Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	annex_v	priesthood_n	27	3	10.0536	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15422	Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.	Willet, Andrew, 1562-1621.	1592 (1592)	STC 25696; ESTC S119956	618,512	654

eis qui haec curant potestatibus in magno errore est If any man thinke because he is a Christian that he is not bound to pay tribute and taxe and yeelde due honor to the temporall powers for of such Augustine speaketh he is in a great error If all then are subiect to the temporal magistrate that are Christians then all Bishops and Ecclesiastical persons yea the Pope himselfe if he be a Christian. Ergo the Emperor is not subiect to him THE SECOND PART OF THE QVESTION concerning Saint Peters patrimonie whether the Pope may be a temporall Prince The Papists THey say that it is not against the word of God that the Pope should bee error 52 both a temporall and Ecclesiasticall Prince and that both the swordes of spirituall and Ecclesiasticall iurisdiction doe belong vnto him and that hee is the right heire of Saint Peters patrimonie to him belongeth as chiefe Lorde the Imperiall citie of Rome the pallace of Laterane Capua also and Apulia are his distinct 96. Constantin 1 Moses saith the Iesuite was both priest and Prince so was Heli 1. Sam. 4. He iudged Israel fortie yeeres so were also the Macchabees Iudas Ionathan Simon yea Melchisedech long before Moses was Priest and King Ergo the Pope is lawfullie both chiefe Bishop and chiefe Prince also and Lord of that which he now possesseth Bellarmine cap. 9. Ans. Concerning Melchisedech Who knoweth not that hee being King and Priest was a liuelie figure of our Sauior Christs spirituall Kingdome and Priesthoode Heb. 7. And as yet the offices of the spirituall and temporall gouernement were not distinguished for all the Patriarkes Abraham Isaack Iacob the rest were sacrificers therefore wee cannot borrow any examples from them for this matter Moses also did offer sacrifice to God and was chiefe iudge both in spirituall and temporall affaires vnto the people vntill such time as when by Gods commaundement Aaron was chosen to the priesthood vnto whome the charge of sacrifices and vnto his sonnes was committed so Moses remained still Prince of the people whom Iosua succeeded and Aaron was inuested to the priesthoode and so the offices were distinct this example therefore of Moses is extraordinarie and proueth not Concerning the time when Ely iudged Israel which was in the dayes of the iudges we must vnderstand that the gouernement of Israel was very dissolute and men were left to themselues to doe almost what themselues listed as Iud. 17. we reade that Micah set vp an Idoll in his house and the reason is rendered there was no King in Israel but euery man did that which seemed good in his owne eyes Likewise the tribe of Dan offered violence to Micah and robbed him Iud. 18. For there was no King in Israel vers 1. The Leuites wife was most shamefully abused by the Gibeonites for there was no King chap. 19.1 The men of Beniamin tooke them wiues by force for they had no King chap. 21.25 So you see that both religion was corrupted and the maners of the people grew to be outragious and all because there was no perfect distinct gouernement there was no King in Israel In Elie his time the word of God was precious 1. Sam. 3.1 Great was the ignorance of the whole land the licentiousnesse also of his sonnes was a great offence to all Israel and brought a great decay of godlines with it 1. Sam. 2.17.23 Yea they caused the people through their euill example to sinne verse 24. Wherefore Elie his house was iudged of GOD for his remisnes in gouernement in not correcting his sonnes chapter 3.13 And hee that cannot rule his owne house how should hee care for the Church 1. Timoth. 3.5 It cannot now bee proued by the example of Elie that the ciuill gouernement was annexed to the priesthoode by the Lordes appoyntment but it is rather to bee ascribed to the corruption of those times for hauing no King nor Captaine ouer them they were driuen of necessitie to come to the high Priest vnto whome the iudgement of many matters was committed by the lawe of God Deuter. 17.8 Leuit. 13.2 But the priesthood and the ciuill magistracie were two distinct things alwaies from the time of the lawe established It is then no good argument which is drawne from the practise and example of those corrupt times And yet wee say not that these offices were so distinct but that the Lorde might rayse vp some extraordinarie prophet as hee did Samuel who to restore iustice and religion decayed might for a time both iudge the people and offer sacrifice as wee see hee did As for the examples of the Maccabees they moue vs not you must bring better scripture for your purpose the authoritie of those bookes binde vs not and againe we see they did contrarie to the lawe in taking vppon them both offices for the priesthood was annexed to the posteritie of Aaron for euer Numb 3.10 And the scepter was not to depart from Iuda till Christ came Genes 49.10 As the Lorde also had promised to Dauid that the Kingdome should remaine in his seede 2. Chron. 22.3 2 Constantine the great gaue vnto the Pope the chiefe gouernement of the Citie of Rome and other Lordships in Italie yea the soueraigntie ouer the West parts why then is it not lawfull for him to enioy his gift Bellarmine lib. 5. cap. 9. Ans. First the donation of Constantine seemeth to be forged for if Constantine resigned to Siluester the politicall dominion of the west partes how could he then haue distributed his Empire amongst his sonnes as the West part to one the East to the second the middle part to the third Againe the donation saith that Constantine was baptised at Rome by Siluester before the battaile against Maximinus and that then the patrimonie was giuen but it is certaine by stories that he was baptised at Nicomedia by Eusebius Bishop there in the 31. yeere of his raigne wherefore it seemeth to be a forged and deuised thing plur apud Fox pag. 105. 2 Aeneas Siluius saith that Mathilda a noble Dutches in Italie gaue those landes to the Pope which are called S. Peters patrimonie how then can it be true that they were giuen by Constantine Thirdly the popish doctors and Canonists confesse that Constantines grant is not so much to bee counted a donation as a restitution of that which tyrannouslie was taken from him but hee hath his power spirituall and temporall immediatly from Christ you see then that they themselues make no great reckoning of Constantines donation Antoni summa maior 3. part 4 Yet if Constantinus that good Emperor had been so minded to haue bestowed the imperiall dignitie vpon the bishop of Rome there remaineth a great question whether he ought to haue accepted of it or not nay hee should haue refused it for the temporall sword belongeth not to spirituall gouernors At the least it had been a charitable part not to haue suffered the Emperor to disinherite his

annot Hebr. 7. sect 7. Wherefore they which minister vnder the Gospell are worthilie called Priests which word doth so certainely implie the authoritie of sacrificing that it is by vse made the onely English of Sacerdos Rhemist act 14. sect 3. The Protestants FIrst we hold it to be a great blasphemie to say that the Priesthood sacrifice of Christ vpō the Crosse is not that sacrifice or Priesthood into the which the old sacrifice Priesthood was translated changed The Apostle proueth the contrary for that sacrifice whereby the new Testament is established is that whereunto the old sacrifice and Priesthoode is translated but this is done by the singular sacrifice of Christ who is the suretie of a better testament Hebr. 7.23 Ergo his singular sacrifice vpon the crosse is that whereinto the old Leuiticall sacrifices are changed and no other Againe the Priesthoode after Melchisedechs order is that into the which the old Priesthoode is changed but the Priesthoode of Christ vpon the Crosse was after that order Ergo. But here they are not ashamed to denie that the sacrifice of Christ vpon the Crosse was after Melchisedechs order but doe most impudently and blasphemously affirme that it was after the order of Aaron Heskin lib. 1. cap. 13. And thus euery vile massemonger shall be more properly a Priest after Melchisedechs order then Christ himselfe Secondly none but Christ is a Priest after the order of Melchisedech for vnto whome the Lord saide Thou art a Priest for euer after the order of Melchisedech to him the Lord saith also in the same Psalme Sit thou at my right hand Psal. 110. But this cānot agree to any popish Priest therefore not the other Againe the Apostle maketh this difference betweene the Priesthoode of the lawe and the Gospell because then there were many Priests they being prohibited by death to continue but Christ is the onely Priest of the New Testament because he dieth not Heb. 7 23.24 If they answer as they doe that although there be many Priestes yet it is but one Priesthoode because Christ concurreth with them in the actes of the Priesthoode Rhemist We answer first Christ concurreth with his faithfull ministers in the actes of their Ministerie but no such Priesthoode doe wee acknowledge Secondly so Christ concurred in the actes of the Leuiticall Priesthoode and the sacrifices of the law that were rightly offered wherefore this concurrence of Christ dooth no more take away the multitude of Priests in the Gospell then it did in the lawe Thirdly concerning the name of Priests in their sense as it implieth an authoritie of sacrificing we vtterly abhor it secondly but as it is deriued of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an Elder we refuse it not but wish rather that it had not bin abused in cōmō speach to signifie popish sacrificers Thirdly as for the word sacerdos which may be englished a sacrificer we finde it no where in the New Testament giuen to the ministers of the Gospell and so much Bellarmine confesseth cap. 17. And therefore vnfitly and vnproperly agreeth vnto them If some of the fathers haue confounded the names of Sacerdos and Presbyter they are not to be commended The word Sacerdos a sacrificer being a proper name of the Leuitical Priests cannot properly be attributed to the Ministers of the Gospell To conclude this word Priest as it is the English of Sacerdos we doe not approue but as it giueth the sense of Presbyter from whence it is deriued we condemne it not for so it signifieth nothing else but an Elder If common vse of speech haue drawne it to a contrarie sense it would be amended Augustine saith Sacerdotiū Iudaeorum nemo dubitat c. No faithful mā doubteth but that the Priesthood of the law was a figure of the royall Priesthoode in the Church whereby all that pertaine to the bodie of Christ are consecrated He acknowledgeth no other Priesthood abiding in the Church then that whereby all Christians are made Priests to offer spirituall sacrifices vnto God through Christ. THE THIRD QVESTION OF THE VERTVE AND efficacie falsely ascribed to the sacrifice of the Masse The Papists 1. THey blasphemously affirme that it is a sacrifice propitiatorie that is auailable error 130 to obtaine ex opere operato by the very worke wrought remission and pardon of all their sinnes Trident. Concil sess 22. can 3. Argum. Christ himselfe sayth in the institution This is my blood shed for you for the remission of sinnes Ergo the sacrifice of the Masse is auaileable for remission of sinnes Bellarm. lib. 2. de miss cap. 2. The Protestants Ans. FIrst Christ instituted no sacrifice as we declared afore but onely a Sacrament in remembrance of his death and passion Secondly the Sacrament rightly administred serueth to assure our faith of remission of sinnes by the death of Christ but it doth not by it owne vertue conferre remission of sinnes neither profiteth by the worke wrought for the Apostle sayth That without faith it is impossible to please God Hebr. 11.6 wherefore no action is accepted of God not proceeding of faith Argum. The Apostle sayth Where there is remission of sinnes there is no more sacrifice for sinne Hebr. 10.18 Seeing then remission of sinnes is fully obtained by the death and sacrifice of Christ there can be no more sacrifice for sinne Ergo the Masse is no sacrifice for sinne The Papists 2. THe sacrifice of the Masse is not onely propitiatorie for sinnes but auaileable error 131 to obtaine all other benefites as peace tranquilitie health and such like Bellarm. cap. 3. Argum. S. Paul willeth That prayers and intercessions should be made for all men especially for Kings that we may leade a godly and a peaceable life 1. Timoth. 1.1 These are the prayers which are made in the celebration of the Masse Bellarm. The Protestants Ans. FIrst the Apostle speaketh generally of al prayers made by whomsoeuer as it appeareth vers 8. Therefore this place is vnfitly applied to the praiers of Priests in the Masse Secondly this place proueth that temporall benefites are obtained by faithfull prayers not by the sacrifice of the Masse which S. Paul neuer knewe Thirdly Augustine indeed expoundeth this place of the publike prayers of the Church vsed in the administration of the Sacrament for he calleth it Domini mensam the Lords table not the altar he meaneth nothing lesse then your popish Masse Argum. It is contrarie to the institution of Christ to applie the Sacrament for any such temporall or external vse It was ordained to be receiued in remembrance of Christs death to assure vs by faith of remission of sinnes and other spirituall blessings not to giue vs assurance of health peace life prosperitie for the obtaining of such blessings according to the will of God other meanes are appoynted The ministerie of the Sacraments no more serueth for such vses then the preaching of the word THE FOVRTH QVESTION FOR WHOM THE sacrifice of

as a poore labourer fit but to carry rubbish stones and to serue other builders haue forced my selfe to do somewhat towards the building of Gods house I haue therfore may it please your Maiestie in this worke set downe the bodie and summe of all Popish opinions whatsoeuer wherein we dissent from them and they from the truth and haue endeuoured to lay open their nakednes that euery man may see their great brags and small abilitie words but no matter great promises yet little performed and why as Augustine saith Ostēdere hoc non possunt non quia ingenium deest sed quia bona causa This labour of mine was thought to be very expedient for these times and not before enterprised by any that men not learned might in one volume finde all the controuersies of religion which their leisure would not suffer them to collect them selues Many of our learned countrimen haue in some choise principal controuersies as the Lords valiant champions maintained the truth strongly against the common aduersarie but this small labour as it pleased the Lord was left for me they haue borne the heate of the day the coole euenings worke is cast vpon me They haue built with hewen stones the brick-worke is my lot they haue squared the tall cedar trees the wilde figge trees must be hewen out by my hand This simple worke I haue presumed to present to your Maiestie as a token of my dutie and seruice a poore scholers gift as a signe of my thankfulnes to God and your Maiestie by whom we haue both leisure and maintenance to follow our studies for as the Poet saith Deus nobis haecotia fecit God through you hath wrought vs this peace And I was emboldened the rather to offer this simple labor to your Highnesse remembring your Princely gracious disposition which hath bene wont to accept with great fauour and regard the meanest gifts of your subiects yea hath not refused to receiue posies and nosegaies at their hands With the same Princely countenance I beseech your grace to receiue this posie of mine Non florum sed foliorum A princely minde your Highnesse knoweth is as well seene in accepting of small giftes as giuing of great as Alexander said to a souldier vpon whom he bestowed a citie Si tu non es dignus tanta recipere ego tamen dignus tanta donare so the speech somewhat altered me thinketh I heare your Maiestie thus saying to me Licet non tu dignus tantula donare ego tamen digna tantula accipere though it be not fit for thee to offer so small a gift yet it standeth with my Princely nature to receiue it And now O noble Queene our dread Soueraigne the mother of Israel a nurse to the people of God be strong and feare not the Lord fighteth for you it is the truth the ancient Catholike Apostolike faith which we vnder your leading and protection do professe As for your enemies they shal be as the dust before the wind and as the clay in the streetes but your crowne shal flourish your horne shal be exalted In you is that saying verified as it was somtime in Dauid The stone which the builders refused is become the headstone of the corner You were somtime black with sorow and the sunne of affliction hath looked vpon you but now the Lord hath made you comely beautifull as the morning faire as the moone giuing his Church vnder on abundance of blessings so that we may now all say This is the day which the Lord hath made let vs reioyce and be glad in it yea we will not cease still to pray with the Church of God O Lord saue now send vs now prosperitie That the Lord would in mercy yet lengthen out these good daies and so replenish your roiall hart with his grace that you may still bring forth fruit in your age that what worke the Lord hath yet to bring to passe in his Church it may be finished by your hand that both this your Realme of England may still be strōgly fenced and hedged about with all temporall blessings as also the watch-tower and watchmen of the Church may thriue and prosper in their spirituall businesse And as the Temple of God is now built set vp aloft so the riuer of God may flow and the streames therof make glad the people of God that all the land may be filled with knowledge as the waters couer the sea and as Aarons siluer bels in the Temple so the voice of the Gospell may be heard ouer the whole land And thus shall the Lord graunt you your harts desire your sacrifice shall not only be bound to the hornes of the altar but euen turned to ashes that is the Lord will not onely encline his eare to your praier but graunt your request to the full That at length your Maiestie shall not doubt to say with the kingly Prophet Dauid Mine eye shall see my desire against mine enemies and mine eare shall heare my wish against the wicked that rise vp against me And let all the people of God say Amen euen so be it O Lord Amen Your Maiesties most humble subiect ANDREW WILLET The Preface to the Reader GOod Christian Reader thinke not the time long nor the labour lost if I shall in a few words open my mind further vnto thee and as leading thee by the hand shew thee the way entrance into this treatise following We are not ignorant how this famous Church of England the mother of vs all hath been these many yeeres molested and troubled with hollow hearted brethren sowers of corrupt doctrine deuisers of mischiefe enemies to our peace and in one word Romish Catholikes and Papists They haue been from time to time as prickes to our sides and thornes in our eyes as the Cananites were to Israel they are the Foxes that destroy the Lords vineyard the progenie of the Pharisees a generation of vipers whose propertie is to gnaw out the sides of their damme when they are brought forth euen so haue these vipers sought the destruction of their countrey They are the serpent by the way that byteth the horse heeles causeth the rider to fall backward that is subtilly do vndermine and hinder the prosperous successe of religion Of such prophecied Ezechiel They do eate the good pasture and tread downe the rest with their feete they haue drunke of the deepe waters troubled the residue with their feet They are not cōtent themselues to eate the fat drinke the sweet of the land but some of them haue laboured practised to disturbe our peace and to trouble the quiet state of the land But let not vs good brethren be offended at these things First let vs not be astonished as though some strange thing had befallen vs for S. Paul hath said That heresies must be among vs that they which are approued may be

worshipped their images as Gods But so doe not they they make no account of them as they affirme for their matter or forme but for that relation they haue to the things whose images they are Rhemist Philipp 2. sect 2. Ans. First the Iewes also in their golden Calfe had a relation to that God that brought them out of the land of Egypt Exod. 32.4.5 The like relation had Ieroboam in setting vp of his Calues 1. King 12.28 for they were not so mad as to thinke that a Calfe brought them out of Egypt And it appeareth yet more plainly for Exod. 32.5 Aaron sayth To morowe shall be the Lords holy day the word is Iehouah which name the Iewes only ascribed vnto God So Iudg. 17.3 Micah his mother sayth that she had consecrated the shekles of siluer to the Lord Iehouah to make a molten Image wherefore in their Images they had relation to God and yet were they reproued for their idolatrie The like relation the Gentiles also had in their Idols as Augustine witnesseth Non ego illum lapidem colo c. adoro quem video sed seruio ei quem non video Quis est ille Numen quoddam inuisibile quod praesidet illi simulachro I doe not worship that carued stone or Image I reuerence that I see but I serue or worship that I see not that is a certaine diuine spirit which is president in that image Wherefore popish idolatrie can no more be excused by this shift of reference or relation then either the Iewes or Gentiles that pretended the same colour 2 It may be proued by the practise of the popish Church in England that simply without any such relation or signification they commanded Images to be worshipped Thomas Man Martyr troubled because he beleeued not in the Crucifixe Robert Raue of Dorney molested because he sayd that an Image grauen with mans hand is neither God nor our Ladie but made for a remembrance of Saints nor wee ought to worship any thing but God and our Ladie and not images of Saints which are but stockes and stones Mistresse Alice Dolie brought into trouble for saying We should not worship that thing that hath eares and eyes and can neither see nor heare These good men and women we see were persecuted in those daies for denying worship to Images as they were Images So then the popish doctrine was as it appeareth that Images were simply to be worshipped Argum. 2. Apocalyps 9.20 Worshippers of Idols of siluer and gold are there condemned which can be no other but the Papists for that prophecie is to be fulfilled in the latter times towards the end of the world after the opening of the seuenth seale and blowing of the sixt trumpet But there is no knowne nation in the world nor hath not been many a day that worshippe Images but the popish Synagogue Argum. 3. Man is the image of God and yet is not worshipped how much lesse ought we to worship carued images which are but made with mens hāds As Augustine saith Opera hominum non colenda meliores sunt artifices The handie workes of men are not to be worshipped the workmen themselues are better and yet not worshipped What foule idolatrie is this to preferre the workes of mens hands before the worke and image of God to despise men and haue in so great regard dead stockes and stones Argum. 4. Augustine sayth Noui multos esse sepulchrorum picturarum adoratores I know there are many which worship sepulchres and pictures Of these he warneth men to take heed Noli consectari turbas imperitorum Followe not such vnlearned and vnskilful multitudes Bellarmine answereth that Augustine wrote thus when he was a young man and not fully conuerted cap. 16. A sillie shift yet we will vouchsafe an answere though it be worthie of none Let vs heare what Augustine thought when he was old and stayed in iudgement Iam verò artifex melior est eis quem te tamen puderet adorare melior tu quamuis ea non feceris quoniam quae illa non possunt facis melior bestia The workman is better then the image who gaue fashion and shape vnto it yet thou wouldest be ashamed to worship him thou thy selfe art better for thou canst doe many things which that cannot nay a bruite beast that heareth and seeth is better By this we may see what Augustine thought of worshipping of Images THE FOVRTH ARTICLE WHAT MANNER OF worship is to be giuen to Images The Papists BEllarmine who is the mouth of the rest setteth downe these two positions First that Images though they are not properly to be worshipped with diuine error 41 honour neither is it safe so to teach in the hearing of the people yet improperly they may haue the same worship which properly belongeth to the Saint whose image it is Secondly there is a religious worship properly due vnto images as they are considered in themselues non solum vt vicem gerunt exemplaris and not onely as they represent another thing Bellarm. de imaginib sanctor lib. 2. cap. 21.23 The Protestants WE haue shewed before that Images ought not to be worshipped at all and that all religious worship is due onely vnto God wherefore to vs this question is superfluous with what religious worship Images are to be adored for no religious worship at all is due vnto them yet let vs vouchsafe the while to see the contradictions that are amongst them and the absurdities that they are driuen vnto 1 Our Rhemists confesse that Images are not at all to be worshipped with any diuine honour Act. 17. sect 5. But it was decreed in the idolatrous Councel of Nice the second and maintained by Thomas Aquinas Bonauentur Caietanus and other papists that the image of God is to bee worshipped with the same worship that is due vnto God And Bellarmine commeth not much short of them that sayth improprie improperly Images may haue the same worship as the Kings ambassadour improperly is honoured as the King I pray you how farre are these men from making their Images Gods for they say they are the Lords deputies and Vicegerents as the ambassadour is for the King Againe the Rhemists affirme that the Images of Christ are not to be honoured or accounted of but for the respect and relation they haue to our Sauiour Annot. Philipp 2.2 So the Tridentine Councel determineth Sess. 25. Honos qui eis debetur refertur ad prototypa quae illae repraesentant The honor due vnto them is to be referred vnto those things which they represent But Bellarmine teacheth cleane contrarie that they haue not onely a respectiue honour as representing other things but properly and in themselues considered are to be worshipped We may see by this how handsomely they agree together 2. Let vs see their absurdities First they hold that all images are not to be worshipped alike for they make 3. degrees of religious worship the

Scripture as we haue said OF THE EFFICACIE WHICH THEY ascribe to this sacrament The Papists THis sacrament of Orders as they cal it giueth a double grace First it giueth error 49 those that are ordayned abilitie and power to execute their office which is to consecrate and offer vp the body and blood of Christ wherein chiefly the priesthood consisteth and not in preaching the worde for they may be priests though they preach not Concil Trident. sess 23. can 1. By holy orders then the holy Ghost is actually bestowed when those wordes are pronounced Accip● spiritum sanctum receiue yee the holy Ghost Canon 4. The Protestants FIrst the Gospell alloweth no externall sacrificing priesthood but a spirituall onely whereby euery Christian is made a king and priest to offer spirituall sacrifices of prayse and thankesgiuing vnto God Apocal. 1.6 And the onely essentiall parte of the office of Ministers vnder the Gospell is to be able dispensers of the mysteries of the word and sacraments 1. Corint 4.1 2. Corinth 3.6 So Augustine also sayth Quicunque aut Episcopus aut presbyter frequenter de Deo loquitur quomodo ad vitam aeternam perueniatur annuntiat meritò Angelus Dei dicitur Whosoeuer Bishop or presbyter doth speake freely of God and preacheth the way to eternall life is an Angel of God This then is the onely principall office of true Pastors to tea●h the way to the kingdome of God Secondly it is also a great vntrueth that the holy Ghost is straightway giuen to all those vpon whomsoeuer hands are layd and they admitted to Orders For what neede then that triall and examination which ought to bee had of those which are to be ordayned whereof Saint Paul speaketh 1. Timoth. 5.22 if the only laying on of hands can make able Ministers Nostri sacerdotes sayth one super multos quotidie nomen Domini verba benedictionis imponunt sed in paucis effectus est Our priests doe lay the word of blessing vpon many calling vpō the name of God but in few followeth any effect of that blessing And he giueth the reason in another place Dei est effectum tribuere benedictionis It belongeth vnto God to giue effect to Priestly blessing Ergo it is not by onely act and vsing of the ceremony bestowed The Papists AN other effect of their sacrament of orders they say is to imprint a certaine error 50 indeleble marke character in him that is ordayned which can neither by sinne Apostasie or heresie bee blotted out Rhemist 2. Corinth 1. sect 7. And therefore a priest once ordayned can neuer lose his orders or become a lay man agayne Concil Trident. sess 24. can 4. Bellarmin cap. 10. The Protestants FIrst the practise of the popish Church is contrary to their owne rules for I would haue them tell me whether they tooke not the priesthood and anoynting from Iohn Husse when with a payre of sheares they clipped off the skin of his head most cruelly as they were busie in disgrading of him in the Councel of Constance Or when they had grosly abused that reuerend father Bishop Cranmer and vnmanerly behaued themselues in his degradation and clapt him in a poore beggerly thread-bare Lay mans gowne did they not thinke that they had dispoyled him of his priesthood What is now become masters of your indeleble character Or is it your meaning that it may bee clipped or scraped off onely but not washt off or lightly rubbed away Your owne cruell deedes doe ouerthrow your popish principles Augustine is agaynst you Constitutum est in ecclesia ne quisquam post criminis alicuius poenitentiam clericatum accipiat ad clericatum redeat aut in clericatu maneat It is a constitution of the Church that no man after publike penance done for some notorious crime should be either made a clerke or returne to his clerkship or priesthood or bee suffered to continue therein If his priesthood were neither restored to him nor hee suffered to remaine therein then surely he had lost his priesthood THE THIRD PART OF THE ceremonies The Papists error 51 THey doe anoynt the handes of such as are ordayned with oyle and doe enioyne them to shaue their crownes And the higher degree of priesthoode they haue so much broader must their shauen crowne bee Tileman Heshus loc 14. Err. 5. Bellarm. cap. 12. The Protestants WE haue the same opinion of these ceremonies as we haue of the popish orders themselues counting them worthy of no place in the Church of God As for the superstitious custome of anoynting it is a Iewish rite better beseeming Aarons order then the Ministers of Iesus Christ Looke howe hee was anoynted so are wee of him it is sayde The spirite of the Lord is vpon mee because hee hath anoynted mee Luk. 4.18 So the inward working of the spirite is our anoynting 1. Iohn 2.27 Agayne in diuers places of the scripture wee reade of ordayning by imposition of handes Act. 13.3 1. Timoth. 4.14 5.22 2. Timoth. 1.6 But there is no mention at all made of anoynting with oyle And as for the shauing of the crowne it it is worse then a Iewish ceremonie for it seemeth to haue taken beginning from the heathen and the Iewes were forbidden to cutte or make balde their heads Deuteronom 14.1 Leuit. 19.28 In so much as it was a signe of more holines amongst them not to suffer the rasor to come vpon their heads as it is to bee seene in the lawe of the Nazarites Numbers 6. The rest of the questions that concerne the calling of ministers wee haue entreated of more at large Controuers 5. of Ecclesiasticall persons THE THIRD QVESTION OF EXTREME VNCtion First whether it bee a sacrament Secondly of the efficacie Thirdly of the ceremonies THE FIRST PART WHETHER EXtreme Vnction be a sacrament The Papists THat extreme Vnction is rightly and properly a sacrament which is error 52 say they the anoynting of those that are extreme sicke to assure them of remission of their sinnes it was concluded in the Chapter of Trent sess 14. can 1. and is generally maintained by the Church of Rome Bellarmin cap. 2. Argum. Iam. 5.14 The sacrament of extreme Vnction in this place is playnely promulgated by the Apostle being instituted before by our Sauiour Christ Mark 6.13 For here is remission of sinnes promised to the outward element that is the anoynting of the sicke with oyle Ergo a sacrament Rhemist Ans. 1. This anoynting of oyle was a signe onely of the miraculous gift of healing that was then in the Church and therefore was no longer to continue then the gift it self But it is not like will they say that euery one of the Elders had this miraculous gift of healing Answer Though euery particular Elder perhaps had it not yet the whole company of the Eldership might haue it as Saint Paul speaketh of the gift of prophesie giuen to the Eldership 1. Timoth. 4.14 And it is not like that the Apostle