Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	day_n	easter_n	week_n	1,303	5	10.2063	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08569	A learned and very eloquent treatie [sic], writen in Latin by the famouse man Heironymus Osorius Bishop of Sylua in Portugal, wherein he confuteth a certayne aunswere made by M. Walter Haddon against the Epistle of the said bishoppe vnto the Queenes Maiestie. Translated into English by Iohn Fen student of Diuinitie in the Vniuersitie of Louen; In Gualtherum Haddonum de vera religione libri tres. English	Osório, Jerónimo, 1506-1580.; Fenn, John, 1535-1614.	1568 (1568)	STC 18889; ESTC S100859	183,975	578

forbid me being not only a bishoppe and Prieste and long tyme exercised in the holy Scriptures with some profitte but also a man as you report your selfe both wittie and eloquent to followe this most godlie trade of learning Then by what equitie by what power by what autoritie doe you this shal it be lawful for you being a man of lawe to geaue ouer the statutes made for walles lights and eues gutters to despise and cast a side your obligations bargaines and couenantes to lay away the drawing of writes and suites in lawe and to take vppon you in Diuinitie as bold as blind baiard ▪ and to me to whom it a●perteyneth by office to instructe the Church committed vnto me in the holy Scriptures wil you not geue leaue to bestome much tyme and diligence in the studie of them You are iniurious two waies For you doe both violently intrude your selfe into other mens possessions and wrōgfully thrust me out of myne owne by your vniust iniunctions Now those threates of yours howe weighty and graue are they What a great terrour doe they put into me You say thus If so be that you mind to vaunt your selfe to certaine men and so to assault vs any more I warne you now before that you come with farre better furniture then you haue done at this tyme. You tel me moreouer that in case you be dead before yet there shal not lacke such as shal breake the dint of my stroke Whereby I see that you could neuer so much as gesse what my meaning is I knowe that there are in that Iland many excellēt men both for wit learning and godlines which wil neuer molest me for so much as they agree with me in religion meruelously wel although you thinke it a matter not to be borne Then if any man doe write against me in case he wil cōtend with reason argumētes and examples I wil not refuse to dispute with him But if he fal to railing and reprochfull wordes I can not possibly be persuaded to make him answere For neither am I moued with any reproch neither can I looke that that victorie should tourne me to honestie where the maner of fight is so vnhonest If I shal see that there is any hope to win you and suche as you are to God I will not doubt to trie both by letters and prayers what good I am able to do Otherwise I wil not suffer my tyme wherof I haue litle to spare to be so●l bestowed For so doth S Paule teach vs that after one or two warnings wee should shonne the companie of suche menne as are obstinatly bent in erroneouse and wicked opinions for so much as they are condemned by their owne iudgement Wherefore I geaue you leaue to bende your selfe moste fiercely against me with taūtes and reproches Rore as much as you list crie out as lowd as you can For neither is it conuenient for my person neither yet comely for the office I beare to be moued with railing wordes or elles to make answere to euerie slaunder I neuer reuiled you whome I knewe not As for my epistle which you rend and teare with spitefull languague it hath not one reprochful word in it vnlesse perhaps you wil cal the most iust bewailing and most true declaration of errours and wicked vices a reproche And yet like a wilde bore thrust thorough with a venemous dart you rāne vpō me as though you had ben wood But I was not only nothing disquieted with your reprochfull words but also moued to laugh at your fond talke I take my God to witnesse that if the loue which I beare to true Religion and godlines had not earnestly moued me I had neuer put pen to the paper to write against your booke But if you knew how much I pity your case and what a hartie desire I haue of your saluation for I would with all my hart as the dewty of a Christian man requireth yeald my selfe to die for the saluation of you and your countrei men you would surely be at one with me For I was not moued by anie euyl wil I beare you but it was verie charitie that prouoked me instantly to write I praie Christ our most bowntifull and almightie Lord I humbly besech him by his precious bloud shead for the saluation of al men by his woundes and most bitter passion by his death by the which he ouercame death by his victorie whiche he atchieued ouer the kingdome of Satan to deliuer that kingdom in the which hath ben sometime a dwelling place of vertue religion grauitie and iustice and is now disordered thorough the lewdnes of desperate felowes from errours and heresie to make the brightnes of his light to shine ouer them to bring them againe to the faith and vnitie of most true Religiō to carie them backe vnto the fold of the catholike Churche to gouerne and mainteine them by the assistance of his holy spirite that al we which are now sundered in opinions maie at length agree in the vnitie of faith and loue of true Religion and so come to that euerlasting glorie to the great reioysing of al the holie companie in heauen Liber iste lectus est approbatus à viris sacrae Theologiae et Anglicani idiomatis peritissimis quibus tutò credendum esse existimo maximè cùm tantùm translatus sit ex Latino legitimè approbato Cunerus Petri Pastor Sancti Petri Louanis 3. septemb Anno. 1568. The Monarchie of the Church Mat. 16. c. Luc. 22. d. Caut 2. d. 2. Thessal 2. b. The rebellion in Fraunce Math. 7. ● The vvi● lines of heretikes Heretiks enemies to chastitie Popular vvhat it is Clavv● backes of the court Heresse cause of ciuile vvarre● ād bloud● shead Heresie ouer ▪ throvve of Kings and king domes Prou. 3. d. Luthers death Mat. 7. 6 Vnvvritē truthes Mat. 5. d 10. 3. a 10. 4. c. Galat. 5. a 1. Cor. 11. ● Act. 15. e. The originall and institutiō of mōkes H●b 13. a. Exod. 19. c 1. Cor. 7. a Mat. 19. b Psal 72. d 1. Cor. 6. d 1. Tim. 3. b 1. Cor. 7. g 1. Tim. 5. b. 1. Cor. 7. g. 1. Cor. 7. b 1. Tim. 5. b ● Cor. 7. g Math. 1● b. True libertie ▪ Image● ●xod 25. b. Numer 2● b. 4. Reg. 18. a. The Image of the Crosse ● Confession Num. 5. a Math. 3. b Act. 19. d. Iacob 5. d The profit of cōfession Humilitie The effectes of cōfession Satisfaction Math. 3. ● Esai 1● b. The Sacrament of the Aulter Rom. 8. f. 1. Cor. 1● 4. 1. Co. ●1 f. 1. Co. 11. g. Mat. 26. e Mar. 14. c Luc. 22. b. ● Co. 11. c. Synaxis Eucharistia The effectes of the Sacramēt of the Aulter 2. Ioā 1. c. Praier in the vulgar tongue Discreti● in preaching Thinges requisite in a preacher ● Tim. 1. b Not necessarie t● haue the scripture● in the vulgar tongue ● Cor. 12. b. 1. Cor. 1● a. 1. Cor. 12. a. 1. Cor. 14. f. 1. Cor. 14. f. Conueniēter dis●idere are M. Haddons vvords in Latine Flatterie 1. Pet. ● c. Ro. 13. a. Rom. 13. a. 1. Tim. 2. a 1. Pet. 2. c. Laie men plagued of God for taking vpō them the office of Priests Num. 16. a 2. Re. 6 ▪ a. 2. Paral ▪ 26. d. Daniel 5 ▪ g. Rom 8. a. Ro. 3. d Galat. 5. a Onlie faith iustifieth not Rom. 2. b. Luthers most dānable doctrine touching Workes Rom. 2. b. Mat. 7. 6. A sound and catholike doctrine touching vvorkes Gala. 5. a. Hebr. 7. c. Hebr. 9. 6. Works of the lavve do not iustifie Rom. 8. a. Gal. 5. c. Psal 61. d. Ro. 2. b. 2. Cor. 5. b Ro. 14. d. Mat. 25. d Ro. 10. c. The faith of the chu●che is fru●ful Io ▪ 15. b. Mat. 7. 6. Luthers faith fruitles Predestination Free Wil. Phil. 2. b. Apo● 3. d. Philip. 4. c Gala. 5. b. Rom. 9. c. 2. Tim. 2. c A learned expositiō of S. Pauls Wordes Rom. 9. b ▪ Rom. 11. c. Rom. 9. c ▪ Gen. 18. b. ●sounde and Cath● like conclusion Rom. 9. c. Election 1. Tim. 2. a Rom. 9. c. Rom. 9. c. Exod. 9. d. Rom. 9. ● Ibidem Rom. 9. d. Rom. 9. ● Esai 50. d Rom. 9. c. Prou. 1. a. Protag and Diag thought there vvas no God Prouidēce Protestāts denie Gods prouidence Vertue euer assaulted and yet preuaileth The state and belefe of the Catholike Churche Rom. 13. a Mar. 9. f. Crosses Images o● Saintes Gal. 2. d. The Catho like faith Heb. 5. c. Workes Free vvill Ceremonies Penance Confessiō Mat. 10. d. Luc. 10. c. Io. 13. c. Our Lords Supper The office of bishops The times of the yere Aduent Christmas Nevvyeres daie Tvvelse daie C●delmas Lent The holy Weeke Easter Ascension Witsontide The feasts of Saincts The feasts of our Ladie Deut. 18. d. A mark to discerne a false Prophete by Ier. 20. a. Purgatory proued by Luther Matt. 12. c. ● Macab ●2 g. 1. Tim. 3. c. Purgatorie Marc. 9 ▪ g Esaie 66. a 2. Reg. 12. d. 1. Pet. 4. d 1. Pet. 3. d Ibide● ▪ 1. Cor. 15. d. Luc. 22. ● Mat. 2● ● 1. Cor. 15. d. 2. Tim. 4. ● Often chaunging of lavves daungerous The firste founding of the protestantes Churche Gen. 7. ● Gen. 19. ● Damasip●us had no ●hing of a 〈…〉 but ●…ely a ●ard The ●●ber ●…erfore ●●ing 〈…〉 rd 〈◊〉 avvai ● Philophie Tit. 3. c.

but railinge for argument madnesse for reason impudencie for true exaumples you keepe such a raginge stirre as though you hadde alreadi● wonne the fielde with greate honour But we on the other side are wont to declare by authoritie of the holie Scriptures by testimonies of the holy Fathers by fetching the Monumentes and Recordes of al the Antiquitie finally by reason by vse by experience by a number of examples that thys kinde of gouernement hath allwaies bene in the Churche and that who so euer goeth about to appaire it is a breaker of peace an ouerthrower of Religion a woorker of sedition a puller downe of the Churche whiche is one and a fettor vp of diuers and sundrie churches diuersly sundered and diuided within them selues a bringer in of infinite most filthie vices and trowblesome errours As for the mart of Purgatorie which you speake of we answere you that there is no such thing If at any time in so many hundred yeares ther hath ben any bying and selling of holie thinges vsed the holie Churche alloweth it not but banisheth it out of the bounds of the Christian common weale as a most pestilent and pernicious abuse Likewise of Images we say that al we that liue in the holy catholik faith are able to prooue both by reasons argumentes and examples that euen frō the primitiue church especially after it might be done for tyrannes there hath ben Images set vp in churches to the euerlasting remembraunce of vertue to moue men to godlines and religion to the glorie and honour of Christe the whiche is seene in the wonderfull vertue of holie men We saie moreouer that the errour of those men that threw downe Images was condemned by manie authorities of the holy Fathers by diuers decrees of generall councels the whiche thing your maisters be they neuer so shameles can not denie vnlesse they wil first burne al the writinges of holie fathers al histories and records all the decrees of general Councels What shoulde I here reason of the reuerence and honour which was of old time geauen vnto sainctes Could you neuer spare a litle time from the fine woorkes of Accursius to bestow in the reading of Gregorie Nazianzene Basile the Greate Hierome and Ambrose If you coulde doe it you shoulde see it in their bookes howe many times godlie personnes came together in the olde time what resortes and assemblies there were made what eloquent Orations were pronounced in the commendation of Sainctes how greate multitude of the common people pressed thither to heare them But nowe if I woulde shewe you with what feruente zeale and deuotion verie many men were wont to continue all night at the Tombes of Martyrs it were a hard matter to expresse it None of al the holy Bishops in those daies did once put backe the common people from hearing the cōmendation of Martyrs no man disswaded them from that moste earnest deuotion towardes the Saintes no they did rather exhort al such as were present to visit their Monumentes to praise and honour them to obserue and keepe such woorshippe as was dew vnto them For they sawe in those assemblies when the name of Martyrs was sette out with heauenlie prayses that not the nature of the bodie but the grace of God and the almightie power of Christe him selfe was dewlie honoured in them For if the Christian menne in those daies kept the signes of the holie Crosse and the Images of Sainctes whiche were of deuotion sette vppe in Churches with such reuerence if they were oftentimes put in minde by those signes to plucke vppe their heartes and to remember the vertue whiche those domme Images did represente was it not muche more conuenient that the liuely Images of Christe shoulde be honoured with greater feruencie and that all suche as serued God truely and heartilie to doe this honour the better should visite the Tombes of Martyrs and Churches builded in the honoure of them And is it not euidently sene that the Sainctes are by the operation of the holy Ghost shapen to the likenes of God and that they beare a very true and expresse Image of Christ As touching your pastime that you make with Purgatorie for you must needes haue a snatche at euery thing can there be broughte any grauer testimonie against you then that which the manne that was sent as you saie from heauen hath geuen openlie Who is that saye you It is that Luther whome you honoure and reuerence whome you make a God whome you affirme to haue ben borne for youre saluation Hee sayed more then once or twise and abidde by it that there was a Purgatorie and that he did not weene thinke or beleue it but certainely knowe it to be so For proufe whereof he constantlie alleaged that place of S. Mathew where Christe said that the synne of suche as did wilfully resist the testimonie of the holie Ghoste shoulde neuer be forgeauen neither in this worlde neither yet in the worlde to come by the which wordes it is signified that some hope of forgeuenes is mercifully shewed by God vnto many men euen in the worlde to come He alleged also that place out of the Machabees where Iudas made oblations for the synnes of such as were departed With these and other the like argumēts and allegatiōs he was earnest to proue that there was a Purgatorie How then If Luther saied there was a Purgatorie and you will warrant it that Luther was sent from God and if he were sent from God so long as he was in that embassage he coulde not lie it is manifestly prooued by his authoritie the whiche you maie not gainsaie that there is a purgatorie If there be no purgatorie Luther lied If Luther lied he was not sent from God but from him that is the father of lying Choose therefore whether you like better For either the authoritie of Luther shal cōfirme that there is a purgatorie or els the feined tale of purgatorie as you terme it shall conuince Luther of vanitie and madnes But he afterward denied purgatorie That is no wonder For not only he but all his ofspring saie nowe one thing and now an other they correct and alter manie thinges neither can they staie them selues in anie one degree but rather when they haue once begonne an errour they heape and increase it with a numbre of other errours But I would faine learne of you M. Haddon whether of these two opinions whiche are mainteined both by Luther think you to be the truer The later saie you Well then the former he receiued not of God Then was he not as yet sent from God But after he had disteined him selfe with incestuous wedlocke after he had allured his contrei men to rebellion after he had defied chastitie and all holines after he had stirred vp such broile and sedition in the common weale that he coulde not appeace it him selfe afterward when he had railed against the state of the church with most reprochfull and