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A15512 A modest briefe discussion of some points taught by M. Doctour Kellison in his treatise of the ecclesiasticall hierarchy. By Nicholas Smyth Knott, Edward, 1582-1656. 1630 (1630) STC 25779; ESTC S102767 83,544 218

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already shewed and in a word he saith that it is Ad summam perfectionem euectus raised to the hight of perfection Innumerable more praises of Religious life I might alleadg out of the holy Fathers but by these already produced the reader cannot but rest satisfied what place Religious men do ho●d in the Ecclessiasticall Hierarchy Let vs returne to S. Thomas 9 In the said Question a. 8. he demandes whether Men be assumed to the Orders of Angels And his resolution is That by grace men may merit so great glory that they may be made equall to Angels according to euery degree of Angels which is as much as to say that men are assumed to the Orders of Angels If Gratia consummata Grace in his full perfectiō can place Men in the same Orders with Angels in the Celestiall Hierarchy we haue no reason to doubt but that a profession and star of life most powerfull for attaining of perfection in grace and charity of this life may suffice to place the professours thereof among the cheifest Orders of the Ecclesi●sticall Hierarchy which is framed to the similitude of that other in Heauen yea seing the end of the whole Hierarchy is the perfection of Charity that profession cometh neerest to the very end and scope of the whole Hierarchy which tendeth most to perfection of our soules consisting in Charity and loue of God without which it importeth nothing to be or not to be of the Hierarchy And therefore S. Paule after he had set downe the Hierarchy of the Church S. Paul 1. Cor. 12. wherein he saith God hath placed Apostles Doctours c. cōcludeth Aemulamini autē charismatameliora let your cheife endeauour be to attaine Charity and other vertues 10 What we haue labored in proouing that Religious as such truly and properly are of the Hierarchy hath not bene so much in regard of ourselues as out of Duty and Gratitude to those Pillars of Gods Church those Counselours and sole Electours of Christs Vicar those whose sacred Roabes signify their ardent charity and ready mindes freely to Sacrifice their life for the good of the vniuersall Church I meane the most Illustrious Cardinals of the holy Roman Church whoso care protecton and sage aduice next vnder God and our Supreame Pastour the Pope haue kept our Church of England in a flourishing state maugre all heate of a long continued persecution For if we restraine the Notion of a Hierarchy only to such as are endued with Order or Iurisdiction those Peeres of Gods Church must be excluded from the Churches Hierarchy noe lesse then Religious men Because the name of Cardinals as Cardinals that is as they are Counsellers and Electours of the Pope signifies neither Iurisdiction nor Order although accidentally as Priests or Bishops they may haue both as likewise Religious men may haue And although a Cardinall hath power in his Church and title yet saith M. Doctour Chap. 10. n. 19. out of Belarmine it is but like to the Iurisdiction of a Parish Priest in his Parish besides that such a power is also of it selfe separable from the dignity of Cardinall as Cardinall whose charge is the vniuersall good of the whole Church But according to the grounds we haue laied out of S. Dennys S. Thomas and reason itselfe to proue that Religious are of the Hierarchy it is euident that the most Illustrious Cardinals as Cardinals are not only of the Hierarchy but haue a most aminent place therein THE SEAVENTH QVESTION Whether by the precedent Questions we haue sufficiently answered M. Doctours Treatise for such points as eyther deserued confutation or required explication 1. I must ingenuously confesse that I haue not laboured to examine all that might haue bene discussed in M. Doctours Treatise But whether I haue sufficiently answered the points by me handled must in reason be left to the intelligent vnpartiall Readers iudgement whom I intreate to consider whether I had not iust cause in my first Question to saie that the Reasons and Authorities by M. Doctour produced for the most part proue against himselfe Wherfo●e in this Question for the Readers ease I will runne ouer all the Chapters of M. Doctours Treatise A suruey of M. Doctours and when any difficulty occurreth point in what Question of mine he may meete with the answere 2 His Epistle in words exhorts to Charity Epistle but how much in deeds he hath by writing this Booke preiudiced Charity the Reader will find in my first Question What he saith n. 12. that Secular Priests are by the deuine Institution gouernours of the Church I haue shewed to be a saying without all ground Question 5. The Church must be gouerned by the Cleargy I grant but I neuer heard that it must be gouerned by the Secular Cleargy May not Bishops and other Pastours in Gods Church be Religious men How then is it the Deuine Institution that the Church must be gouerned by the Secular Cleargy In the same Number M. Doctour saith the Seculars must honour the Regulars as helps S. Paule vseth the word Opitulations 1. Cor. 12. v 28. But he must giue vs leaue to hold that in England Regulars are no more ordained to help Secular Priests then they to help Regulars because all are Missionary Priests equally sent by the Vicar of Christ for the conuersion of soules The literall sence of S. Paul according to good Interpreters is that by Opitulations or Helpes are vnderstood those who helpe others by exercising the works of mercy towards the sicke poore distressed persons S. Th 2.2 q. 184. a. 6. ad 2. Pilgrimes c. S. Thomas applies the word Opitulations to Archdeacons in respect of the Bishop His saying n. 17 That without a Bishop English Catholiks are a stock without a Pastour a spirituall Kingdom without a spirituall King c. which similitudes through his whole Treatise he often and tediously repeates is disprooued Quest 2. where also is confuted that other Assertion of his n. 18. That without a Bishop we can be no particular Chruch and his proofe out of S. Cyprian affirming that the Church is the people vnited to the Bishop c. is clearely answered All that he hath in the same number concerning the necessity of Confirmation without which he saith we are not perfect Christians and the fall of Nouatus is answered Quest 4. 3 For his first seauen Chapters as I imbrace the Doctrine His first seauen Chapters in generall so I cannot but be sory that Articles of Faith and Deuine verities are no better imployed then to vsher a fewe Chapters writen vpon Humane designe Chapter 4. In his fourth Chapter n. 2. he writeth That an Ordinary must haue others to succeed him in the same authority without any especiall new Graunt and that in this consisteth the difference betwixt an Ordinary and a Delegate Out of these words it most euidently followeth that my Lord of Chalcedon is no Ordinary because he hath no successour in his