Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	good_a	zeal_n	zealous_a	137	4	9.3334	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39304	The foundation of tythes shaken and the four principal posts (of divine institution, primitive practice, voluntary donations, & positive laws) on which the nameless author of the book, called, The right of tythes asserted and proved, hath set his pretended right to tythes, removed, in a reply to the said book / by Thomas Ellwood.	Ellwood, Thomas, 1639-1713.	1678 (1678)	Wing E622; ESTC R20505	321,752	532

Masses sayes Bede it happened that no ma● had power to bind him but presently his Bonds were loosed And he reports the Yo●ng man himself to give this Answer to the Earl that had him in custody inquiring the reason why he could not be kept bound I have said he a Brother a Priest in my Country and I know that he supposing me to be slain doth often say Mas● for me and if I were now in the other World there my Soul through his intercessions would be released from punishments Afterwards when this Young man being Ransomed returned home and recounted what had befallen him many sayes the Historian by the report hereof were stirred up in Faith and Devotion to Pray or to give Alms or to offer the Sacrifices of an holy Oblation to the Lord for the REDEMPTION of their Relations who were departed out of this World For they understood sayes Bede that the healthful Sacrifice was available to the EVERLASTING REDEMPTION both of SOUL and BODY Thus hast thou Reader a brief discovery both what sort of Masses were then in use and what they attributed to them no less then the Redemption of Souls for which Christ died Now for a close take withal the Account which Perkins in his Problem against Coc●ius pag. 145. gives of the Rise of the Mass thus First sayes he The Lord's Supper was celebrated in a most plain manner 2 dly It was increased with Ceremonies and first with Oblations for the Dead which was a gratulation or thanksgiving for them and this was two Hundred Years after Christ. 3 dly Prayers for the Dead were added about the Year 400. Then Purgatory and Redemption of Souls out of Purgatory by Masses Then about the Year 780. Gregoryes Mass began to be used in the Churches of Italy where before the Liturgy of Ambrose had been more in use 4 thly They began to dispute of Transubstantiation about the Year 840. So that it seems not only saying of Masses for the Redemption of Souls out of Purgatory was in use but Transubstantiation also was on Foot before this famous Charter of Ethelwolf for Tythes was granted Judge now R●ader if thou art a Protestant whether Popery had not made her incroachments in the Church before Ethelwolf's time whether the Cl●rgy to whom he gave Tythes were not Popish who undertook to say these Masses for him and his Nobles both Living and Dead and whether the Priest has not grosly abused his Reader in suggesting that these Masses were only innocent Prayers and in affirming they were far different from the Missal of the Church of Rome § 16. Next he says pag. 110. I quarrel with the Charter for the Names of the Saints annext to it in whose Honour it s said to have been made I gave the words of Ingulf thus for the Honour of Mary the glorious Virgin and Mother of God and of Saint Michael the Arch-Angel and of the Prince of the Apostles Saint Peter as also of our holy Father Pope Gregory To take off this Note of Popery the Priest sayes pag. 110. T. E. may ●ote that there is not one of the three Mentioners of this Clause that agree in it so that it is very probable the Historians living some Ages after might as their manner is put in this less mat●rial passage in the phrase of their own times of which dealing in other Cases I could give many instances To let pass his Solecism or Incongruity of Speech that there is not one of the three Mentioners of this Clause that agree in it more tollerable in one so illiterate as my self then in such a profound Rabbi I desire him and the Reader also to take notice that the same Objection upon the same Reason lies as forcibly against the Extent of the Charter it self there being as great variety and little agreement in that part amongst the mentioners of the Charter as there is in the mention of the Saints for whose Honour the Charter is said to be made so that up on that s●ore it may as well be questioned whethe● the Grant was general of All England or not for some of the Historians give it in such words as seem to speak only of his Demeasne Lands some of his Kingdom of West-Sa●ony only so that it is as probable that the Historians that extend this Donation to All England might therein follow the Humou● of their own times of which dealing in other cases I could give som● instances also In the mean time the Priest had best have a care how he adventures to ra●e the Images of the Saints carved upon his beloved Charter lest before he be aware he shake and weaken the Foundation of the Charter it self But he says However it was given to God in the first pla●e and no mention of the Saints in all the body of the Charter But sure he had forgotten that Matthew of Westminster hath in the very body of the Charter Deo et beatae Mariae et omnibus Sanctis i. e. To God and blessed Mary and to all Saints In his next page he says I quarrel with the other Priest because he will not grant they gave Tythes in a blind and superstitious Zeal and he takes upon him to defend it misapplying the words of the Apo●tle It is good to be Zealous alwayes in a good thing But the Priest has not prov'd their giving of Tythes a good thing and I have proved they were blind and superstitious in this as well as in other things and therefore their Zeal therein was not commendable but condemnable But his Brother Priest seems to be now of another Mind and to understand the Case better for in hi● Vindication pag. ●03 acknowledging there might be some Corruptions and great Defects in Ethelwolf's Charter yet withal endeavouring to excuse him as having no idolatrous Design but an honest Zeal that those whom ●e esteemed Ministers of Christ might be provided for he adds What can be more uncharitable the● to make a damnable Idolater of him for doing something though it were in an ill manner through invincible ●gnorance Thus he who in his Conferrence pag. 147. would by no means admit that Tythes were given in an ignorant Zeal doth here in Contradiction both to his Brother Priest and to himself acknowledge this Do●ation of Tythes was made in an ill manner and through invincible ignorance Nor doth he attempt to wipe off those stains which I had discovered in his Charter but rather endeavours to cover them again by drawing t●e Curtain of Ignorance before them This however he is forced to grant That this Donation of Tythes proceeded from Ignorance yea from in●incible Ignorance so that ignorance at least to say no worse was in this particular the Mother of Ethelwolf's Devotion Again sayes the Author of the Right of Tythes to his Brother Priest Whereas you had said Tythes were given to God for the Maintenace of his Ministry T. E. interprets this to be a calling the idolatrous Priesthood of

not defined till Peter ●ombard's dayes yet were there so many other Popish Doctrines and Opinions received in the Church long before as sufficiently prove those times to be Popish from which he fetches his Donation of Tythes Next he says The Doctrine of Transubstantiation was not received for a point of Faith till the Lateran Council above one thousand two hundred years after Christ. Although Transubstantiation was not by publick Decree imposed as an Article of Faith until the Council of Lateran yet was it received and believed by many some hundreds of years before Perkins says Problem pag 145. Disputations began concerning Transubstantiation about the year 840. So that Transubstantiation it seems was a hatching before Ethelwolf's Charter for Tythes was granted And as the Council of Lateran somewhat after the year 1200. was the first that made Transubstantiation an Article of Faith so the same Council of Lateran was the first general Council that decreed ●●rochial Right to Tythes as Selden proves in his History of Tythes ch 6. § 7. and ch 10. § 2. towards the end So that the general parochial payment of Tythes and the general belief of Transubstantiation were decreed and established at one and the same time in one and the same General Council Purgatory it self he sayes was but a private Opinion and affirmed only by some Anno 1146. and Indulg●●ces can be no older yea their application to Souls in Purgatory was first brought in he says by Boniface the eighth Purgatory saith Perkins pag. 175. was first received in the Church by Tertullian and Origen who both lived about two hundred years after Christ. That it was held by Augustin also and others of the Fathers though in somewhat a different Notion from what it afterward obtained he shews p. 176 and 178. and concludes pag. 180. Ergo Purgatorium quod est inter Mortem et ultimum judicium quodq tantum inservit expurgandis peccatis venialibus paenis temperalibus non ●uit receptum apud ●eteres nisi sorte post annum 600. i. e. Therefore Pu●gatory which is between Death and the last Iudgment and which serves only to purge venial sins and take away temporal punishments was not received among the Antients unless happily after the year 600. Whence by implication is granted that after the year 600. which was two hundred and fifty years before Ethelwolf's Donation of Tythes Purgatory was received even in this sense among the Antients 'T is true Indulgences can be no older then Purgatory nor need they for that is old enough to prove those times Popish wherein Tythes were granted Polydore Vergil de Invent. Re● l. 8. c. 1. searching the Original of them sayes Non reperio ante fuisse quod sciam quam D. Gregorius ad suas stationes id praemij proposuerit i. e. I do not find so far as I know that Indulgences were before St. Gregory proposed that Reward to his Stations which was about the Year 600. Then using the Testimony of the Bishop of Rochester to the same purpose he adds Atque hoc pacto post Gregorium veniarum Seges paulatim crevit cujus messem non exiguam permulti interdum colligerunt c. i. e. And by this means after Gregories time the Crop of Pardons or Indulgences grew up by little and little of which very many have sometimes reapt a large Harvest and whence it appears Indulgences were in use much earlier then the Priest delivers But to proceed the Priest says that the half Communion began but a little before the Council of Constance and was never decreed till then That the putting the Apocripha into the Canon of Scripture and divers other points were never decreed till the Council-of Trent And that if it were not to avoid prolixity he could make it evident That the Pope's universal Supremacy and Infallibility Iu●●ification by the Merit of Good Works Auricular Confession Formal Invocation of Saints and other Corruptions of the modern Papists w●re not determined as Articles of Faith no not in Rome it self in Ethelwolf ' s time That many if not most of these were believed and publickly held in the Church of Rome long before Ethelwolf's time is undoubted Concerning the ●ope's Supremacy Perkins sayes Problem pag. 202. Primatus Dominij vel authoritationis in Romano Pontifice ante 600. an ignotus publice et manifeste caepit in Bonifacio anno 607. i. e. The Primacy of Dominion or Authority in the Pope of Rome which was not known before the year 600. began publickly and manifestly in Boniface in the year 607. about two hundred and fifty years before Ethelwolf's Charter And of Confession he sayes pag. 180. Confessio aur●cularis id est confessio specialis omnium mortalium peccatorum ad eorundem remissionem necessaria et sacerdoti occulte facta cepit in Ecclesia urgeri et praecipi circa annos a Christo octingentos i. e. Auricular Confession that is particular Confession of all mortal sins held necessary for the obtaining Remission of them and which is made in private to the Priest began to be enforced commanded in the Church about eight hundred years after Christ which was about fifty years before Ethelwolf's Charter And of Invocation of Saints he sayes pag. 89. No Invocation of the Dead can be shewed in the Church for three hundred and fifty years after Christ. Then p. 90. he says This Invocation began to be brought into the use of the Catholick Church about the year 380. by common Custome and private Devotion And pag. 91. he affirms that After the year 400. the antients did commit Sin yea and were guilty of Sacriledge in the Invocation of Saints of which he gives many Instances full of gross Impiety and then adds pag. 94. The Invocation which in former Ages was of private Devotion began to be publick about the year 500. for then Petrus Gnaphaeus mingled the Invocation of Saints with the publick Prayers of the Church For he is said to have invented this that in every Prayer the Mother of God should be named and her divine Name called upon And about the year 600. Pope Gregory the great commanded a Letany which was made for the Invocation of Saints to be sung publickly Thus we see that these Doctrines which he sayes are properly called Popery were received held believed and publickly professed many a year before Ethelwolf was born And were it not to avoid prolixity I could make it evident that the greatest part of the Errors Corruptions Superstitions and Idolatries of the Church of Rome were received believed and openly maintained long before Ethelwolf made his Donation of Tythes But suppose the particulars he has instanced were not determined as Articles of Faith in Ethelwolf's time but without any such formal Determination were received and commonly believed are they therefore not popish Doth Popery lie only in the Determination of them If they are Errors if they are Corruptions if they are Superstitions if they are Idolatries after they are determined as