scripturae and comfort of the scripturs may haue hope Rom. 15. although they doe not define and iudge all matters of faith and religion yet they (l) The Apostle 2. Timot. 3. Saith that all scripture is giuen by inspiration from God and is profitable to teach argue correct and instruct in iustice That is according to the ancient Fathers to resiste conuince and condemne false doctrines Wherfore according to the same Apostle ad Tit. l. a Bishop must be vnreproueable embracing the faithfull word and sound doctrine that he may be able to exhort and conuince those which say against it conduce mainly therunto tending specially to christian instruction and erudition besides they stir vs vp to ioyne vertue with faith and with vertue knowledg and with knowledg temperance and with temperance patience and with patience godliness and with godliness loue 2. Epis 2. Pet. which is the consistency and plenitude of the law Scripturs are liud * S. Ambros Epis 19. vocat sacras scripturas fontes viuos qui saliunt in vitam aeternam fountains springing vp vnto euerlasting life but the keeping and dressing of them is cōmitted only to the Church of Christ that was the rock whence they sprāg it is the christian catholick Church taught of the holy Ghost that cōprehēdeth the bredth lenght depth and hight of these heauenly fountaines which is to say it is a speciall prerogatiue giuen to the Church of Christ to interpret infallibly and iuridically the holy scripturs (m) According to S. Hierom Epis ad Paulum S Chrys hom 40. in Ioa. S. Austin l. 4. de doct christ cap. 3. the hardness of holy scrpitures proceeds from the profoundnes copiousnes compendiousnes therof in consequence of which a right vnderstanding of sundry passages of necessary depends of tradition as well obserues S. Austiu l. de fide oper and S. Hierom in his scripture prologue ingeniously confesseth that he could not vnderstandand the holy Prophets Isaias Ieremy and Daniel again S. Irenaeus l. 3. cap. 7. Orig. in explic Epis ad Rom. and S. Austin l. de fide oper cap. 14. confess with one accorde that S. Paul is hard to be vnderstood and especially in regard he vseth frequent hyperboles which proceeded from the vehemency of the spirit that guided his pen. which profoundness of misteries plenteousness of senses shortness of sentences haue rendred obscure hard and intricate as plainly appeareth by the holy writers of the old law namely Isay Ieremy Ezechiel Daniel and of the new law Saint Paul especially according to the testimony of Saint Peter 2. Pet. 3. wherein he speaketh of his writings thus * S. Irenaue l. 3. cap. 7. scribens de Haereticis testatur Paulū hyperbolis vti frequenter propter impetu spiritus qui in ipso fuit Idē sentiūt Origines explicat Epistolae ad Rō Aug. de fide operibus cap. 14. 15. our Brother Paul in all his Epis mentioneth things in which Epistles some things are hard to be vnderstood which they that are vnlearned and vnstable wrest as they doe also others scripturs vnto their own perdition for further proofe of this catholick assertion may be alledged the perpetuall contention between one sectary and an other concerning the interpretation of scripture Texts in reference to controuersies of faith for example from the words This is my body Luc. 22. Lutherans doe argue the true and real presence of Christs body in the Sacrament together with the substance of bread contrariwise Caluinists infer a meer figure of Christs body Anabaptists deduce out of the commission Christ gaue vnto his Apostles Math. 18. goe and teach all nations baptizing them in the name of the Father c. That baptism ought not to be administrated but to such as are de facto apt to receiue instruction And the Arians misinterpreting that saying of Christ Io. * Apud S. Joan. dicit Christus Pater maior me est alibi ego Pater vnum sumus Posterior textus explicatur ab Arianis de vnitate consensus conformitate voluntatū My Father is greater then I denied his Godhead the holy scriptures are a great light of christian doctrine for they are the dictates of the holy Ghost yet not sufficient enough to let vs see the way to euerlasting life vnless they be set on the cādlestick of the * Vt luceat omnibus qui in domo sūt Mat. 5. Church it is not the same thing to be a light and to enlighten a light vnder a bushell is a light and shineth there howeuer it doth not giue light to all that are in the house but when it is put on the candlestick Math. 5. euen so the scripturs light put vnder a bushell that is vnder the interpretation of priuate wits continueth a shining light in it selfe neuertheless doth not enlighten vnto euerlasting life but when it is put on the candlestick of infallible authority proper to the Church of Christ Again the scripture is a booke written within and on the backside Apoc. 5. the outward writing is the letter that killeth the inward the spirit that giueth life 2. Cor. 3. as the soul quickneth the body (n) S. Austin ser 70. de tempore expounding the sacred Text Epis ad Cor. the letter killeth the spirit quikneth If saith he thou follow the true sense of scripture which is the spirit that giues life to the soule it will bring thee vnto saluation but if thou shalt neglect the true sense adhering to the outward letter presuming the true sense to be therein it will often tymes lead thee into errour And according to Tertul. l. de resur carnis Heresies spring vp in regard the scriptures are misinterpreted And he speaking of S. Pauls Epistles affirms that it ought not to seem a hard thing or any way strang that from thence errours should arise since heresies must be 1. Cor. 11. which notwithstanding would not be if the scriptures were interpreted aright Heresies must be not becaus God hath appointed that they should be but because he permitted that they might be and mans free will together with pride and malice makes them to be against Gods positiue will howeuer the supream prouidence from euil heresies draws good things soe the spirit or sense of the scriptures quickneth the letter but to come vnto the spirit of necessity there is required the opening of the booke which the Church onely can doe trusted with the key of authority that openeth it wherfore in as much as many men down from the begining of christianity to these times haue adhered rather to the letter then to the sense of scripture and thence cut out vnauthorized interpretations of their own many heresies haue sprung vp to the distruction of infinit souls wherof Christ prophesying said heresies must be He fore saw that euen of such as were incorporated into his Church would men rise * S. Cypri Epis 55. ad Cornelium Nec aliunde
is to crush heresies in the bud suppress schims preuent scandals and to preach the Gospell of Christ vnto saluation to euery one that belieueth To this intent and purpose I haue imployed my endeauors Hovveuer some may conceiue that the ayme of this Theology leuel's at M. r VVhites Theology because their foundations are as opposit as the ends of a Diameter are ouervvhart and cross this Theology being built on the diuine Dictates vvhich Christ left vnto his Apostles and their Successors in Church-Gouernement vnto the sauing of souls but his Theology contrarivvise is built on the Digbean Peripateticks vvhich heathen Philosophers left to their scholes vnto the exercising of mens vvits and as the foundations so the doctrines ex Diametro differ Yet I set them not dovvn because the principall heads thereof Jonas Thamon hath learnedly set forth and expressed to the life and vvhat of that kind hath issued from the excellent Latin pen of Dr. Pugh euidence his learning vertue and zeale against impious nouelties but that vvhich ought to haue fulnes of vveight vvith the good and vvise Belieuers in order to an abhorrence from Mr. VVites nevv notions is because a famous Vniuersity hath censured and the sea Apostolick condemned his Tenents Hovveuer the Cheif design of my vvriting these holy Characters is to benefit Missionaryes and if I may arriue to this I shall esteeme my selfe most happie vvho am Sr. Yr. most affectionate Brother and humble seruant GEO. LEYBVRN APPROBATIO LIber hic cui titulus Sacri Characteres c. Anglicè ab Exim viro D. GEORGIO LEYBVRNO S. Theologiae Doctore compositus nihil habet fidei aut moribus dissonum sed vndique spirat sanam doctrinam cum pietate coniunctam Quapropter magno cum fructu praeli beneficio diuulgabitur Datum Duaci die 23. Augusti 1662. MATTHIAS GERTMAN S. Th. Doctor Professor ac in vrbe Duacena librorum Visitator Censor APPROBATIO NOs in fra-scripti ingenti cum voluptate per legimus librum cui titulus Holy Characters c. ab Eximio Domino D. GEORGIO LEYBVRNO Sacrae Theologiae Doctore ac Collegij Anglo-Duaceni Praeside elaboratum in eo nihil inuenimus fidei vel boâ—â—is moribus diffonum quinimò ex firmis Sacrae Scripturae Conciliorum ac Sanctorum Patrum authoritatibus fidem orthodoxam dilucidè ostendit reiectis vanis speculationibus ac questionibus superfluis vocumque profanis novitatibus opinionibus falsi nominis scientiae quam quidam promittentes circa fidem exciderunt magno ingenij acumine stylo eleganti methodoque subtili ac nervosa profundè investiga tur clarè resolvitur ac clucidatur perspicuè adeo vt qui his duntaxat facâ—is Characteribus munitus fuerit abundè habeat quò Sectariorum ac Novatorum praestigias ex vano in Theologiâ philosophandi genere inductas detegat ac devitet populumque fidelem genuinam fidei Catholicae veritatem mira cum facilitate edoccat quapropter ad communem popularium nostrorum vtilitatem luce publica dignissimum censemus Duaci in Collegio Fratrum Minorum Recollectorum Anglorum hac 16. Augusti 1662. F. BERNARDVS A S. FRANCISCO S. Theol Lector F. IOANNES A S. CRVCE S. Theol. Lector APPROBATIO PErlegi librum cui titulus Holy Characters c. Anglicè ab Eximio D. ac M. nostro D. GEORGIO LEYBVRNO Sacrae Theologiae Doctore Collegij Pontificij Anglo-Duaceni Praeside conscriptum paruum quidèm mole sed virtute magnum vtpote qui omnia Catholicae fidei mysteria clarissimè enucleata praecipuasque quaestiones Orthodoxos inter vel manifestos vel occultos haereticos controucrsas solidissimè diremptas mirabili planè breuitate perspicuitate complectitur in eo vbique relucet singularis ab omnibus agnita Authoris eruditio Pietas in Sedem Apostolicam obseruantia qui memor se sapientibus insipientibus debitorem hoc in opere ita paruulis in Christo lac potum id est Christianae fidei rudimenta propinauit vt in eo nec maximi solidum cibum eruditas in quam Theologicarum controuersiarum veritates desiderarent In opere ea est sermonis claritas vt etiam infimos admittat ea materiei sublimitas vt etiam summos exerceat ea rerum varietas vt illud planè credam Controuertistis Praedicatoribus Confessarijs Catechistis Orthodoxis omnibus Heterodoxis Anglis vtilissimum nec vtilissimum tantum verumetiam hac tempestate Nouitatum auidissimâ paenè necessarium Quapropter opto vt quamprimùm fieri possit liber hic magno rei Catholicae commodo in lucem emittatur Datum Duaci in Collegio Anglorum die 23. Augusti 1662. IOANNES WARNERVS S. Theol. Professor A TABLE Of the Characters contained in the first Book CHar I. Of God pag. 1. Char. II. Of Adam p. 6. Char. III. Of Originall Sin p. 10. Char. IV. Of the Virgin Mary p. 16. Char. V. Of the son of the Virgin Mary p. 25. Char. VI. Of the name of IESVS p. 28. Char. VII Of the name of Christ p. 34. Char. VIII Of the Cross of Christ p. 39 Char. IX Of Adoring the Cross p. 45. Char. X. Of a Christian p. 55. Char. XI Of a Christian persecuted for Christs sake p. 61. Char. XII Of Christian faith p. 67. Char. XIII Of a wit-belieuer p. 74. Char. XIV Of a singular Doctor p. 78. Char. XV. Of Christian Hope p. 85. Char. XVI Of Christian charity towards God p. 89. Char. XVII Of Charity towards our Neighbour p. 94. Char. XVIII Of Gods Charity to Man p. 99. Char. XIX Of Gods Charity in laying his commandements on man p. 106. Char. XX. Of Predestination Or Election to the kingdom of Heauen p. 112. Char. XXI Of Reprobation p. 121. Char. XXII Of Christs Charity to man p. 127. Char. XXIII Of vertue is generall p. 254. Char. XXIV Of Wisdome p. 238. Char. XXV Of Iustice p. 243. Char. XXVI Of Temperance p. 252. Char. XXVII Of Fortitude p. 258. Char. XXVIII Of sin in generall p. 263. Char. XXIX Of Pride p. 274. Char. XXX Of Couetousnes p. 281. Char. XXXI Of Vsury p. 290. Char. XXXII Of Luxury p. 301. Char. XXXIII Of Envy p. 315. Char. XXXIV Of Anger p. 322. Char. XXXV Of Gluttony p. 326. Char. XXXVI Of Slothfullnes p. 331. Char. XXXVII Of a Missionary Priest p. 335. A TABLE Of the Characters contained in the second Booke Char. I. Of Sacrifice in generall pag. 1. Char. II. Of the Sacrifice of the Bucharist or Masse p. 9. Char. III. Of Melchisedech p. 37. Char. IV. Of Sacraments in generall p. 44. Char. V. Of Church-ceremonies p. 51. Char. VI. Of Baptisme p. 67. Char. VII Of Confirmation p. 85. Char. VIII Of the Euchariste p. 96. Char. IX Of Communion in both kinds p. 117. Char. X. Of Penance p. 134. Char. XI Of Contrition p. 144. Char. XXII Of Confession p. 156. Char. XIII Of Satisfaction p. 166. Char. XIV Of Indulgences p. 180. Char. XV. Of Purgatory p. 208.
that will prefer heauenly enjoyments before wordly pleasures ought to flye from the crafty dealings of the flesh as from a serpent lion or tyger CHAR. IV. OF THE VIRGIN MARY THE CONTENTS The Virgin MARY Mother of God Mother taken in the proper sense her maternity did not prejudice her virginity nor originall sin her conception which by diuine dispensation was immaculate the power of her Intercession vnto saluation to euery sinner that humbly seeketh vnto her THe Virgin MARY was the Royall Stemm (a) Isaias cap. 11. prophesied that there should come a rodde forth of the roote of Iesse and that a flower should grow out of his roote Where according to the ancient Fathers the Prophet meant by the rodde the Virgin MARY and by the flower her diuine son IESUS that sprung from the root of Iesse and from her root sprung the fairest branch of man kind For she was the woman * Gal. 4. misit Deus Filium suum factum ex muliere of whom the Son of God was made man whence arised her most excellent title of mother of God And Saint Elizabeth was not more truly the mother of S. Iohn Baptist then the Virgin Mary was Gods mother mother taken in the proper sense hauing all necessary requisites to a true maternity For the body that the son of God assumed was made of her and by her disposed to the reception of the reasonable soul that informed the said body also she cooperated to the vniting of that soul to the said body and bore to the world the singular person Christ God-man and man-God which was sufficient enough to inuest her in the eminent title of mother of God mother taken in the proper sense For to furnish all essentiall requisites to the making of Christ namely his diuine nature personality and reasonable soul are not necessarily required to make her maternity For if a mother could not be truly the mother of her son vnless she should furniâ—h whatsoeuer is essentiall to a son it would plainly and evidently follow that S. Elizabeth was not the mother of S. Iohn Baptist nor any other woman the mother of her child since a child essentially requires a reasonable soul that is not produced by the mother but created by God alone To declare how the son of God was conceiued of the Virgin Mary lies not within the reach of a naturall vnderstaÌ„ding the nuptiall conjunction of diuinity and humanity in the vnity of his diuine person was the diuine work of the holy Ghost in an admirable and vnexpressible manner howeuer it may bee illustrated thus (b) S. Greg. Thaumat l. de Incarn vseth that similitude vnto illustrating the manner of Christs Natiuity Naturalists haue observed that the shell fish which bringeth forth a precious stone called an vnion when the time of breeding comes naturally desirous of conception opens its mouth to receiue the dew descending from Heauen which afterwardes toucht by a heauenly lightning contracts that precious body of stone named vnion through the cooperation of the same shell fish The Virgin MARY is the pure shell the heauenly dew the son of God that descended from heauen into the Virginall wombe the heauenly lightning the holy Ghost that descended vpon the Apostles in form of lightning and fiery tongues at Pentecost the touch of the said lightning the diuine operation of the same holy Ghost in vertue wherof together with the concurrence and cooperation of the Virgin MARY the son of God contracted a precious body iustly named an vnion for he made one of two vnited Iuda and Ephraim the Iewes and the Gentiles demolishing the midle wall of the partition namly the old law that caused the diuision between them As in the Conception of the son of God the Virgin Mary was like the aforementioned shell fish so in his Natiuity she resembled a royall bird that in bignes little exceeds a sparrow and in colour represents the skie with some encrease of white and purple it sings amongst the low and humble reeds builds its nest of thornes vpon the sea brings forth its young ones in winter * Dies Alcionides and during the time of breeding the whol Ocean is quiet and calme The Virgin Mary is the royall bird in humility little and whom celestiall graces beautified with an aduantage of naturall gifts she sung amongst the low and humble reeds of a poor Cottage Behold the hand maid of our lord made her cradle of a thorny manger brought forth her diuine son the 25th of December and during the time of her trauelling with child (c) The Euangelist S. Luke cap. 2. writeth that it happened in those daies there came a decree from Augustus Cesar that all the world should be enrolled the whole world did obedience to Augustus Cesar acknowledging his soueraignity in a full enjoyment of peace As in the Conception of the son of God no human seed did interuene to diminish the sanctity of the Virgin Mary so in his Natiuity no vncleaues did occurr to prejudice her Virginity he went out of her pure wombe as the sun out of a bright morning he did not force his passage to a breach of the Virginall seal that as before so after his miraculous birth continued seal'd the Virgin Mary was the * S. Hierom. aduersies Iouianum haec Virgo Maria est inquit porta Orientalis Ezechiel c. 44. semper clausa per quam sol iustitiae PoÌ„tifex noster secundùm ordinem Melchisedech ingreditur egreditur Orientall door that gaue ingress and egress to our high Priest and still remained shut And though to her Conception concurred human seed notwithstanding by a diuine dispensation she was deliuered from all vncleanes and Originall infection which defiled the Conceptions of all others descending by the interuening of human seed from the race of Adam Quicksiluer infused into any whatsoeuer vessell of Gold siluer Iron c. saue a vessel of pure glass break 's throw it Originall sin is the quick siluer that broke all the vessells of human nature saue that of the Virgin Mary who was the vnbroken vessell of pure glass And it was necessary that she should be so * Eccl. 3. Pater sine honore est dedecus filij for a mother without honour is the dishonour of her son Neither was it probable as to the light of reason that she who in her eternall predestination was foreordain'd to be the mother of God should be made in her Conception an example of diuine wrath or who by an eternall decree was appointed to fight the infernall serpent and bruse his head should at any time be enslaued by sin wherof the serpent is sole author (d) S. Andrew the Apostle said as t is related in his history that as the first man was made of pure earth so it was necessary that Christ should be born of a pure Immaculat Virgin Besides sundry Popes haue named the blessed Virgins Conception Immaculate thereby ascribing to
of Christian charity towards our neigbour is that it cannot be idle nor fall away and in Heauen it encreaseth CHarity towards our neigbour is a diuine loue deriued from the loue of God as a copy drawn from the originall * S. Greger ait quod per amorem Dei amor proximi gignitur per amorem proximi amor Dei nutritur Yet as the loue of God causeth loue to our neigbour so this doth nourish that passing from and for God vpon our neigbour in consequence of which both loues are reciprocally necessary to each other their consistency depeuds of their vniting together neither of them is loue to blessednes if diuided As God in the creation of time blessed the first day that was one only and is not said to haue blessed the second which made two that being a number of diuision so he blesseth the loue exhibited to himself and to our neighbour for his sake if vndiuided and one only * Aug. l. 4. confess c. 9. Beatus qui amat te amicum in te inimicum propter te he is blessed that loues God for himself and for and in him his neighbour Wherby it is plainly euident that the loue of such as loue by reflexion on worldly aduantages only or principally do not tend to blessednes which is the centre of charity towards our neighbour nor freindship is a right scoare to loue vpon if it be not with conformity and subordination to the loue of God * Mat. 5. qui facit solem oriri super bonos malos pluit super iustos iniustos who as he maketh the sun to arise on the euill and the good and sendeth raine on the iust and vniust so commandeth loue not only to freinds but euen to enemyes these as well as the others being our neighbours * Aug. in psal 115. tom 8. omnis homo inquit est omni homini proximice for each man is each mans neighbour neither is their any thing that makes a Christian * Secundum S. Chrysost nihil est quod sic Deo similes facit vt malignis laedentibus esse placabiâ—â—m so like to God as to loue them that curse him to do good to them that hate him and to pray for them that hurt and persecute him besides in an enemy is the image of God a possibility of iustification to life and capacity of blessednes which are the chief inducements to charity towards our neighbour Hence is euidenced that because the Image of God the possibility of iustification to life and the capacity of blessednes are proper to all men as well others as our selues pesants as kings foes as friends therefore we are bound to loue and respect all a like our neighbour as well as our selues poore as rich foes as friends for there is no iust difference where the true loues motiues are the same The praise and eminency of charity aboue the vertues of Hope and faith though all three are necessary to saluation consist's in the continuance therof after the enjoyment of blessednes the other two falling away and ceasing A Christian soul that shall depart out of this life in charity shall euer keep it in the kingdom of Heauen for charity neuer falleth away or wanteth the acts which are proper vnto it nay the blessed souls now loue * Aug. in Psal 91. si amamus inquit quem non videmus quomodo amaturi sumus cum viderimus more perfectly God whom they see then when they saw him nor and rejoyce in the glorification of the good through mercy * Psal 57. laetabitur iustus cum viderit vindictam Lucae 18. an inquit Deus noÌ„ facit vindictam electorum suorum clamaÌ„tium ad se die nocte and the punishment of the wicked through iustice Also they loue their neighbours more intensly for charity (a) The Apostle teacheth that charity neuer falleth away the prerogatiue of this diuine vertue is that it cannot be abolished in Heauen or cease from the exercise of its own proper innate actions which it had on earth and these it performes in a far higher degree of perfection according to S. Austin l. de cura pro mortuis c. 14. and S. Hierom. increaseth in Heauen whence by necessary consequence followeth that they intercede for their freinds on earth intercession or praier for freinds being the necessary office or act of charity and idle (b) S. Gregory hom 30. super Euang. teacheth that the loue of God is neuer idle if it abstaine from working it is not loue And l. 4. dial saith that exhibition of worke is the tryall of loue charity acting nothing is not charity neither in reason can it be objected to the blessed want of * S. Gregor l. 4. Dial. cap. 33. quid est quod ibi nesciunt vbi scientem omnia sciuÌ„t Loquitur de sanctis in coelo qui clarè intuentur diuinam essentiam knowledg who perfectly know and see him who knowes and sees all things Besides Abraham after his death though then he was not admitted into the kingdom of Heauen had knowledg of Moses and the Prophets books which he neuer saw while he was on Earth and the holy Prophet Ieremie (c) The holy writer of the Machabies 2. cap. 15. affirmes that Ieremy the Prophet dead afore prayed much for the people and Citty of Ierusalem As to this and other books of the Machabies S. Austin l. 18. de ciuit Dei auerres that though they be not comprehended in the Canon or Catalogue of the ancient Iews nenertheless the Catholick Church euer held them as Canonicall also the third Council of Charthage whereof S. Austin was a member counteth the books of the Machabies in the number of diuine Scriptures and for such they are set down in the Decree of Pope Gelasius in a Council of 70. Bishops after his death did pray much for the people and holy city of Ierusalem neither doth such intercession derogat from Christ it being effectuall only through his merits nor can it be displeasing to God * Psal 136. nimis honorati sunt amici tui Deus who will be honoured in his Saints and who promised protection to the Citty of Ierusalem * L. Reg. pretegam inquit Deus hane ciuitatem propter me seruuÌ„ meum Dauid for his own and his seruant Dauids sake CHAR. XVIIJ OF GODS CHARITY TO MAN THE CONTENTS God is an infinite louer of mankind desireth on his part to bring all men to saluation which is the end of their creation Gods will to saue on his part doth not take away free will on mans part life and death good and euill is put before man he can stretch out his hand to which he will God doth not necessitate him to either of both man of himself works euill vnto damnation and God furnisheth meet helps to doe good vnto saluation neither Pharaoh nor Esau had been rejected
only but also for the sinns of the vvhole vvorld whereby is meant according to the interpretation of the Council of Trent sess 6. c. 3. not the elect onely but the reprobat also being the whole world importes both the one and the other kind of men a Sauiour of the whole world notwithstanding that the greatest part thereof through obstinat perseuerance in rebellion against his diuine grace will not be saued but Christs charity to saue infinitly exceeds the zeal that any temporall Prince euer shewd in gouerning his people for Christ did not only make a law to saue but also dyed for the establishing and conseruing it as to sauing the whole world which no earthly Monarch euer did as to gouerning his people furthermore Christ left necessary expedients through the merits of his death whereby euery one come to yeares of discretion might come to the knowledg of this sauing law vnless such as should be (e) The ancient Philosophers were vnexcusable because though they knew God neuertheless they did not glorify him according to their knowledge vnexcusably negligent of the helps mercifully giuen them to that end and purpose CHAR. XXIIJ OF VERTVE THE CONTENTS The property and nature of true vertue is that it cannot be vsed amiss as star's in the night so vertue in aduersity clearly shineth the supream prouidence suffered holy Iob and Toby to fall into tribulation that they might be an example of vertue vnto imitation Four kinds of Cardinall vertues described VErtue taken in the morall seuse is a good disposition or inclination tending to the exercise of honest laudable actions conformable to the dictates of reason * Aug. virtus est quae rectè viuitur nemo malè vtitur no man can vse it amiss in regard its naturall property is to bring forth good fruit to make * Aristot 2. Ethic. virtus est qua bonum facit habentem opies bonum him good that enjoyeth it and to flourish for euer As the plant called * Maior colleg 20. meminit herbae semper viuae the herb of life is neuer preiudic'd through cold heat drouth or moisture but all waies continueth in a fresh liuelynes without withered leaues so * Uirtus aeternum viuens vertue beareth vp and florisheth in the midds of trobles and miseries for as the brightnes of the sun obscureth greater lights so the power of vertue ouercometh the greatest affliction and indeed as starrs doe not shine but in the night so vertue maketh the greatest shew in aduersity which is the triall thereof The vertue of holy Iob and Toby lay as it were hid in darknes while they continued in prosperity but after they fell into misery put as it were on a publick stage euidently appeared fire encreaseth with the blasts of wind that presse it and vertue with the fire of tribulation that tryeth it Again when the good Christians of the primitiue Church were racked tryed by reproches and scourgings by bands and impri onments stoned howed a sunder slaine with the sword then the greatnes of their vertue gaue clear euidence of their loue to God the desire of heauenly things and their contempt of the world hereby t is plaine * S. Gregor l. moral aduersitas est probatio virtutis nō indicium reprobationis that aduersity is no argument of Reprobation it being the proofe of vertue vnto saluation and piously endured is a manifest token of godlines vnto imitation For truly there is no man so sensless but beleiuing the old Testament will receiue comfort in sicknes or other corporall infirmities when he shall call to remembrance how patiently that great seruant of God holy Iob endured his grieuous vlcers and how cherfully * Sacra Scriptura refert quod ideo Deus permisit vt illius modi tentatio eueniret Tobiae vt posteris daretur exemplum patientiae eius S. Iob. the noble Toby especially beloued of God bore the loss of his sight Neither is any man so void of reason if he beleiue the new Testament but will suffer with ioy reproches contumelies the spoiling of his goods for Christs sake when he shall piously consider how cherefully the primitiue Saints of the new Testament endured stripes prisons banishments gibbets swords saunces kniues and all sort of cruell torments for the same cause The cheif heads of morall vertue be four which in respect of their eminency are named Cardinall vertues for example wisdome Iustice Fortitude and Temperance Zorostrates taught that the soul had wings and being asked of his schollars how they might get flying souls he bid them water the wings therof with the water of life and being demanded again where that water might be had he replyed darkly after his wonted manner saying the Paradise of God is watered with four riuers and that they might draw from them water of life By the four riuers of Zorastrates S. Ambr. * S. Ambro. l. de paradiso allegor per quatuor flumina quorum meminit Zorostrat intellexit quatuor virtutes Cardinales vnderstood the four Cardinall vertues which be wells of water that spring vp vnto euerlasting life But the sour riuers which are said to haue their springs in the terrestiall paradise be Ganges Nilus Tigris and Euphrates The first wherof in as much as it brings forth gold the Prince of Mettals and the Carbuncle the best of precious stones expresses wisdome which is the queen of sciences and all knowledg The second for as much as it watereth the land of Egypt against the violent heats of the sun represents temperance the innate propertie wherof is to suppress the fire of carnall lustes The third namely Tygris in regard of its swift and rapid waters which cast down strong fortresses represents fortitude that ouercomes the hardest difficulties The fourth that is Euphrates because of its fruitfull fecundity is a symbole of Iustice that furnishes human society with a great aboundance of good fruits through the true exercise the rof CHAR. XXIV OF VVISDOME THE CONTENTS Whosoeuer findeth true wisdome getteth a treasure of all good things a wise man indeed loueth vertue and hateth vice reuerenceth the best antiquity and detesteth prophane nouelties embraceth sobriety and escheweth curiosity affecteth knowledge of profitable and seeketh not after science in many things WIsdome is an armour * Rom. 13. armatura lucis sapientia Sap. 70. proposui pro luce habere eam sapientiam scilicet of light which deliuereth from darknes of error enableth to wrestle against flesh and blood and to resist spirituall wickednes in the defence of truth She is a light in as much as she furnisheth knowledge vnderstanding and counsell Prouerbs 20. and an armour in regard a man truly wise (a) Salomon Sap. 7. calleth wisdom the mother of all good things and prefer's her to scepters and throns and counteth riches nothing in comparison of her receiueth together with wisdome an army of good things and treasures of heauenly graces
in Purgatory are shortned through the fasting praying and almes deeds of the faithfull on earth and moreouer saith ser 66. in Canti that the same happy souls perceiue the prayers and sacrifices of the liuing by the mediation of Angels which comfore them to temporall punishments due to their sins committed when they liued on earth may receiue refreshment vnto shortning of their painfull accounts S. Bernard writeth in the life of S. Malachias that this holy monck had so great an abhorrence of the wicked courses which a certain sister of his own imbraced that he made a vow neuer to see her in the flesh But saies S. Bernard she being remoued out of the body he was freed from his vow and whom he detested to see in the flesh (g) S. Austin l. de cura pro mor. c. 10. assertes apparitions of souls departed Jf vve shall ansvvere saith he that such apparitions vvere false vve shall seem impudently to contradict sundry faithfull vvriters and euen the sense of such as attest they haue seen them Other ancient Fathers and S. Bede especially affirm that such apparitions haue been alwaies counted amongst diuine 〈◊〉 racles besides Moyses and Elias truly and really appeared in 〈◊〉 Transfiguration of Christ and the true Samuell 1. Reg. according to the common opinion of orthodox writers appeared to Saul whereby is euidenced the impudency and manifest weaknes of those who name such apparitions old wiues tales saw in spirit for in a dream he heard a voice that said vnto him thy sister is in the court before thy door and hath receiued nothing of nourishment for the space of thirty daies wherwith being raised from sleep he apprehended suddenly the meaning of the vision and computing the time of her want of food with the time he had omitted to offer for her the sacrifice of mass he foūd the number of daies to be the very same then he saith S. Bernard that hated the sins but not the soul of his sister began againe to offer for her refreshment the heauenly bread of the altar the sacrifice wherof he had omitted during thirty daies afore and not in vain according to the same S. Bernard for a very litle while after he saw her before the doore of the Church clothed in a mourning weed yet not suffer'd to enter in and perseuering in his great work of piety saw her afterwards in a whitish habit admitted into the Church but not admitted to touch the Altar at lenght in a third vision he saw her inuested with a faire whit garment together with sundry others clothed in white robes which gaue euidence of her deliuerance out of the bitter afflictions which she had endured in Purgatory Wherby appeareth how much * Iacob 5. assidua iusti oratio multum valet the prayer of a just man auaileth if it be feruent truly the kingdom of God suffereth violence and the violent take it by force Mat. 11. The extream feruor of S. Malachias piety as it were by force opened the gates of Heauen to his distressed sister whoobtained through the constant violence of his prayers a speedy enjoyment of hlessednes that was before denyed to her own merits CHAR. XXVJ OF TEMPERANCE THE CONTENTS Temperance is a bridle to the flesh wherby it is hindred from formenting of disquietnes and trouble to the mind the property of temperance is to purge out of mans body the malignant humours which tend to the preiudice of his soul human flesh is the euill seruant that requireth whipps correction and employment the rebellion of the flesh comes of idlenes and disorder many good fruits proceede from abstinence which is the daughter of temperance TEmperance is a morall vertue that enableth the soul to bridle the body as a bitt is put into the mouth of an horse that he may obey the rider so temperance is the bodyes bitt vnto obeying the soul in regard it suppresseth the iust of the flesh that foments disquietnes and trouble to the mind As God through wisdome hath form'd and tempered man in measure number and weight Sap. 11. disposing sweetly the members euery one of them in the body with proportion decency and order so through temperance he hath ordered him in measure number and weight moderating all his affections therby that he be not caried about with inordinat lustes of the flesh Astrologers teach that the planet called Mercury raignes in the house of the sign named Virgo and ruleth ouer the sign Gemini the two twins temperance is like this planet for in the House of Virgo she keepeth her Court that is to say virginity is the certain token and chief habitation of temperance again she beareth rule ouer Gemini viz the senses of the body which are two eyes two eares two nostrills c. as twins borne at one birth and committed to the care iurisdiction and gouernment of temperance it being proper to this vertue to obstruct the wanton waies of wickednes wherto the senses lead The only daughter of temperance and nurce to all other morall virtues is abstinence which coueteth nothing but what is consonant to the light of reason and rejecteth all things tending to the prejudice either of the body or soul a For it driueth out malignant humours vnto keeping the body in health purgeth away the leauen of originall concupiscence vnto preseruing the soul in sanctity and as hunger forceth a wolfe out of the wood he lurks in so it chaseth the diuid out of the soul he lodgeth in although no man in Iustice can destrov his own flesh neuertheless in reason he ought to keept it vnder * Hieron nihil magis aestuaet quā iuueniles medullae vino dapibus inflamatae For when it is inflamed through much aboundance of wine and meat it is like to a wild vnruly horse and cannot be tamed but with the bridle of abstinence The flesh is the euill seruant * Eccles 33. seruo maleuolo carni tortura compedes mitte illum in operationem ne vaeet that needs whipps correction and work lest it grow idle seek liberty become insolent and breed much sorow truble and vexation the fatter any ground is the more thistles it breedeth euen so the flesh the more it is pampered vp with dilicacies the more desires it bringeth forth to the (b) Boetius saith that we haue exceeding great need of integrity and honesty because we can doe nothing out of the sight of the judge that seeth all things and S. Bernard exhorteth us to reuerence our Angell in euery corner and forbiddeth to do that thing in our Angels presence which we dare not attempt in the presence of him or any other man disquieting * S. Pet. 2. obsecro vos abstinere a carnalibus desiderijs quae militāt aduersus spiritum of the spirit He saith Salomon that delicatly bringeth vp his seruant the flesh from youth at lengh it will become disobedient Besides such as from youth be delicatly nourished celebrat
reason lay claim to that passage as a proof of their forbidden doctrine in order to communion in both kind's in regard they deny that any part of the said chapter of S. Iohn is meant of sacramentall eating or drinking lest by assenting thereto they might be forced to grant Christs reall presence in the Sacrament which the chapter plainly declares if it shall beare an interpretation of sacramentall eating and drinking Howeuer the precept so interpreted doth not euince communion vnder both kinds to be enjoyned of necessity in order to each Christian in particular since according to scripture vsage the particle * Julius Paulus insignis Jurisconsultus ait comparatum esse vt coniuncta pro disiunctis accipiantur Di gestis de verborum significatione l. saepe And is frequently taken in a disiunctiue sense only For example S. Peter Act. 3. sayes Siluer and Gold haue I none where the particle And is taken disiunctiuely the true meaning thereof being Siluer or gold haue I none In like manner it is written Exod. 21. He that smiteth his Father and Mother so it is read in Hebrew shall die the death Where And is taken for or Again Math. 20. it is said by thy words thou shalt be iustified and by thy words thou shalt be condemned Where likewise the particle And is taken disiunctiuely for Or and Aristotle also taketh And in the disiunctiue sense when he defineth Nature to be Authour or cause of motion and rest all his interpreters vnderstanding the particle And in that definition to signify Or and truly by the latter particle And in the cited passage of scripture vêªt videlicet Except ye cate the flesh of the son of man and drink his blood See doubtless was meant Or as doe plainly demonstrate other word 's of Christ there set down wherby he explaines that precept saying v. 47. I am the bread of life v. 50. This is that bread that came down from Heauen If any man eate of this bread he shall liue for euer and the bread that I shall giue is my flesh which I shall giue for the life of the world Whereby is plainly euident that Christ did ascribe the effect of this Sacrament as common alike to the bread alone and to the bread and wine ioyntly Howeuer sectaries haue nothing of aduantage if the latter particle And in S. Iohn ought to be taken in the copulatiue sense for the precept euen so meant and indeed so catholick writers do vnderstand it importes an obligation only in order to the whole Church wherin there is neuer want of Priests that be obliged to communicate in both kinds as often as they offer sacrifice and not to each member therof In the old law God hauing iustituted Circumcision added this precept in generall tearmes viêªt videlicet Ye shall circumcise the foreskin of your flesh and notwithstanding only such had right to exercise that function as were deputed therunto by the Church or Synagegue which sheweth plainly that though the precept did oblige the whole Church or Synagogue yet it did not reach to each member thereof howeuer it seemes as if it had been enioyned in order to all vniuersally Again when God instituted the pascall lambe as a Sacrament and sacrifice also he imposed two precepts Exod. 12. the one Let euery man take vnto him a lambe the other all the multitude of the children of Israel shall kill it which two precepts though they be expressed in generall words to the obliging the whole Synagogue yet euery particular member therof had not right to choose and take vnto him a lamb and sacrifice it but the heads of each family only which executed Priestly function as to that sacrifice being a priuiledge giuen to them before Priesthood was appropriated to the family of Aaron as appeareth manifestly by the said chapter of Exod. As to the passages which some sectaries alledge out of S. Innocent Ep. 26. and S. Augustin lib. 7. against Iulian the Pelagian to proue a necessity of communion vnder both kinds in regard that these ancient Fathers expresly assert that Infants cannot be saued except they eate Christ's flesh and drinke his blood they make not a jot for them who require a presonall act of inward faith to the eating of Christ's body and drinking of his blood Infant 's being vncapable of exercising any such acction in consequence where of the alledged * Agunt Innocen Aug. contra Pelagium qui negabat peccatum originale in infantibus authorities afforde them nothing of aduantage But as to the true sense of these primitiue Fathers doubtless their meaning is only to shew that Infants cannot enter into the kingdome of God except they receiue sanctifying grace in baptism through the merits of Christ's body and blood that were offered for all men vnto remission of sins (d) According to Origin hom 29. in num we are said to drink of Christ's blood not only when we receiue the Sacrament but when wee heare his diuine word preach'd wherein is life according to Christ's own saying the Words vvhich I have spoken are spirit and life in as much as they be dispositions to diuine grace which is the life of the soul through the merits of Christ Again such as hear Mass deuoutly and ioyne in heart with the Priest receiue life and fruit by the Sacrament though they neither eate of Christ's body nor drink of his blood sacramentally Fourthermore in as much as Infants through baptism be made members of that Church which eateth Christ's flesh and drinketh his blood the same Church as it doth furnish them * Aug. Tom. 10. ser 10. de verbis Apostoli Mater Ecclesia inquit accommodat parvults alioruÌ„ pedes vt veniant ad Ecclesiam altorum cor vt credant alioruÌ„ linguam vt fatcantur it a Ecclesia accommodat aliorum ora vt comedant bibant with the feet of others to come vnto it with the heart of others to belieue and with the tongues of others to professe the christian faith in like manner according to a spirituall metaphoricall form of speech it may be said to furnish them with the mouths of others to eate Christ's flesh and drink his blood CHAR. X. OF PENANCE THE CONTENTS Penance hath a iust claim vnto all requisits necessary to a speciall Sacrament of the new law Christ after the similitude of an outward Court of iustice instituted an inward Tribunall where by diuine dispensation Priest's sit as Iudges of sinns committed after baptism whatsoeuer Priests judge here below God approu's aboue the power Christ gaue to the Apostles and heir successors in priestly function and authority was not onely to declare but effect indeed remission of hones in vertue of the word of reconciliation ioynt vnto a sinners sincere sorrow and humble Confession of his sinnes together with a full purpose to sin no more PEnance is a (a) There are three requisits necessary to the nature of a Sacrament of the
successoribus corum in officio sacerdotali As God in the old law took of his people to be Priests and Leuits that is constituted superiour and inferiour Ministers for the administring of diuine things in the Temple so in the new law he hath ordained diuers degrees or states of Ministers one more eminent then an other for example Bishops Priests Deacons and other Clergy men to (c) The Apostle saith Rom. 4. Let a man think of us as of the Ministers of Christ and the Dispensers of the Misteries of God that is of the Sacraments From whence the Council of Trent infers that it is in the Churches power to dispose appoint ordaine in the dispensing of Sacrament's what she shall think expedient for the benefit of those which receiue them and the greater reuerence of the same Sacraments so that no alteration be made as to the substance thereof dispense diuine Mysteries that is to say the Sacraments in the Church of Christ as concerning Bishops the scripture maketh mention of them as diuinely instituted Act. 20 rake heed vnto your selues and of all the flock wherof the holy Ghost hath made you Bishops to rule the Church of God and the name Bishop according to the consenting testimonies of all Interpreters and Fathers signifys an Ecclesiasticall person that by common vsage of speech is called a Bishop (d) According to the Apostles doctrine set down Act. 20 Bishops receiue their power of gouernment in Order to the Church from the holy Ghost wherfore they be Pastores Ecclesiae Pastors taken in the proper sense seing that Church-gouernment is proper to them Again according to the same Apostle 1. Timot. 3. 2 Bishop is cloth'd with power of iurisdiction aboue a meer Priest So that according to diuine right a Bishop is aboue a meer Priest as appears by the Council of Trent sess 21. c. 1. and indeed a Bisphop by vertue of his ordination and character hath power to confer the Sacraments of holy Order and Confirmation validly in consequence of which he is by diuine dispensation aboue a meer Priest because both his ordination and character haue institution from Christ nor matters it that a meer Priest by speciall priuiledge may be enabled to confer the Sacrament of Confirmation being his ordination and character gine him no such power which is a Church-gouernour invested with superiority ouer meer Priest's in respect both of ordination and iurisdiction Again the scripture nameth Priests as distinct from Bishops 1. Timoth. 5. against Priests receiue none accusation but vnder two or three witnesses where doubtless the Apostle meaneth Priest's as wanting Episcopall dignity and ordination both because Timothy exercised authority ouer them as also in regard that in the same Chapter he gaue a command to Timothy whom he had ordained a Bishop afore to cherish and feed those Priests for as much as they were vnder his charge and as substitutes administred the Sacraments vnto the faithfull of the Church vnder him which command cannot be meant in order to Bishops since these are not (e) Aerius made no difference between a Bishop and a Priest which errour wickless the first English Heretick espoused and after him Luther and is now an assertion generally taught by sectaries of these dayes near vnto this heresy is the opinion of certain singular schollars who teach that the ordination of a Bishop and a Priest is the same and although S. Hierom assert's that the primitiue Churches were gouerned by common Counsell of Priests neuertheless he neuer assert's parity between a Bishop and a meer Priest as to the power of iurisdictiou which is the matter in debate between catholick's and sectaries howeuer catholick Bishops confer with meer Priests and embrace their Counsels in the gouernment of their seuerall Churches respectiuely but from thence no man ought to infer equality between Bishops and meer Priests as to unrisdiction for a meer Priest cannot ordaine a Priest or confer the Sacrament of confirmation as meer Priests subject to the iurisdiction and committed to the care of an other Bishop Furthermore the scripture mentioneth Deacons 1. Timoth. 3. Deacons must be chast hauing the mistery of saith in pure conscience and the condition of their office doth euidence plainly enough their inferiority and subordination not only to Bishops but also to meer Priests and the Apostle Act. 6. declares also as much Likewise this catholick assertion doth appeare by the ecclesiasticall Hierarchy instituted by diuine ordination * Trid sess 23. can 6. definit esse in Ecclesia catholica Hieâ—â—rchiaÌ„ ordinatione diuina institutam quae constas ex Episcopis Prasbyteris ministris Et can 2. eiusdem sess dicit anathema negantibus esse in Ecclesia catholica prater Sacerdotium alios ordines majores minores per quos veluti per gradus tendatur in Sacerdotium to consist of Bishops Priests and Ministers Trid. sess 23. can 6. which manifest's a reall difference in the offices of each of them Howeuer the scripture sometimes doth call Bishops * Per impositioneÌ„ manuum Presbyterij S. Timoth. 4. Apostolus noÌ„ intelligit nomine presbyterij Officium dignitateÌ„ siue authoritatem presbyteri vel Sacerdotis sed catum vel collegium presbyteroruÌ„ sic tamen vt nomine presbyteroruÌ„ etiam Episcopos includat quod est iuxta consuetudinem scriptura liquet Apostolum ibi locutum fuisse de Episcopis de illis enim presbyteris loquitur quorum ille erat vnus Nam cap. 2. Epis 1. loquens de eadem ordinations Timothei ait per impositionem manuum mearum proinde ipse Paulus erat vnus ex Episcopis qui ordinauerunt Timotheum Deinde iuxta vetorem Ecclesia morem non simplices presbyteri sedsoli Episcopi manus imponebant Episcopo ordipando vt notut S. Chrysost 1. Concil Nicanum lege Lata sanciuit vt Episcopus non nisi à tribus Episcopis consecraretur ideo in ordinations Episcopi plures Episcopi manus imponunt ordinando vero presbytero vnus sufficit Episcopus by the name of Priests promiscuously for example in the Epistle to Titus the Apostle sayes I left Titus in Creet that be should ordaine Priests in euery Citty that is Bishops for so the Apostle in the same Chapter doth interpret his meaning adding after that appointment these words For a Bishop must be without fault vnreprouable where the particle for doth import a coniunction causatiue which doth euidence that the Apostle vnderstood by Priests Bishops But hence no man ought to infer full parity or equallity between a Bishop and a Priest since the distinction of Bishops from and the preeminence aboue Priests is by continuall vsage receiued and preserued in the catholick Church down from the Apostles to the present times And though euery Bishop is a Priest neuertheless euery Priest is not a Bishop as euery Cherubin and Seraphin in the celestiall Hierarchy is an Angell this name being common to all alike but euery
According to S. Austin l. de bono coniug c. 24. euery marriage is in order to generation but christian marriage onely is inuested with the dignity of a Sacrament haue nothing of a Sacrament taken in the proper sense viz for an outward practicall sign of sanctifying grace that is for a sensible ceremony that in vertue of it's institution can effectually sanctify which is an effect proper only to the Sacrament's of the new law wherof Baptism is the doore howeuer they be ciuill contracts conformable to the law of nature and by no diuine law forbidden and therfore lawfull * 2. Cor. 6. Nolite ducere iugum cū infidelibus yet the marriage of a christian belieuer with an infidell of what kinde soeuer when there appeareth danger of subuersion therby is against the dictates of nature which oblige euery one to auoide whatsoeuer tendes to his ruine in consequence whereof such marriages be vnlawfull in respect wherof the Apostle 2. Cor. 6. forbiddeth the Corinthians conuerted to the faith of Christ to beare the yoake with Infidells which is meant in regard of the danger as to subuersion and indeed no diuine ordinance making such marriages vnlawfull appeares either by the old or new Testament for Salomon euen at that time when the old scripture reported him to be loued of God and to walk in all the commandements of his Father Dauid married the daughter of Pharao and though God Exod. 34. prohibited Moses to make any compact with the Amorites and the Cananites which adored false Gods or to take wiues of their daughters for his sons (i) S. Austin l. de fide operibus c. 19. treating of marriages between Catholick's and Hereticks affirm's that in his dayes they were not counted as sinnes because in the new Testament nothing is commanded in Order to such marriages neuerthelesse that diuine prohibition according to the precise form of speech was in reference only to the danger of subuersion which by the law of nature euery man is obliged to auoide for God maketh the eminent danger of their ruine to be the ground of his prohibition adding these words Lest their daughters goe a fornicating after their Gods and make thy sons goe a fornicating after their Gods neither doth the new Testament expresse any speciall law that prohibiteth christians to marry with Infidells Besides in the primitiue times (k) Clodoueus king of France was conuerted to the faith of Christ by the means of his Queen that was a christian Again S. Monica S. Austins Mother preuail'd with her husband and S. Cicily with her spouse Valerianus to embrace the christian Religion which verifies what the Apostle saith 1. Cor. 7. The vnbelieuing husband is sanctifyed by a belieuing wife sundry gallant women for vertue and sanctity were yoked with vnbelieuing husbands and the supream prouidence blessed their marriages with happy success vsing them as a means to bring their said husbands to the marueilous light of christian faith Notwithstanding the catholick Church wisely considering that many spirituall subuersions and other great inconueniences arose from such marriages hath euen anciently prohibited and annulled them that is hath disenabled christians to beare the yoke with Infidells wherby is euident that the marriage of a Catholick with an Heretick is vnlawfull in respect of an ecclesiasticall constitution only * Ex cap. ex literis extra de consuetudine talis cōsuetudo quae est in Polonia aequipollet legi sed lex posterior potest abrogare priorē which in Poland and germany seemeth to be abrogated by a contrary custome introduced with the tacite consent at least of the Churches chief Pastor the Churches consent express or tacite being a necessary requisite to the introducing of a Custome vnto the abrogating of an ecclesiasticall law in regard of Catholicks and hereticks promiscuous liuing together and the toleration of them both (l) As to the marriages of Catholicks with Hereticks that matter of controuersy was at sundry tymes disputed before Pope Clement the 8. by many learned Cardinalls and other famous diuin's which with one accord declar'd that his Holines might lawfully grant leaue vnto a Catholick to marry with an Heretick or Infidel and in Poland and Germany where there is toleration of one and the other profession and where Catholicks and Hereticks liue promiscuously together such marriages are vsuall and common either in regard in those countryes it is a Custome introduced through a tacite consent of the sea Apostolick which hath abrogated the ecclesiasticall law that forbiddeth such marriages and they be forbidden in the Councils Laodis sub Syluestro Carthag 3. and others or because in those Countries which giue freedom in the exercise of euery Christian profession there is no morall apparent danger of subuersion as to to Catholicks And it matters not that when a catholick man or woman marrying with an Heretick knowes that the party he or she that marryes will minister and receiue the Sacrament vnworthily for the marriage thereby no more ceases to be a Sacrament then Baptism ceaseth to be a Sacrament vnworthily receiu'd neither doth the Catholick sinne therby because Vtitur iure suo duntaxat For example a man that through necessity borrow's money of an vsurer whom he knows morally will exact vnlawfull lucre doth not offend because he vseth but his own right and the vsurer if he would might cōmit no sin being in his power to pleasure his neighbour in an vrgent necessity without exacting or expecting gain for the loan of his money which probably taketh away eminent dāgerof subuersion in order to a Catholick man or woman so marrying and his or her children howeuer it doth not lie in the Churches power to loose the knot of christian marriage after consummation hath tied it vpon any occasion whatsoeuer either for adultery or any other enormous crime so as to giue leaue to the innocent party to marry again whiles the other liueth for no humane authority can put a sunder that which God coupled together wherfore the Apostle saies 1. Cor. 7. And to the married I command not I but our lord let not the wife depart from her husband where he expresseth a double departure the one vniust forbidden by the words set downe the other iust in respect of a lawfull cause namely fornication which he alloweth vpon condition only adding But if she depart let her remain vnmarried or he reconciled vnto her husband signifying therby the bond of marriage to be vndissoluble Again Christ Math. 5 reuoking the bill of diuorcement that God had granted to the Iews during the old law because of the hardness of their hearts and reducing marriage to the institution it had in the begining of creation said to the Pharisies Whosoeuer shall put away his wife except for * Nomine adulterij siue formeationis intelligitur omnis copula illicita violans sidem matrimonij per diuisionē carnis cōtra illud erūt duo in carne vna fornication
dari non debeat nisi infirmo de cuius morte timetur ideo Patres Trident. vocant sacram vnctionem exeuntium Sacrameutū danger of death in respect of extream sickness or other inward infirmity is strengthned through holy vnction against the assaults of deuills and purged of veniall sin 's together with mortall offences vnwittingly forgotten afore and therfore named Extrem-vnction being administred only in extremity of sickness Albeit that the common enemy seeketh occasion at all times to deuour our souls yet then especially he employeth his greatest subtilities and craftiest dealings to bring vs into despaire of Gods sauing mercy when he seeth vs at the point of drawing our last breath of life Christ after his Resurrection instituted and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle saying If any be sick among you let him bring in the Priests of the Church and let them pray ouer him anointing him with * Nomine olei absolusè simpliciter positi sēper intelli gitut oleum oliuarum id est liquor ex baccis oliuarum expressus alij autam humores pingues vt nucum id genus alij nō nisi eum addito dicūtur osea oile in the name of our lord and the prayer of faith shall saue the sick and our lord shall raise him vp and if he hath committed sinnes they shall be forgiuen him wherby he expresseth the necessary requisit's to a Sacrament of the new law First the outward sign or ceremony is signified by the words anointing with oile which declare the proper sensible matter of Extrem-vnction viz oile made of Oliues for that only challengeth the name of oile taken in the proper sense as wine of the vine the name of wine Secondly the sensible sacramentall form (b) According to S. Austin the making vp of a Sacrament is the putting together of the sacramentall word and the sacramentall element or matter Accedit saith he Verbum ad clementum fit Sacramentum And the sacramentall word trac 8. in Joan. he calleth the word of faith vttered together with vnction is expressed by the words Let them pray ouer him anointing him with oile which in as much as they be ioyned together with the matter do make the Sacrament Thirdly diuine institution is plainly declared by the particles in the name of our lord for the true meaning of these words let them pray ouer him anointing him with oile in the name of our lord is this let them pronounce ouer him the form of this Sacrament which is after the manner of a prayer and anoint him with oile (c) A Priest in dispensing the Sacraments supplies the room of Christ The Sacrament of Extrem-vnction is dispensable onely in order to the faithfull of Christ wherefore the Apostle vseth the particles if any be sick amongst you that is among you faithfull baptised for he direct's his Epistle to the faithfull onely in regard wherof t' is called the Catholick Epistle of S. Iames. in the room of Christ that is in vertue of the power and authority deriued vnto them from Christ which import's diuine institution and doubtlesse the Apostle meant that the whole entire action to wit vnction together with prayer of faith ought to be performed by a Priest as the rightfull Minister of Christ For in that sense he vsed the said particles In the name of our lord in the same Chapter speaking of the Prophets who haue spoken say's he in the name of our lord that is which were inuested with power and authority to speake in the room of our lord and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration and commission In the same sense the Apostle S. Paul 1. Cor. 5. vseth the particles in the name of our lord to signify that he excommunicated the incestuous Corinthian in the person of our lord Iesus-Christ saying I haue iudged him in the name of our lord Iesus-Christ to be deliuered vnto Satan for the destruction of the flesh c. Fourthly the effect of this Sacrament viz sanctifying grace these words do clearly express And our lord shall raise him vp and if he hath committed sins they shall be forgiuen him for sins are not remitted but by the infusion of sanctifying grace wherby also the diuine institution of this Sacrament is euident enough because Christ only in the new law by his speciall institution hath cloathed outward sensible rites or ceremonies with power to produce grace and remission of sins effectually And it matters not that the Apostle addeth to vnction the particles and the prayer of faith shall saue the sick for he doth not ascribe the effect of that ceremony to the prayer as if it alone were sufficient enough to cause it for therby it would euidently follow that he mentioneth and requireth vnction in vaine and to no purpose at all besid's he maketh vse of no particle that excludeth vnction but plainly signifie's by saying let them praey ouer him the sick anointing him with oyle that he attribute's grace and remission of sins to the whole entire action as it consisteth of vnction and orall prayer proceeding from and relying on the faith if not of the Minister himself which is not necessary to the effect of the Sacrament at least of the Church whose person the minister supplyeth in the administration therof and truly in the Sacraments of the new law the verball form doth more plainly and determinatly express the sacramentall effect then doth the sacramentall matter and therfore the Apostle by adding and the prayer of faith c. will signify only that the sacramentall form of this Sacrament lies claim to the best and noblest part of causality in the production of sanctifying grace but not to all the parts therof Fiftly by these words let him bring in the (d) S. Iames in the Chapter set down vseth the name Presbyter S. Luke Act. 15. S. Peter cap. 5. and S. Iohn Epis 1.2.3 vse the name Senior but both the names carry the same meaning they signify those which by holy ordination are inuested with priestly dignity and authority vnto dispensing the mysteries of God for as S. Hierom assert's Epis 85. and Euag. in the scripture-Text's set down those are meant which are Priests as to office dignity and function Besid's the Fathers in the Council of Trent and all catholick writers vnderstand per presbyteros Ecclesiae such onely as are Priests rightly ordain'd whether they be Bishops or meer Priests and according to the scripture custome in the name Presbyteri Bishops are comprehended Priests the ministers of the Sacrament are declared and determinated namely such only as are actually promoted in vertue of holy ordination vnto Episcopall or Priestly function and truly the new Testament when speaking of Church Ministers vseth the word Presbyter or Senior meaneth therby one inuested with Priestly dignity besides the Apostle could not mean