Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	bless_a	mercy_n	sinner_n	1,766	5	10.2326	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54912	Occasionall discourses 1. Of worship and prayer to angells and saints. 2. Of purgatorie. 3. Of the Popes supremacie. 4. Of the succession of the Church. Had with Doctor Cosens, by word of mouth, or by writing from him. By Thomas Carre confessour of the English nunnerie at Paris. As also, An answer to a libell written by the said Doctor Cosens against the great Generall councell of Lateran under Innocentius the third, in the yeere of our Lord 1215. By Thomas Vane Doctor in Diuinity of Cambridge.	Carre, Thomas, 1599-1674.; Vane, Thomas, fl. 1652. Answer to a libell written by D. Cosens against the great Generall councell of Laterane under Pope Innocent the Third. aut	1646 (1646)	Wing P2272; ESTC R220529	96,496	286

Luke where writing vpon these words It is written thou shalt adore the Lord thy God and serue him alone he speakes both exactly and amply with all some saith he peraduenture will demand how these two be reconciled together to wit what is here commanded to sErue God alone and that of the Apostle scrue one another mutually out of Charitie But this findes an easie solution out of the originall Greeke text whence the Scripture was translated where the seruice is named in two different manners bearing withall a diuers signification for it is called both Latria and Dulia true it is that Dulia is taken for a common seruice that is à seruice which of its owne nature is indifferently exhibited to God or any other thing whatsoeuer Whence also we haue the word seruant which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latria contrarily is taken for that seruice alone which belongs to the worship of the Diuinitie which is communicable to noe creature at all Wherevpon they are pronounced Idolaters who offer vowes prayers and Sacrifices to Idols which they owe to God alone Wherfore we are commanded to serue one another through Charitie which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we are commanded to serue God alone with that worship which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe Let vs alwayes serue such a Queene who forsakes them not who hope in her Iesus Christ being pleased in and hearing the prayers of the Saints doth much more heare his mother when she prayes for sinners In one of his Sermons of our Blessed Lady in his 7. Tome Againe Let vs demand for vs the frequent intercessions of the Saints be they Angels or men to the mercy of our gracious Creatour Vpon the Cant. l. 4. c. 24. Againe Let vs pray to all the Saints to make intercession for vs to God In a Serm. vpon the great Litanics Tome 7. Hauing now giuen full satisfaction as I presume to any impartiall reader not onely that all these specious passages alleadged out of the Holy Fathers against vs conclude nothing at all many of them being manifestly corrupted others forced others mistaken but contrarily hauing euidently made good by positiue and plaine allegations out of the said Fathers others I would not in this short discourse though with great facilitie I could haue alleadged that they are wholly for vs I will passe on to another of his assertions spoken and put downe vnder his hand with an admirable confidence against Purgatorie in these tearmes OF PVRGATORIE Cos. THAT none of the Greeke Fathers holds Purgatorie in the sense in which the Councell of Trent holds it Car. I beleeue Mr. Cosens were you obliged to make alwayes good the propositions which vpon all occasions you aduance with such an absolute boldnes and in such a generalitie as this is now asseuered you would fall as farre short in your proofes as you ouerlash in your positions The Councell of Trent consisted if we should euen abstract from the assistance of the holy Ghost which I dare not thinke was wanting not haue I any reason for it no more then for the first foure Generall Councels that assistance being promised to the Church in generall in what tyme or place soeuer that the spirit of trueths hall be with you for euer in aeternum S. Iohn cap 14. And shall teach you all trueth ibid cap. 16. of such a companie of learned and pious Prelates and other Ecclesiasticall persons as it ought in common sense to be exēpted from the rash censure of euery single opponēt whilest it is generally admitted in all matters of Faith by all the symbolicall Church spread ouer all the world and in communitie with the Church of Rome and was reiected by none saue onely by a diminutiue part of the least part of the world Europe which actually then made a schisme from it which was then confessedly the onely visible Church of Christ Howbeit for euery ones satisfaction we will heare what the greeke Fathers haue sa●d vpon this subiect S. Denis And then the diuine Prelate drawing neere Ecclesiast Hier. c. 7. he finisheth his holy prayer ouer the deceased and after the prayer the same Prelate salutes him and withall all the assistants euery one in their ranke This prayer petitions the diuine mercy to pardon all the sinnes which the deceased had committed through humane frailitie and that he would place them in light and in the Land of the liuing and in the bosome of Abraham Isaac and Iacob in the place where forrow sadnes and wailling is banished c. Origene l. 8. in Rom. 11. He alone to whom the Father hath giuen all iudgement is able to know for how long a tyme or what ages sinners may be tormented in this purgation which is made by fire Euseb Alexandrinus Memento c. Hem. de Dominica Be myndfull in the oblation or as we now say put them into your Memento of your parents and brethren who are already departed this life for by this meanes you procure great rest to the dead Accomplish thy prayers S. Zenon Serm. de Resur extat to 2. ● b. PP By her he speakes of a widow lamenting the death of her husband profane wailing she interrupted the diuine solemnities wherin the Priests were accustomed to commend the deceased to God Eusebius Caesariensis In vita Constan l. 4 cap. 71. A great multitude of people together with the Priests not without teares and truly with great expression of sorrow powred out prayers to God for the soule of the Emperour c. Athanasius Quaestione 34. Why then doe euen the soules of sinners perceiue any benefit when assemblies are made for them exhibitions of good workes and oblations If they did participate no benefit therby there would be no commemoration made in the care taken and in their funeralls But as the vine doth flourish abroad in the fields and the wine shut vp in the vessell resents its odour and flourisheth together with it so we vnderstand that the soules of sinners doe partake some benefit by the vnbloudie sacrifice and good workes done for them as our God alone doth order and command who hath power ouer the liuing and the dead OBSERVATION Behold the soules of sinners haue benefit by the vnbloudie sacrifice and good workes done for them Cyrillus Hier●●ol Catechesi My●ag 5 And then as soone as that spirituall sacrifice and that vnbloudie worship ouer that propiiiatorie host● propitiationis Hostia is performed we beseech God for the cōmon peace of the Churches for the quiet of the world forkings for soldiers And then we make mention of such as dyed before vs. First of the Patriarches Prophets Apostles Martyrs that God by their prayers would receiue ours Then for the deceased Fathers and Bishops Finally we pray for all those who dyed from amongst vs beleeuing that it is a great helpe to their soules for whom the obsecration or prayer of that holy and

haueing bene primarily instituted to signifie the voyce which the Citizens of Rome gaue in the election of any Magistrate or in the resolution of any other import̄at affaire of the Cōmon wealth put to the peoples deliberation Whence we are wont to say that Bishops onely haue right of suffrage or deliberatiue voyces in the Councells c. Hence such towards the Emperours as had the credit to giue their voyces aduice or opinion touching the capacities or incapacities of persons pretending preferments were called suffragators that is informers helping to supplie the Emperours want of knowledge of the merits or demerits of particular persons ayming to beare office in the common wealth And such suffragators saith the Authour and we with him God needs none sith as is said in the same place For be knowes all mens merits from whom nothing lyes hid and so needs not any to informe him of the worth and abilities of his subiects as the Emperours needed the aduice of the Tribunes or Gouernours of Prouinces of the sufficiencie of persons within their precincts and was inabled therby to discerne who were fitt to be imployed Now that it is not a meere imagination of myne for the clearing of this place but a certaine trueth that it was conceaued by some heathen Philosophers that the greater God or Gods stood in need of aduice from the lesser Gods Angels or deuils let S. Aug. speake Cittie of God l 8. c. 28. Some heathē Philosophers thinke saith he that the celestiall Gods who haue care of humane affaires would not know what men doe if the deuils of the ayre did not announce it to them because heauen is farre distant from earth and suspended on high In his book● de Mundo wheras the ayre is contiguous or toucheth to Heauen and earth And Aristotle seemes to say no lesse where he compares God with the great king of Persia c. S. Chrysostome Hom. de Profectu Euang. Cos. We are more preualent with God when we pray to him by our selues then when others pray for vs You haue no need of a Patron with God Car. Here are two things affirmed and both true being well vnderstood and make nothing at all against vs The first that a man is more preualent praying alone for him selfe thē whē others pray for him That is it is a surer way to be heard for a man to pray for himselfe then onely to depend vpon another mans prayers he not praying himselfe The second That a man hath no need of a Patron with ●●od Absolutely as that God would not heare him without a Patron I grant●● And what is this against a Catholike And thus or to this effect must as well the D. as we interpret him vnlesse we will haue him to make head against common sense S. Paul and himselfe where he speakes and that more plainly of the intercession of Saints for here indeed despeakes not of it at all vnlesse in cōsequence and therfore this is not the fittest place to decide a controuersie That he Should oppose common sense it is euident because at least if anothers prayers helpe not no reason can be suggested why they should hurt and therfore we should be more preualent praying alone That he should contradict S. Pauls counsell is no lesse manifest who in the 5. Thess 25. verse saith Brethren pray for vs. Heb. 13. ver 18. Pray for vs and the 5. of S. lames ver 16. Pray for one another that you may be saued And that he should quarrell with himselfe is as cleare if we reade what he saith in his 28. Homilie to the people of Antioche touching the intercession of the Angels in the tyme of the Sacrifice The Angels doe then in lieu of olie branches propose the verie body of our Lord pray for mankind as though they should say We pray ô Lord for these whom thou hast loued in so large measure that for their loue thou incurredst death and gauest vp thy spirit vpon the Crosse we beseech thee for these for whom thou freely gauest thy blood we pray to thee for those for whom thou diddest Sacrifice this body Giue therfore this flood of eloquence leaue to speake for himselfe and he will sweepe away all hints for cauills to catch hold on If we be negligent saith he and slouthfull we cannot be saued euen by the merits of others c. But these things we say not to deny that one may pray to the Saints for sinners In Math. Hom. 8. but least we our selues might fall into slouth and idlenes and leaue the care of our owne affaires to others while we our selues sleepe Againe The prayers and supplications of Saints haue force for vs in Matt. Hom 5. yea and that most great Marry then it is when we our selues too demande the same thing by Pennance Againe Wherfore let vs frequently visite them le ts touch their shrines and with great faith embrace their reliques to the end we may receiue some benediction for as soldiers shew the wounds which they receiue in battell to the king speaking with confidence so these bearing their heads which were cutt of Hom. 40. to the people of Antioche and proposing them are able to obtayne of the king of heauen what ere they please S Epiphanius haer 79. Cos. LEt no body worship the Virgin Marie nor any man or woman besides To God is this holines or religion due Car. Let no man worship her as à Goddesse by giuing her soueraigne honour testified by sacrifice I grant it Let no man worship her by ascribing to her inferiour honour I deny it And that both the parts of this distinction is saint Epiphan not my ne and consequently that it was his true sense is euident to any who will please to looke vpon the place For first the title is against the Collyridians womē who sacrificed a loafe a bunne or cake whence they take their name to our B. Lady and the whole discourse is spent vpon the same subiect all through distinguishing betwixt soueraigne worship expressed by adoration and subordinate worship by the word honour As let Marie be honored but let the Father Sonne and holy Gh. be adored And againe Though Marie be most beautifull holy and bonored yet not so farre forth as to be adored In fine he concludes in these words Let Marie be honoured Let Christ be adored fiat fiat Bede in Prouerb Cos. We ought to inuocate that is by prayer to call vpon none for helpe but God alone Car. The answer is easie adde onely two litle monosyllables which you haue left out to witt in nos into vs and leaue out as many for helpe and read We ought to inuocate that is by prayer to call into vs none but God alone and you will perceiue the difficultie insensibly and without force vanished away For the rest if you desire indeed to know S. Bedes sense vpon this subiect be pleased to read him vpō the 4th of S.

3 Because if one be called an vniuersall Patriarch Epist 36. ibid. the name of Patriarch is taken from the rest 4. Least some priuate thing being giuen to one l. 4. Epist 32. all the priests might be depriued of their due honour Hence it is manifest that sainct Gregorie vnderstood Iohn the Patriarch of Constantinople so to arrogate the name of vniuersall Bishop as that he did derogate thereby frō all other Bishops that he did madly arrogate that power wholly to himselfe that with the contempt of his brethren he alone would be called Bishop that the name of Patriarch would be taken from the rest c. As though forsooth he alone were properly the only true Bishop all the rest being but as his Deputyes or Delegates Which were indeed an intolerable sacrilegious abominable attempt altogether repugnant to the sense practice of the Catholike Apostolike Roman Church which holds the least lowest of Bishops to be as absolute proper perfect in genere Episcopi as the greatest in place dignitie For the rest it is so euident that vniuersall Bishop or vniuersall Patriarch may be taken in some other tolerable though not in this pompous odious sense that none cā with any apparāce of reason deny it For reade we not in the 1. Act. of the Councell of Constantinople vnder Menas an addresse to Pope Agapetus in these words To our most holy most blessed Lord Archbishop of the Ancient Rome Oecumenicall or vniuersall Bishop Agapetus Yea doth not euen saint Gregorie himselfe often deliuer In his Epist 32 34. of his 4. book 30. of his 7. that the same Title of vniuersall Bishop was giuen to his Predecessours howeuer out of humility or feare of scandall they refused it in the Councell of Chalcedon one of those 4. Generall Councells which he professed to receiue honour as the 4. Gospells affirming in particular of that of Chalcedon that he embraced it with his whole heart obserued it with a most entire approbation and therfore could not conceiue that any thing was there attributed to the Sea Apostolike which had no good sense at all So farre must he needes be from crying against it in all senses But to loose no more time about a Title or in a question de nomine the worst of questions which I discouer not to be so important to the Catholique cause that it should stand or fall by the Presence or Absence of it Seruus Seruorum Dei being without controuersy the most Christian most vsuall with all our Popes hauing been left them by the same saint Gregorie l. 12. Ep. 32. I thus answer M Cosens his Argument in forme Saint Gregorie cryed out against the proud title of vniuersal Bishop c. In that odious sense whereby he conceiued or feared that Iohn of Constantinople so pretended to be Bishop as that he would not be content to be vnus è multis one amongst many but vnus solus the onely one vt despectis fratribus Episcopus appetas solus vocari excluding all others from that dignitie which out of his words I haue shewed to be his doubt aboue Page 123. I graunt it most willingly as he did it most worthily He cryed out against it in all senses imaginable in particular as it signifies Bishop Head of the vniuersall Church or imports the Supremacy which is the only thing now in question I deny it vndertake to conuince the said Denyall to be rationall good out of the same Saint by many euident titles omitting for breuities sake the multitude of authorities out of others which with ease I could produce THE FIRST TITLE BY WHICH Saint Gregorie makes good the Supremacie is his owne words FIRST l. 11.6.54 by his owne formall words in many places of his workes As in the 11th booke 54. Chapt. where he saith If answer be made that there was neither Metropolitane nor Patriarch one must reply that the cause ought to be heard and iudged by the Sea Apostolike which is the head of all the Churches 2. l. 7. Ep. 63. Whereas he to witt the Primate of Bizacium in Afrique saith he is subiect to the Sea Apostolique if any fault be found in a Bishop I know not what Bishop is not subiect to it Marry when faults exact it not all are equall in the way of humility 3. Hom. 21. vpon the Gospell Why God all mighty permitted him Peter whom he had appointed to be ouer all the Church to be affrayd at the word of à maide to deny himselfe 4. 5. Pauit Psalm v. 9. And the temerity of his madnesse he speakes of a certain Heretique goes so farre that he does challenge to himselfe the Roman Church the head of all the Churches 5. l. 6. Ep. 48. When I knew that Maximus was made Bishop against reason custome I dispatched away letters that he should not presume to celebrate the solemnity of Masses Which letters of mine being published in the Citty c. he caused publikely to be torne did publikely insult in contempt of the Sea Apostolike which how I endure you know who am readyer to dye then that the Church of Blessed Peter the Apostle should degenerate in my dayes 6. l. 6. Ep. 48. I earnestly beseech exhort you with the affection of a Father that euery one would suspend himselfe from an vnlawfull communion and that he would vtterly auoid such as the Sea Apostolique admitts not into the fellowship of her Communion least that he thence stand guiltie in the sight of the eternall iudge whence he might haue been saued 7. l. 4. Ep. 34. Though Gregory's sinnes saith he himselfe to Constantina Augusta be so great as to deserue to suffer such things yet the sinnes of Peter the Apostle are none that he should merit to endure them in your reigne Therfore I beseech you again again for God Allmighty's sake that as the precedent Princes your Parents sought for the fauour of saint Peter the Apostle so also you would endeauour to seeke conserue the same not permitting that his honour may in any sort be diminished with you by reason of our Sinnes who serue him vnworthily who may both now be a helper to you in all things hereafter may be able to absolue your sinnes 8. l 7. Ep. 64 Whence haue they the Grecians till this day that the subdeacons goe in Linnen-Coates tunicis but that they receiued it from their mother the Roman Church 9. Ibid. As for that which they say of the Church of Constantinople who doubts but it is subiect to the Sea Apostolique 10. l. 7 Ep 54 Peruerse men c. will not be subiect to the precepts of the Sea Apostolique they reprehend vs as it were in point of faith l. 4. Ep. 32. which they know not Lastly in his Epistle to Mauritius the Emperour being the very place which is worthy to be