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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48358	Holy characters containing a miscelany of theolocicall [sic] discovrses that is theology, positiue, scholasticall, polemicall, and morall built upon the foundation of scriptures, traditions, councils, fathers, divided into two books / written by George Leybvrn ...	Leyburn, George, 1593-1677.	1662 (1662)	Wing L1938; ESTC R18553	388,184	688

of sacramentall confession to purge out the leauen therof wherby he is cured For as a wounded body cannot be healed while the arrow that gaue the wound continues therin so neither a wounded soul can be cured whiles sin remaines that wounded it Wherfore as an impostume that breaks not outwardly causeth corporall death so sin's that stay within the soul * S. Aug qui inconfessus lates inconfessus condemnaberis vnconfessed cause eternall death Wherby euidently appears the greatness of the hazard that sinners run which (g) S. Cyprian l. de lapsis writeth thus Let euery man confess his sinnes while he is aliue while his confession may be accepted while his satisfaction and remission giuen by a Priest is gratefull in the sight of God defer confession of their sins till great sickness sieze on them and such be like vnto malefactors that confesse their wickednes at the gallowes when they can sin no more being depriued of further opportunity to sinne so that their sins do rather leaue them then they their sins Besides this kinde of slow-negligent penitents seldome confesse vnto iustification of life retaining for the most part an affection to their former transgressious in consequence of which they die in their wickednesse for loue to and remission of sin are inconsistent together Furthermore as a man that is afflicted with many grieuous wounds cannot performe any hard work so a penitent oppressed with many deadly sins togegether with violent sickness cannot * Psalm 14. dereliquit me virtus mea stand against the difficult assaultes of the deuill CHAR. XIIJ. OF SATISFACTION THE CONTENTS The integrity of sacramentall penance requireth sacramentall satisfaction the propriety wherof is to discharge the debt of temporall punishments which euen after the pardoning of sin as to the guilt thereof oft remaines behind vnsatisfyed satisfaction hath nothing of weight with it vnlesse the penitent that satisfyes be in state of grace God scourgeth euery son whom he receiueth neither holy scriptures nor ancient Fathers exhorte sinners to turne to God with inward penance only outward penance is required namely fasting praying Almes deeds and other painfull afflictions outward penance doth not preiudice the satisfaction of Christ from the merits whereof proceed's whatsoeuer it hath as conducing to heauenly blessedness SAtisfaction is a painfull and laborious exercise of some one or more outward good works namely fasting praying or giuing of Almes c. which a Penitent (a) Satisfaction consistes in the exercise of painfull works appointed and enjoyned by a Ghostly-Father in manner of commande and indeed if such works were required by way of counsell onely the Penitent might choose whether he would receiue the whole entire Sacrament of Penance or not being satisfaction pertaines to the integrity fhereof by command of his Ghostly-father * Satisfactio debet esse actus voluntarius nam qui inuitus poenanae sustinct dicitur potius satispati quam satisfacere voluntarily embraceth for the remitting of temporall paine due to his sins as offences against God together with full purpose to sin no more The prime propriety of satisfaction is to discharge the debt of temporall punishment which after pardon of sin in order to it 's mortall malice and eternall paine if the sin be mortall often times (b) The Council of Trent fess 6. cap. 14. declar's that satisfaction is one part of sacramentall penance enjoyn'd to the remitting of temporall paine which according to holy scriptures is not all waies taken away wholy together with the guilt of sin and the Council of Trent fess 14. cap. 8. expresly teacheth and cap. 12. defineth Sub Anathemate that often tymes God remitteth the guilt of sin vvithout foregiuing the temporall pain due thereto and vponthis catholick assertion is grounded christian faith in order to Indulgences and Purgatory the fire whereof purgeth away temporall pains due to sinnes afore remitted remaines behind vnpaid Although a penitent sinner by a perfect act of contrition or reall receiuing of the Sacrament of Penance finde grace again in the sight of his Creatour Neuertheless he is not alwaise deliuered from temporall afflictions For example God as soon as he saw Dauid's contrition and detestation of the adultery which he had committed with Bersebe and the Murther that the had exercised on Vrias her husband remitted the guilt of those sins and receiued him into fauour again yet notwithstanding his happy reconciliation he was left to endure many temporall calamities euen in order to the offences pardoned afore For afterward God raised euill against him in a great measure The child that was borne vnto him died the sword neuer departed from his own house sundry of his seed were violently slain and his people rebelled against him In like manner although Moyses and Aaron long before their death 's got remission of the guilt of their incredulity contracted * Num. 20. Moyses Aaron Deo contradicebant non loquentes ad Petram in conspectu filiorum Israel quod tamen Deus praeceperat illis at the waters of contradiction Num. 20. belieuing not God to sanctify them in the presence of the children of Israël (c) According to S. Anstin l. 16. con Faus Manich. c. 16. Moses and Aarons sin of incredulity was remitted them long afore their death yet in punishment of that very fault committed afore they were not suffered to conduct his people into the land of promise which was the thing they passionately coueted Again (d) S. Chrysostom hom 80. ad popul Antich discoursing vpon those words Math. 12. The men of Niniue did penance at the preaching of Ionas writes thus Euery where sack-cloath euery where Ashes euery where Teares and the king of Niniue himselfe left his Throne laid aside his Royall Robes put on a hair shirt and powdered his head with ashes whereby the Town was deliuered from destruction the people of Nineue at the preaching of Ionas the Prophet belieued in God Ionas 3. and turned vnto him in tribulation of soul wherby doubtless they procured pardon of their transgressions in order to the guilt therof Neuertheless they voluntarily afterward exercised works of satisfaction for they proclaimed a fast of three dayes put on sack cloath euen from the greatest to the least of them and turned from their euill wayes in bitternesse of sorrow Besid's S. Iohn Baptist Mat. 3. after he had seuerly reproached the Iewes to whom he preached saluation for their grieuous sinnes and exhorted them to penance he inferred vpon it thus do therfore fruits * S. Hier●● nymus in 2. Joells per fructus dignos poenitentiae intellig in ieiunium orationes eleemosynas id ganus alia worthy penance thereby distinguishing penance that is to say inward contrition and detestation of sins comitted from outward good works thence proceeding as obserueth S. Gregory hom 20. in Euangelia And indeed a sinner that is really penitent detesteth and abhorreth his sinnes and turneth to the

HOLY CHARACTERS CONTAINING A MISCELANY OF THEOLOCICALL DISCOVRSES THAT IS THEOLOGY Positiue Scholasticall Polemicall and Morall Built vpon the foundation of Scriptures Traditions Councils Fathers DEVIDED INTO TWO BOOKS Written by GEORGE LEYBVRN Doctor of Diuinity Bevvare lest there be any man that deceiue you through Philosophy and crafty handling according to the traditions of men according to the rudiments of the vvorld and not according to Christ Coloss 2. Of your selues shall men rise speaking peruerse thinges to dravv Disciples after them Act. 20. PRINTED AT DOWAY By BALTAZAR BELLIER An. 1662. With Priviledge TO THE RIGHT HONORABLE LORD PERCY HERBERT LORD POWYS OF POWYS c. MY LORD S. Clement in the eleuenth booke of Apostolicall constitutions writeth that Selene the great beauty of Rome in those dayes when she shewed her selfe from a high Tower vnto the people of that Citty Simon the Magician by sleight conueyances represented as many Selenes as were windowes in the same Tower Howeuer there was no more then one true Selene the rest being meer outward resemblances hauing nothing of inward substance contriu'd by naturall magicke vnto deluding the Eye-sight of the Beholders in like manner though true Theology is not diuided nor has many faces being the science of one God that shew's her selfe front the high Tower of one diuine faith which supports her neuertheless through the subtill dealings of Satan is represented with as many faces as there be new models of Christian doctrine that is as many or rather more then ages down from Christ till these dayes euery age respectiuely hauing coind new opinions in order to the mysteries of Christian Religion Heady and high-mynded schollars once they come to be blown vp with the actiuity of their own witt and thereby become inordinate a 2. Timoth. 3. erunt homines seipsos amantes louers of their own thoughts leaue the loue of truth As a troubled eye so the vnderstanding deluded with opinions which goe beyond the boundaries of nature cannot see the light of truth Mittit illis Deus operationem erroris quoniam charitatem veritatis recipere noluerunt 2. Thes 2. In regard heady schollars are carried on the wings of Pride and will not embrace the loue of truth the supream prouidence giues them vp to their heart's lust vnto vncleaness of errour that is God b Secundum S. Aug. l. 20. ciuit c. 19. Deus mittit quatenus diabolum facere ista permittit permitt's Satan to send them strong delusion vnto belieuing lies and taking pleasure therein which together with pertinacy so by degrees blind's them that they still encrease in madness till at lengh through faction sedition and schism they endeauour to ruine as it were all true Christian doctrine and Religion witness Nestorius Arius Pelagius Donatus and sundry other anciēt and modern schollars which vpon what designs of ambition c S. Austin l. de vtil cred c. 1. saith that he is an Heretick that for temporall interest either coineth or followeth new opinions and interest is needless to express through new coind Theologies haue laboured to turne the Church of God into vtter disorder and confusion As all rebellion is to ciuill so all schism is to ecclesiasticall gouernement dangerous and pernicious In the old law lest the people of God might be deceiu'd with false coyne and weights the originall Cycli and originall weights were conseru'd in the Sanctuary of the Temple and no money or weights allow'd which were not conform to the original's of the same Sanctuary Likewise that the same people might not be deluded with false coyns and weights of doctrine the chaire of Moyses by diuine dispensation was cloathed with infallibility The high Priest how wicked soeuer could not vtter wicked doctrine from Moyses chaire as appears euidently from Christs own words Mat. 23. The scribes and Pharises sit in Moyses Chaire c. From which sacred Text S. Austin l. 6. con Faus Manichae c. 29. infers thus In Cathedra Moysis mali sedentes bona dicere cogebantur Besides when God erected Moyses his Chaire Deutro 17. he promised that all definitions Decrees and decisions of matters in debate as comming from that seate should be of vndoubted truth Moreouer the children of Israël were bound to submit to the sentence of the high Priest the law condemning of pride and punishing with death those which disobeyed the commandement of the Priest that ministred to our lord and the Decree of the Judges In the new law lest Christians might be carried away with euery winde of doctrine S. Peter and his Chaire by diuine dispensation were invested into much better priuiledges then Moyses and his Chaire For our Sauiour tooke speciall care that S. Peter might not fall away from the true faith as does euidence his prayer Luc. 22. Oraui pro te Petre vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not and doubtless his prayer was effectuall according to the Apostle Hebrae 5. Exauditus est Christus pro sua reuerentia Our lord prouided for S. Peter that his faith might not faile to the end saith S. Leo ser 3. de Assumpt The head being made invincible the state of all the rest might be more sure that is the rest thereby might be strengthned and confirm'd in faith S. Peter according to S. Ambrose l. 9. Noui Testam 9.75 Tom 4. after his denying of Christ was constituted the supream Pastour of souls because it was said to him afore When thou art conuerted confirm thy Brethren neither was Christ's prayer offered in order to the person of S. Peter only but likewise in reference to his office according to the inter pretation of the best antiquity so that the effect of the same prayer will continue as long as the Church of Christ shall endure on Earth and indeed euen as Christ commaunds S. Peter to feed his sheepe Ioa. 21. soe he commaunds him to confirm his Brethren Luc. 22. but that saying of Christ Feed my sheep did not relate to the person of S. Peter onely according to all Orthodox Writers but also to the office of supream Pastour which was conferd vpon S. Peter with intent to continue it in his successours being of necessary vse in the Church wherfore Christ saying to S. Peter confirme thy Brethren ought to carrie the same interpretation and in earnest it were manifest weaknes to giue vnto the successors of Moyses greater prerogatiues as to power authority and infallibility in the gouernement of the Synagogue then to the Successors of S. Peter in the gouernement of the Church of Christ for this were to prefer the law of bondage before the law of grace In consequence of the premises the Roman faith of S. Peters successors cannot faile not to fall away from faith is a priuiledge proper to the Church of Rome that is to the Bishops of that seate as also plainly appears by the clear Testimonies of primitiue Fathers For example S. Cyprian

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 placabi●●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 nō facit vindictam electorum suorum clamātium 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 sciūt 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 seruū 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

a perfect representation of Christ's death and Passion suffered on his Cross must precede the eating of that bread and drinking of that drink for Christ's death and Passion was (g) S. Austin l. 13. de Trinit c. 17 Epis 49. quaes 3. attestes that it is foretold in the old Testament that there should be in the law of grace a true proper outward visible sacrifice again it is foretold that in the last age of the new Law that is when Antichrist shall come the vsuall sacrifice shall cease which giue euidence enough of the continuance of som one sacrifice in the law of grace till the time of Antichrist Which cannot be meant of a Metaphoricall and invisible sacrifice being that kind of vnproper sacrifice will not cease in the dayes of Antichrist according to the holy Prophets Dan. 12. and Isaias cap. 10. a proper special sacrifice that cannot be represented perfecttly by a Sacrament but by a sacrifice wherin destruction must interuene necessarily either by death if what is offered by a liuing thing or by fraction if what is offered be a hard and drie thing as breard or by effusion if what is offered be a liquid thing as wine which experience sheweth in all the sacrifices of the law of nature and Moyses And indeed the end and innate propriety of a proper sacrifice being an externall sensible act of supream adoration is to signify God's omnipotency as to his power ouer life and death wheras a Sacrament signifieth the sanctifying of such as belieue in and serue God which is but the product or effect of Christ his bloody sacrifice If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament it were to be ascribed to the Sacrament of Baptism wherby as the Apostle saith Heb. 9. Weare buried with Christ into his death Neuertheless Baptism doth not represent the death of Christ but the death and resurrection of him that is baptised Baptism signifying that he that is baptised doth die as vnto sin and rise as vnto newnes of life neither is Christ said to die in Baptism as he is belieued to be immolated in the sacrifice of the Eucharist Furthermore as * Sanguine hostiae obsignabatur vetus testamētum vt post Moysen declarat Apostolus Hebrae 1. Moyses began and dedicated the old Testament law or Religion in the blood of calfes contained in his cup saying This is the blood of the Couenant c. So Christ began and dedicated the new Testament in his own blood contained in the Chalice of his last supper saying This is the Chalice the new Testament in my blood c. Luc. 22. which the other Euangelist's more plainly expresse introducing Christ to say This is my blood of the new Testament wherby is euidently certaine that Christ's blood in the Chalice shed in an vnbloody manner was the blood of sacrifice and consequently in that sacrifice which is the sacrifice of the Eucharist consisteth the externall Religion and proper seruice of the new Testament as the outward Religion and soueraigne worship of God in the old law did consist in the sacrifices therof vnder which it was established Heb. 7. And though Christ hanging on his cross did confirme and ratify the new Testament yet he made it only at his last supper when he said This is the Chalice the new Testamēt in my blood or this is my blood of the new Testament For then Christ was free and aliue wheras on his cross he was deuested of liberty and depriued of life and consequently not in a condition to make it the making of a Testament being an act of a person free and aliue Also though Christs death and passion was the perfect sacrifice that (h) The Apostle Hebrae 1. teacheth that Christ By one oblation consummated for euer them that are sanctifyed where by one oblation is meant the sacrifice of the Cross which the Apostle there calleth sacrifice of consummation that is of generall redemption and indeed that sacred Text speak's onely of the sacrifice of the Cross not mentioning the sacrifice of application that is the sacrifice of Mass called the sacrifice of the Altar or the sacrifice of the Eucharist wherby the sacrifice of generall Redemption called the sacrifice of the Cross is particularly applyed and offered daily in all places of the Church vnto sanctification of life And indeed to affert that Christ onely once offered himselfe to God the Father were a manifest blasphemy since Scripture Testimonies shew euidently sundry oblations Christ made of himselfe For example he offered himselfe in the tyme of his conception and during his aboad on earth he made seuerall offerings in order to his own person for he offered his body his soul his life his fasting his praying his watching his sighs and teares howeuer the offering of his body in a bloody sacrifice was made once onely consummated the generall redemption or remission of all sins whatsoeuer as to sufficiency neuertheless that bloody sacrifice enduring only for a day of time could not be the externall sacrifice which the people of the new Testament might haue recourse vnto euen to the end of the world and to auerre the taking away of such externall sacrifice is to acknowledge the taking away also of externall Priesthood sacrifice and Priesthood being correlatiues and consequently the * S. Cypria de coena Dom. asserit nullam posse esse Religionem si sacrificium corporis sanguinis Christi auferatur abolishing of the new Testament for if the Priesthood and sacrifice therof be disannulled then of necessity must there be an abrogation of the law that was established vnder them Furthermore it is conuincingly manifest that it was an externall proper sacrifice which Christ offered at his last supper for the one oblation according to the order of Melchisedech which succeeded (i) That one sole sacrifice of Christs body and blood succeded in the room of many sacrifices is a catholick assertion vnanimously taught by the ancient Fathers And S. Aus l. 8. c. 27 l. 17. c. 20. de ciuit l. 3. de bap c. 19. names the sacrifice of Mass the sacrifice that sufficeth for all sacrifices which were offered in the old law for as much as the body of Christ is offered in the room of all those sacrifices in the room of all the sacrifices of the old law was that one or none was that one but that one was an externall proper sacrifice and cannot be meant of the sacrifice of the Cross that being rather after the order of Aaron since it was celebrated in reall effusion of blood then after the similitude of Melchisedech who offered no bloody oblation Besides all the necessary requisits vnto proper sacrifice are plainly obseruable in that action that Christ vsed in instituting and celebrating the Eucharist at his last supper 10. is obseruable Christ himself that is a Priest instituted by legall authority and more solemnly made then all the Priests