Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	eve_n	king_n	queen_n	1,209	5	10.4313	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69066	A summe of Christian doctrine: composed in Latin, by the R. Father P. Canisius, of the Society of Iesus. With an appendix of the fall of man & iustification, according to the doctrine of the Councel of Trent. Newly translated into Englishe. To which is adioined the explication of certaine questions not handled at large in the booke as shall appeare in the table; Summa doctrinae Christianae. English	Canisius, Petrus, Saint, 1521-1597.; Garnet, Henry, 1555-1606.	1592 (1592)	STC 4571.5; ESTC S107545	301,676	715

saluting the mother of God FIrst of the wordes and examples of the Gospell whereas the great Archangell GABRIELL and ELISABETH the holy mother of the (a) Luc. 1 28 42. fore-runner of our Lorde both inspired by the holy Ghost do so teach and instructe vs. Thē we haue this forme of salutation confirmed ratified by the continuall custome and consent of the Church which the holy auncient (b) Damasc in Cant. de annunc Ath. in Euang de SS Deipara many more as appereth in the 18. 19. sections Fathers and men of olde time haue religiously obserued euen to this day and would haue also of vs to be obserued 17 What doth it profite vs to vse this manner of salutation BY these excelent words we are first of al admonished of that exceeding greate benefite that the eternall Father woulde * Gal. 4 4. beginne in Christ by MARIE the mother of God and mercifully bestowe vpon mankinde by redeeming it Luc. 11 27. et 1 30. This is also a singular commendation of the most holy and woonderfull Virgin which God hath determined to be the finder of grace and mother of life vnto vs all Wherefore no meruaile if after those Godly petitions which we offered vnto god in our Lords praier being here mindfull of the grace that we receaued by Christ we doe not only praise the mother of Christ but also God the Father in the same Virgin mother of God reioiceing together with the Angels with great reuerence often salute her 18 What is the sense of this salutation Andr. Hieros Archie Cretensis in salut Ang●l Iren l. 3. c. 31. 33. Hier. ad Eusto ep 22. c. 8. 9. Innoc. 3. ser 2. de assump Ber. hom 2 in Missꝰ est Aug. ser 2. de annun IN the first wordes therof we doe iustly reioice with in reioicing praise and renowme her that was to vs the second and that a most happy EVE For that woe of malediction that the first EVE brought into the world this other by her holsome fruite hath taken away and hath exchanged the very curse of the children of ADAM with a perpetuall blessing Most worthy no doubt to be called ful of grace as who being full of God Amb. in c. 1 Luc. Ber. ser 9. ex paruis full of vertues alone for I will vse S. AMBROSE his words obtained that grace which no other had euer deserued before that she might be replenished with the Author of grace And what place could there be in her soule or bodye for any vice when she was made the temple of the holy of all holies There is added besides Our Lord is with thee because both the power of the Father did singularly ouershadowe (a) Luc. 1 35. her the holy Ghost came plentifully vpon her and the (b) Io. 1 14. Ps 18 6. worde being made fleshe from her did proceede in most wonderfull wise as a bridegroome from his chamber Then it followeth Blessed art thou among women Because she was together a spouse by * Esa 7 14. Ez. 44 2. Virginitie and a mother by fruitefulnesse And therefore with greate right all generations doe and shall al-waies call her (c) Luc. ● 48 blessed A woman (d) Cant. 4 7 all faire and immaculate a Virgin before her deliuery at her deliuery and after her deliuery alwaies (e) Amb. ep 81. Hier. in Helu in Apol. aduer Iouin vncorrupted free from all spot of sin (f) Aug. de nat gr c. 36. Conc. Trid. Sess 5. et Ses 6. cap. 23. exalted aboue all heauens who no lesse by giuing life was profitable than vnhappy EVE by killing was hurtfull vnto all mankind And blessed is the fruit of thy wombe IESVS as he that springing vp like a (g) Esa 11 1. flower from MARIE the roote hath both shewed him-selfe after a sorte fruite of the earth and doth in such manner yeeld the fruit of life and saluation to his members as (h) Io. 15 5. a Vine doth iuice and life vnto the branches O blessed wombe (i) Luc. 11 27. indeede that bare and broughte forthe a Sauiour to the worlde O blessed pappes without doubt that being filled frō heauen suckeled the Sonne of God Finally the Church hath added in the end (k) Antiquū Breuiarium nouum Holy MARIE mother of God pray for vs sinners now and in the houre of our death For we following the (l) Ephrem de laud. Mar. in orat ad eandem in lament B. Virg. Iren. 5. c. 19 Naz. or 18. in Cypr. in Tra. Christus patiens Fulg. ser de laud. B. Virg c. 12. Ber. ser 2. Dom. 1. post octa Epiph. ser 1. 4. de Assump Damasc or 1. de Natiui B. Mariae in carmine ad eandem steppes of the holy Fathers doe not only salute that wonderfull Virgin worthy of all commendation which is as a Lillie (m) Can. 2 1 amongst thornes but doe also beleeue and professe that she is endowed with so greate power and ability from God that she is able to profite fauour and pleasure miserable mortall men especially when they doe commend themselues their desires vnto her doe humblely sue for the grace of God by the Mothers intercession 19 Testimonies of the Fathers touching the Virgin MARY Lib. 5 ca. 19. IRENEVS As EVE was seduced to swarue from Almighty God so MARY was perswaded to obaie God so that MARY a Virgin was made the aduocate of EVE a Virgin and as mankind was made subiecte to death by a Virgin so it is loosened by a Virgin a Virgins disobedience beinge counterpeazed by a Virgins obedience Saint CHRISOSTOME In Liturgia It is very meete and iust to glorifie thee the mother of our God euer most blessed and al-together vndefiled more honorable thā the Cherubins more glorious incomparablely than the Seraphins which without all corruption hast brought forthe God we do magnify thee the very mother of god Hail Mary ful of grace our Lord is with thee blessed art thou among women blessed is the fruit of thy wombe because thou hast brought forthe the Sauiour of our soules S. AMBROSE Li. 2. de Vir. Let the Virginitie and life of blessed MARY be set forthe vnto vs as it were in an image from whom as frō a glasse there shineth out bright the beauty of chastitie and fairenesse of vertue What is more noble than the mother of God What is more bright thā she whō brightnes did choose What is more chaste than she that brought forth a body without contagion of the body Such a one was MARY that her only life might be a document to all men In Euang. de Sancta nostra Deipara Saint ATHANASIVS Forasmuch as he is a king that was borne of the Virgin the same also Lord and God for that cause she that bare him is truely properly iudged to be

religion was A fore-telling prefiguration of our trueth so the Gentiles must be An erroneous imitatiō of the same Such kinde of reasoning therefore by which our Ceremonies are condemned for the Gentiles vsing the like is to be hissed at and aunswere is to be made with Saint Augustine Ibidem that as in Virginitie it much importeth to whom it is Vowed and performed whereby our NVNNES differ form the Vestalles so also doe the outwarde Ceremonies of Gentiles far differ from ours in their contrary ende and intention they beeing to the honour of the Diuell ours to the honour and exaltation of Gods holy name Now for the matter it selfe We maie aske euery thing of euerie Saint True it is that to aske one thing particularly of one Saint so that we thinke that the Saint cannot aswel obtaine all whereas the Saintes geue nothing of themselues but by theire intercession obtaine of God whatsoeuer he himselfe is able to geue which is euery good and perfecte gift were a superstition much to be condemned and vtterly to bee banished from all Christian minds For after this maner had the Gentiles Gods for euery thing whom they had so tied to their seuerall dueties and taskes that the Goddesse of the Aug. l. 4. ciu cap. 8. 21. corne yet vnder the earth could not meddell with the same nowe sprong nor she that had the charge of the corne in the fielde could take the protection therof in the barne and such other infinite follies But among Christians neuer was there any such opinion but that of any Sainte one might aske any gifte or benefitte lawfull to bee asked or loked for from God We aske one thing of one Saint rather than of another Yet hath there bene and there is also a laudable and Godly custome of one Sainte to aske one thing espeacially and of another to demaund another not for any imbecillity in other Saints nor for any imperfection in that Sainte to whom we pray but for diuerse Godly and lawfull causes as here we will declare The first reason may be the imitation of the Saint for S. Paul commaundeth 1. Cor. 4 16. 11 1. Phil. 3 17. 1. Thes 1 6. 1. Thes 2 14 2. Thes 3 7. Heb. 6 12. 13 7. that we imitate him and other Saints Nowe certaine it is that there be diuisions of Graces 1. Cor. 12 God geuing to euery one as he willeth Euery Sainte excelleth in some one gifte or other wherfore the Church applieth that sentence of the Ecclesiasticus spoken particularly of Abraham to euery Bishop Confessor consequētly to euery Saint Eccles 44 20. There was not found any like vnto him So that of so many diuersities of infinite Saints vnlike one to another in the mesure of graces yet tending all to the ende of the loue of God there ariseth that bewtifull Psal 44 10. ornamēt of the spouse of Christ exceedingly delighting his heauenly eies those Io. 14 2. diuerse Mansions in Gods house agreeable to theire diuerse desertes Now then what absurdity can ther be if for patience I pray to Iob for Faith to Abraham for feruour in Praier to Elias for teares of Penance to Mary Magdalen for charitable diligence in Hospitalitie to Martha and so of many other vertues in which the scriptures doe particularly exhort Iac. 5 11. Iudith 4 13 vs to their imitation Or may I not He. 13 7 See Amb. l. de offic Basil ep ad Greg. Naz. beholding the end of their conuersation and that which did moste shine in them demaund of God that speaciall vertue in which they did excel Nowe therefore thus doe I ioyne with our aduersaries I must imitate in one Sainte one vertue more than another Therefore I may desire of God in memory and imitation of the Sainte that vertue rather than another Againe whatsoeuer I may aske of God I may also aske of a Sainte according to the true meaning of praier to Saintes not as to the principall geuers but as to our intercessours for euery good gifte euen as it is in thē who liuing here pray for vs But I aske of God the imitation of a Sainte in a particular vertue more than in another therfore I may aske of the Sainte himselfe that particular vertue and of another another Hence for diuerse states of men may there bee chosen diuerse Patrons Patrons of diuerse states of life because of the laudable conuersation of some Saintes in euery degree Saint Ioseph was a Carpentar S. George a Souldier S. Anthony an Heremite S. Edward a King S. Cosmas and Damian Phisitions S. Anne a paterne for maried foulkes our Blessed Lady for Virgins Although in this moste excellent Queene of Angells there hauing bene Eccles 24 25. all grace of life and verity and her life hauing bene Amb. l. 2. de Virg. a discipline and instruction for all sortes of men God hath shewed more aboundantlye his greatnes Pro. 31 29 than in any other creature For according to that moste true prediction of her selfe Luc. 1 48. All generations shall call me blessed shee hath particularly in the Church of God in consideration of all maner of benefitts receaued from her obtained those names Our Lady of pittie our Lady of grace our Lady of comforte our Lady of peace c. Our Lady of pitty of grace such like how truely religiously each Catholicke harte feeleth but the senslesse stony minds of hereticks cānot but scoffe at the same to their vtter confusion at the last But we shall haue thē one day as well taunte the like names of God who although he be but one most simple essence yet is called diuersly The God of Comforte of Mercie of Hope of Strength such like And not only particular states of men but also particular countreis may haue their speciall Patrons Patrons of Countreys God hauing promised Mat. 22 30. that the Saintes shall bee like Angells and therefore no Dan. 10 13.21 Hieron in 34. Ezech. doubt haue protectiō of the world Yea God gimselfe expresly hauing promised them that they shall haue power ouer nations Apoc. 2 27. 5 10. that they shall rule them But the cause of the attributing certaine countreys to the gouernment of one Sainte more than another most ordinarily is the desire of imitation of that speaciall Sainte either because of his profession in his life which the countrey doth speacially embrace as of a Souldier or Merchaunte or because the Leo. ser 1 de SS Pet. et Paul calleth those two Apostles the speciall Patrons of ROME Sainte hauing liued there hath there espeaciallye lefte liuely examples of his notable vertues A second reasō of this matter may be the disptsition of almighty God who as we before rehearsed Ep. 137. ad Cler. pop Hipp. out of Sainte Augustine worketh some Miracles in one place not in another consequently by one Saint and not by another Wherefore if it please his diuine Maiestie to shew some wonder by any Sainte then

a Queene and a Ladye and the mother of God This new EVE is called the mother of life she remaineth replenished with the first fruites of immortall life aboue all liuing creatures We doe call her therefore againe and againe and euermore euery way most blessed To thee we cry bee mindfull of vs O most holy Virgin which euen after thy deliuery remainedst a Virgin Haile MARY ful of grace our Lorde is with thee The holy orders of all Angels and men doe call thee blessed Blessed art thou among women and blessed is the fruite of thy wombe make intercessiō for vs O Mistres Lady Queen mother of God S. GREGORY NAZIANZEN In. tragoed Christ pa. tiens O ter beata Mater O lux Virginum Quae templa caeli lucidissima incolis Mortalitatis liberata sordibus Ornata iam immortalitatis es stola Meis benignam ab alto aurem exhibe verbis Measque Virgo suscipe obsecro preces O mother thrise happy and light of Virgins pure Inhabiting the Temples bright of heauenly globe Thou now from mortall filth exempted secure Of immortallity art decked with the robe Yeeld courteous audience from high to what I say And entertaine my sutes O Virgin I thee pray Serm. 2. de Annun S. AVGVSTINE holy MARY succour the miserable help the faint harted cherishe the sorrowful pray for the people bee a meane for the Cleargie and make intercession for the deuout woman kinde Let all feele thy helpe whosoeuer doe celebrate thy Commemoration Ser. de laud. Mariae FVLGENTIVS MARY was made the windowe of heauen because by her god gaue the true light vnto the worlde MARY was made the ladder of heauen because by her God descended down to earth that by her also men may ascend vnto heauen MARY was made the restorer of women because by her they are knowne to bee exempted from the ruine of the first curse Serm. 2. de adu lege eūdem ho. 2. sup Missus est in illud Apoc. Signū magnum apparuit Et serm de Nat. Virg. S. BERNARD The kinglie virgine is the very way by the which our Sauiour came vnto vs proceeding out of her wombe as a Bridegroome out of his chamber By thee let vs haue accesse to thy Sonne O blessed inuētrix of grace bringer forth of life and mother of Saluation that by thee he receiue vs who by thee was giuen vnto vs. THE THIRD CHAPTER OF CHARITY AND THE TEN COMMAVNDEMENTS 1 Is it sufficient for a Christian to be instructed in the doctrine of faith hope IT is very necessary that hee which hath attained vnto Faith Hope be indued with Charity also For of these three vertues Saint PAVL teacheth iointly thus Nowe there (a) 1. Cor. 13 13. remaineth saith he Faith Hope Charity these three but the greater of these is Charitie Great vndoubtedly is faith which may (b) 1. Cor. 13 2. Mat. 11 23. Mat. 7 22. suffice to moue mountains and worke miracles Great also is Hope a certaine (c) 1. Thes 5 8. Eph. 6 17. Heb. 6 19. helmet Ancour of saluation which setting before vs the goodnesse of God the greatnesse of rewarde doth afforde both effectual comfort to them that labour a singular confidence to them that pray But greatest of all is Charity the (d) Prosp l. 3 de vita cōt ca. 13 15. Aug. in Ps 47. tract 5. ep Io. e●ch c. 117. ser 53. de temp Prince of all vertues which knoweth neither measure nor ende nor forsaketh them that die being stronger than death it selfe without which in a Christiā there may be indeed both Faith Hope but (e) Aug 15. de Trin. c. 18 they cannot be sufficient to the leading of a good happy life For which cause S. IOHN saith He (f) 1. Io. 3 14 that doth not loue abideth in death although in the meane season he beleeue and hope as the example of the foolishe Virgins in the Gospell (g) Mat. 25 11. Aug. ser 23. de verb. do c. 4. 8. Mat. 22 36. ●uc 10 27. Mar. 12 30. Aug. lib. 3. doc cap. 10. doth plainlie declare vnto vs. 2 What then is Charity A Vertue infused by God by which God is syncerely loued for himselfe and our neighbour for Gods sake For God is chiefely to bee loued in al things (a) Bern. de dilig Deo aboue al thinges and for himselfe alone as alone being the most soueraigne and eternall good which only satisfieth our mindes whose loue (b) 1. Cor. 10 31. Col. 3 17. honour ought to bee the beginning and finall ende both of our wil and of al our workes Then for (c) Aug. ho. 38 ex 50. ca. 2. seq Gods sake must we loue our neighboure that is to say (d) Aug. in Ps 118. concione 8. ser 53. 59. de temp euery man without exception For asmuch as wee be al neighbours amongest our selues linked together with a great affinitie both in regarde of the same humane nature common to all the ehildren of ADAM also by reason of Gods grace and euerlasting glory whereof al that wil may bee partakers 3 Howe many precepts of Charity be there IN substance two whereof the first of louing God is thus propounded in the old newe Lawe Thou (a) Deut. 6 4 Mat. 22 36. Mar. 12 30. Luc. 10 27. Greg. lib. 10. mor. c. 6. 7 shalt loue the Lord thy God from thy whole heart with thy whole soule with thy whole minde with all thy strength This is the greatest the first Commaundement And the second is like to this thou shalt loue thy neighbour as thy selfe On these two commandements dependeth the whole Lawe and the Prophets This Charity is the (b) Rom. 13 11. fulnesse of the Law summe of Iustice that is to say the (c) Col. 3 14. band of perfection Charity I say frō a (d) 1. Tim. 1 5. pure hart a good cōsciēce a faith not fained 4 Howe doth true Charity shew it selfe THe proofe of (a) Greg. ho. 30. in Euāg loue Charitie is to performe the same in deeds and to obserue Gods Commaundements Whoreupon Saint IOHN also the beloued of Christ saith (b) 1. Io. 5 3. This is the charity of God that we keepe his Commaundements his Commaundementes are not heauie And againe (c) 1. Io. 2 4. Hee that saith hee knoweth God and keepeth not his Commaundements is a liar and the trueth is not in him But he that keepeth his word in him in very deed the charity of God is perfited In this we knowe that we be in him And Christ himselfe also teacheth If you (d) Io. 14 15 loue me keepe my Commaundements He that hath my Commaundements and keepeth them he it is that loueth me And he that loueth me shall bee loued of my Father and I