a truth that no sectary can say the contrary without contradicting the Apostles own words viêªt videlicet I forgaue it in the person of Christ that is in the room of Christ and as his Minister to whom Christ had committed his power of loosing and binding vpon earth and indeed S. Paul should haue extreamly preiudiced the said miserable adulterer which were great impiety to think if his forgiuenesse should haue had no weight * S. Cypria Epis 14. agens de relaxatione poenarum impositarum peccatoribus ait illam fieri per intercessionem martyrum vel aliorum fidelium quorum satisfactionibus suffragijs adiuuantur in delictis apud Dominum id est in foro Dei with the diuine Court and been of no value before God for according to that supposall he should haue pardoned a pain of this life in respect wherof the adulterer should haue suffered a far greater in the next because the punishment a man endureth vpon earth is a thousand times lesser then the torment 's of Purgatory and therby S. Paul would haue brought his penitent Corinthian out of the frying pan into the fyer That is out of the prison of the ecclesiasticall Court into the prison of the diuine Court Conformably vnto this catholick doctrine Bishops in the primitiue Church enjoyned sinners penances to satisfye God and to compence the iniury done to him through their sin 's (k) According to Tertullian l. ad martyres and S. Cyprian Epis 10.11.12.13.14 sundry Christians that through frailty fell from the Church in tyme of grieuous persecution were wont to recur vnto the Martyrs and Confessours that their penances might be remitted vnto them and these ancient Fathers did not mean penances or pains enioynd and due only in the Churches Court but due also in the Court of God wherfore S. Cyprian Epis 14. faith expresly that they receiued help and deliuerance from their pains apud Dominum that is in the diuine Court in consequence whereof Indulgences remit penances or pains at the Tribunall of God as due there and not as due onely in order to the Churches Canons as wanton schollars of these dayes vnaduisedly teach for otherwise according to S. Thomas q. 25. a. 1. Indulgences would be more vnprofitable then profitable reseruing the penitent to more grieuous pains in Purgatory Besides according to the holy scriptures whatsoeuer priest 's shall binde on earth shall be bound in Heauen and whatsoeuer they shall loose on earth shall be loosed in heauen in consequence of which God has a Court in Heauen that remits the guilt and paine of sinne accordingly as they be remitted in the Churches Court and indeed if there were no remitting of pains in the Court of Heauen there would be no need at all of the Churches spirituall Treasure consisting of the aboundant satisfactions of Christ and the blessed Saincts and yet that there is this spirituall Treasure is an article of Christian faith for as such a Treasure could not be necessary vnto remission of pains in a ciuil Court so it could not be necessary vnto remission in an ecclesiasticall Court The ground on which the Digbean diuines build their opinion is a damned heresy namely that God does not forgiue us our sinnes as to the guilt thereof except her pardon the pain also as is plainely clear according to the definition of the Council of Trent sess 6. can 30. and this practice was both in order to such as had publickly sinned in reference to which canonicall pain 's were instituted only as also in order to such as had sinned in secret as doe demonstrate Burchard in the 13th book of decretalls and sundry others which haue made a full collection of the canonicall pains Furthermore no man can say without running into manifest errour that the Apostles forgiuenesse or indulgence in order to the penitent Corinthian was but an absolution of excommunication or of his sinne giuen in the Sacrament of penance for first a deliuerance from an ecclesiasticall censure of excommunication is neuer named by scriptures or Fathers a condonation forgiueness or indulgence Again by the Apostles words appeareth that he forgaue part only of the punishment enioyned which cannot be meant of an absolution either from excommunication or sin 's in the Sacrament of penance where there is no sharing out by partes Yet notwithstanding all this the vsage of indulgences was not neer so frequent in the primitiue times as in the subsequent ages because primary Christians carrying the fresh memory of their crucifyed Redeemer and thereby much enflamed with loue towards his sufferings allwayes bore about his dying mortification that his life also might be made manifest in their mortall flesh 2. Cor. 4. so that then there was strict discipline and great penances enioyned sinners For example rigorous fasting much praying and other painfull afflictions * In 1. Concil Nicae cui intersuerunt 318. Patres indicitur poena vndecim annorum Item in Concil Ancyrano iniungitur poena septenij ijs qui bis vel ter Idolis sacrificauerant Porro vulgatum est vnicuique peccato mort ali poenitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest Et contrarium tenet S. Tho. in 4. l. sent dis 20. sanè Gratianus qui allegatur pro contraria sententia non dicit Ecclesiam septemnem poenitentiam in singula peccata statuisse sed tantum pro grauissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro interiori sed exteriori constat illos Canones ad forum exteriùs pertinere as by the ancientest Councils appeareth Neuerthelesse such was their feruour of spirit and extream zeale in complyance to Christ's sufferings that they fullfilled them willingly and chearfully few sought after pardons vnto
immortality of the soul vsing that scripture-testimony I am God of Abraham God of Isaack God of Iacob and subsumeth thus there is no God of the dead but of the liuing arguing therby that the dead rise again since their souls doe not die with their bodyes Besides it is obseruable (o) Oachinus an Apostata Capucin cutteth an argument out of the cited Chap. Macchabae 2. against Purgatory arguing thus If there were a Purgatory though there were no Resurrection of the dead neuertheless prayers offered for the dead might not be in vaiue because the souls thereby might obtain deliuerance from their pain 's that Ochinus an Apostat Capucin fryer abused the fore mentioned scripture-testimony 2. Macchab. 12. to destroy Purgatory and after the very same way of arguing Mr. White abuseth it to ouerthrow a catholick assertion that teacheth the deliuerance of souls out of Purgatory in vertue of holy Churches suffrages Likewise sundry hereticks haue made vse of the same Text to weaken the authority of the books of Machabies pretending that the words If those that were shain should not rise again containe a manifest errour namely that soul's die with their bodies and rise again wherby is plainly euident that it is no difficult business for a man that is wantonly ambitious to be singular in teaching to cut out of scripture abortiue interpretations and to fit them to his vain vnquiet fancy by which he is biassed But how happens it that Mr. White alledgeth scripture-authority vnto the deteyning of good souls in Purgatory till the generall Resurrection * Mr. White in Dimenso 2. affirmamus itaque nos euideter conuinci ex hoc testimonio non solus poenis Purgatorij animas ante Resurrectionem and to lay claime to euidence in his deduction from thence It is not his custome to fly to that sanctuary for protection of his Nouelties nor to acknowledg euidence enough in the scriptures themselues to determine any controuersy for he expresly writeth that It were as ridiculous to seeke the decision of controuersyes out of the Bible as to cut with a Beatle or knock with a straw howeuer it seemes he hath a good minde to cloath his doctrines in the scripture colour's when that holy liuery how vnhandsomly soeuer put on may serue him for a disguise From the premises is euidenced how little reason Mr. White hath to boast of the two mentioned scripture-Testimonies viz. 2 Machab 12. 1. Cor. 15. vauntingly saying These two texts therfore remaine inviolable as first not to be resisted without manifest violence secondly pointing at the very knot of the controuersy that souls once engaged are not capable of that eminent good of being deliuered from their pain 's before the Resurrection And from these pitifull inferences he passeth vnto other scripture-Testimonies wherby he endeauour's to proue that euen blessed souls haue need of prayers but of his vnnaturall and irrationall arguments as to this point the Character of the Church triumphant shall giue euidence enough CHAR. XVI OF HOLY ORDER THE CONTENTS As God in the old law constituted superiour and inferiour Ministers to serue in the Temple so in the new law he hath appointed Bishops Priests Deacons Sub-Deacons c. one more eminent then an other to dispense diuine misteries in the Church of Christ Though euery Bishop is a Priest neuertheless enery Priest is not a Bishop to confer the Sacraments of holy Order and Confirmation is proper to Episcopall authority onely there be seuen Ecclesiasticall Orders taken in the proper sense corresponding to as many distinct functions exercised in relation to the celebrating of the holy Euchariste clericall tonsure can make noe good claim to an Ecclesiasticall Order taken in the proper sense Episcopacy in an holy Order the noblest part of the Churches Hierarchy a proper Sacrament and imprint's a speciall character in the soul of him that is ordain'd a true Bishop Bishops and Priests down from the Apostles till these tymes embraced a single life answeres to sundry Arguments made in fauour of Priest's Marriages HOly Order taken in the restrained Ecclesiasticall sense (a) 1. Timoth. 4. Neglect not the grace S. Paul saith that is in thee vvhich vvas giuen thee by prophesy and imposition of hand 's of Priesthood S. Chrysostom hom 13. commenting vpon this sacred Text affirmes that the Apostle meant by imposition of hand 's the Sacrament of holy Order which Timothy receiu'd of him after the same manner Theodoret interprets the sacred Text 2. Timot. 1. Stirr vp the grace of god vvhich is in thee by the imposition of mine hands That is by my ordaining thee who am a Bishop and S. Ambrose writing vpon the same Text implyes in the imposition of hands all the outward actions and words which were done and said ouer himselfe when he was ordain'd a Priest Besides in the primitiue Church when a Bishop confer'd the holy Order of Priesthood he vsed to bless the party ordain'd lye his hands on his head and giue him power to offer sacrifice for the liuing and the dead in the name of our lord that is in the room of Christ In consequence of the premises since in the ordination of Priests grace is giuen by an outward sensible sign holy Order is a Sacrament of the new law and so is desin'd by the Council's of Florence In the Decree of Pope Eugenius And Trent sess 23. can 4. is a proper Sacrament of the new law whereby a reasonable creature of the male sex * Baptismus requiritur in eo qui ordinatur quia baptismus in re suscept us est Janua aliorū Sacramentorum cuius proinde characterem character Ordinis supponit vt patet ex cap. si quis presbyter and baptised is ordained and enabled to perform the ministery of the Euchariste or in the celebration therof to serue after a speciall manner (b) Diaconesses mentioned Epis ad Timoth. could make no more claim to an Ecclesiasticall Order taken in the proper sense then the Religions men and women of those dayes being they had no power or iurisdiction as to the accomplishing or administring of a Sacrament And although Deanship Arch-Deaconship Priorship and Abbat-ship lay claim to something of Ecclesiasticall iurisdiction neuertheless by vertue of their institution and consecration they receiue no power to administer a Sacrament or to serue specially in the administration therof and t' is the same as to Arch Bishops and Patriarchs considered precisely in order to the dignity they haue ouer and aboue the Order of Bishops in vertue of his ordination * Hieron Epis 57. quae est ad Euagrium vt sciamus inquit traditiones Apostolicas sumptas de veteri Ecclesia puta ex Vaticinio Jsaiae cap. 6. Assumam exijs in Sacerdotes Leuitas quod Aaron filij eius Leuita in Templo fuerunt hoc sibi Epistopi Presbyteri Diaconi vendicant in Ecclesia S. Hieron locum Isaiae intelligit ad literam de Apostolis
Angell is not a Cherubin or Seraphin that being a peculiar Order of Angells distinct from the rest And albeit that S. Hierom and but he alone among all the ancient ecclesiasticall writers doth assert in his Epistle 85. to Euagrius that in the primitiue times a Bishop and a Priest were one and the same thing also that Bishops got superiority ouer meer Priests rather in respect of ecclesiasticall constitution then diuine institution yet no man must argue thence that S. Hierom did deny a Bishop taken in the ordinary ecclesiasticall sense to be distinct from a meer Priest without hauing him contradict what himselfe hath written in sundry other places which were to play the part of an vniust Iudg. Besides it is not consonant at all as to reason that so great a learned Prelate as S. Hierom should be ignorant of bishops superiority ouer meer Priests in regard of iurisdiction and order as to diuine right since Timothy whom all interpreters and Fathers call Bishop was inuested with iudicatory authority ouer meer Priests as doth plainly appeare by the Apostles own words 1. Timoth. 3. Against Priests receiue none accusation but vnder two or three witnesses Moreouer S. Hierom doth not deny in the epistle afore alleadged the superiority of Bishops ouer meer Priest's to be grounded in the truth of our lord's disposall for he doth assert only that maiority to proceede rather or more from ecclesiasticall custome then from a true ordinance of Christ for as much as ecclesiasticall constitutions haue rendred the dignity of Bishop's more eminent then it was in primary times adding thereunto preeminence of places in the Church peculiar ornaments and priuiledges to consecrate diuerse thing 's which meer Priest's cannot doe Howeuer S. Hierom doth assert expresly ordination that is power to ordain Priests proper to Episcopall function only in his said Epistle to Euagrius and likewise power to confer the Sacrament of Confirmation in a Dialogue writen against Luciferus But it is conceiued by coniecturall deductions from the writings of S. Hierom that in his Epistle 85. to Euagrius * Credibile etiam est S. Hieron prae oculis habuisse Ioannem Ierosolymae Episcopum qui iniustè afflixerat eum fratrem ipsius voluit deprimere fastum eius Legatur Epis 61. ipsius Hieron he playd the Oratour vsing the figure hyperbole being heartily angry with certain Deacons that ambitiously preferred themselues before Priests or at least suffered themselues to be preferred wherfore to suppress their inordinate ambition and extream insolence he made a parity between Bishops and meer Priest's which doubtless he meant only in respect of the great and maine function in order to the celebration of the holy Eucharist that is equall and common alike to both of them * Est propositio de fide quod sint 7. ordines communiter dicti presbyte ratus Diaconatus c. vt patet ex Concilijs Roma sub Syluestro can 7. Carthag 4. cui interfuit S. Aug. Trid. sess 32. catechismus Trid. cap. de ordine recenset omnes 7. ordines sigillatim As touching the number of ecclesiasticall Orders it is a constant Tenet of catholick faith that there be seuen orders taken in the proper sense viz of Priests Deacons sub-Deacons Acolists Lectours Exorcists and doorekeepers corresponding to as many sundry functions which are exercised in reference to the celebrating of the Eucharist The first is the consecration therof proper to Priest's alone the second administration of the Sacrament which belongeth to Deacons The third is the preparing of the sacramentall matter wherunto Sub-Deacons are ordained the fourth is the presenting of the matter at the Altar and vnto this function doth relate the order of Acolits But the other three orders regarde the disposition of such as be attendants only at the time of celebrating the Eucharist among which some are vnbelieuers and doore-Keepers are ordained to debarre and keeper of such Persons others haue a desire to belieue aright but are not sufficiently enough instructed for the perfecting of these Lectours are ordained Others though they are true belieuers and want no instructions yet in as much as they be possessed with deuills or otherwise vexed by them Exorcists are ordained for their meet help (f) According to Pope Innocent the third and other Orthodox writers before him namely Steph. Eduensis In opus de Sacra Altaris pr. 6. all the functions proper to the seuen orders were represented in the outward actions of Christ And S. Austin and other ancient Fathers affirme that Christ represented the Sacrament of penance in the raising of Lazarus for as much as he commanded the Apostles to vntye the cords that bound him Again S. Austin Comment In Ioan. c. 9. says that the washing of the mans eyes that was blind from his birth in the water of Siloe was a figure of christian baptism And all these seuen ecclesiasticall orders are figured and represented by sundry actions which Christ exercised on earth For example Christ Io. 3. made a scourge of small cordes and droue out of the Temple of Ierusalem those that sold oxen sheep Doues and changer's of money wherby are figured Door-keepers whose office is after Christ's example to shut the Church doores againsT the vnworthy and open them to the worthy Christ Luc. 4. read the Prophesie of Isaias wherin the Order of Lectours is signified their office being to read the holy Prophesies Christ Mark 8. cast out Deuills wherby Exorcists are represented Christ Io. 8. sayes I am the light of the world Wherunto doe relate Acolites the carrying of burning candles to enlighten being their function Christ Io. 13. preparing to celebrate the Eucharist tooke a Towell girded himselfe and powered water into a bason to wash his disciples feet in which action Sub-Deacons be expressed for one office of these Ecclesiasticall Ministers is to prepare water for celebrating of the Eucharist and to wash the Corporalls as is prescribed in the Roman Pontificall Christ Mat. 26. at his last supper distributed to his Apostles the Sacrament of the Euchariste and afterward Io. 13. preached vnto them in these two actions are shadowed deacons whose office is to preach and sometimes to distribute the Sacrament of the Euchariste as doth appeare plainly by the hystory of S. Steuen and S. Lawrence which as Deacons exercised the said actions Again Christ at his last supper did offer the sacrifice of the Euchariste that is of his body and blood which is proper to Priestly function * S PP Aug. Gregor alâ—â— testaÌ„tur Christum actione illa qua suscitauit LazaruÌ„ iussitque eum vinculis quibus erat ligatus ab Apostolis dissolui adumbrasse nostraÌ„ poeniteÌ„tiam potestateÌ„ traditaÌ„ Ecclesiae pro remitteÌ„dis peccatis Et Aug. comment in Euang Ioan. dicit ablutionem oculorum caeci naii ad natatoria Siloe tepraesontasse ablutionem nostri Baptismi In like manner Christs actions expressed in raysing vp of Lazarus and in commanding
causeth her to commit adultery and whosoeuer shall mary her that is diuorced doth commit adultery and it matters not that Christ insertes that exception except for fornication for it hath reference only to the first part of the sentence viz. Whosoeuer shall put away his wife Christ signifying therby that it is lawfull for an husband (m) S. Austin con Adamant cap. 3. and Theophilac expounding that Chapter of S. Matthew teach that whosoeuer putteth his wife away otherwise if afterwards she comit adultery he is the cause of it and doubtless Christ in the Chapter set down speak's of a Husband that shall put his wife away as to dwelling and bedding with him which kinde of diuorce according to the Council of Trent sess 24. can 8 may be done lawfully when a iust cause interuem's for example fornication eminent danger of some great euill whether spirituall or temporall or enormious crime c. and indeed Christ in that Chapter speaks not at all of dissoluing the bond of marriage for that kind of putting away is a deuorce giuing power toeach of both to marry again without waiting till the one or the other chance to dye to depart from an adulteres wife or for a wife to depart from an husband that is an adulterer which is it is lawfull for an innocent husband not to bed or liue together with a wife that committes adultery and doubtless Christ intent was not to inuolue the said exception in the latter part of the sentence for so Christ's meaning should be this viz whosoeuer shall marry her that is diuorced except for fornication committed adultery and consequently should signify thereby fornication to be a sufficient lawfull ground to dissolue the very bond of marriage vnto giuing leaue to a wife put away for adultery to marry again which sense carryeth an extream absurdity for so the condition of an adulteress wife were better then that of an innocent wife the adulteress being made free in regard of her adultery to take a new husband in consequence of which if that were the true sense of Christ's words euery married woman that is weary of her husband might easily commit adultery to get liberty to marry an other if adultery could dissolue the bond of marriage Besides S. Mark cap. 1. and S. Luke cap. 16. relating this forementioned passage and the sentence Christ pronounced Math. 5. dâ—e clearly and absolutly assert putting no exception at all that whosoeuer shall marry her that is diuorced committeth adultery wherfore though after consummation of marriage a wife may lawfully depart from her husband that committeth adultery and a husband may lawfully depart from his wife that committeth dultery as to bedding and liuing together neuerthelesse neither of them is at liberty to mary again as long as both doe liue As to administring the Sacrament of christian marriage albeit that the Councill of Trent requireth the presence of the parish Priest vnto the celebration therof in all places and Countries wherin their ordinance is promulgated yet he is no Minister of the Sacrament that is (n) According to the Council of Florence the efficient cause of marriage is the mutuall consent of the parties that marry expres'd in words of the present Tense For example the man faith I Thomas take thee Anna for my vvedded vvife and again I Anne take thee Thomas for my vvedded Husband no efficient cause of it since in order to such as marry together he applyeth neither matter nor form in the administration thereof these consisting in a reciprocall deliuering vp and a reciprocall accepting of bodies by mutuall codescention expressed in words of the present sense which is the true efficient cause of marriage in consequence of which those that contract are the proper ministers of the Sacrament they yeelding their bodyes to each other with an vnanimous consent reciprocally in so much that it is not absolutly (o) According to the holy congregations of Cardinals that expounded that first Chapter of the 24. session in the Councill of Trent which requires to the validity of marriage the presence of the parish Priest it is not necessary that the parish Priest assisting at a marriage vtter any words his presence and his knowledge of the transaction is sufficient though he should forbid and dissent from it necessary that a Parish Priest assisting at a marriage vtter any words at all his presence together with his notice of what is done there being sufficient enough and though he should dissent from the doing of it the validity of the Sacrament would receiue no preiudice therby for Christ instituting marriage a Sacrament changed nothing of the ciuill contract which necessarily it includeth but only eleuated the said contract in as much as it is performed by persons baptised vnto the dignity of a Sacrament Wherfore seeing that in all other ciuill contracts the parties that doe contract are the efficient causes therof it plainly follows that a Christian man and a christian woman marrying together are efficient causes or ministers of the Sacrament of marriage Neither is the validity of the Sacrament preiudiced though both parties while they administer stand liable to mortall sin for the vnworthiness of the minister doth not destroy the essence of a Sacrament Baptism administred by a Pagan that applyeth the true matter and form with an intention conform to Christ's intention is a Sacrament taken in the proper sense howeuer no man can participate the fruits of any Sacrament that ieceiues it vnworthily CHAR. XVIIJ OF EXTREM-VNCTION THE CONTENTS Holy vnction which Christ instituted after his resurrection and S. James the Apostle promulgated ought to be ministred to the faithfull in extremity of sicknes onely and thence is called Extrom-vnction The Sacrament of holy vnction is made and perfected in as much as a Priest anointeth the sick in the room of Christ with oyle of Oliue blessed and consecrated by a Bishop and prayeth ouer him The guirt of healing by anoynting or laying on of hands practiced in the primitiue Church was not the holy vnction that S. Iames prescribeth in his catholick Epistle saying If any be sick among you let him bring in the Priest's of the church and let them pray ouer him anointing him vvith oyle in the name of our lord Priest's in the administring of sacramentall vnction anointe the Organs of the siue senses vsing the form of words prescribed by the Roman Church which doubtless is the best EXtrem-vnction is a (a) According to the Councils of Floren in the Decree of Eugenius and of Trent sess 14. Extrem-vnction is a Sacrament of the new law and the greek Church euen after their fall into deadly shism fell not from the definition of the Councils set down as to Extrem-vnction for their Patriarch Ieremy reckoneth it amongst the Sacraments of the new law proper Sacrament of the new law wherby a christian belieuer constituted in eminent * Habetur in Concilio Floren quod SacrameutuÌ„ sacrae vnctionis
by Priests of the Church lay Elders because they are not Church-ministers taken in the proper sense neither is it their office to pray ouer the sick and to administer holy vnction vnto remission of sins and it matters not that the Apostle sayes let them bring in Priests wheras the practice of the catholick Church is to employ one sole Priest in the administration of Extrem-vnction for the true meaning therof is let him bring in some one of the Priests the Apostle vseth the signre which Gramarians call Enallogy putting the plurall for the singular number After the same manner Mat. 1. the Angell of our lord appearing to Ioseph says Take the Babe and his Mother and goe into the land of Israel for they are dead that sought the Babes life notwithstanding he mentioneth only Herod saying when Herod was dead c. Lastly in as much as the Apostle asserteth absolutly putting no limitation of time If any be sick among you he plainly sheweth Extrem-vnction (e) Since all the other precepts S. Iames inioyn's in his catholick Epistle concerne christians in all ages t' is not as to reason probable that the sole precept of anointing the sick should be giuen for a short tyme onely and according to Caluin scarcely for the space of one age but this his interpretation the Council of Trent has condemn'd sess 14. doct de Sacram. Extr. vnct and can 2. to be of perpetuall vse in the catholick Church to the worlds end which is essentiall to a Sacrament of the new law wherfore sundry ancient Fathers that liued in the subsequent ages when they speake of christian belieuers reduced through sicknesse to eminent danger of death recommend to them holy vnction as a Sacrament of the new law and alledge for it the authority of S. Iames set down * Hieron Epis 65. ad Pamach oceanum de erroribus Originis in simili re ad fidem spectūte de qua tamen prima concilia nihil definierant sic scribit Confessi sunt quod negabatur tacuerunt de quo nemo quarebat and though the first generall Councill's make no mention of Extrem-vnction neuertheless no man ought to infer from that negatiue authority an argument to the preiudice of so warrantable a doctrine for they declared and defined such point's of christian faith as were questioned and impugned by the Hereticks of those times respectiuely but then no controuersy arose concerning Extrem-vnction By the premises is plainly euidenced that the guift of healing through vnction or laying on of hands (f) S. Marke mentioneth sick persons whom the anoynting with oyle cured And in the last Chapter of S. Marke t' is promised that the imposition of hands shall heale the sick mentioned by S. Mark and practiced in the primitiue times was not this holy vnction that s. Iames prescribeth in the forenamed catholick Epistle for that was a miraculous end owment and no gifts of doing miracles did confer sanctifying grace vnto remission of sins which is proper to a Sacrament of the new law and truly that particular guift (g) Often tymes such as were not Priests heald the sick by anoynting them namely according to S. Hierom S. Hilarion that had not receiu'd the Sacrament of holy Order and according to Tertull. ad scap c. 4. A certain lay-christian named Proculus anoynted with oyle Seuerus the Emperour and recouered him thereby called the gift of healing was extended only to corporall infirmities it could cure the body but not the soul Besides one and the same spirit distributed that and all other guifts of doing miracles seuerally according to his own free will 1. Cor. 12 wherfore neither such only as by ordination were promoted to Priestly ordination nor all those had the guift of healing but to the administring of Extrem-vnction is necessary Priestly ordination for the Apostle sayth expresly If any be sick among you let him bring in Priests of the Church Also our Extrem-vnction requireth oyle of Oliues blessed (h) The Councils of Flor. in the Decree of Eugenius and of Trent sess 14. cap. 1. declare that the oyle that is applyed in and is proper to the Sacrament of Extream-vnction ought to be blessed and consecrated by a Bishop which vsage is conform to the generall practice of the catholick Church and consecrated by a Bishop neither is it applyed to euery sick person but to such only as be incorporated into Christ by faith hope and charity nor to euery part of the sick body but to the Organs of the fiue senses which be the windows that let in sin into the howse of the soul and although our Extrem-vnction be endowed with vertue euen as to the healing corporall infirmities when the supreme prouidence thinketh it expedient for the sick yet the cure of these is the secundary effect thereof only being instituted specially to heale the soul Furthermore to the forementioned healing vnction no determinat form of prayer was annexed as is to our Extrem-vnction for example the Roman Church vseth this form * Concil Trid. expressè docet ritum vsū Extremaevnctionis quem obseruat Romana Ecclesia esse optimum idque patet ex decreto Eugenij ad calcem Concilij Florentini which doubtlesse is the best our Lord in vertue of that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching and indeed the Priest that ministreth Extrem-vnction (i) The necessity of the precept requires that the form of sacramentall vnction which consistes of these word's Per istam sanctam vnctionem pijssimam suam misericordiam indulgeat tibi Dominus quicquid deliquisti per visum auditum c. ought to be repeated fiue seuerall tymes in fiue seuerall anoyntings of the fiue senses I say the precept of necessity requires this ceremony though perhaps neither a fiue fold repeating of the formall words nor a siue fold anoynting of the sick can lay claim to the essence of the Sacrament is bound to anointe the Organs of euery sense and express the name of each one particularly together with a repetition of the said form vnless he shall obserue that the sick person is seiz'd with pangs of present death for then one sole vnction and the naming of all the outward senses respectiuely is sufficient enough as to the essence of the Sacrament and vnto obtaining the fruites therof for example it sufficeth if anointing one Organ only the Priest say our Lord through that holy vnction and his most benigne mercy grant vnto thee Indulgence of all thy offences committed by seeing hearing smelling tasting and touching As to the anointing reins breasts and feet though these vnctions haue nothing of the essentiall matter yet as to them a Priest ought to obserue the custome of that particular Church wherunto he is subiect howeuer decency requireth that he omit to anointe the reins and breasts of sick women CHAR. XIX OF THE
habetis Aaron Hurvobiscum si quid natum fuerit quaestionis referetis ad eos Aaron and Hur Iudges for the deciding all differences which might arise in the congregation during his absence Exod. 24 wherefore Christ infallibly hath ordained and appointed spirituall Gouernors of necessary and perpetuall vse in his Church for the deciding all controuersies of faith and religion and for the preseruing of it in holiness to the world's end this doctrine is plainly euidenced by sundry most cleare prophesies vttered by Christ himselfe viz. Math. 16. the gates of hell shall neuer preuaile against it Math. 18. if he refuse to heare the Church let him be vnto thee as an heathen man and a publican and Ioa. 16. the holy Ghost shall teach you all truth Whereby clearly appear's that the very office of supream Iudge in order to deciding matters concerning faith and religion is proper to the Church and truly the Church and no other thing distinct from it can rightfully challenge the full essentiall proprietys or conditions here vnto required For example * In supremo iudice cōtrouersiarū requiri veritatem infallibilem in definiendo non tantum catholici sed illorū aduersarij fatentur v. g. vvhittakerus contro 10 de scrip quas 5. can 8. in 3. suo argumento alij quādo de hac re agunt Vnd. Ang. l. 1. de moribus Ecclesiae catholicae ait illam esse magistram totius sapientiae christianorum magistram castissimam not to be liable to errour at all in defining controuersies of faith and religion is one essentiall propertie in fallible verity being of necessitie ioyned to the authority of a supream Iudg that declareth sentence of iudgment in matters relating to faith which is inconsistent with errour and falshood God by a speciall and supernaturall prouidence hath constituted this Iudg in his place and appointed him as his immediate Ambassadour to propound to all christians the verity of faith least they be carryed about with euery wind of doctrine by the craftiness of Satan which office or employment he could not execute if he were fallible in the execution thereof neither should christians acquiess in his proposalls and definitiue sentences vnless they knew or supposed him infallible that is not liable to errour matters of faith depending of diuine reuelation which is not seen An other necessary propriety required in the supream Iudg is authority to exact obedience vnto his ordinances which essentiall propriety Christ declared when speaking of the scribes and Pharisies sitting in Moyses chaire Math. 23. he said all therfore whatsoeuer they bid you obserue that obserue and doe where the particles whatsoeuer they bid you obserue importe power and authority to propound vnto the Iews what they were to belieue and the particles that obserue and doe import an obligation to admit and receiue their ordinances and indeed euery common-wealth hath a supream Iudg or magistrate that propoundeth laws and ordinances vnto subiects and commandeth their compliance thereunto A third necessary propriety or condition required in this supream Iudg is to be visible and a cleare speaker Moyses visible and liuing said of himselfe as supream Iudg of the faithfull in those times Exod. 18. When they haue a matter of controuersy they come vnto mee and I iudg between one and another and declare the ordinances of God and the laws also this necessary condition appeareth by the command giuen to the people of Israel Deut. 17. thou shalt come vnto the Priests of the Leuites and to the Iudg that shall be in those daies and aske and they shall shew thee the sentence of iudgment besides Christs own words Math. 23. whatsoeuer they bid you obserue doe sufficiently manifest that the head Priests which sate in Moyses seate were visible liuing Iudges and indeed there is no ciuill nation that hath not a visible liuing and speaking law that is to say a supream Iudg or magistrate visible liuing and speaking for an vnliud and mute Iudg namely a meer written law cannot Iudg between one and another pronounce sentence of iudgment to the punishing of peruerse offenders or to declare ordinances to the suppressing of controuersies That the proprieties of this supream Iudg thus explaned be proper to the (b) By the Church is meant the high tribunall of faithfull Priests wherof the Chief visible head is the Bishop of Rome seated in the Chair of S. Peter and as he is the Chief and supream head so he is supream Iudge in consequence of which whosoeuer is affraid to be circumuented by the hardness of a question he ought to recur to him Church of Christ taken in the proper sense for a congregation of belieuing Christians including the supream visible Pastour it is plainly demonstrable for example that this Church is not liable at all to errour which is the first propriety appeares by Christs testimony alledged before Math. 16. the gates of hell shall not preuaile against it which importeth an absolute infallibility in defining propounding and teaching matters of faith for if the power of Satan that consisteth in crafty dealings to draw men into errour could ouercome the Church by making it teach any one false doctrine it would follow euidently that the gates of hell might preuaile against it in consequence of which Christ should not be faithfull in his promises Besids Christ saying Ioan. 19. the holy Ghost shall teach you all truth meant that the Church should teach nothing of errour to the worlds end and indeed that promise was made to the Apostles and their successours in the ministery and Gouernmēt of the Church because Christ before Ioa. 14. had said expresly that the spirit of truth should abide with them for euer wherfore * Aug. l. de mor. Ecclesia catholica ait si quis metuit falli difficult ate alicuius quaestionis ad Ecclesiā esse recurrendū Jtem ait Christū habere Ecclesiā loco Synagogae Et Tom. 6. con Epis Manichaeorū Non crederem inquit Euangelio nisi Ecclesiae catholicae authoritas me cōmoueret whosoeuer is affraid least he may be deceiued through the difficulty of a hard question he ought to recur to the Church established in the room of the Synagogue for as the Pharisies and Scribes teaching in the Chaire of Moyses could not deuiate from the truth so neither can the pastours of our Christian Church sitting in the Chaire of S. Peter Secondly that the Church is inuested with power and authority to exacte from the faithfull obedience to her ordinances which is the second propriety of this supream Iudg Christ Math. 18. plainly declareth saying if he refuse to heare the Church let him be vnto thee as a heathen man and a publican that is let him be excommunicated as appeareth by Christs words immediatly following * Verba illa Christi quaecunque alligaueritis super terram intelligenda sunt de censuris ecclesiasticis id etiam fatetur Cal. l. 4. insti Whatsoeuer
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
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
S. Mat. cap. 24. the Church of God bears the name of the kingdom of Heauen And S. Hierom stileth the Church the arke of Noe that contained Leopards kids wolfes and lambs that is to say both good and wicked men dwel in the Church of God and though she is faid Eph. 4. to haue no spot or wrinckle yet that is meant in relation to faith and doctrine which are holy and without blame Howeuer S. Austin l. de perfec iustorum expounds the sacred Text set down also in order to the Church triumphant which is without spot or wrinckle the great house of God wherin are not only vessells of gold and siluer but also of wood and of earth and some for honour and some for dishonour 2. Tim. 2. howeuer no man is so irreuocably a vessell vnto dishonour but that he may be translated into a vessell vnto honour sanctified and meet for our lord IESVS if he will cast from him all his transgressions committed after baptism wherby he was incorporated into this great house which made him a vessell vnto dishonour The Church is called catholick that is vniuersall in as much as it sendeth forth the marueilous light of christian faith from the rising of the sun vnto the goeing douwn therof For Christ that redeemed vs to God by his bloud out of euery kindred and tongue and people and nation Apoc. 5. hath not confined the knowledg of his faith * Aug. ser 13. Ecclesia inquit à solis ortu vsque ad occasum vnius fidei splendore enititur within the bounds of one kingdome Moreouer the Church is rightly named catholick or vniuersall in respect of time that is to say of perpetuall succession of pastours and Teachers for the prouidence of God towards man of necessity preserueth the Church from perishing himselfe hauing prouidently instituted it as the common ordinary way to lead man vnto his kingdom Again its vniuersall because of the obligation euery man hath to embrace it that will aspire to eternall life As out of the arke of Noe there was no deliuerance from the generall deluge (t) According to S. Cyprian trac de vnit Eccle. whosoeuer hath not the Church for his Mother shall not haue God for his Father And according to S. Fulgentius who was contemporary with S. Austin l. de fide Such as are not incorporated into the Church how charitable soeuer they be cannot be saued and this Catholick assertion S. Austin professes likwise li. 4. de baptismo besids according to the holy scriptures no man that is not within the Churches bosome can obtaine heauenly benediction in consequence of which to rebell against or fall from her is execrable and damnable so out of the true Church there is no saluation and indeed the Church is the sole Mother that conceiueth bringeth forth and nourisheth children vnto heauenly blessednes Lastly the true Church is called apostolicall because it hath doth and shall preach in all times to the end of the world christian religion planted by the Apostles vpon whom as the foundation it was built Eph. 2. By the forementioned marks or tokens ioyntly the Church of Christ is shewed and distinguished from euery false congregation The Synagogue of Iews and Mahometans cannot challeng Apostolicall foundation where of Christ himselfe is the Chief corner stone nor catholick propagation from the rising of the sun to the goeing down therof for their religion is neither christian nor spread in all parts of the world and the false Churches of sectaries though they carry the name of christian neuertheless they haue nothing of vnity as to the faith of Christ nor of perpetuall succession as to pastours and Teachers down from the Apostles to these present times for they set vp a new mysticall body of Christ composed of reformed members saying that Christ in regard of sundry great scandalls and errours hath elected the old mysticall body wherof he was head afore that is the Roman Church which seemeth a strang thing because that Church according to their own confession was once in possession of the true faith and true religion * Ad Rom. 5. gratias ago Domino Deo quod fides vestra Romana annunciata Est in vniuerso mundo and the Apostle witnesseth as much writing to the Romans I thank my God through Iesus-Christ for you all because your faith Roman is published through out the whole world and no one expresse scripture testimony can be alledged to shew that the Roman Church hath deuiated from that true faith in consequence of which sectaries that will belieue nothing without express scripture ought not to belieue that the Roman Church is deuested of the true faith which it was once in possession of and therby deserted and truly it is not to reason credible that Christ after being marryed to the Roman Church for sundry ages should repudiate her especially hauing promised by the mouth of his holy Prophet that * Sponsabo te mihi in aeternum he will neuer chang the spouse of the new law saying I will espouse thee for euer it is not as to reason credible that Christ that cast out the bill of deuorce practized in the old law should be the first to bring it again into practice nor is it as to reason credible that the spouse which Christ chose without sport or wrinckle and put vnder the conduct of the holy Ghost should cast away her spousall innocence integrity and fidelity and turne to vncleaness fornication and idolatry Wherfore it is plainly euident that the Roman Church is not repudiated or deserted wherefore she and no other is the true Church of Christ that since the first age for 1660. yeares hath not deuiated from one holy catholick and Apostolick faith neither is * Apostolus scribens ad Rom. dicit fidem vestram meam sed fides S. Pau. erat vniuersalis catholica Roman Church and catholick or vniuersall Church less consistent together then christian Church and catholick Church or apostolicall and catholick Church for Christ was a singular person whence the word Christian is deriued and the Apostles were particular men whence the word Apostolicall comes and as the catholick Church is named christian because of Christ that is the supream inuisible head therof and as the catholick Church is called apostolicall in respect of the Apostles which were the foundation of it so the Catholick Church is called Roman from the Bishop of Rome that is the visible head therof subordinate to Christ * Concil Alexand loquens de Roma Eccl. sacer inquit vertex inquo omnis Ecclesia vertitur and indeed the Roman Church taken properly doth not signifie precisely and only that Church which is at Rome but cōprehendeth euery Church through out the whole world that professeth the same faith with it and acknowledgeth obedience to the same (u) According to S. Anaclete S. Anaclete S. Peters disciple and his third successor in the Pontificate
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