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A72264 The touch-stone of the reformed Ghospell. Wherin sundry chiefe heads and tenets of the protestants doctrine (obiected by them commonly against the Catholicks) are briefly refuted. By the expresse texts of the protestants owne Bible, set forth and approued by the Church of England. With the ancient fathers Iudgments thereon, in confirmation of the Catholike Doctrine; Gagge of the new gospel Heigham, John, fl. 1639. 1634 (1634) STC 13033.8; ESTC S125239 50,830 222

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sinne that men commit c. then they shall confesse their sinne which they haue done c. And that this is not vnderstood to be confessed to God in heauen but also to his Priest on earth the whole Chapter from verse 12. vnto the end doth clearly testify Adde heerto that he saith not they shall confesse their sinnes to wit in generall but their sinne to wit in particular See more Marc. 1.4 Iames. 5.16 Mat. 18.18 Mat. 17.14 ¶ See the holy Fathers that affirme the same S. Iraeneus l. 1. cap. 9. Tertull. l. de poenitentia where he reprehendeth some who for human shamfastnes neglected to goe to Confession It is written of S. Ambrose that he himselfe sate to heare Confessions Amb. ex Paulino S. Clement S. Peters successor speakes wonderfull pithily to this purpose Epist ad fratr Dom. But of all others Origen is most plaine for this point l. 3. Periar S. Chrysost l. 3. de sacerd hom 85. in Ioan. S. Aug. cited as before S. Amb. orat in muliere peccatrice saith Confesse freely to the priest the hidden secrets of thy soule XVI That Pardons and Indulgences were not in the Apostles times COntrary to the expresse wordes of their owne Bible 2. Cor. 2.10 To whome yee forgiue any thing I forgiue also for if I forgaue any thing to whome I forgaue it for your sake forgaue I it in the person of Christ The Corinthian aforesaid was excommunicated and put to pennance by the Apostle as plainly appeareth 1. Cor. 5.3 and heere in 2. Cor. 2. cited aboue he giueth order for his pardon A playne proofe of the Apostles power there of binding heere of loosing there of punishing heere of pardoning Therfore pardons were in vse in the Apostles times 2. Cor. 2.6 Sufficient to such a man is this punishment or Censure which was inflicted of many Whence it is cleare that it lyeth in the hands of the spirituall Magistrates to measure the tyme of such punishment or pennance imposed See more Matt. 18.18 and Mat. 16.19 ¶ As also the Fathers that affirme the same Tertul. lib. ad Mart. cap. 1.5 S. Cyp. lib. 3. ep 15. and serm de lapsis Concil Lateran Can. 62. The decrees of Innocentius 3. and 4. de paenitent and remis cap Quod autem S. Amb. l. 1. de poenit cap. 2. the place beginneth Dominus per ius S. Aug. ep 75. ad Auxil Episcop The place beginneth Spiritalis poena S. Chrysost l. 3. de sacerdot the place beginneth Si rex aliquis Lastly Pope Vrban the 2. granted a plenary Indulgence to such as went vnto the Holy Warre They Protestants hold XVII That the actions and passions of the Saintes do serue for nothing to the Church COntrary to the expresse wordes of their owne Bible Colos 1.24 I now reioyce in my sufferings for you and fill vp that which is behind we reade wanting of the afflictions of Christ in my flesh for his bodies sake which is the Church Hence hath the groūd bene alwayes taken of Indulgences but much more principally from the superaboundant merits of Iesus-Christ There the actions passions of the Saintes do serue for something to the Church Philip. 2.30 Because for the worke of Christ he was nigh vnto death not regarding his life to supply your lacke of seruice towards me Contrary also to an article of our Creed I belieue the Communion of Saintes For to what purpose belieue we this if their actions and passions may not be imparted to vs nor serue to any purpose to the Church See more Psal 119.63 we 118. 1. Cor. 12.12.2 Cor. 11.28 Psal 53. we 52. 9.2 Mac. 15.16 Mat 17.3 Luc. 9.30.31 Mat. 27.52 Apoc. 5.8 Gen. 26.5 48.16 Exod. 32.13 Iob. 5.1 Hier. 15.1 Isa 37.35 Marc. 14.36 Luc. 8.44 Acts 5.15 All these passages contayne actions or prayers of the Church triumphant for the militant or patient or for both I care not which they graunt and yet one they must needes confesse ¶ See the Fathers that affirme the same S. Aug. lib. de cura pro mort cap. 1. The place beginneth Etsinusquam And againe the same Saint in the same booke the place beginneth Prouisus sepeliendis S. Maximus ser de sanctis Octauio Aduentio the place beginneth Cuncti martyres S. Bede hist Eccles Angliae l. 3. cap. 19. the place beginneth Furseus S. Aug. in Psal 61. the place beginneth Vnus enim homo as also S. Anselme vpon the same Psalme XVIII That no man can do workes of Supererogation COntrary to the expresse wordes of their owne Bible Mat. 19.21 If thou wilt be persect go and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me Hence it plainely appeareth that man by the assistance of Gods grace may do some thinges counselled which are of more perfection then the thinges commanded and these we call Workes of Supererogation 1. Cor. 7.25 Now concerning virgins I haue no commandement of the Lord yet I giue my iudgment we read Counsell as one that hath obtained mercy of the Lord to be faithfull And v. 38. He that giueth her in mariage doth wel but he that giueth her not in mariage doth better To do that which is counselled is not necessary because one may neuerthelesse be saued but he who omitteth what is commanded vnles he do pennance cannot escape eternall paines Mat. 19.12 There be Eunuches which haue made themselues Eunuches for the kingdome of heauen he that is able to receiue it we read take it let him receiue it But this cannot properly be said of precepts as S. Aug. noteth vpon this place ser 61. de temp for of precepts it is not said Keep them who is able but keep them absolutly See more Luc. 10.25.1 Cor. 7.1 Reuel 4.3 Actes 2.44 Actes 4.34 ¶ And the holy Fathers affirme the same S. Amb. l. de viduis Origen in c. 15. ad Rom. Those things which we do ouer and aboue our duty Euseb 1. Demonstrat cap. 8. S. Chrysost hom 8. de act poenit Blame not our Lord he commandeth nothing impossible yea many do more then they are commanded S. Greg. Nissen 15. Moral cap. 5. XIX That by the fall of Adam we haue all lost our Freewill and that it is not in our owne power to choose good but only euill COntrary to the expresse wordes of their owne Bible 1. Cor. 37. He that standeth stedfaist in his hart hauing no necessity but hath power ouer his owne will and hath so decreed in his hart that he will keep his virgin doth well But if a man haue not freedome of will as well to the one as to the other why doth the holy Ghost Prou. 23.26 require of vs to giue him our hart if we cannot consent but vnto euill Therfore it is in our power to choose good or euill Iohn 1.11.12 He came vnto his owne and his owne receiued him not but as many as receiued him to them gaue he power to become
Elias talking with them Therfore Saints deceased haue afterwards appeared to some on earth Matt. 27.52 And the graues were opened and many bodies of Saints which slept arose and came out of the graues after his resurrection and went into the holy Citty and appeared vnto many c. 2. Mac. 15.12 Onias the High Priest after he was dead appeared to Iudas Machabaeus aliue The like did Samuel vnto Saul What shall we say then to those that will deny a truth to cleere For some such my selfe haue met withall See more Luc. Luc. 16.27.28 Ioan. 11.44 Luc. 7.15 23. Mat. 9.25 Marc. 5.42 ¶ See S. Bede l. 5. cap. 13. hist of England S. Gregory in his booke of Morals in sundry places XXXI That the Saints deceased know not what passeth heere on earth COntrary to the expresse words of their owne Bible Luc. 16. 29. Where Abraham knew that there were Moyses and the Prophets Books heere on earth which he himselfe had neuer seene when he was aliue as S. Aug. witnesseth lib. de cura pro mortuis cap. 14. Therefore the Saints deceased know what passeth here on earth Iohn 5.45 Doe not thinke that I wil accuse you to the Father there is one that accuseth you euen Moyses in whome we trust But how could Moyses dead two thousand yeares before accuse those that were then liuing if the Saints deceased know not what passeth heere on earth Like vnto this is that Reuel 12.10 And I heard a loud voyce saying in heauen c. The accuser of our brethren is cast downe which accuseth them before our God day and night Now she diuels cannot accuse men day and night before God but they must first know wherof who then will for shame deny that vnto Saints and Angels which must needes be granted to the very deuill 2. Kings 6.12 we 4. Kings O King Elisha the Prophet that is in Israel telleth the King the of Israel words that thou speakest in thy bed-chamber Hence I thus argue If the light of Prophecy could extend it selfe so far as to make knowne see and vnderstand things so secret yea euen to inward thoughts who can with reason deny that the light of glory can do the same in the soules of the blessed The like is proued out of many other places of holy Scripture as 2. Reg. 5.26 where the Prophet Elizeus being a far of saw all that passed betwixt Naaman and Giesi his seruant S. Paul was rapt into the third Heauen and saw that which was not to be tould to man 1. Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father Act. 7. The Rich-glutton saw from hell to heauen as Protestants confesse how then say they that the Saints cannot know or see from heauen to earth And without some reciprocall knowledge there could be no communion at all betweene the Saints in Heauen and the faythful on earth the which is an article of our creed which notwithstanding the continuall passage of soules thither doth conuince See more Matt. 19.28 Reuel 2.26 Luc. 22.30 Acts. 5.3.1 Kinges 28.14 Eccles 4.6.23 ¶ See Eusebius serm de Annunt S. Hier. in epitaph Paulae S. Maximus serm de S. Agnete XXXII That the Saints pray not for vs. COntrary to the expresse wordes of their owne Bible Reuelat 5.8 The foure and twenty Elders fell downe before the Lambe hauing euery one of them harpes and golden vialls full of odours which are the prayers of Saints Lo how among so many diuine and vnsearchable mysteries set downe in holy Writ without exposition it pleased God that the Apostle himselfe should cleerly open this point vnto vs saying which odours are the prayers of Saints that so our Aduersaries may haue no excuse of their errour Therfore the Saints pray for vs. 2. Machab. 15.14 Then Onias answered saying This is a louer of the brethren who prayeth much for the people and for the holy Citty to wit Ieremias the Prophet of God Ancient Origen hom 18. in Ioan. saith It appeareth that Saints departed from this life haue care of the people as it is writen in the actes of the Machabees many yeares after the death of Ieremy Ierem. 15.1 Though Moyses and Samuel stood before me yet my mind could not be towards this people Hence S. Hierom. in his Commentaries and S. Greg. lib. 9. of his Moralls cap. 12. do gather that Moyses and Samuel after their death both could and did sometimes pray for the same people for otherwise it should be absurd to say Though Moyses and Samuel stood before me c. Baruch 3.4 O Lord almighty thou God of Israel heare now the prayers of the dead Israëlites we read of the dead of Israël And Theodoret paraphrasing vpon the Prophet Baruch interpreteth this place as Catholiques do Therfore the dead of Israel prayed for the liuing Reuel 2.26.27 And he that ouercommeth keepeth my works vnto the end to him will I giue power ouer the nations and he shall rule them with a rod of iron Since Iesus-Christ therfore imparteth his power vnto them vpon nations therfore they may with Iesus-Christ pray for those ouer whom they are thus established So S. Augustine expoundeth the same writing vpon the 2. Psalme We read also in the 16. of S. Luc. that the Rich-glutton in hell prayed for his brethren that were on earth If therefore the Saints in heauen pray not for vs their brethren on earth then we may say that greater is the Charity of the damned then of the saued But this were too absurd to say A conclusion which S. Aug. draweth from this very place ¶ See S Aug. serm 15. de verbis Apost S. Hilar. in Psalm 129. S. Damascen lib. 4. de fide cap. 16. with many others XXXIII That we ought not to beseech God to graunt our prayers in fauour of the Saints or their Merits nor do we receiue any benefit therby TWo wayes there are of praying by the mediation of the blessed Saints The one by beseeching God to grant our desires in fauour of them and their merits The other by expresly praying them to intercede and pray to God for vs. Both being impugned by our Reformers we will proue them our of their owne Bible The proofe of the first is contrary to the expresse words of their owne text Exod. 32.13 Remember Abraham Isaac and Israell thy seruants to whom thou swarest by thine owne selfe and saidst vnto them I will multiply your seed as the starres of heauen c. And our Lord repented we read was pacified of the euill which he thought to do vnto his people Loe how plainly Moyses prayed to God by the meditation of the holy Patriarches A forme of prayer so pleasing to him as hauing said a litle before that for their sinne of Idolatry he would consume them the memory of his holy Seruants being but laid before him he presently pardoned them Therfore we may beseech God to grant vs our prayers in fauour of them Theod.