Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	bishop_n	degree_n	presbyter_n	3,055	5	10.4044	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00580	The theater of honour and knight-hood. Or A compendious chronicle and historie of the whole Christian vvorld Containing the originall of all monarchies, kingdomes, and estates, with their emperours, kings, princes, and gouernours; their beginnings, continuance, and successions, to this present time. The first institution of armes, emblazons, kings, heralds, and pursuiuants of armes: with all the ancient and moderne military orders of knight-hood in euery kingdome. Of duelloes or single combates ... Likewise of ioustes, tourneyes, and tournaments, and orders belonging to them. Lastly of funerall pompe, for emperours, kings, princes, and meaner persons, with all the rites and ceremonies fitting for them. VVritten in French, by Andrew Fauine, Parisian: and aduocate in the High Court of Parliament. M.DC.XX.; Le théâtre d'honneur et de chevalerie. English	Favyn, André.; Munday, Anthony, 1553-1633, attributed name.	1623 (1623)	STC 10717; ESTC S121368	185,925	1,158

Bishops ouer the Priests All which yet we doe acknowledge in a peaceable and flourishing estate of the Church ought to be had And we haue cause to praise God for our happinesse in England aboue other Churches in this behalfe M. Euerard Here M. Euerard stepping in not being called said I pray you Sir if there may bee a Church without a Bishop who shall ordaine the Priests in that Church D. Featly Sir what are you who intrude your selfe into our priuate conference It seemes you are a Romish Priest Are you not so M. Euerard I am no Priest D. Featly What will you deny your Priesthood M. Euerard I am no Priest to tell you D. Featly Now I perceiue you are not onely a Priest but a Iesuited Priest also For you can equiuocate M. Euerard It is no equiuocation to say I am no Priest to tell you D. Featly Indeed now that you expresse your mentall reseruation you vse no equiuocation but while you concealed it you did equiuocate And I maruell you blush not to vse such a simple shift or euasion as to say you are no Priest to tell me As if you or any man were made a Priest to tell another man you are a Priest At these words the meate was brought in and thereby a stop made of a farther reply for the present But not long after the Guests were all placed the L. reuiued the former question demanding of Doctor Featly L. F. Who should ordaine Priests in a Church where there are no Bishops D. Featly If there bee no Bishops in any adioyning Church by whom they may be ordained and presented to the Church I say in that case the Church to whom Christ as St. August saith gaue the keyes may commit Episcopall authority to certaine Priests and they thus authorized may ordaine other Priests as well as absolue and confirme the baptized and performe other acts ordinarily reserued to Bishops d And this ordination in a troubled state of the Church and in case of necessitie I hold to be lawfull and warrantable both because it hath that which the Apostle requireth 1. Tim. 4. 14. to wit the laying on of the hands of the Presbytery and because there haue bin presidents of such ordination in the Primitiue Church And questionles the Church that committeth the power to one Priest set in an eminent degree ouer the rest may commit the same power to more Presbyters or Priests especially considering it is the iudgement of learned diuines both Protestants and Papists that Bishops and Presbyters differ rather in execution of some acts of their order appropriated to Bishops onely then in their essentiall order A Bishop hath an eminencie of degree in the same order but his ecclesiasticall order is essentially the same with the Presbyters or Priests But what doth this question concerne any here present Neither wee nor for ought I know the Papists themselues define it to be a matter of faith necessary to saluato resolue this way or that way Therefore this question might haue been forborne M. Euerard The Councell of Trent hath defined it therefore to vs it is a matter of Faith D. Featly I scarcely beleeue the Councell of Trent bee it of what credit it may bee hath defined this point in such sort as you intimate M. Euarard I will shew it D. Featly When you shew it I will answer it After this passage some speech hauing been cast in by some of the table concerning differences in point of Religion among the Protestants of England D. Featly said it was to bee considered that the differences amongst the true members of the Church of England were only in point of Discipline and Ceremony not in point of Doctrine or matter of Faith But the Romanists differed one frō another in point of Doctrine and matter of Faith for the present saith he I will instance in two remarkeable particulars First touching the conception of the blessed Virgin secondly touching the Popes supreame authority euen ouer Generall Councells In the first point the Iacobins or dominicants maintaine that the blessed Virgin was conceiued in Originall sinne the Iesuites Franciscans and Sorbonists hold the contrary M. Euarard Yet both keepe the Feast of the immaculate Conception D. Featly They may both keepe a Feast vpon the same day and that for the Conception of our Lady But certainely they who beleeue she was conceiued in sin cannot without hipocrisie keepe a Feast of the immaculate Conception Touching the second point the Sorbonists haue euer held and doe hold to this day that a Generall Councell is aboue the Pope but the Iacobins Iesuits all orders of Friers generally besides many Secular Priests hold the contrary that the Pope is aboue a Generall Councell When I liued in Paris in the Ambassadors house I heard of a generall Chapter as they called it held by the Iacobins in Tho. Aquinas Schoole Where for many dayes together diuers diuinity questions were handled and among other this question touching the Popes superioritie to Councels An acute Serbone Doctor there present thus impugned the Iacobins assertion Whatsoeuer is defined in a Generall Councell confirmed by the Pope is infallibly true de fide But it is defined in a generall Councel to wit the Councel of Constance confirmed by Pope Martin the fifth that a Generall Councell is aboue the Pope Therefore it is infallibly true and de fide that a Generall Councell is aboue the Pope The Auditors the greater part of them very much applauded this argument of the Sorbonist and expressed their applause by a kinde of shout But the Iacobin respondent in a kinde of scorne answered it by retortion thus Whatsoeuer is defined in a generall Councell confirmed by the Pope is infallibly true and de fide But it is defined in a Generall Councell to wit the Councell of Lateran confirmed by Leo the tenth that the Pope is aboue a Generall Councell Therfore it is infallibly true and de fide that the Pope is aboue a Generall Councell At this Syllogisme the Iacobin had neere as great an applause as the Sorbonist Wee that were present of the Reformed Churches vnknowne to the Romanists receiued very much satisfaction to heare Papists amongst themselues thus bandy Councell and Pope against Councell and Pope For from both we concluded that sith contradictories cannot be both true and it appeared in matter of Faith that Generall Councels confirmed by Popes had decreed direct contradictories that therefore Generall Councels confirmed by Popes might erre and consequently that the strongest pillar of a Romanists Faith is weake and tottering M. Euerard The Councell of Constance which decreed a Generall Councell to be aboue the Pope was confirmed by Martin the fifth only in such points as were in that Councell determined against Hus and the Bohemians the Pope confirmed not all points defined in that Councell M. L. Haue you any example of any such confirmation of a Councell wherein some points defined by a

generall Councell are confirmed and the rest not M. Euerard There may bee such a confirmation of a Councell and it was so in that Councell For the Pope neuer confirmed this article touching a general Councels authoritie aboue the Pope D. Featly Had I knowne that I should haue met with you here at this time or that there should haue been any disputation about points of Religion I would haue brought my bookes with me and produced the Acts of the Councell For the present sith we haue not here the Tomes of the Councells all that I wil reply shall be this that as the Councell of Constance defined that a Generall Councell was aboue the Pope so they exercised their power and made good that decree by deposing three Popes in that Councell and setting vp a fourth by name this Martin the fifth whom it much concerned to confirme this Councell euen in that point M. Euerard Those three Popes I say deposed that Councell D. Featly Resolutely spoken and brauely but yet by your fauour the three Popes deposed by that Councell sate downe by the losse and the Fathers that deposed them stil held there Bishopricks and the fourth Pope chosen in that Councell held the Papacy during life This point being thus put off for the present vntill the Tomes of the Councels might be had and the Popes confirmation extant in them explained the Lady asked Doctor Featly Lady Faulkland Whether hee thought the ancient Fathers prayed not for the dead D. Featly Questionlesse they did and Aërius is condemned by them for simply and absolutely condemning the practise of the Church in naming the dead in their publike prayers and celebrating the Sacrament of the Eucharist that is of thanksgiuing for them Wee condemne not all commemoration of or prayers for the dead but the Popish manner of praying for the release of their soules out of Purgatory M. Euerard To what end should the Fathers pray for the dead if not for the release of their soules out of Purgatory D. Featly To what end doth the Church of Rome pray for the soule of blessed Leo and other Saints in heauen I trow not to release their soules out of Purgatorie M. Euerard The Church of Rome prayeth not for the soule of blessed Leo or any Saint now in heauen D. Featly Bellarmine saith she did and yet doth and proueth it out of Innocentius the Pope M. Euarard Will you put this vnder your hand D. Featly I will let it bee written Bellarmine saith that the Church of Rome prayed for the Soule of Saint Leo and other Saints Dan. Featly About this time Master Euerard hauing gotten the Councell of Trent called vpon Doctor Featly to acknowledge his error in denying that the Councell of Trent had defined it as a matter of Faith that a Bishop is in order aboue a Presbyter by the Law of God Looke heere saith he in the 23. Sess. Canon 6. expresly it defines this point g If any man shall say that in the Catholike Church there is not an Hierarchie instituted by Diuine ordination consisting of Bishops Presbyters and Ministers let him be accursed Can. 7. * If any man shall say that Bishops are not superiours to Priests or Presbyters let him be accursed D. Featly This Canon of the Trent Councell defineth not that Bishops Priests differ ordine sedgradu not that Bishops are in Ecclesiasticall order essentially different from Priests but that they haue a degree of superioritie in the same order Secondly the Councel defineth this as a truth but not as a matter of saluation for the Laietie to beleeue vpon paine of damnation And therfore I say as before that this point might haue bin forborne Thirdly the Councell defineth Bishops to be superiors to priests but sayth not iure diuino Here diuers of the auditors desired Doctor Featly and Master Euerard to disscusse the point touching Communion in one kinde which they conceiued to bee a point of great moment because if the Laietie as well as the Clergie ought to haue the Cup the Church of Rome doth them great wrong in debarring them of it and shee violateth Christs institution D. Featly If Master Euerard like well of it we will confine our selues to this point But first I desire a Bible For I will neuer dispute of point of Faith without Scripture the Ground of Faith M. Euerard What Bible will you haue For I allow not of the English Translation D. Featly The originall if it may be had especially the new Testament in Greeke M. Euerard I desire the Vulgar Latine Translation D. Featly What rather then the originall That is strange M. Euerard Not so For the Vulgar Latine is purer then the Greek of the new or the Hebrew of the old Testament D. Featly Will you set your hand to it M. Euerard I will The vulgar Latine Translation is purer then the Greeke of the new or the Hebrew of the olde Testament Ita est Euerard p. D. Featly This is a new and erroneous assertion if not blasphemous M. Euerard Neither erroneous nor new Other Catholikes haue held the same before me and namely Bellarmine De verbo dei lib. 2. cap. 11. Truely it can scarse be doubted but as the Latine Church hath beene more constant in retayning the Faith then the Greek so also that she hath been more vigilant in preseruing her bookes from corruption D. Featly 1. Although Bellarmine had come home to your assertion yet it followeth not but that it is new and erroneous Secondly the reason Cardinall Bellarmine vseth is not found that because the Latine Church hath preserued the Faith purer then the Greeke therefore the Latine Bibles kept by them are freer from corruption then the Greeke Originall For it is not true that the Latine that is as he meaneth the Romane Church hath kept the Faith more sincerely then the Greeke Beside the originall Greeke hath not oenly beene kept by the Greeke Church but also by the Latine Church which Latine Church no doubt had as great or greater care to preserue the Originall from corruption then the Latine Translation Thirdly Bellarmine affirmeth not so much as you doe For he speaketh not a word of the Hebrew of the old Testament in this place but onely of the Greeke of the new Whereas you preferre the Vulgar Latine not onely before the Greeke of the new but also the Hebrew of the old Neither doth Bellarmine say that the Vulgar Latine is simply to be preferred before the Greeke of the new but that the Latines were more carefullin keeping their Latine then the Greekes in keeping their Greeke This might be Bellarmines Iudgement without preferring the Latine absolutely before the Greek For albeit the Latine for a Translation were better kept then the Greeke for the Originall yet he might say still that the Translation must needs come behind the Originall simply A Translation be it neuer so good cannot come neere the Originall in authoritie though it be kept

you to eate his flesh and drinke his blood and he no where commands you to drinke his flesh and bones Who euer heard of flesh and bones to be drunke and that properly without any figure M. Euerard In Mummie the flesh of man may be drunke D. Featly Peraduenture the flesh of man may bee so handled and altered and the bones also grounded to so small a powder that in some Liquor they may be drunke but the flesh of man and bones without an alteration of qualitie or quantitie cannot be drunke And I hope you will not say that the flesh and bones of Christ in the Sacrament receiue any alteration at all At these words Doctor Featly and Master Euerard were intreated to desist from any further dispute till after supper And so this point was not further pursued After supper Doctor Featly calling for Saint Cyprian besides the places aboue alleaged for Communion in both kinds shewed Master Euerard the speach of Saint Cyprian in the Councell of Carthage Wherein he expresly denieth the Bishop of Romes Supremacy The words are these Super est vt de hac ipsa re quid singuli sentiamus proferamus neminem iudicantes aut à iure communionis aliquem si diuersum senserit remouentes neque enim quisquam nostrum Episcopum se esse Episcoporū constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit Quando habeat omnis episcopus pro licentia libertatis potestatis sua arbitriū propriū tanquā iudicari ab alio non possit cum nec ipse possit alterū iudicare Sed expectemus vniuersi iudicium Domini nostri Iesu Christi qui vnus solus habet potestatē praeponendi nos in Ecclesiae suae gubernatione de hoc actu nostro iudicandi i. e. It remaineth that euery one of vs deliuer his opinion of this matter iudging no man or remouing him from Communion with vs if he differ frō vs in iudgment For none of vs makes himselfe a Bishop of Bishops nor compells by tyrannicall terror his Colleagues to a necessitie of following him seeing that euery Bishop within his liberty and iurisdiction hath free power of himselfe and as he can iudge no other so neither can he be iudged by any other But let vs all waite for the iudgment of our Lord Iesus Christ who onely and alone hath power to preferre vs in the gouernment of his Church and to iudge of this act of ours M. Euerard Saint Cyprian speakes this in a Councell that is condemned by the Church for defining an error to wit that those that were baptized by heretikes ought to be rebaptized Secondly Saint Cyprian in these words Christ one and alone excludeth not his Vicar generall the Bishop of Rome D. Featly Your first exception is not to the purpose For albeit the sentence of this Councell be not approued touching the rebaptization of those who had been baptized by heretikes yet this speech of Saint Cyprian vttered by him at the first meeting of the Bishop of Carthage sitting in Councell was neuer disliked by any of the ancients Neither S. Augustine nor any other Father who impugned the sentence of this Councell did any way impeach or dislike much lesse refute this sentence of Saint Cyprian wherein he denieth all manner of submission to Stephen then Bishop of Rome Nay by a Sarcasme he glance that him and checketh him for making himselfe a Bishop of Bishops and goeing about to compel other Bishops to subscribe to his iudgement Your second answer is controwled by the direct words of Saint Cyprian If any besides Christ to wit his supposed Vicar the Bishop of Rome haue powre to place Bishops in the Church and censure their Synodical Acts then it is false which Saint Cyprian heere saith that Christus vnus solus that Christ alone hath this power The Pope with Christ is not Christus vnus much lesse Christus solus But Saint Cyprian saith Christus vnus solus one and onely Christ hath this power therefore not the Pope Lady Faulkland If Christ alone haue power to preferre Bishops in the gouernment of the Church and to censure their acts made in their Councells how can you then maintaine the Kings Supremacy doth not the King place and displace Bishops D. Featly In Saint Cyprians time there were no Christian Kings or Emperors and therefore this exception could not bee taken against the blessed Martyrs words Secondly That which Saint Cyprian here reproueth in Pope Stephen no Christian King or Emperor assumed to himselfe to be a Bishop of all Bishops and to censure the acts of Bishops and their determinations deliuered in point of Faith in Councels lawfully assembled Thirdly Christian Kings within there owne Dominions grant Conge de-lires to Deanes and Chapters and confirme their Elections and giue Mandates to Metrapolitans to consecrate but they take not vpon them to bee Bishops of all Bishops through the world as the Bishop of Rome doth nor as Bishops or Archbishops to consecrate any Bishops but vpon persons ordained and to bee consecrated by order of the Church they conferre and collate such Bishopricks as lye within there owne dominion M. Euerard Before I answer you any further I require you to answer a place of Cyprian touching the mingling of water with the wine in the Sacrament Mingling the Cup of Christ let vs not depart from the diuine Mandate If any man offer wine onely Christs blood begins to be without vs if water be alone the people begin to be without Christ. When both are mingled then the spirituall and heauenly Sacrament is perfect D. Featly It doth not appeare by scripture that Christ or his Apostles mingled water with wine onely because it was the manner of those hot Countries to temper their wine with water many of the ancients and amongst them Saint Cyprian conceiued that Christ at his last Supper did so Which if he did yet seing he commandeth vs not to follow his example any further then to doe that which hee did that is to take bread and breake it to take the Cup and distribute it we transgresse not Christs Institution whether we communicate in leauen or vnleauened bread whether in pure wine or in wine mingled with water The commandement lyes vpon the substance to eate of the bread and drinke of the Cup and therein of the fruit of the vine but not on the circumstances which are left free and indifferent Secondly Saint Cyprian in this epistle mainly bendeth this discourse against the Aquarij certaine heretikes who contended that the Sacrament ought to be receiued in water onely Against these he proues most strongly that we ought to receiue in wine This is his maine drift and thus farre we hold with him On the by he speaketh of mingling wine with water which was the vse in his time and we dislike it not only wee hold the Church is free in this kind to receiue it in pure

Alexandriae per totam Aegyptum si●…desit Episcopus consecrat Presbyter August ex vtroque Test. mixt quaest 101. D. Mort. Apol. Cathole 21. Presbyter alter alteram ordinare potest non in Ecclesia bene composita sed in statu collapso deplorato maximè in casu necessitatis * * False vid. Vntruth 3. in the Appendix to this Conference * * Infrain Appendice D. Field of the Church lib. 3. cap. 29. Howsoeuer we dislike the Popish manner of praying for the dead which is to deliuer them out of their feigned Purgatory yet wee doe not reprehend the Primitiue Church nor the Pastors nor guides of it for naming them in their publike prayers thereby to nourish their hope of the resurrection and to expresse their longing desire of the consummation of their owne and their happinesse that are come before them in the faith of Christ. * * See the place of Bellarmine cited in the Appendix g Can. 6. Si quis dixerit in Ecclesia cathol Non esse Hierarchiam diuinâ ordinatione constitutam quae constat ex Episcopis presbyteris ministris anathema sit Can. 7. Si quis dixerit Episco pos presbyteris non esse superiores anathemasit See the history of the Councell of Trent lib. 7. p. 478. 480 The Legates consulting among themselues answer that there were cause to declare that a Bishop is superiour to a Priest verum quo iure declarato non esse opus But by what right the Councell need not determine A little after the Doctors in the Councel were diuided about the Hierarchy some placing it in Orders only naming the Orders of Deacons Priests and Bishops and others following For Aerius placed it in iurisdiction a third sort placed it in both and the reasons of their direct opinions are there to be seene The contrary to this assertion is maintained by the learned in the Romish Church vid. Pagn In praef in suam ver sionem Ariam Montanum praef Bibl. Reg. Ignatium Leuitam contra Lindanum alios Pontificios prae omnibus Hieron apologiam pro Hebraicâ Veritate in Prologis Comm. in Zach. cap. 8. vid. Decret 1. part dist 9. ca. vt veteres citat Bellar. plures alios in hanc sententiam de verbo Dei lib. 2. cap. 11. 10. Benedict Parisiensis theologus aliquot millia locorum in lat vulg versione correxit ad veritatem hebraicam graecam edit Paris an 1552. 1558. sed postea prodijt noua editio ibid. 1573. omissis omnibus illis emendationibus cui praefixa est satis insulsa praefatio Iacobi fabri Sorbonici D. h h Certe vix dubitari potest quin sicut Latina Ecclesia constantior fuit in fide retinenda quàm Graeca●…ita etiam vigilantior fuerit in suis codicibus à corruptione defendendis Bell. de Verb. Deil. 2. c. 11. h h This Bellarmine must needs say vnlesse he contradict himselfe For a little after in the same chapter he confess●…th that in foure cases we may correct and mend the vulgar Latine Translation by the Greeke and Hebrew Fountaines De Verb. Dei lib. 2. cap. 11. sect 17. See Hieron Apolog. ad Pam. Interpretum v●…tio quae apud suos puriss●…o orationis cursu labuntur apud nos vitijs scate●…t ●…dem cont Heluid cap. 6. Multo purior manare credenda est sontis vnda quàm riui * * In hunc locum Ignat. exceptioni Bellarm. primae An Ignatius hoc loco corruptus item secundae ac tertiae Item Baronij deprauationi fraudi respondet Nic. Vedelius exercit 2. in epist. ad Philadelph Morn de Eucharist lib. 1. c. 10. 11. vbi de hoc toto argum agit plenissimè k k Quomodo ad Martyrij poculū idoneos faciemus si non eos primùm in Ecclesia ad Bibendum poculum Domini iure communicationis admittimus Cypr. epist. 54. ad Cornet l l Cur quidam in calice sanctificando plebi ministrando non faciunt quod Dom fecit docuit m m Ad bibendum sanguinem omnes exhortantur qui volunt habere vitam n n Aut integra sacramenta percipiant aut ab integris arceantur Quia diuisio vnius eius demque mysterij sine grandi sacrilegio non potest prouenire o o Quid sit sanguis non iam audiendo sed bibendo didicistis p p Sanguis non in manus fidelium sed in ora funditur These books of Gregory are cited by Papists against vs vnder his name though they be iustly suspected to be counte feit in learned Diuines iudgement * * See an answer to these pretended ancient Rites supra c. 14. l l It is now two yeeres and more since Master Euerard hath had this Scedule in his hand vnto which he hath been sundry times importuned to answer but hath not performed * * M. Euerard should haue taken notice that the Apostles were not at this time fully ordained Priests though they had been once sent to preach For after his resurrection Ioh. 20. Christ breathed on them the holy Ghost and said Whose soeuer sinnes yee remit c. whereby hee fully indued them with Priestly power Secondly the Apostles at this Supper were Communicants not Ministers of the Sacrament Christ was then the Priest and Minister onely in that action and therefore the Apostles supplying the place of meere Communicants it followeth that whatsoeuer Christ then commanded them he commanded all Receiuers after them * * If neither precept of eating or drinking belong to the Laiety the Laiety are not at all bound to receiue this Sacrament * * Shamefull vntruth and notorious ignorance See the Appendix num 〈◊〉 item Chamierum de Euch. lib. 8. cap. 〈◊〉 de panis distributione quaestio nulla est nec dubitatur omnibus esse fidelibus distribuendum si qui se bene praeparatos offerant * * Waldensis tom 2. cap. 91. fol. 162. edit Salmant 1557. Prolixe probat ex August Cypriano Bernando bibere spiritualitur intelligendum Caietanusin 3. partem Thom. q. 80. verba Christi Ioh. 6. ad literam intelliguntur ad Manducationem spiritualem * * This answer he contradicteth in his last answer infra vid. A. * * From the proper acception of the obiect onely and not the act the corporall and substantiall presence of Christ in the Sacrament cannot be inferred For spiritually and figuratiuely a man may feed vpon Christs body by faith though his body be not present on earth * * See this answer refelled by Vasquez tom 3. in 3. partem disp 116. Nisi manducaueritis c. Haec verba non tantum reseruntur ad rem ipsam sumptam sed ad modum sumendi cam nam manducate bibite si verba propriè vsur●…entur cuiuis speciei conuenire non possunt Neque enim sanguis sub specie panis bibi dicitur sicut neque corpus sub specie vinimanducari vt optimè