Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	bishop_n	timothy_n	4,167	5	10.7647	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07964	Maria triumphans Being a discourse, wherein (by way of dialogue) the B. Virgin Mary Mother of God, is defended, and vindicated, from all such dishonours and indignities, with which the precisians of these our dayes, are accustomed vniustly to charge her.	N. N., fl. 1635.; Anderton, Lawrence, attributed name. aut	1635 (1635)	STC 18331; ESTC S102869	83,816	338

and hauing a thirsting desire to see the dead Body in regard of his absence at her death intreated the other Apostles to open the Graue vnto him that he might see the dead Body and do honour and reuerence vnto it At his request they opened the Graue but foūd there no Body at all but only the linnen within which the said sacred Body was infoulded and withall perceaued a most sweet sauour and smell in the same place Vpon the wounderfull and vnexpected fight wherof all the Apostles concluded that our Lord who had taken flesh of Her would grant her the Honour of rising before the day of the Resurrection and that she should as well in Body as in Soule presently ascend vp to Heauen I will add hereto what Iunenall the foresaid Bishop sayth to wit That this stupendious Wonder was not seene by the Apostles only but also by Timothy Bishop of Ephesus and Dionysius Areopagita both of them being Disciples of Saint Paul and both being present thereat as also by Hierotheus and diuers others Saints witnesses thereof These Premisses are the ground whereupon the Catholike Church resteth for the beliefe of the B. Virgins Assumption into Heauen both in soule and Body before the Common day of the Resurrection And to the former proofes I may adioyne these following The Centurists do witnesse Cent. 5. c. 10. col 1127. that S. Austin did write a Booke entituling it De Assumptione Virginis mariae The opinion of which doctrine was so anciently receaued that the Emperour Mauritius more then a thousand yeares since celebrated a festiuall day thereof as Nicephorus l. 17. c. 28. recordeth Yea the certainty of this doctrine is further proued from the authority of S. Ierome in a notable Sermon styled De festo Assumptionis Mariae though some others ascribe it to Sophronius in tyme his equall In regard of the great Antiquity of which Feast we fynd Dretserus the Protestant to reprehend Pope Damasus herein thus saying de festis diebus p. 148. Damasus ordayned the feast of the Assumption of Mary in the yeare of Christ three hundred sixty foure with an vngodly Vse that thereby Honour might be giuen vnto Her and Prayers offered vp c. Thus this Protestant But I will conclude this point with one most conuincing argument taken from S. Bernard who thus disputeth hereof Seing God hath discouered and reuealed the Bodies of many Saints which lay hid in diuers places that they might be honored of faithfull Christians it then ineuitably followeth that if the sacred Body of the Blessed Virgin had beene still on earth he would in like manner haue made knowne no doubt ●n what place or Countrey it did lye For it not being certainly knowne where that Body or any part thereof is in any place of the World allthough there be found and knowne some relicks of her garments it may be irrepliably concluded that her Body is not to be found in earth but only in Heauen And this is S. Bernards demonstration in this Point Thus much in proofe of the certainty of the Assumption of the B. Virgin Mary Now it being once granted that her Body was assumpted vp to Heauen how much reason hath the Church to record her Assumption by instituting thereof an yearly feast And to read in that her Honour Hodie ●aria Caelor ascendit gandete quia cum Christo ●●gnat in aeternum Exalt●ta est Sancta Dei Genitrix supra Choros Angelorum ad c●lestia regna I will conclude this Point only saying that if most Countries do yearely obserue with honour the day of the Coronation of their Prince May not then we Christians keep with a more speciall Solemnity the tyme when the B. Virgin who brought forth him who is the King of Heauen and Earth first by her Assumption enioyed not a temporall Crowne but the Eternall Crowne of Heauen Thus far Mariamastix and the rest of you Auditours here present for the iustifying of the Catholiks their keeping all the former foure yearely feasts and solemnities of the B. Virgin Mariamastix Well to let all this passe touching the former feasts as inough if not too much discoursed of I would haue you Mariadulus to take notice that I haue beene a Trauayler and haue breathed the ayre of your Popish Countries And indeed these eyes of myne haue beene witnesses that you Papists do there giue vndue veneration not only to Mary herselfe but euen to her Image and Picture How often haue I seene to my great disedification but strenghtning me in the Gospell an Image of Mary placed either in a Church or in the corner turning of a Street To which some haue kneeled downe and prayed whether to the Image of her or to her I know not Others as they passed by haue made a knee and put their Hat off Yea I haue seene some of those Images cloathed as it were with fyne Vestments wax●n Candels burning before them I haue further obserued how in most great Townes the chiefe Church is dedicated to Mary whereas all Churches are to be dedicated to God alone And therfore it seemes Idolatry to performe that worship to Mary which ought to be performed to God alone Againe in most townes of Note there is a certaine Sodality or Company of Men and Women who are called the Sodality of the B. Virgin Now to what end is this Sodality if Mary be to be worshipped of all since this may be effected without making any peculiar Sodality or Confraternity To be short I haue obserued that three seuerall tymes euery day at the ringing of a Bell to wit at six of the Clork in the morning twelue in the day tyme six at the night ech Man ●s to fall downe on his knees yea if it be in the streets to say some Aue Maria's O manifest and grosse Idolatry in you Papists Mariadulus O manifest and grosse Ignorance in you Professours of the Gospell Touching your trauell it may be you haue beene in Catholike Countries And if you haue reaped no profit thereby being on all sides incompassed with the sight of deuout Religious Men and practise of Vertue thanke your selfe seeing it should seeme that during your stay in those places you laboured to vnite your owne forces more strongly together and so your pertinacy sti●nes in iudgment increased in it selfe as I may say per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now touching the Worship which you say you haue seene in Catholike Countries exhibited to the Image or Picture of the Blessed Virgin I can but grieue to see how Ignorance is masked vnder the veyle of Satyricall Reprehension and that the shew of Reason should produce in Man the Effects of the wāt of Reason Therefore though the handling of this Point toucheth vpon a new Question to wit the worshipping of Images Yet for your Instruction though it seemes you can hardly brooke this word obserue what the Cartholike Church teacheth therein First it teacheth that the honour is not done to the

thy selfe a Mother by appeasing thy Sonne in our behalfe and this by the remembrance of all thy motherly tender care and loue towards him in his Infancy and through the whole course of his life to the end that by thee he may receaue our prayers For thus it immediatly in the same Hy●nn● followeth Sumat per te preces But Mariamastix If these former words be such an eyesore to you and yours how will you except against those words of Saint Paul he thus saying of himselfe 1. Cor. 9. Omnibus omnia factus sum vt omnes facere● saluos I am become to all men all things that I might saue all Where you see the Apostle assumeth to himselfe the saluation of others he meaning only that by his preaching instructing and prayers he might be an inferiour Cause or Instrument vnder Christ for the sauing of others But of this point I will hereafter speake more in my defence of the Autiphone Salue Regina the which you Protestants seeke so much to impugne But to proceed somewhat further Ys the former Sentences and prayers directed to the B. Virgin so much affright you as that you thinke we Catholikes ascribe to her our Saluation consequently thinke our Sauiours Passion according to your most false suggesting not sufficient for our Redemption what would you say to the other Text of former Apostle thus leauing it recorded 1. ad Colos 1. Adimpleo quae desunt Passionum Christi in carne mea pro corpore eius quod est Ecclesia I do accomplish those things which do want in the Passion of Christ in my flesh for his body which is the Church I hope you are not here persuaded that the Apostle thoght the Passion of Christ to be insufficient without his owne sufferings for his meaning only is that as Christ the Head and Members his Body make one Person Mysticall the Church in this respect being his Plenitude Fulnesse or Complement Ephes 1. so the Passions of the Head and afflictions of the body and members make one complete masse of Passions Thus there is no want of Christs Passion as he suffered in himselfe as Head but there is want in those Passions of Christ which he daily suffereth in his Body the Church and in the members thereof But now Mariamastix since these two former Texts of Saint Paul seeme in an ignorant eye more derogatory vnto our Sauiour and his Passion then those sentences by you vrged practised by Catholiks and seing the said Texts of the Apostle are to be construed in a sober sense and so are most true Therefore I could wish you not so earnestly to quarrell at the Passages by you alledged neither seeke to disuest them of that pious sense and meaning which is euer intended by vs Catholiks That is that our most Blessed Lady according to the former words Salue vinclareis profer lumen caecis would vouchsafe to dissolue and loose the bonds of the guilty and bring light to those which are spiritually blynd by her Prayers most earnest Intercession to her B. Sonne Christ INSVS and not otherwise So far we Catholikes are from acknowledging a She-Sauiour as you in your Lucian and scoffing Dialect do charge vs. Mariamastix This your tedious discourse hath small soueraingty ouer my iudgment neither do the examples drawne from Paul aduantage your Cause For I perēptorily maintayne that it is vnlawfull and most repugnant to the sacred Scriptures to pray either to Mary or to any other Saint it being the doctrine only of Man not of God Mariadulus You now enter into a new Question touching the lawfulnes or vnlawfulnes of Praying to Saints in generall so fugitiue and vnsetled you are in your discourse The tyme is not now fitting for a perfect discussing thereof Therfore at this present in proofe of the lawfulnes of Praying to Saints and to stir as it were a litle the earth or mould about the roote of that doctrine I will forbearing all other proofes insist in one Argument drawne from Reason Thus thē I dispute S. Paul saith to the Romans Cap. 15. Obsecr● vos fr●●res vt adi●●etis me in Oration●hus pro me ad Deum I beseech you Brethren that you help me in your prayers for me to God And the same the Apostle repeateth in Ephes 6. 1. Thessal 5. 2. Thessal 3. Coloss 4. and Hebr. 13. Hence I say I draw my ineuitable inferences It was lawfull for the Apostle S. Paul to pray to some holy men then liuing that they would pray to God for him Therefore it is now lawfull to innocate them they being Saints and reiguing with Christ For if it be not lawfull now to pray to them the reason thereof must be Either because they will not heare vs praying to them But this cannot be seing they are now indued with more Charity then when they here conuersed vpō Earth and being secure of their owne felicity as S. Cyprian sayth Ser●● de mortalit are more sollicitous of our spirituall Good health Or els because the Saints cannot help vs But neither this For if they could help vs with their Prayers when they were but Pilgrimes in this World much more are they now able being arriued into their owne Country Or because they do not know what we pray But not this Because from what ground the Angells do know the Conuersion of sinners for which conuersion they so much reioyce as is said in Luke 15. from the same ground the Saints do know our prayers Or lastly because an iniury is committed against God and Christ if any other be inuoked and prayed vnto then he But not this For then it were not lawfull to inuocate or pray to the liuing and consequently S. Paul offended God therein Thus you see Mariamastix how you are precluded on all sydes from giuing any satisfying Answere to this demonstration Mariamastix Yf we should admit for the tyme that it were lawfull to pray to the dead yet it is euer supposed that they to whom we should so pray are infallibly to be presumed to be Saintes Now how can we rest assured that one praying to Mary prayeth to a Saint Since certaine it is that at her being present at her Sonnes death and making no resistance thereto she actually did breake foure of the ten Commandements together To wit the first the fist the sixt the nynth Commandement And you read who committeth sinne is of the Diuell 1. Iohn 3. And we are not ascertayned that Mary any tyme after had true repentance of her so great a sinne Mariadulus O that I could transforme my tongue into a scourge or whip of Iron where with to lash and teare with bloudy strypes the naked sydes of such who first dared to disgorge such poysonous words against the Mother of God! I well know from what vessel you draw these your dregs For I fynd M. Bunny the Protestant to charge the B. Virgin euen in your owne Words with the breach of the foure Commandements

reckoned by you Because sayth he she defended not her sonne vpon the Crosse in his Pacfication p. 369. But to seale vp the mouths of such venemous Beasts for who positiuely maintaynes this execrable Assertion is to be reputed no better then a Beast let vs take in to our consideration the ten Cōmandements how in what order they are rekoned First then the Catholiks deuide them in this sort The first Commandement Thou shalt haue no strang Gods before me nor make to thy selfe any grauen Idoll to adore the same The fith Thou shalt not kill The sixt Thou shalt not commit Adultery The nynth Thou shalt not couet thy neighbours wyfe But some Protestāts thus alter them making the fift to be Honour thy Father and Mother The sixt Thou shalt not kills The nynth Thou shalt not be are false witurs against thy neighbour And heare I demaund how according to either of these different kinds of numbring the Commandements it can be with any shew of Truth maintayned that the B. Virgin being then incompassed with souldiers and Magistrates did violate and breake foure Commandements for her not defending her Sonne vpon the Crosse But this may serue as a document to teach all Men that an inueterate Malice and rancour against the Mother of our Sauiour is the ordinary Attendant of Schisme and Heresy Mariamastix Well I haue you see the iudgment of a learned Protestant warranting what I haue here deliuered But to passe to other Points touched in my Sermon I then did say and now I do iterate it that I do not see how you can iustify not only the former Hymne to her aboue discussed but also some others of your Prayers directed to her I will insist first in that Antiphone beginning Salue (a) Luther in serm de Natali B. Mariae and Peter Mattyr in Comment ad c. 3. prior● ad Corinth do much reprehead this Anti phone Regina Mater Misericordiae c. Next I will descend to those your Prayers commonly called Our Ladyes Litanies Both which Prayers I feare you shall fynd to be fraught with Blasphemies at least with most vnwarrantable Errours Mariadulus I will soone free you Mariamastix of that feare And to come to the Antiphone I will iustify the most seeming hard passages thereof And I will begin with the last part therof and so ascend higher In the end of which Antiphone we thus read Et Ies●● benedictum fructum ventris tus nobis post hoc exilium oftende And shew to vs after this our exile Iesus the Blessed fruite of thy Wombe Though this much displeaseth our Anti-Marians Enemyes to the blessed Virgin yet hereto I answere That it is no lesse matter but rather far greater to be said To saue men then to be said To shew the Sauiour vnto them But men may be rightly said in a sober construction to be saued by Men. For to omit what is allready deliuered of this point do we not thus read Iame 15. He that shall conuert a sinner from going astray out of his way shall saue a soule from death And in like sort the Apostle sayth 1. Timoth. 4. Et teipsum saluos facies cos quite audiunt Thou shalt sane thy selfe and them that do heare thee Now if the Apostles were not afraid to pronounce that Men were saued by such others who by exhortations by examples of Vertuous life by incessant prayer labored for the good of our soules Why then should the Church of God be afraid to say and pray to the B. Virgin reigning in Heauen with Christ that she would shew Iesus Christ to vs after this out tyme of banishment since these words are to be vnderstood that she would performe and effect so much for vs by her intercessions and prayers Euen in the same manner as those other words are to be vnderstood Da mihi virturew contr● hostes ●uos strenghthen me against thy Enemyes As also those other Tu nos ab hoste protege hora mortis suscipe defend vs O Virgin from our Enemy and receaue vs in the hower of Death And some other like prayers of the Catholikes here omitted The next parcell of the foresaid Antiphone is when the B. Virgin is styled Spes nostra Our Hope Now these Words are vsed because next after our Lord Iesus Christ being God and Man we chiefly place our confidence in the mediation of the B Virgin since our Hope is not to be placed only in the Authours of our good but also in the intercessours and Ministers therof And according hereto when our Lord said to the Iewes Iohn 5. It is Moyses who accuseth you in quo speratis in whom you hope in which words our Sauiour did not reprehend the Iewes that they hoped in Moyses but because they did not belieue Moyses Mariamastix How doth this your Construction agree with that Sentence Maledictusvir qui sperat in homine Cursed is that man who hopeth in Man Ierem. 17. Mariadulus I answere These words are meant of those who repose all their chiefe Hope in man no confidence in Go● for euen immediatly it there followeth for the fuller explication of the former words Et a Domino recedit cor eius and his Hart departeth from our Lord But who piously and truly confide in the B. Virgin haue chiefly their Hope in God But obserue how familiar obuious this kind of phrase of speach is to the ancient Fathers which is so distastfull to the fastidious curious eares of our Sectaries S. Bernard Serm. do Assumpt feareth not to call the Virgin Mary Reginam Domin●●● Ma●●●m Miscricordiae totam sua●●m The Queene and Lady the Mother of Mercy and altogether sweetnes it seise And S. Ephrem more ancient then S. Bernard by many ages calleth the B. Virgin Spem suam omnium Christianorum His Hope and the Hope of all Christians Ephrem in ser●● de Deipara To proceed further The B. Virgin is called in the foresaid Antiphom D●icedo To omit that this phrase is warranted aboue by S. Bernard this title doth most deseruedly agree to the B. Virgin in regard of her innumerable benefits wherewith she doth comfort the afflicted since there are few Parts of Christendome wherein doth not shyne the Memory of her Benefits The B. Virgin is also called there Vita lyfe Because she brought forth Christ and by him she is made the Mother of all men who lead a spirituall lyfe Mariamastix To passe ouer for the tyme your warranting of her former Titles yet how can you salue that where in the same Prayer she is called Mater Misericordiae the Mother of Mercy seing we find this title to be proper and peculiar to God And therefore he is called Pater Misericordia●um 2. Cor. 1. Mariadulus I reply thereto and say that the Blessed Virgin may be so called for seuerall reasons First because she is the Mother of Christ by whom we obtayne all Mercy from God Secondly because she daily impetrateth