Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	day_n	holy_a	sabbath_n	1,012	5	9.4280	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20303	A sparing restraint, of many lauishe vntruthes, which M. Doctor Harding do the chalenge, in the first article of my Lorde of Sarisburies replie. By Edward Dering student in Diuinitie. With an answere vnto that long, and vncourteous epistle, entituled to M. Juel, and set before M. Hardings Reioinder	Dering, Edward, 1540?-1576.	1568 (1568)	STC 6725; ESTC S108150	240,683	364

on the other parte séeing the testimonies are so plaine and many what meaneth maister Harding to make this any vntruthe But what dareth he not doe to make vp his number that affirmeth this one vntruthe fiue times Now by the way least I shold séeme to speake against the vse of the sunday I say and professe that we cā not vse it too reuerently Anathasius saith that the sabboth of the Iewes was by Christ turned into our sunday but whether that were so or no it resteth vpon Athasius aucthoritie it may be well thought that it is true Christ will haue vs gather together in his name And S. Iohn calleth it the Lords day S. Luke and S Paule the first day of the weke in which the Apostles assembled the people therfore thou art bound to giue all obedience and holinesse vnto the Lorde on that day But take héede now thou deceiue not thy self Looke not after any licentiousnesse on the munday thinke not that God more accompteth of one day than other As on sunday thou commest into the congregation and shewest thy selfe thankfull vnto the Lord for his benefites so on euery day thou must shew thy selfe thankfull and shew the same obedience in testimony of thy conscience which on the sunday thou shewest in open vsage and thus thou shalt kéepe holy the sabboth day The B. of Saris. S. Ambrose saith euery weeke we must celebrate the oblation althoughe not euery day vnto straungers yet vnto the inhabitants at least twise a weeke Harding The .134 vntruthe This place is altogether falsified Dering This vntruthe may be hardly verified if the place be altogether falsified But maister Harding dothe so often speake vntruely that now we may not beleue him w tout good proofe Let vs sée then what he saith S. Ambrose Omni hebdomada offerendum est etiam si non quotidie peregrinis incolis tamen vel bis in hebdomada These words M. Iuel dothe Englishe as before appeareth This translation saith maister Harding is altogether false But why saith he so Let him bar distinctions and proue it if he can Undoubtedly if snow be not black this interpretation is true but why dothe maister Harding finde fault wiih it Thus he saith offerre peregrinis is to offer for straungers not to straungers and why is it so forsoothe by this rule all manner of verbes put acquisitiuely that is to say with this signe for after them wil haue a datiue case it might haue pleased him to haue alleaged his rule truely then it should haue bene thus hauing this signe to or for after them so notwithstanding this rule yet the interpretation had bene good but graunt the rule what a reason is this all verbes that haue this signe for after them require a datiue case Ergo offerre peregrinis is to offer for straungers He might as well conclude Ergo loquor tibi is to speake for thée or dare tibi to giue it for thée But M. Harding why would not this rule haue serued héere verbes compounded with these propositions prae con sub ob in and inter will haue a datiue case Well may we haue some opinion of our Louanists English but sure their Logicke and their Latine is but very base M. Dorman alleaging in his boke this text of S. Iohn Diabolus est mendax pater eius doth English it thus the diuel is a lier and so was his father before him Was he wel in his wit or was he yet a dreaming or is his Diuinitie so slender that he knoweth not who is the Deuils father Sure ignorance may not excuse a man that speaketh blasphemie the Deuil hath no father only God created him an Angell Erasmus fearing such sléeping Diuines doth turne it thus eius rei pater and father of that thing If M. Dorman had consulted with him and not so sodenly become of a iangling lawyer an vngodly Diuine he wold haue written more aduisedly but as hath bene héeretofore aptly obiected to him he gate vpon the bridge and was made a bacheler and so by muche haste ouershot himselfe muche like as maister Harding doth héere who Englisheth offerre peregrinis to offer for straungers Alowe this for good Latine and his distinctions for good reason and then goe yoke Foxes and milke hée Goates his vntruthe shall rise at his owne pleasure The B. of Saris. The .28 Diuision Here Master Harding notably betrayeth him selfe laying forth for a countenaunce a fiue of Chrysostoms words and the same nothing to the matter hewing and mangling them as he listeth best Harding The .135 vntruthe Those words be to the matter The .136 vntruthe I mangle them not Dering What M. Harding meaneth by this vntruth I know not vnlesse it be as M. Iuel saith notably to betray himselfe His purpose is to proue priuate Masse as all men doe know but these words do not proue it as he himself confesseth Reioind fol. 206. the conclusion of these is plaine therfore these words are not to the purpose Neither shal this other vntruth néede any long answer He can do little y t cannot say nay M. Iuels Replie doth wel sufficiently proue it M. Hardings gainsaying is not sufficient for an vntruthe Read the Replie Fo. 65. The B. of Saris. Chrysostome saith this sacrifice is but one bicause it hath relation vnto that one sacrifice of Christ. Harding The .137 vntruthe He rendreth no suche cause Dering Bicause M. Hard. cā not blame the allegation he findeth fault w t M. Iuels meaning and saith S. Chrysostom giueth no such cause But whether he giueth any such or no not M. Hardīgs vnderstāding but Chrysostoms words must be the iudge thus he writeth Quo modo vna est hostia non multae Quia semel oblata est oblata est in sancta sāctorū Hoc autē sacrificiū exemplar est illius How is it one oblation not many He answereth bicause it was once offred it was offred into y e holy place but this sacrifice is an example of that These are his very words héere he speaketh plain the cause why we sacrificing or cōmunicating in sundry places haue but one sacrifice or cōmunion is bicause our sacrifice is an exāple of y e one sacrifice of Christ. If M. Harding can find any other vnderstanding of these words then sure his maner of vnderstāding is to make words sound what him list But vnderstād he how and what he wil Chrysostoms words are plaine Ther are many places in the olde doctors which teach the very same but it is néedelesse to reherse them when our sauior Christ saith Do this in my remembrāce Except M. Harding wil haue no relation betwene the thing and the remembrāce of the thing what meaneth he to make this vntruthe The B. of Saris. Chrisostome saith this sacrifice is an example of that Harding The .138 vntruthe Chrysostome saith not so that this is an example of that this place is fowly corrupt Dering In the