Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	answer_v	king_n	lord_n	916	5	3.9995	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16909	A briefe treatise of diuers plaine and sure waies to finde out the truth in this doubtfull and dangerous time of heresie Conteyning sundrie worthy motiues vnto the Catholike faith, or considerations to moue a man to beleeue the Catholikes, and not the heretikes. Set out by Richard Bristow priest, licentiat in diuinitie.	Bristow, Richard, 1538-1581.	1599 (1599)	STC 3800; ESTC S106653	144,155	432

diuers sundrie pointes of that our doctrine as that with Miracles hath beene confirmed and vvith great numbers of Miracles our doctrine of the Signe of the Crosse our doctrine of Images our Doctrine of Reliques our doctrine of Pilgrimage our doctrine of praying to Saintes of the necessitie of Baptizing children of Confirming by a Bishop and of very many other things by vs taught beleeued by the Heretikes denied and derided But because about so many pointes I should be too long I will be content with one or two and them out of such Authours as the Heretikes cannot denie nor answere with their peeuish scoffing at some vncertaine or false Miracles which they read in I know not what Legenda Aurea and such other obscure apocryphal writinges As if that because of certaine Gospelles fained in the name of Saint Thomas Nicodemus the Twelue the Hebrues c. they would thinke therefore to scoffe out the authoritie of the vndoubted Gospels of S. Matthew Marke Luke and Iohn And because about the holy Sacrifice of the Masse is our greatest variance they hauing by open Edict set thereon the losse of an hundred markes to euerie one that frequēteth the same the Masse shall be my first example and Purgatory my other because that is of them no lesse contemned then the holy Masse and one Miracle will I aleadge prouing them both And first for the Sacrifice of the Masse Saint Augustine is witnesse of a notable Miracle wrought therby in his owne time in his owne Dioces by a Priest of his owne VVhich thus hee writeth De ciuit Dei li. 22. ca. 8. See there a number of miracles for vs Vir Tribunitius Hesperius qui apud nos est habet in territorio Fussalensi fundum Cubedi appellatum Vbi cum afflictione animalium seruorum suorum domum suam spirituum malignorum vim noxiam perpeti comperisset rogauit nostros me absente presbyteros vt alquis eorum illo pergeret cuius or ationibus cederent Perrexit vnus obtulit ibi Sacrificium Corporis Christi orans quantum potuit vt cessaret illa vexatio Deoque protinus miserante cessauit Hesperius a man of good worship who is here with vs hath nere about Fussala a Farme named Cubedi where finding by the affliction of hys cattaile and seruantes that his house was yll troubled with wicked spirits he besought our Priestes for I was absent that some one of them would goe thither The forfait of an hundred markes was not then as yet enacted with his prayers to driue them away There went one he offered there the Sacrifice of the body of Christ praying with all hys power that the same vexation myght ceasse and strayght waies through Gods mercie it ceassed Now another Miracle for both the Masse and purgatorie together Hist Angli li. 4. ca. 22. I will recite out of our owne Countrie-man Saint Bede which chaunced in his time in our owne Countrey no lesse certaine then merueilous A notable thing hee saith is * Constat certainly knowen to haue bin done in the battaile wherein was killed King Elbuine vvhich I in no wise thinke should be least vntold but that it wil be profitable to the saluation of manie to rehearse it In that battayle was slaine amongst others of Elbuines souldiers a young man named Imma who hauing that day and the night following amongest the bodies of the slayne lyen as dead at length receauing breath againe reuiued and sitting vpp bounde hys woundes himselfe as well as he could Then resting awhile gat him vpp and began so to goe his waie where hee might finde frindes to see vnto him In so doyng found hee was and taken by him of hys enimies hoast brought to their Lorde an Earle of King Edilredes of vvhom being asked what he was hee feared to confesse that he was a souldier and rather answered that he was a poore man of the countrie and one that had a wife saying that hee came with others such as he was into the Campe to bring victuals to the Souldiers But the Lord for all this took him to him bidding his woūds to be seene vnto and vvhen hee waxed whole in the night for running awaie he commaunded him to be bound but yet bound he could not be for straight as they were gone that had bound him the same his bonds were loosed for hee had a brother whose name was Tunna a Priest and Abbot of a Monasterie in the Cittie which vnto this daie of his name is called Tunnacester Who hearing him to be killed in the fight came to seeke if perhaps hee might finde his body and finding another in all pointes very like vnto him thought it had bin he and brought the same vnto his Monasterie buried him honorably and for the loosing of his soule was diligent often to say Masse By the saying whereof vvas done the thing that I haue tolde that none could bind him but straight he was loosed In the meane time the Earle that kept him began to meruaile asking how it was that hee could not be bounden whether perhappes hee had about him loosing letters such as fables speake of for which he might not be bounden But he answered that hee knew nothing of such sorceries But a brother I haue said he a Priest in my country sure I am that he thinking me to be slaine saieth often Masse for me And if I were now in the other life there should my soule by his intercessions be loosed from paines After this when he was throughly recouered the Earle solde him for London to a certaine Frisian but neyther of him nor in the way thither could he by any meanes be bounden but still his enimies laying on him sundrie kinds of bondes still vvere they loosed When then hee that had bought him saw that in bondes hee could not be holden hee gaue him leaue to ransome him-selfe if hee could For after * Counting from the sunrysing the third houre at vvhich the Masses were vvont to be said verie often were his bands loosed So then he found meanes to pay his ransome And after this returning into his countrie and comming to his brother he vp and told him in order all the aduersities and comfortes in aduersitie that had chaunced vnto him And by that his brother told him hee knew at those times specially his bandes to haue bin loosed at which for him the Masses vvere celebrated And other thinges also vvhich to him in daunger had happened profitably prosperously hee vnderstood that by his brothers intercession and offering of the Sauing Hoste they had from heauen bin giuen him And manie hearing these things of the foresaid man were in faith and godly deuotion enflamed to pray or to giue almes or to offer to our Lord Victimas sacrae oblationis pro ereptione suorum qui de saeculo migrauerunt Hostes of the Sacred oblation for the deliuerie of their friendes that were departed this world For they

ioyne vvith mee issue vpon this who will They were alwaies Schismatikes and Heretikes I say that pretended the common knowen Church at any time to haue failed and that stubbornely resisted the same And therfore Protestants and Puritans be such and for such of our Countrie and of all the world wil one day be takē Which God graunt of his mercy spedily that they bring no more poore soules to hell The Churches Practise TO this former obseruation of finding out the truth by the Churches iudgement as well vvhich novv is as which was in the first beginning being both but one Church no lesse then one Tree it is that vvas planted 16. hundred yeares ago and euer since that time groweth vp and spreadeth it selfe vpon euery side abrod may be ioyned another no lesse infallible and more sensible way by obseruatiō of the churches vse and practise Which way is so certaine and so vndoubted 1. Cor. 11. that S. Paule himselfe after that to proue that women should not be bare headed and vncouered in the Churches hee had vsed all kinds of arguments taken out of theyr creation of significations of similitudes of Scriptures of naturall reason to put the matter out of all peraduenture if any man perhappes would contentiously denie the said his arguments to this inuincible Fort hee recoyleth saying Si quis autem videtur contentiosus esse nos talem consuetudinem non habemus neque Ecclesiae Dei But and if any man doe seeme to be contentious wee haue no such custome for women to pray vncouered nor the Church or Churches of God And conformably to this said S. Augustine likewise for the same cause Ep. 118. cap. 5. Si quid tota per orbem frequentat Ecclesia hoc quin ita faciendū sit disputare insolentissimae insaniae est If the whole Church throughout the world doe vse any thing only to cal it in question whether that thing should be so done is a point of most proude or most straunge madnesse And therefore against the Pelagians hee maketh verie commonly his argumentes out of the Churches Practise Ep. 105. prouing that childrē be borne in sinne because the Churches Practise is to Baptize them for remission of Sinnes And this Practise he calleth Pondus veritatis weight of truth apertissimam molem veritatis a most plaine huge great bignes of truth Because likewise by the Churches practise exorcizantur exufflantur infantes in the ceremonies of Baptisme children are exorcized blowen vpō quiae Diabolus eis dominatur per quid nisi per peccatū because the diuell hath power ouer them by what but by sin And of this practise he boldly sayeth Secundum suam calliditatem non inueniunt quid ad hoc respondeant the Pelagians with all theyr craft finde not what to this to answere Non audent dicere haec in Ecclesia mendaciter geri they dare not say that these thinges are done in the Church fainedly He proueth likewise against them by practise of the Churches praiers that a mā can neither come to Christ our Lord in the beginning nor cōtinue in him till the ending by his owne power De bo pers cap. 23. but by the grace of God Quando enim non oratum est in ecclesia pro infidelibus atque inimicis eius vt crederent For when saith he was not prayer made in the Church for Infidels and for her enimies that they might beleeue Quando fidelis quisquam amicu proximum coniugem habuit infidelē ei non petiuit a Domino mentem obedientem in Christianā fidem When had any christian a friend a kinsman a wife that was an Infidell asked not for him of our Lord a minde obedient vnto our christian faith Quis autem sibi vnquam non orauit vt in Domino permaneret And who euer praied not for himselfe that hee might continue in our Lord Aut quis Sacerdotem super fideles Dominum inuocantem si quando dixit Da illu Domine in te perseuerare vsque in finem non solum voce ausus est sed saltem cogitatione reprehendere ac non potius super talem eius benedictionem corde credente ore confitente respondit Amen Or the Priest making inuocation of our Lord vpon the faithfull if at any time he saied giue thē O Lord to continue in thee vnto the end vvho hath dared not onely in worde but as much as in thought to reprehend him and hath not rather vpon such his benediction both with hart beleeuing and with mouth confessing answered Amen As if we now should against the Heretikes of this time reason out of priuate mens beades and out of the publike praiers vvhich are in the Portuise or Breuiary in the Missal other Church bookes Eus Ec. hist lib. 8. ea 24. 27. Amb. de virgin li. 3. Hier in Iou 1. Aug. de Ciui Dei li. 1. ca. 6. Note they this that for causes nothing so iust contemne other Saintes of the Church I omitte for desire of breuitie vvhat many of the auncient Fathers haue written of certaine holy women which in time of persecution being sought for to be abused killed themselues constantly and vniformely holding them for Martyrs because of the Churches practise in most solemne honouring of them and thinking rather that the Church did know the said women to haue had some plaine reuelation from God so to doe then that she erred in her practise But and if any man here be so folish to say or to thinke or to feare that now the case is altered because wee liue so long after the saying of those wordes by Saint Paul and S. Augustine let him consider first that S. Augustine also liued almost foure hundred yeares after S. Paule and yet so thought he not the case then to be altered that hee vttered the matter vvith more weight of wordes by a great deale as you see Secondly that if it were a case which by any space of time might be altered then had both Saint Paules Saint Augustines foretresse beene pregnable and not inuincible as they made it therefore would neyther Saint Paule in all the Churches of God nor Saint Augustine in the whole Church throughout the world haue put more confidence then in any one particular Church of some speciall place Or let any man giue me a reason why they did sticke to say as much of euery particular Church which they did see then to be in the right way but only because that although such a particular Church were then in the right way no lesse then the whole Church yet did they knowe that the particular Church might afterward stray out of the way but the whole Church might neuer goe astray Thirdlie let him consider that no Aduersarie of ours is able well to charge the Church sith Saint Augustines time with any alteration made all this while but we will shew that the same pretensed alteration was not an alteration