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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93889	Catholique divinity: or, The most solid and sententious expressions of the primitive doctors of the Church. With other ecclesiastical, and civil authors: dilated upon, and fitted to the explication of the most doctrinal texts of Scripture, in a choice way both for the matter, and the language; and very useful for the pulpit, and these times. / By Dr. Stuart, dean of St. Pauls, afterwards dean of Westminster, and clerk of the closet to the late K. Charles.	Steward, Richard, 1593?-1651.; H. M.	1657 (1657)	Wing S5518; Thomason E1637_1; ESTC R203568	97,102	288

by pure persons yet not onely no acceptance and blessing but an uncomfortable breach Even that soul shall bee cut off from his people vers 20 21. Sacramenta sunt fodinae gratiae dispositio est vasculum gratiae promajore dispositione affectu tuo majorem gratiam reportabis Euseb FIll the mens sacks with food as much as they can carry sayes Joseph to his Steward Gen. 44. 1. Look how they came prepared with Sacks and Beasts so they were sent back with Corn The greater and the more Sacks they had prepared the more Corn they carry away If they had prepared but small Sacks and a few they had carried away the less A prepared heart is a vessel that shall bee filled at the Sacrament Open thy mouth wide and I will fill it Psal 81. 10. Now the more or less the heart is prepared the greater or lesser is the vessel According to the size and capacity of the vessel shall it bee filled Fill such mens hearts with spiritual blessings with vertue from Christ with the comforts of the Holy Ghost sayes the Lord at the Sacrament fill them with spiritual food as full as they can hold as much as they can carry What a sweet comfort is that Who desires not to carry away from the Sacrament as much as may bee Then bee careful to prepare our hearts and prepare them to the purpose the larger is our preparation the larger is our vessel the larger our vessel the larger is our largess and dole at the Sacrament If wee carry not away as much as wee would it is our own fault that by preparation wee did not furnish our selves with a more capacious vessel The poor pittances that many go from the Sacrament withall make them droop when they are gone They may thank themselves for if Josaphs brethren had brought small Sacks they could not have carried away much corn out of Egypt Let men come with hearts so prepared as they should and they shall bee laden and filled with as much as they can carry Quicquid recipitur recipitur ad modum recipientis Aristotle SAcraments work according to that disposition wherein they finde such as receive them Such as are the receivers so prove the Sacraments unto them It is in this case as it was with the woman under jealousie and suspicion of uncleanness drinking the cursed waters Numb 5. 27 28. And when hee hath made her to drink the water then it shall come to pass that if shee bee defiled c. Look then as the woman was such was the work of the water If shee were clean the water did her no hurt nay it did her good shee conceived seed shee became fruitfull but if shee were defiled and unclean it wrought with a mischief Her belly did swell her t●igh did rot and shee became a curse It is so in receiving the Sacrament As men are that receive it so is the work and efficacy of it either for good or hurt either for bain or blessing if a man bee prepared with repentance and so bee clean then the Sacrament brings a blessing it makes a man fruitful But if a man bee defiled and unclean as every impenitent sinner is then it banes and mischiefes him hee proves a more rotten and wretched sinner than before An unwholesome and diseased stomach that every food it receives it alters and rather nourishes the disease than the body and turns wholesome nourishment to matter of grief and vexation So an impenitent soul coming to Gods Ordinance in its fins and defilement doth but turn the wholesome nutriment of the Sacrament to the feeding of its disease and the increasing of its own sorrow and mischief as the water that made the clean woman fruitful made the unclean woman swell and rot God curses the Sacrament to an impenitent defiled person and so makes a sad breach upon him instead of a blessing Pertunte sole pereunt omnia Seneca FOr a man to bee stupid and senseless under corporal afflictions argues a very ill temper of spirit but for a man to be stupid and senseless under spiritual afflictions under such a spiritual affliction as this the loss of the Son the loss of Christ as a Comforter argues a very ill temper of spirit indeed Strive therefore O deserted stupid soul to affect thine heart throughly with thy loss thou hast lost more than Job when hee had lost children substance health honours and friends nay thou hast lost more than if thou hadst lost this world nay thou hast lost more than if thou hadst lost thy life which is of more worth than the world thou hast lost Christ which is richer than the world and sweeter than thy life What an infinite loss were it to this world to lose the Sun It were at once to lose all Pereunte sole pereunt omnia for all things serviceable for the use of man depend upon the motion and influence of that glorious body What a loss then is it to the lesser world to lose Christ the Son of Righteousness It is to lose all good at once for soul and body All graces close and wither when Christ departs as all fragrant flowers when the Sun withdraws his influence And when these flowers wither in the soul a man is a moving dunghil that stinks in the nostrils of God and man where ever hee comes A man that hath lost Christ may truly say as shee when the Ark was lost That his glory is departed As the Sun in the glory of the greater World So Christ the Son of Righteousness is the glory of the lesser world to wit man Thou hast lost that in the world that is more worth than the world and which all the world can never help thee to Thou hast lost that which would make the worst condition in this life a Heaven whereas the best without it is but a Hell thou hast lost that which would have been to thy soul a continual feast whereas now thy soul is in a continuall famine and leanenesse Thou hast lost thy spirits and thy soul as in a dead-palsie so that thou art a living dead-man fit for no spiritual service Thou hast lost thy head thou hast lost thy eyes thou hast lost thy hands thou hast lost thy cloathing nay thou hast lost thy best Father thy best Husband thy best Friend all all this and much more comfort is Christ to man Thou hast great reason then O deserted soul to lay to heart thy loss Ignis focalis immateriale non urit Aristoteles THe sorrows of Hell are such as principally torture the spirit The fire which wee make can onely burn and torture the bodies of men because this onely of man is material immaterials as the souls of men are our fire cannot fasten upon but that strange fire which God hath kindled in Hell for all that disobey him burns the souls of men though immaterial substances Nay so strange is that fire that it burns these immaterial substances most fiercely as being

sleep but in sins upon deliberation upon counsel upon pretence of reason wee do see the wisdome of God but wee set our wisdome above his wee do see the Law of God but we insert and interline non obstantes of our own into Gods Law If therefore thou wilt corruptly and vitiously and sinfully love another out of pitty because they love thee so if thou wilt assist a poor man in a cause out of pretence of pitty with thy countenance and the power of thy place that that poor man may have something and thou the rest that is recovered in his right if thou wilt imbrace any particular sin out of pitty lest thy wife and children should bee left unprovided if thou have not taken these little Foxes that is resisted these tentations at the beginning yet nunc in judicio now that they appear in judgement in examination of thy conscience non misereberis thou shalt not pitty them as Moses speaks of false Prophets and by a fair accommodation of all bewitching sins with pleasure or profit If a Dreamer of dreams have given thee a sign and that sign bee come to pass If a sin have told thee it would make thee rich and it have made thee rich yet if this Dreamer draw thee to another god if this profit draw thee to an Idolatrous that is to an habitual love of that sin Tot habemus recentes Deos quot vitia sayes St. Hierom Every man hath so many Idols in him as hee hath habitual sins yet though this Dreamer as God proceeds there bee thy brother or thy son or thy friend which is as thine own soul how near how dear how necessary soever this sin bee unto thee non misereberis sayes Moses Thine eye shall not pity that Dreamer thou shalt not keep him secret but thine own hand shall bee upon him to kill him And so of this pleasurable and profitable sin non misereberis thou shalt not hide it but powre it out in confession non misereberis thou shalt not pardon no nor reprieve it but destroy it for the practise presently non misereberis thou shalt not turn out the mother and retain the daughter not leave the sin and retain that which was sinfully got but devest all root and body and fruits by confession to God by contrition in thy self by restitution to men damnified else that will fall upon thee and thy soule which fell upon the Church that because they did not take their little Foxes they endangered the whole Vine Sicut invisibilibus est Sol in intelligibilibus est Deus Nazian VVHen wee consider the liberality of our King the bounty of our God to man in Christ it is species ingratitudinis it is a degree of ingratitude nay it is a degree of forgetfulness to pretend to remember his benefits so as to reckon them for they are innumerable Bonitas Dei ad extra liberalit as est it is the expressing of the School and of much use that God is essential goodness within doors in himself but ad extra when hee comes abroad when this interior goodness is produced into action then all Gods goodness is liberality Deus est voluntas omnipotens is excellently said by St. Bernard God is all Almightiness all Power but hee might bee so and wee never the better Therefore hee is voluntas omnipotens a power digested into a will as willing as able to do us all all good What good Receive some drops of it in St. Bernards own Manna his own Honey Creans mentes ad se participandum so good as that hee hath first given us souls capable of him and made us so partakers of the Divine Nature Vivificans ad sentiendum so good as that hee hath quickned those souls and made them sensible of having received him for grace is not grace to mee till it make mee know that I have it aliciens ad appetendum so good as that hee hath given th●t soul an appetite and an holy hunger and thirst to take in more of him for I have no grace till I would have more and then Dilatans ad capiendum so good as that hee hath dilated and inlarged that soule to take in as much of God as hee will And lest the soul should lose any of this by unthankfulness God is kinde even to the unthankful sayes God himself which is a degree of goodness in which God seldome is nay in which God scarce looks to bee imitated to bee kinde to the unthankfull But if the whole space to the Firmament were filled with sand and wee had before us Clavius his number how many thousands would bee if all that space were filled with water and so joyned the waters above with the waters below the Firmament and wee had the number of all those drops of water and then had every single sand and every single drop multiplied by the whole number of both wee were still short of numbring the benefits of God as God but then of God in Christ infinitely super-infinitely short To have been once nothing and to bee now co-heire with the Son of God is such a circle such a compass as that no revolutions in this world to rise from the lowest to the highest or to fall from the highest to the lowest can bee called or thought any segment any arch any point in respect of this circle To have once been nothing and now to bee co-heires with the Son of God that Son of God who if there had been but one soule to have been saved would have dyed for that nay if all souls had been to bee saved but one and that that only had sinned he would not have been contented with all the rest but would have dyed for that And there is the goodness the liberality of our King our God our Christ our Jesus Ad patriam itur per ipsum mare sed in ligno August VVHich way think you to go home to the Heavenly Jerusalem you must pass through seas of difficulties and therefore by ship and in a ship you are not safe except other Passengers in the same ship bee safe too Therefore said Christ to James and John Non est meum dare vobis it is not mine to give to ser you on my right and on my left hand Non vobis quia singuli separati● ab ●liis rogatis not to you because you consider but your selves and petition for your selves to the prejudice and exclusion of others Therefore Christ bad the Samaritan woman call her husband too when shee desired the water of life Ne sola gratiam acciperet saith St. Chrysostome that hee might so do good to her as that others might have good by it too The Spouse saith Trahe me post te draw mee after thee When it is but a mee in the singular but one part considered there is a violence a difficulty a drawing but presently after when there is an uniting in a plural there is an alacrity a concurrence a willingness

let us not so glew our thoughts and affections to the world and the comforts thereof but that they may easily bee severed for there is no comparison between the state of the godly in this life and in the life ●o come for here they labour for rest there they rest from their labour here they expected here they hunger and thirst for righteousness there they are satisfied here they are continually afflicted either for their sins or with their sins and they have continual cause to shed tears either for the calamities of Gods people or the stroaks they themselves receive from God or the wounds they give themselves there all tears are wiped from their eyes Here they are alwayes troubled either with the evils they fear or the fear of evil but when they go hence death sets a period to all fear cares sorrows and dangers And therefore Solon speaketh divinely when hee taught Croesus that hee ought to suspend his verdict of any mans happiness till hee saw his end Lastly If all that dye in Christ are blessed as a voyce from heaven assureth us wee do wrong to heaven if wee account them miserable wee do wrong to Christ if wee count them as lost whom hee hath found if wee shed immoderate tears for them from whose eyes hee hath wiped away all tears to wear perpetual blacks for them upon whom hee hath put long white Robes Whatsoever our losse may bee by them it cometh far short of their gain our cross is light in comparison of their super-excellent weight of glory therefore let us not sorrow for them as those that have no hope Let us not shew our selves infidels by too much lamenting the death of beleevers Weep wee may for them or rather for our loss by them but moderately as knowing that our loss is their gain and if wee truly love them wee cannot but exceedingly congratulate their feasts of joy their rivers of pleasures their Psalms of Victory their Robes of Majesty their Crowns of glory Water therefore your plants at the departure of your dearest friends but drown them not For whatsoever wee complain of here they are freed from there and whatsoever wee desire here they enjoy there they hunger not but feast with the Lamb they sigh not but sing with Moses having safely passed over the glassie Sea they lye not in darkness but possess the inheritance of Saints in light They have immunity from sin freedome from all temptations and security from danger they have rest for their labours here comfort for their troubles glory for their disgrace joyes for their sorrows life for their death in Christ and Christ for all Ut Romae mori non potest qui Romae non vixit ita qui in domino non vixit in e● non moritur Cor. Alapide AS a man cannot dye at Rome who never lived at Rome so none can dye in Christ who never lived in him and none can live in him who is not in him First then wee must labour to bee in him and how may wee compass this Christ himself teacheth us I am the Vine and my Father is the Husbandman every branch that beareth not fruit in me he taketh away and every branch that beareth fruit be purgeth that it may bring forth more fruit as the branch cannot bear fruit of it self except it abide in the Vine no more can yee except yee abide in mee Hence wee learn that wee cannot bear fruit in Christ unless as branches wee bee ingrafted into him Now that a graft may bee inoculated 1 There must bee made an incision in the tree 2 The graft or Syence must be imped in 3 After it is put in it must be joyned fast to the tree The incision is already made by the wounds given Christ at his death many incisions were made in the true Vine that which putteth us in or inoculateth us is a special faith and that which bindes us fast to the tree is love and the grace of perseverance If then wee bee ingrafted by faith into Christ and bound fast unto him by love wee shall partake of the juice of the stock and grow in grace and bear fruit also more and more and so living in the true Vine wee shall dye in him and so dying in him wee shall re-flourish with him in everlasting glory Nihil melius aterna lex fecit quam quod unum introitum ad vitam nobis dedit exitus multos Sen. Ep. 10. VVE come but one way into the world but wee go a thousand out of it As wee see in a Garden pot the water is poured in but at one place to wit the narrow mouth but it runneth out at a hundred holes Some dye by fire as the Sodomites by water as the old world By the infection of the aire as threescore and ten thousand in Davids time By the opening of the earth as Corah Dathan and Abiram Amphiraus and two Cities Buris and Helice Some meet with death in their Coach as Antiochus their chamber as Domitian their bed as John the twelfth the Theater as Caligula the Senate as Caesar The Temple as Zenacherib Their table as Claudius At the Lords Table as Pope Victor and Henry of Luxenburg Death woundeth and striketh some with a Pen-knife as Soneca a Stilletto as Henry the fourth A sword as Paul A Fullers ●e am as James the Lords brother A Saw as Isaiah A stone as Pyrrhus A Thunder-bolt as Amistatius What should I speak of Felones de se such as have thrown away their souls Sardanapalus made a great fire and leaped into it Luoretia stabbed her self Cleopatra put an Aspe to her breast stung therewith dyed presently Saul fell upon his own sword Judas hanged himself Deronius cut his own veins Heremius bear out his own brains Licinius choaked himself with a napkin Dortia dyed by swallowing hot burning coals Hannibal sucked poyson out of his ring Demosthenes out of his Pen c. What seemeth so loose as the soul in the body which is plucked out with an hair driven out with a smell frayed out with a phansie Verily that seemeth to bee but a breath in the nostrils which is taken away with a scent a shadow which is driven away with a Scare-crow a dream which is frayed away with a phansie a vapour which is driven away with a pusse a conceit which goes away with a passion a toy that leaves us with a laughter yet grief killed Homer laughter Philemon a hait in his milk Fabius a flye in his throat Adrian a smell of lime in his nostrils Jovi●● the snufte of a candle a childe in Pliny a kernel of a raison Anacreon and an Icesickle one in Martial which caused the Poet to melt into tears saying Onbimors non est si jugulatis aque What cannot make an end of us if a small drop of water congealed can do it In these regards wee may turn the affirmative in the 1 Cor. 15. 55. into a negative and say truly though not in

spiritual improvement but by way of restriction first humbly with submission to the will of God then conditionally so they prove advantagious either to our civil or moral good For otherwise if riches are pursued either with an unlawful or an unbridled desire they lead our reason captive blind-fold our intellectuals and so damp and dead all the faculties of the inward man that in way of conscience and Religion wee are benummed meerly Nabal himself not so stony and churlish not half so supine and stupid as wee And therefore your earthly sensualists have this woful brand set upon them by the spirit of They are men of the world they have their portion in this life onely Psal 17. Quid quaeris brevi immittere vasculo totum mare Hieronymus TO endeavour to express fully the joyes of heaven were as vain a work as to endeavour to put the element of waters or whole sea into a bason And this may appear from that story of St. August concerning St. Jer. of whom St. Augustine saith Quae Hieronymus nescivit nullus hominum unquam scivit what St. Hierom knew not no man in the world ever knew yet of the joyes of glory of heaven in the fruition of God St Hierom would adventure to say nothing no not then when hee was divested of his mortal body dead For as soon as hee died at Bethleem hee came instantly to Hippo St. Augustines Bishoprick and though hee told him Hieronymi anima sum I am the soul of that Jerome to whom thou art now writing about the joyes and glory of heaven yet hee said no more of that but this Quid quaeris brevi immittere vasculo totum mare Canst thou hope to pour the whole sea into a thimble or take the whole world into thy hand and yet that is easier than to comprehend the joy and glory of heaven in this life Nor is there any thing that makes this more incomprehensible than that semper in 1 Thess 4. 17. That wee shall bee with God for ever For this Eternity this Everlastingness is not onely incomprehensible to us in this life but even in heaven wee can never know it experimentally no not in heaven and all knowledge in heaven is experimental as all knowledge in the world is causal wee know a thing if wee know the cause of it so the knowledge in heaven is effectual experimental wee know it because wee have found it to bee so The endowments of the blessed those which the School calls Dotes ●●a●or●m are ordinarily delivered to bee these three Visio Dilectio Fruitio the sight of God the love of God and the fruition the injoying the possessing of God Now as no man can know what it is to see God in heaven but by experimental and actual seeing of him there nor what it is to love God there but by such an actual and experimental love of him nor what it is to injoy and possess God but by an actual injoying and experimental possessing of him so can no man tell what the Eternity and Everlastingness of all these is till hee hath passed through that Eternity and that Everlastingness and that hee can never do for if it could bee passed through then were it not Eternity How barren a thing is Arithetick and yet Arithmetick will tell you how many grains of sand will fill this hollow vault to the Firmament How empty a thing is Rhetorick and yet Rhetorick will make absent and remote things present to their understanding How weak a thing is Poetry and yet Poetry is a counterfeit Creation and makes things which are not as though they were how infirm how impotent are all assistances if they be put to express this Eternity The best help in my poor judgement that can bee assigned is to use well Aeternum vestrum our own Eternity as St. Gregory calls our whole course of this life Aequum est ut qui in aterno su● peccaverit in aeterno Dei puniatur it is but justice that hee that hath sinned out his own eternity should suffer out Gods Eternity so if you suffer out your own eternity in submitting your selves to God in the whole course of your life and glorifying him in a constant patience under all tribulations It is a righteous thing with God to recompence tribulation unto them which trouble y●● and to you which are troubled everlasting rest 2 Thess 1. 6. Magna parvis minime exprimuntur Seneca SAcred Communication is to make suitable demonstration of infinite love Great love is not suitablely expressed by small things Springs make Channels Streams Rivers suitable to their strength they make their rent without suitable to their bubling within under ground Heaven is but a suitable expression of the love of a God It is but strange suitable to such a fountain but legible writing out of infinite love Were not heaven made communicable infinite love would bee but half expressed it would bee far more in it self than known to us It is with Christ here in this world as it is with a Christian a Christians fortune here doth not suit his titles called a King and hath nothing Now are wee the Sons of God but it doth not appear what wee shall bee Why wee shall bee but the Sons of God his meaning is that now Title and Revenew do not agree nothing in possession that speaks out the Sons of God the Son of a King State and Title do not fitly and fully express one another So it is with Christ now his love and his expression of it are short one of another Many expressions of love are made here but they all express it but brokenly Heaven will speak out an infinite love it will demonstrate it to the life to all senses at once which is such a demonstration of a thing as here man cannot make of any thing There a man shall have the advantage of all senses together to fathom infinite love Hee shall hear it see it taste it c. hee shall see the fountain where and how it riseth the Ocean how vast it spreads and how broad it bears Christ demonstrates infinite love fully fitly therefore is heaven made communicable to poor earthen creatures Partakers of the inheritance of the Saints in light Col. ● 12. Qui Gehennas met ●it non peccare me●uit sed ardere Ille autem peccare metuit qui peccatum ipsum sic ut Gehennas odit Augustinus THe Object of repenting sorrow is sin It is sin that specially afflicts and disquiets a repenting soul that is the thing that wrings and pinches it Where was it that the Prodigals shooe did specially wring him Luke 15. 21. Father I have sinned against heaven that is against God in heaven Hee doth not say Father I am in a depth of misery ready to perish with hunger in that pinching distress that I would bee glad to eat husks with Hogs But Father I have sinned This is the grief of a repenting soul that Gods Majesty hath