Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	rise_v	sin_n	7,967	5	4.9525	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64364	Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...	Tenison, Thomas, 1636-1715.	1678 (1678)	Wing T704; ESTC R8	332,600	446

remarkable passage in his life and actions which may serve to excite the hope of the Suppliant to obtain redress by means of his intercession in a case which he conceives to bear a sutableness and conformity to something acted or suffered by him Now the efficacy of Prayer being grounded on hope and it being natural to us to hope for redress where others have found it or where it may more reasonably be expected by reason of some particular qualification we apprehend in the person to whom we address it is manifest that as the abovesaid reflexion serves to erect our hope so also it conduceth to the end of Prayer that is the obtaining of what we pray for Hence it is that although all the Divine Attributes are really one and the same indivisible Perfection in God yet for pardon we flye to his Mercy for knowledg to his Wisdom for protection to his Power c. And S. Paul assigns the remission of our sins to the Passion of Christ but our Justification by which we rise to newness of life to his Resurrection He was delivered to death for our sins and rose again for our justification The reason whereof he gives in the Epistle to the Hebrews c. 2. v. 18 where he saith That it behoved Christ to be made like his brethren in all things that he might be a merciful and faithful High-priest in things pertaining to God to make reconciliation for the sins of the people For saith he in that he suffered himself being tempted he is able to succour them that are tempted That is by what he suffered himself he is made prompt and ready to succour those who are in affliction and temptation For it was true even of his most Sacred Humanity what the Poet out of the very nature of humanity made another say Hand Ignara mali miseris succurrere disco that by his own sufferings he had learnt how to compassionate the sufferings of others And this was laid down by S. Paul as a powerful argument to perswade the Hebrews to put their hope in him for their reconciliation with God because he was so particularly qualified and fitted for that work by what he had suffered Why then may not a like consideration of the fitness or qualification of one Saint above others as so conceived by us either for his eminent perfection in such a particular virtue or some other remarkable passage in his life be taken as a motive to invite us to address for the obtaining what we stand in need of to his intercession before others The Scripture we know to persuade us to patience in adversity bids us reflect upon the sufferings of Job and why may not his eminence in that virtue as it serves for an example of our imitation be also taken as a particular motive of our having recourse to his intercession And when Jacob blessed the two sons of Joseph Ephraim and Manasses among so many Angels whose assistance he might have implored he begs for that Angel in particular to be their Guardian who had delivered him out of all his troubles The Angel said he who delivered me from all evils bless these children And why but because he thought that he who had been so careful to deliver him would be as careful to deliver them And upon this account were I in danger of being shipwrackt I should sooner flye to the Intercession of S. Paul who had saved by his prayers all his fellow-passengers in the ship from being drowned than to another who had never been in the like danger Behold here then the crime of Catholicks in calling particularly upon the Angel Raphael when they travel because he protected young Tobias in his journey upon S. Roch against the Plague because his charity was signal in assisting those who were infected with it upon S. Nicholas against Tempests because he saved some by his prayers who in a storm at Sea invoked him while yet alive upon S. Apollonia for the Tooth-ach because all her teeth were struck out for her free confession of Christ and upon S. Michael and S. George against Enemies because the latter was by profession a Soldier and a most valiant Martyr and the former is recorded in Scripture to be the Protector of the people of God This excuse hath much more of ingenuity in it than that of Alexander Hales Because said he we miserable men or some of us at least are more affected sometimes towards some certain Saint than towards our Lord himself therefore God having compassion on our misery is pleased that we should pray unto his Saints As if God would indulge us in so unworthy and irreligious a passion The former excuse I say is much more plausible yet it is invalid and may be shewn to be so by these following Considerations First It is acknowledged that Christs sympathy is one motive of our trust when we pray to him but it is the Divinity which he possesseth and not the infirmity which he suffered which inviteth us at this distance to call upon him Secondly If there were as much ground to think that the Saints know our particular states as there is to believe their charity for the Church in general it might not be improper to apply our selves to such whose former circumstances do best befit our present ones Thirdly Though the sympathy of the Saint be a direction to him or her how doth this direct Mariners to the Virgin Mary in a Tempest She was never that they are assured of in peril by Sea neither know they that she ever crossed a greater Water than that of Jordan or Nilus If they take their ground from the derivation of the Name Mary as signifying saith Xaverius Ruler of the Sea on what an uncertain foundation do they build Nothing is more apt to deceive us than fanciful Etymology And for this word Xaverius confesseth it may signifie High or the bitterness of the Sea also And L. de Dieu hath shewed that it may as well denote a drop of the Sea If they answer with this Author That not only the sympathy of the Saint but some miracle wrought after supplication exciteth our hope and encourageth to pray That subterfuge shall be anon consider'd In the mean time I only put this short question What was it that excited the first man that pray'd to such a Saint Not a miracle in answer of prayer for the first prayer is sure before its answer Fourthly Though many Saints have a like sympathy and may by license of the Roman Church be allowed to be prayed to apart or together though they do not shut these Coelestial Patrons out of one anothers Provinces but suffer St. James to be prayed to in England and St. George in Spain yet this doth not hinder the impiety of praying to any of them as subordinate rulers under God They are still Patrons though some of them be a kind of joint-Patentees and one or other of

ground This opinion and practice had been the more tolerable if they had restrained it unto Angels of whose presence knowledg ministration the Scripture hath spoken but they extend it to Saints and for the holy Virgin their devotion is greater towards her than towards the highest Angel she being called the Queen of those Heavenly Powers The Authoress of the Spiritual Institutions prays not only to the Angels to the Angel-Guardian of her Person and to the Angel-Guardian of her Religion that is of her Order but likewise to St. Bernardine St. Placidus and other Saints as to her selected Patrons And Horstius a man of rank devotion towards Spirits and often to be remembred by me treateth first of the Worship of Saints and of them as Patrons and then of the Worship of Angels and Angel-Guardians Concerning Angels he sheweth that holy men such as he so esteemeth did both pray to their Guardian-spirit and to such Angels as were Presidents of Kingdoms Provinces Cities Towns with solioitous zeal and he nameth St. Xavier St. Aloysius and St. Francis and calleth to mind the singular devotion of the last towards St. Michael the Archangel Then for the Saints he celebrates them as such Who being formerly servants and stewards are now set over all the Goods of their Lord in the land of the living He saith that it belongeth to their praise and glory that their Aid be invoked and that they protect us in necessity And he teacheth his Reader thus to worship the Virgin Holy Mary Mother of God and Virgin I though unworthy to serve thee yet trusting in the clemency of thy Motherly heart chuse thee this day before my Guardian-Angel and the whole Court of Heaven for my Mother and peculiar Lady Patroness and Advocatrix And I firmly resolve henceforth to serve thee and thy Son with fidelity and perpetually to adhere to you I beseech thee by that love by which thy Son when he was giving up the Ghost upon the Cross commended himself to his Father and thee to his true Disciple and him again to thee to take me into thy care and protection and be thou with me in all the straits and dangers of my whole life but especially help me in the hour of my death Amen I have said that it is more tolerable to pray thus to Angels than it is to Saints but I can find little ground in Reason or Scripture thus to worship the Angels themselves Reason teacheth that God who made the World is the Governour of it The Scripture teacheth that there are distinct Orders of Angels but it disalloweth of such Lieutenancy under God as men have ascribed to them It mentioneth Thrones and Powers and Dominions and Principalities yet rather in allusion to the Gnosticks as was above conjectured than by way of assertion of such Orders Those Hereticks Irenaeus provoketh to tell what is the nature of Invisible Beings what is the number and order of Angels what are the Mysteries of Thrones and the diversities of Dominions Principalities Powers Virtues and he assureth us they were at a loss So ignorant was the Christian World in his time of the Nine Orders of the feigned Dionysius the Areopagite That there are distinct Orders of Spirits that there are Angels and Archangels I firmly believe But it does not thence follow that the Government of the World is shared amongst them though they have a Ministerial part in the affairs of it Archangels seem no other than the seven Spirits typified by the seven Lamps in the Temple Their Office was as elect and eminent Spirits to minister before the Throne of God and on solemn occasions to be sent in Embassie to the World Such a one was Gabriel who stood in the Presence of God and was sent to the Blessed Virgin Nothing of this inferreth their distinct Provinces committed to them but it sheweth only the dignity of their station and their occasional Ministry Neither doth it follow from the seven Angels mentioned as Presidents of the seven Churches of Asia that they as some have taught were under the Charge and Patronage of seven Spirits For St. John is required to write to these Angels and to reprove their faults as the abatement of Love in the Angel of Ephesus and his Church And he makes distinct mention of the seven Spirits and the seven Stars which latter he had shewed to be the Angels of those Churches and who were therefore no other than the Bishops of them called by a name which is given the High Priest in the Prophet Malachy and by the Jews in Diodorus Christian Religion owneth but one proper Substitute under God one Paraclete or Patron for so that title signifies one proper Mediator the glorified Jesus the Spirits under him are but Angels or Messengers though sent abroad on different Embassies Wherefore I know not how to approve of the expression of a late very grave and learned Author who speaketh of the Invisible Regiment of the World by the subordinate Government of good and evil Angels It is true that the good are a Community and so in some sort are the bad but their divers Orders concern their own society most and they are not to be construed as the Orders and Powers in the frame of Gods Government of the whole World It is also to be confessed that Elisha's servant to reflect a little on his instance saw fiery Chariots and Horsmen in the Mount and that this was a representation of Gods Angels in the scene of a Camp But no other Argument ought to be fetched thence besides that which concludeth that there is a greater power in God and his Coelestial Ministers than in the Armies of the World He that will torture this Vision and make it confess commission-Officers amongst them ought also to make them ride on Horses and Chariots For evil Angels their dominion is oftner mentioned than that of the good But certainly though they are called in Scripture Principalities and Powers no man that carefully attendeth to his words will call them also subordinate Governours of the World For they are professed Rebels against God who doth not own or treat them as his subjects but he being provoked by the perverseness of wicked men permitteth those rebellious Daemons to exercise great power amongst the children of disobedience who are in indirect Covenant with them It is worse still to say that God ruleth the World by Saints than to affirm so much of him in reference to his holy Angels yet this the Romanists openly maintain and some also who have not only disputed but even raved against the Church of Rome For so it is said by Thomas Goodwin in his Sermon of the fifth Monarchy That the Saints on earth have by their Prayers an influence in the managing the affairs of the World and into the accomplishment of all the great things that Christ doth for his Church That