Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	aaron_n	peter_n	priest_n	16	3	5.7834	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08326	An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.; Antidote or soveraigne remedie against the pestiferous writings of all English sectaries	S. N. (Sylvester Norris), 1572-1630.	1622 (1622)	STC 18658; ESTC S113275	554,179	704

these hauty speaches in Leo and I thinke that the Mistery of iniquity so wrought through his ambitious adaduancing Peter that of the Egges which he cherished two of the most venemous Cockatrices were bred that euer poysoned the Church of Christ The one the Popes Supremacy c. The other the worshiping of Saints 31. What sayth he of Saint Hierome Hierome to Reyn. c. 4. diuis 3. fol. 134. Hieron ad Aug. ep 11. inter ep Aug. Reyn. c. 4. diuis 1. fol. 133. Rein. c. 4. diuis 1. fol. 116. 117. mayntaine his quarrell agaynst Augustine wrote of affection more what he fancied then of discretion what be thought And when we Catholikes alleadge that sentence of his Paul not had security of preaching the Ghospell vnlesse it had beene approued by the sentence of Peter c. Mayster Reynolds answereth That we discouer the nakednesse of the Fathers c. And prayse the beauty of their blemishes and thinke them best clad when they are naked most Thus of Saint Hierome What of Saint Chrysostome That which Peter might haue done as Chrysostome supposeth would infer a greater Primacy then Peter had if it were true but the Scripture sayth it not The Fathers write some thinges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prayse and commendation c. Wherein if their words should be rigorously sifted Reyn. c. 4. diuis 3. fol. 132. cap. 4. diuis 2. fol. 123. Ibid. c. 7. diuis 9. fo 285. Bern. l. 2. de Conside the truth is somtymes ouerlashed Of Maximus of Isidore of Theodoret what Father Maximus did dote Isidore ouershot himselfe by slip of memory Theodoret serued his owne cause 32. Is Saint Gregory then Is Saint Bernard of more credit with him Gregory quoth he was somewhat troubled Gregory had a louing affection to Rome Will you giue me leaue to thinke of him as Christ of Peter That he knew not what he sayd That worthy passage is cited out of Saint Bernard vvriting of Eugenius Thou art the Prince of Bishops thou the Heyre of the Apostles Thou art for Primacy Reyn. c. 6. Diuis 4. fol. 226. Abel for gouernement Noe for Patriarch-ship Abraham for order Melchisedech for dignity Aaron for authority Moyses for Iudgement Samuel for power Peter for vnction Christ. Mayster Reynoldes answereth Your men esteeme this place of Bernard very highly and make a feast of it I maruell they are not ashamed to alleadge it For to call the Pope heyre of Saint Peter it were a great excesse of speach much greater to call him heyre of the Apostles But to call him Christ that is so great that any modest man who were Bernardes friend would rather lay his cloake vpon it then discouer it much lesse make boast of it Was euer heard a more audacious fellow who durst open his mouth agaynst heauen it it selfe and disgrace the vvritinges of so many Saints 33. And who art thou O Reynoldes that I should belieue thee before those Cyprians those Chrysostomes those Gregoryes those Bernardes whome thou reprouest Who art thou that I shold rather iudge the greatest faults in them then the least spot or blemish in thee Shall I deeme Leo ambitious Hierome naked Gregory troubled Cyprian to haue varyed from the word of God and only Reynoldes to haue vnderstood it aright Can any man be perswaded that Chrysostome ouerlashed Maximus doted Isidore ouershot himselfe Theodoret serued his own cause and Iohn Reynoldes spake sincerly that Bernards shame deserued a cloake and Reynoldes beauty was worthy to be displayed Can a man thinke so many godly Popes miscaryed with affection all Ecclesiasticall Hystories wide and only Reynoldes to hit the marke Truly he were eyther sottishly peruerse or frowardly blind whosoeuer would seeme so partiall on his side whosoeuer I say vpon the slanderous deposition of such a faythlesse witnesse should depriue the Pope of his soueraygne dignity ouer the whole Church which God and his Saintes haue imparted vnto him The end of the second Booke THE THIRD BOOKE THE TWELVTH CONTROVERSY FREETH The true worshippe of Saints of their Shrines and Reliques from Idolatry Agaynst D. Bilson D. Reynoldes and D. Fulke CHAP. 1. THE Prince of darknesse our professed enemy as he alwayes enuyed the glory of God and repined at the felicity and happynesse of man so he euer sought to impayre the honour of the one deface the dignity preheminence of the other To this end he leuied See Irae l. 1. c. 22. ler. in Catal Epip baer 68. his infernall forces first agaynst the Diuine Maiesty it selfe agaynst the first person in Trinity stying vp Simon Magus Basilides and others to deny the first article of our Creed That God the Father created beauen and earth Then agaynst the second person he banded Ebion Chrinthus Arius who robbed our Sauiour Christ of his Diuinity and Equality with his Father Agaynst the third he armed Concil 2. Constant cont Mac. Ambr. l. 1. de fide c. 1. 2. c. Macedonius who impiously impugned the Diuinity of the holy Ghost Agaynst them all iointly Sebellius who wickedly gainsayed the distinction of the Persons But when this diabolicall battery could no way preuayle he mounted his Ordinance agaynst the blessed Angels and Saintes of God He suggested Eustachius in the yeare of Basil in orat con Sabellium our Lord 300. Eunomius and Vigilantius about the same tyme to fight agaynst the honour the vniuersall Church exibited vnto the happy soules which raygne in heauen whose poyson Wicklisse after swallowed vp and is now disgorged by M. Caluin M. Bilson M. Reynoldes M. Fulke Calu. l. 1. Inst c. 11. §. 11. Bils 4. p. pag. 157. 561. 571. Rey. de ldol Rom. Eccl. 1. l. c. 8. Fulke in c. 14. Act. sect 2. in c. 19. Apoc. sect 4. Rey. ibid. c. 6. 8. and all moderne Protestants chiefly vpon this fond perswasion That there be only two sorts of honours Ciuill and Dixine the one proper to God the other peculiar to mortall men And seeing the seruants of God already departed cannot be reuerenced with Ciuill honour because they are absent nor with Diuine for feare of Idolatry no true worship but only as M. Reynoldes yieldeth an honest commemoration or decem burialt can belong vnto them This is the maine ground of M. Caluin of M. Fulke of whosoeuer which being once razed the Rampier of their defence and Fortresse of their folly is wholy ouerthrowne 2. First then I will deduce out of the cause it selfe and off-spring from whence honour ariseth out of Scriptures reasons vndeniable another kind of worship besides Ciuill and Godly which without danger of Idolatry may be allotted to Saintes Albeit Aristotle sayth Adoration and honour is in him that honoureth yet it hath for Etb 9. c. 2. his marke and obiect the excellency of the person worshipped in testimony whereof this signe of reuerence is submissiuely exhibited And therefore as there be three sortes of

is the generall cause of mans saluation God will haue all men to be saued yet besides that will sufficient for their saluation he must haue a determinate and speciall will for the sauing of this or that man in particuler The same I auow in our present case But M. Reynoldes replyeth Reyn. pag. 463. in his confe with M. Hor● Heb. 10. v. 18. 26. That there is not left an offering for sinne after the death of Christ I answere with the same forenamed Canus that as Almighty God hauing once created the vniuersall cause of light need not produce a new Sunne Moone or Starres as a Physitian hauing made one generall and during medicine to heale all kind of diseases neuer needeth to deuise any other In like manner our mercifull Redeemer who offered one perfect and superaboundant ranfome by which he defrayed the whole debt of sinne hath no necessity at all to make the like purchase any more Which S. Paul mentioneth when he sayth There is not left an offering for sinne to wit any generall offering by which the debt of sinne should be discharged a new Notwithstanding as in the former examples the Sun vseth diuers succeeding illuminations by which euery Coast of the world partaketh his light as the Phisitian composeth sundry potions to minister vnto his Patients the vertue of his sole and single medicine after the same māner the church of God maketh many proper peculiar Oblations to accomodate vnto our seuerall necessityes the soueraigne fruit of that one and principall sacrifice We see that when the King granteth a general pardon to all guilty persons it seldome auaileth any particuler offender except he sue it forth out of the Court of Chancery vnder the seale and warrant of his Maiesty no lesse can that great Charter of pardon which Christ vouchsafed to purchased by his death be beneficiall vnto vs except we receaue it vnder his seale and signet that is according to his commandment from such Officers as he ordained to offer and dispense his heauenly blessings Neither may we iustly be censured by this meanes partial redeemers or sauers of our selues or concurre any more to our owne saluation then the Fellon concurreth to acquite himselfe of his fellonyes who sueth forth the pardon his King promulgated Or the sicke person to the recouery of his health who drinketh the potion his his Physitian tempereth 24. Thirdly our Aduersaryes obiect That the often iteration of the Iewish Sacrifice the continuall succession and multiplication Reyn. in his Confer with M. Hart. c. 9. diuis 4. Sparkes in answere to M. Iohn d'Albins of their Priests bewrayed both the infirmity of the one and defect of the other Wherefore if we daily repeate the sacrifice of the Crosse we prophane sayth M. Reynolds the bloud of Christ If we ordaine and multiply our Priests we abase sayth Maister Sparkes the prerogatiue or impeach the sunction of Christs priesthood I answere that the multitude of old Priestes was a note of imperfection for that euen the chiefe of them were many in equall dignity succeeding one another who neither by themselues being sinners nor by the sanctity of any of their order whose roome they supplyed were sufficiently gracious vnto God But the Priests of the new Law as they are all vnited amongst themselues in the same deputation and ministery so they haue not many but one chiefe they all depend of one holy and impolluted head Christ Iesus to whome they are not as M. Sparkes mistaketh any successours but Sparks p. 7. 9. 23. Deputyes and Viceregents dispensers of his holy Mysteryes And therefore neither can the diuersity of their persons or multitude of such Ministers import any want or defect in the eternall Priest or Bishop of our soules when as by them he no way looseth or surceaseth but still continueth not according to their imperfection but according to his owne excellency the sacred office of his euerlasting Priesthood 25. In like manner to the other braunch of their obiection I yield that the variety of the Leuiticall Hosts bewrayed their weaknes because the Iewes had neither any holy and innocent Priest by whome they had accesse vnto God nor any Host pure and vnspotted Which caused them to offer diuers poore distinct and naked Elements shaddowes of things to come an euident signe of the vnprofitablenesse of the Law But we doe not so we haue one only Host holy and vndefiled this we soly sacrifice vnto God We offer not as S. Ambrose testifyeth Ambr. in c. 10. ad Haebr now one lambe to morrow another but alwayes the selfe same thing c. One Christ in euery place heer whole and there whole one body Not another sacrifice sayth S. Chrysostome as the Chrys hom 17. in epist ad Haeb. Sparks in the places aforenamed high Priest of the old law but the selfe same we do alwayes offer Neither is this repeated againe as though Christ had not offered it well inough as M. Sparkes still cauilleth neither to purchase any new price of Redemption as others contend but only to dispense and apply the treasures of his mercy once purchased for vs. In which we do derogate no more from the high preheminēce of that sauing Host then we detract from the absolute and generall pardon of our Prince when by diuers Notaryes it is copied forth for the behoofe and benefite of sundry Malefactours 26. In fine as M. Bilson and other Sectaryes allow the Bils 4 par pag. 688. 689. c. Caluin l. 4. Insti c. 28. preaching of the word the sacramēt of Baptism the supper of our Lord to be not only memoryes but also applications of Christs bountifull merits without any impeachment to his bitter Passion Why may not we by the same authority without any derogation to the Oblation of the Crosse approue our sacrifice of Masse both as a liuely memoriall to expresse in the neerenesse of it selfe the death of Christ and as an application conduct or conueyance to deriue the waters of grace frō that ouerflowing fountaine of his precious bloud 27. Another obiection M. Bell affoardeth them out of the Epistle to the Romans Christ rysing againe from the Bell in his downfall of Popery 9. p. Rom. 6. v. 9 dead henceforth dyeth no more The Papists sayth he tell vs a contrary tale that he dyeth euery day yea a thousand tymes a day in the dayly sacrifyce of their Masse It is most false that Christ suffereth in our sacrifice cruell violent and iniurious death of which S. Paul there speaketh he only dyeth after an hidden mysticall and impassible manner which is not contrary but agreable to S. Pauls doctrine conformable to the institution of Christ vvho commanded vs not only to preach teach or belieue but to Doe that solemne and mysticall action vvhich he performed of Luc. 22. consecrating the bread into his body vnder one kind vvine into his bloud vnder another to represent thereby his body

vrget Tertul lianus lib. de poenit vsitat●s fuisse priuatam confessionem qua delicta cogitata quoque prau● confesst sunt ex aliquot Cyp. locis apparet vt exs●ron 5. de lapsi l. 3. ep 14. 16. vbi disertè ait in minoribus etiam peccatis c. necesse esse ad exomologesin venire Deuter. 32. v. 31. Exod 8. v. 19. Cyprian that priuate Confession was vsed of deeds thoughts and lesser sinnes that Satisfaction was enjoyned c. and the penitents were absolued with the ceremony of imposing hands 17. Thus thou seest Gentle Reader according to the prediction of the Prophet Moyses in al Controuersyes our enemyes are judges in our behalfe Thou seest how strange our Aduersaryes pretenses against Priests absolution haue seemed to antiquity thou hast heard both Fathers and Councells maintaine our Confession thou hast heard all Christian people imbrace and practise it And can it sinke into the mind of any Iudicious man a thing so hard and difficult so cumbersome vnto sinners and repugnant to nature could be so vniuersally receaued by Greekes Latins Kings Emperours Princes and Subiects vnles it had beene instituted and ordained by God 18. But if thou couldest passe a little further and discouer the manifold fruits and singuler commodityes which plentifully flow from the obseruation thereof thou shouldest be forced to cry out with the Magicians of Pharao Digitus Deiest hic The finger of God is heere Thou shouldst behold a sinner before he repaire to his Ghostly Father sorrowfull pensiue vexed and grieued with the cumbersome load of sinne and yet so soone as he hath receaued the benefite of absolution depart so cheerefull so full of in ward comfort as if some heauenly ioy dilated his hart Thou shouldest behould another who reuiled and iniured his Neighbour come from the Sacrament of Confession go reconcile himselfe vnto him and craue pardon for the wrong he offered Thou shouldst behould by this meāes him that robbed restore the goods he embezeled away him that cosened leaue his cheating thou shouldest see the proud man humbled the dissolute reclaimed the lasciuious become chast a thousand such Psal 76. v. 11. alterations thou shouldst be wray in the harts of sinners of which thou must needs pronounce This is the mutation of the right hand of God whose instice goodnes mercy could no way be more manifestly shewed then by this humble Confession 19. His instice chiefly ●●●●eth in making the guilty sinner both plaintiffe witnesse and accuser of himselfe making him who by sin rebelled against God his Lord Bern tract de instabili cordis buma c. 6. and maister by sorrowfull repentance humble his hart to his fellow-seruant which S. Bernard pithily denoteth saying It is conuenient that be who by contumacy sinned against God should by Pennance become suppliant to the Priestes his Ministers and that the man who to preserue his grace needed no Mediatour should for the recouery of it once lost implore of necessity the mediation of man Gods mercy like wise and goodnes are heere apparent in that he wresteth not from vs after the fashion of earthly Iudges this secret accusation as a testimony to punish but as an acquitance to pardon vs and therefore S. Angustine most excellently writeth To this end he exacteth Confesion to free and release the humble to Aug in Psal 66. this end he condemneth the sinner not confessing to chastise the proud 20. What shal I say of infinite other benefits which the discreet Confessour and humble Penitent gleaneth from hence The wife and prudent Confessour sayling in this sea of Conscience discouereth the wonderfull Psal 106. vers 230 workes of God as the Prophet sayth In aquis multis In the Psal 106. vers 23. ebbe and sloate of sundry waters In the calmes of prosperity and stormes of aduersity in the admirable change and alterations of minds And in respect of his ghostly children where could he haue fitter meanes to know their diseases then when they open and disclose them vnto him Where could he more fruitfully correct and rebuke their faults then when they repent and plead guilty of Greg. ho. 26. in Euang. quae est de Octa. Pascha them From whence could the Penitent receaue better aduise and sweerer comfort then from them whom God electeth the Church consecrateth the holy Ghost instructeth to be the spiritual Surgeons heauenly Physitians as S. Gregory calleth them Iudges of our soules 21. I can not stand to dilate vpon the generall cōmodityes which by this holsome discipline redoundeth to the whole Common-wealth Many publike abuses which neither by seuerity of Lawes nor vigilancy of Magistrates can be hindred are often redressed by help of Confessiō In this Court of Conscience many vnlawfull bargaines are dissolued many wronges satisfyed wicked designements stopped good purposes furthered much vertue aduanced much vice suppressed Which the famous Citty of Norinberge in Germany after the abolishing of this holy Sacrament to her griefe acknowledged Dominicus Sotus l. 4. sent dist 18. q. 1. art 1. sent an Embassage as Dominicus Sotus recordeth to Charles the fifth to haue auriculer Confossion by his Imperiall decree restored againe Because they saw by experience their Common-wealth swarme with sundry vices against iustice and other vertues which were vnknowne vnto them before O England England Happy wert thou if God would giue thee like grace to discerne what an inundatiō of sin ouerwhelmeth thy Land for want of this law Happy if not forced by Princes Statutes but moued by Gods Commandment thou wouldest returne againe to the discipline of Confession which is as thou seest the Hedge of vertue the Bridle of iniquity the Key of iustice and Locke of good life THE SEAVENTH CONTROVERSY Establisheth Satisfaction against D. Field and D. Fulke CHAP. 1. IT sufficeth not we disburden our harts by true Confession to a lawfull Priest of which I spake in the precedent Chapter but to returne into the fauour of God by the benefite of Absolution Contrition also and Satisfaction are necessary Contrition whereby we vtterly detest the offence commited in forsaking God our chiefe and soueraigne good Satisfaction whereby we seeke to recompence the wrong we offered in placing our last end and finall delight in the loue of that we preferred before him For first it is a generall principle amongst all the learned that two thinges are included in the eno●mity of mortall sinne a disloyall Scotus in 4 sent dist 46. guaest 4. auersion from Gods vnchangeable goodnes and an inordinate conuersion to his transitory creatures to which a double punishment correspondently belongeth to the auersion that which is called poena damni the paine or penalty of dammage or losle of our chiefest good to the cōuersion paena sensus the paine or punishment of sense By the Tho. 1. 2. q. 76. 87. Gab●●●l Vasquez ibidem disput 139. 140. former euery sinner incurreth disgrace of God is banished