sacrifice vnder the forms of bread and wine wherin consist's the similitude of Melchisedechs sacrifice Again to deny that Christ instituted and appointed Priest's as his substitutes to offer euen to the end of the world the sacrifice that himselfe celebrated at his last supper were to deny Christ to be a Priest for euer there being no other meanes to establish his eternall Priesthood then by the sacrifice of Priest's instituted by and substituted vnder him Priesthood being but a power or faculty * Hebrae 5. omnis Sacerdos Pontisex est institutus vt offerat dona sacrificia to offer sacrifice which Christ sitting at the right hand of his diuine Father cannot do in his own person sacrifice taken in the proper sense for an outward visible act of supream worship as of necessity it must be taken wherby plainly followeth that whosoeuer does take away Christ his power to sacrifice does destroy his Priesthood also or render it vnprofitable and vseless and to allow Christ improper spirituall and metaphoricall sacrifice only is not enough to make good his Priesthood as to the order of Melchisedech who offered outward sensible sacrifice of bread and wine Neither can Christ in respect of spirituall sacrifice only be counted more a Priest then euery faithfull man or woman that offereth to God contrition of a penitent heart which is an insensible spirituall sacrifice Psalmo 50. Furthermore Melchisedech in meeting Abraham as he returned from the victory ouer the kings and blessing him is a mysterious representation of Christ who meeteth and blesseth his faithfull seruants returning to their Country of Paradise whence their first parent Adam was eiected with the spoiles of the deuill that eiected him lastly Melchisedeck in taking (e) Abraham payd Tithes to Melchisedech as a duty or homage and not for his own person onely but euen for Leui then vnborn and consequently for the whole Priesthood of Leui's stock acknowledging thereby Melchisedech to be Priest and his superior and of all the leuiticall order payment of tithes is a naturall duty which is done to Priests that thereby they may receiue both honour and liuelihood Iacob vowed to pay tithes Gen 28. Moses appointed them Leuit. 27. num 18. and the ancient Fathers proue them to be due to the Church Pastours Namely S. Cyprian Epis 66. S. Hierom. Epis 1 7. S. Austin ser 1 â—â— de Tempore tithe of Abraham is a type of Christ also who can in equity exact as tithe seruice and obedience of all reasonable creatures whom he hath deliuered out of captiuity by the merit of his death and passion CHAR. IV. OF SACRAMENTS THE CONTENTS The Sacraments of the new law by diuine institution are enabled to produce inward grace vnto iustification of life ex opere operato that is through their own outward sensible working They be soueraign remedies against all kinds of spirituall infirmities the Catholick Church the shop that keepeth the medicinall Sacraments Christ the diuine Apoâ—â—ecary no sinner ought to despaire of sâ—luation while he abideth in a shop of sauing remedies which is the catholick Church SAcraments taken in a large generall sense be outward visible ceremonies employed in corporall creatures or elements wherby men as birds of one feather flock together and * Aug. l. 9. Con. FaustuÌ„ cap 11. in nulla inquit religione homines colligantur inter se sine consortio SacramentoruÌ„ id est sine aliquibus caerâ—monijs sensibilibus Et S. Chrysos hom 83. ideo ait Deum nobis dedisse intelligibilia sub sensibilibus quia constamus anima corpore si vero essemus incorporei incorporea etâ—am dedisset dona id est Sacramenta vnite in the profession of some one Religion true or false the worship of a thing that is indeed or counted a God depending necessarily therof Pagans worshipped the sensible elements (a) Through human weaknes and the crafty dealing of the Deuil certaine people haue been brought to that height of madnes as to think and worship for Gods and godesses the four elements namely fire aire water and earth as likewise other parts of the vniuers especially such as conduced to the generation of any thing From hence the vitall spirit was called the God Iupiter fire the God Vulcan aire the godess Pallas and the earth the godess Ceres of their ceremonies ascribing a diuinity euen to the meanest creatures Iews worshipped the true God vnder corporall creatures wherin they vsed their ceremonies but the multitude therof being numerous difficult and greiuous made their Religion a yoke of bondage The society of christian people are deliuered from the Pagans Idolatry and the Iew 's seruitude being called vnto the liberty wherwith Christ hath made them free to serue and worship one true God vnder * Aug. l. 38. c. 9. ae doc Chris l. 19. con Faus cap. 13. Sacramenta inquit mutata sunt facta sunt faciliora pauciora salubriorae a few ceremonies most proper for an agreable exercise both of body and soul being sensible things most cleane in reference to the body and most precious in order to the soul to wit seuen Sacraments (b) The decree of Pope Eugenius set down in the end of the Councill of Florence asserteth seuen Sacraments which catholick assertion the Council of Trent hath defin'd sess 7. can 10. and Caluin l. 4. instit c. 19. confesseth that the opinion of seuen Sacraments is grounded in antiquity and was vniuersally approu'd mysteriously figured in the seuen pillars wisdome hewed out in the building of her howse Prouerb 1. that is which Christ the eternall wisdome hewed (c) According to S. John the Euangelist cap. 19. When the souldiers savv that Jesus vvas dead one of them vvith a speare pearced his side and fortvvith came there out blood and vvater wherby are signifyed mystically all the Sacraments though two especially namely Baptism which openeth the door vnto and the Euchariste which is the end of all the other Sacraments wherfore S. Austin c. 120. in Ioan. infer's that the Sacraments of the new law came from the side of Christ out of his side in the erecting of his Church Also mysteriously represented in Naamans washing himselfe seuen times in Iordan and in the fiue breads and two fishes wherwith Christ fed and satisfyed many Thousands and taken in the strict proper sense they be outward visible signes or rites of inward invisible sanctity and (d) The Council of Trent cast's an Anathema vpon those which shall assert that the Sacraments of the new law do not containe the grace which they signifie or that they be not effectuall instruments Ex opere operato through their own working of the same grace This Catholick assertion is conform to the doctrine of the ancient Fathers in the first Council of Nice which speaking of Baptism say Aquam vides considera viâ—tiâ—tem Dei in aqua absconditam Thou beholdest water consider the virtue of God that lie's hid
Christians in as much as they dayly serue God and haue dominion ouer their concupiscenâ—es declining whatsoeuer inclineth to sin are kings in a spirituall metaphoricall signification and in as much as they daily offer themselues a liuing sacrifice holy and acceptable vnto the diuine Majesty are Preists in a spirituall metaphoricall signification their works so offered being sacrifices in a spirituall metaphoricall signification Sacrifice taken in a speciall and proper sense is (c) Catholick definition of a sacrifice taken in the proper sense an outward oblation of a sensible visible thing by lawfull authority exhibited to God only no other object interuening vnto destruction or reall change of the thing offered in recognition of his supream excellency and dominion ouer all creatures In this Catholike definition of sacrifice are obseruable seuen sundry requisits's necessarily concurring vnto the compleating of a true proper sacrifice 1. Oblation for in euery sacrifice taken in the proper sense some sensible visible thing is offered to God and consequently euery true proper sacrifice is an oblation though * Secundum S. Thomam omne sacrificium est oblatio sed non è contra euery oblation is not a sacrifice in the proper sense for many things were offered in the old law namely brass siluer gold oile which were only sacrifices improperly and metaphorically 2. Outward oblation of a sensible thing for proper sacrifice is an act of heighest worship called by (d) This vsage and practise hath continued warrantable down from the begining of Christian Religion till these tymes Quem penes arbitrium est vis sorma loquendi vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby God is honoured aÌ„d worshipped in respect of his supream excellency in consequence whereof proper sacrifice is the chiefest kind of adoration which consisteth of some externall thing signifying the internall esteem that such as adore haue of the thing adored 3. The sensible thing must be permanent because a proper sacrifice is an exhibition of tribute due to God as king of Heauen and earth but tribute is a permanent during thing as experience teacheth in the payment of tribute vnto temporall Princes which is not a meer locution or other action enduring only for a litle while but brass siluer gold or some other permanent thing that is not flitting as are naked words 4. Oblation instituted by lawfull authority For proper sacrifice if the will of God and his institution were excluded is not an act euen of morall vertue hauing of and in it's self no goodness worthy praise nor worthiness deseruing esteem For example in the old law the slaughter or death of Lambes sheep and calfes was not more laudable then the killing of dogs wolues and hogs nay it had been far less laudable to kill those then these if God had not instituted in the old law sacrifices of Lambs sheep and calues excluding the others Furthermore the death and passion of Christ that was the most excellent and proper sacrifice considered in it self only abstracting from the (e) According to S. John the Euangelist cap. 10. Christ after he had declared to the Pharisies his power to lay down his life immediately added This commandement haue I receiued from my Father command he had from his diuine Father to giue his life for the redemption of the world is not an action of vertue because the death of Christ participated it's goodness and worthiness from the diuine command and his own will and indeed Abraham's willingnes to kill his son Isack who was a type of Christ had been a detestable wickedness if he had not had God's warrantable authority for it who is Author of life and death 5. Exhibited by a lawfull Minister for euery man is not a proper Minister of proper sacrifice but he onely who is by lawfull authority designed ordained and consecrated for that speciall charge and * Hebrae 5. nec quisquaÌ„ sumit sibi honorem sed qui vocatur à Deo tanquam Aaron sic Christ is noÌ„ semetipsum clarificauit vt Pontisex fieret sed qui locutus est ad eum tu es Sacerdos in aeternum secuÌ„dum ordinem Melchisedech no man should take this honour vnto himself but he that is called of God as was Aaron neither did Christ take vnto himselfe the office of High-Priest For he gaue it him that said vnto him thou art a Priest for euer after the order of Melchisedech And though God declared vnto the children of Israel that if they would heare his voice and keepe his Couenant he would make them * Exod. 19. si audieritis voceÌ„ meam eritis mihi in Regnum Sacerdotale gens sancta a priestly kingdom and a holy nation neuertheless they were not all royall Priest's taken in the proper sense but (f) According to S. Hierom. in quaes Hebraicis it was a tradition amongst the ancient Iew 's that down from Noe vnto Abraham the eldest son of each family was a Priest by diuine dispensation but the family of Aaron was invested with priestly dignity long after the institution of the pascall Lamb Exod. 12. and 28. so that in order to that sacrifice the ancient priuiledge granted to the eldest son of the family continued in force only such as descended from Aaron and both Saul and * 2. Paralip 26. 4. Reg. 14. Osias lepra punitus Osias were seuerely reprehended and punishad for attempting to offer sacrifice to which they were not specially deputed If euery priuate man should turn Priest and minister of proper sacrifice such vnnaturall proceeding against the law of God and nature would cause as dangerous and execrable confusion in the spirituall Church-gouerment as in ciuill State-gouerment if euery priuate man should turne king affecting to rule as king howeuer euen such Priest's as assume to themselue speciall and proper priesthood and deny speciall and proper sacrifice acknowledging spirituall and metaphoricall only open a door to the said confusion giuing occasion to euery priuate man to count himselfe as lawfull a Priest as such are being by baptism designed and consecrated to offer spirituall sacrifice and consequently as to the proper function of a Priest which is to * Hebrae 5. omnis Sacerdos Pontifex institutus vt offerat dona sacrificia offer sacrifice there is no distinction between a priuate man so baptised and such Priest's afore mentioned 6. Exhibited to God only because the end and motiue of proper sacrifice which is omnipotency or supream dominion in recognition wherof sacrifice is offered is found in God only although the catholick Church (g) According to S. Austin c. 20. con Faustum c. 21. Though Altars were erected in memory and honour of Martyrs neuertheless it was not the custom to offer sacrifice to Martyrs but to the God of Martyrs erecteth Altars in memory and honour of Martyrs and other blessed Saint's neuertheless she doth not offer sacrifice but to the sole God of both Martyrs and
speaketh of sauing after death it is clear that he meaneth eternall saluation therby Thirdly that by the words The day of the lord shall declare it is vnderstood the day of each souls particular judgment is manifest likewise according to that saying Math. 24. Watch therfore for ye know not what howre the son of man will come that is to say what hower ye shall die and be iudged Again the same Apostle 2. Timoth 4. sayth that there was laid vp for him a crown of Iustice which At that day our lord would giue him a iust Iudg. Yet doubtless he obtained that reward instantly after his death as to essentiall blessedness Lastly that by the word (f) According to S Austin l. de fide operibus the fire of hell is euerlasting against the errour of Origin and the Latin Father 's in the Council's of Florence assert true fire in Purgatory and speake after the same manner of it as of Hell fire and the Current of catholick Doctours teach that the fire of Hell is true corporall fire fire true and reall fire is meant appear's by the Apostles saying That if any mans work burneth for to burne is proper to true fire and as concerning the particles * Jo. 1. vidimus gloriam eius quast gloriam vnigeniti à Patre vbi quasi non est particula diminuens aut faciens comparationem inter veram metaphoricam gloriam sed potius explicat veritatem vt notant S. Patres sic loquendo de Rege dicimus incedit quasi Rex id est vt Regem decet de vâ—ro iusto venit vt vir iustus id est vt decet virum iustum as it were they doe rather affirme then infirme the reality of fire for when S. Iohn sayeth of Christ cap. 1. we saw the glory of him as it were of the only begotten of the Father the particles as it were doe not deny Christ to be the true and naturall son of God the Father but rather affirme that vndoubted truth as all catholick writers doe obserue in their Commentaries vpon that scripture Hereby it is cleare (g) S. Cyprian Epis 52. ad Antonia writes thus T' is not the same thing to be sent to prison and there to remain till the last farthing be pay'd t' is not the same thing to receiue suddenly the reward of faith and vertue and to be clens'd and purg'd by fire after long suffering of grieuous sorrovves for sinnes committed afore that the Apostle held purgation of some soules after they were deuested of their bodies and before their translation vnto eternall life and this the catholick Church calleth Purgatory which name though it be no vsed in holy scripture no more then the words Trinity person and sundry others which are receiued and allowed of by all writers in order to a clearer explicating some misteries of christian Religion howeuer the name Purgatory taken in the sense afore mentioned layeth claime to a large series of Antiquity But seeing that scriptures and * S. Cyprian Epis tota 52. ad Anton Orig. hom 6. in Exod. cum inquit venitur si quis multa opera bona parum aliquid iniquitatis attulerit illud parum tanquaÌ„ pluÌ„bum resoluitur purgatur totum remanet aurum purum .... Hilar. in illud Psal 118. concupiuit anima mea purgatorium vocat indefessum ignem in quo grania sustinentur supplicia per quae animae à peccatis expiantur Aug. l. 2. 1. de ciuit c. 24. ait constare quod spiritus aliquorum fidelium poenas aliquas temporales post mortem patiantur primitiue Fathers doe assert the thing signifyed by the name of Purgatory vêªt videlicet purgation of some souls by suffering of temporall paines in the next life * Aug. quando de re constat de nomine non est conteÌ„ndendum no man can contend about that name without incurring a censure of manifest weakness yet in regard of two states only to which God promiseth eternall life or eternall death that is beatitude or damnation for Purgatory shall cease after the day of generall Iudgment is past both the scripture and the Fathers sometimes doe mention only after death the Paradise of the blessed and the Hell of the damned * De locis seu statibus perpetuis intelliguntur hae scripturae Eccles 11. si ceciderit lignum ad Austrum aut Aquilonem in quocunque loco inciderit sbi erit Item Mat. 25 Jte maledicti in ignem aternuÌ„ venite benedicti possidere RegnuÌ„ which be the two euerlasting states of soules but hence no man can argue an absolute negation of a third place or state in reference to temporall afflictions after death without preiudicing both scriptur's and Fathers as is sufficiently enough proued and though S. Austin Ser. 14. de verbis Domini lib. 10. de peccatorum meritis remissione cap. 20. doth expresly affirme that the catholick faith acknowledgeth two places only vat an eternall kingdome of Heauen or Hell eternall neuertheless by his other writings appeareth plainly that he held the Purgatory of some faithfull soul 's after death and in the cited writing's he denyeth only that the Catholick Church does acknowledge such a third place as Pelagius contended for who taught that children dying without baptism should be saued though they were not admitted into the kingdome of Heauen which errour S. Austin confuteth By the premises is euident that such souls only goe to Purgatory as are liable either to veniall sins or temporall satisfactions corresponding to their sins pardoned in this life as to the guilt thereof both of them importing defects that are inconsistent with the perfection of heauenly blessdeness yet these suffering souls while they endure their painfull afflictions haue something of comfort and refreshment (b) Pope Leo the tenth in his condemnation of Luther's 26. article hath defined that soul 's in Purgatory are assured of their saluation for they know that there is fauour laid vp for them they are certaine of their saluation they loue God with all their power conforming themselues in the bitterness of their afflictions to his diuine will of Iustice they haue confidence in the suffrages and sacrifices of the faithfull vpon earth in order to their deliuerance and are visited by their good Angells that cheare them vp Neither doth it hence follow that their paines are less grieuous for the intensest sorrow is not incompatible with the said refreshments as appeareth by Christ whose grief abounded and exceeded others in intensness notwithstanding the assurance of glory the comfort flowing from his God-head the conformity to the will of his diuine Father and the extream willingness to suffer his death and passion for the Redemption of the world and indeed it is a certaine truth that the anguish and tribulation which a soul endureth in Purgatory * Docent S. Aug. l de euva pro mortuis agenda c. 16. S.
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
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
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