Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	intercession_n	mediator_n	redemption_n	1,722	5	9.9845	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00759	A defence of the liturgie of the Church of England, or, Booke of common prayer In a dialogue betweene Nouatus and Irenæus. By Ambrose Fisher, sometimes of Trinitie Colledge in Cambridge.	Fisher, Ambrose, d. 1617.; Grant, John, fl. 1630.	1630 (1630)	STC 10885; ESTC S122214	157,602	344

are the seauen Spirits sent out into all the World Now it will be hard to make the Holy Ghost to be the hornes and eyes of Christ the Lambe Againe how will you make the Holy Ghost to be sent out into all the World What are the wicked also partakers of him But if you apply these phrases vnto Angels they would most expedite N. It may be Iohn by seuen Angels vnderstandeth an vncertaine number for a certaine as the seuen spirits in the first Chapter are taken for the Holy Ghost pouring out seuen that is infinite spirituall gifts vpon the Church I. When the seuen plagues are denounced by the seuen trumpets and poured out by the seuen Vials of the seuen Angels will you make these plagues trumpets and vials to be of this vncertaine and indefinite number will you not hereby inwrap all the Apocalyps in vncertaintie And were all this granted might not we say that the Angell in Tobit also doth by seuen vnderstand an vncertaine number N. But the number of seuen is Magicall as apeares by the Storie of l Numb 23. 1. Balaam I. You may aswell say that the seuen hornes of the Lambe were Magicall by this reason Indeed to put confidence in the number of seauen as Balaam did is Magicall But to vse that number for the signification of perfection is not only Propheticall but euen m Psal 119. 164 Prou 9. 1. 24. 16. 26. 1● vsuall N. Howsoeuer it be not Magicall yet is this number Popish For doe not wee blame the Papists for framing nine Orders of Angels out of Dionysius I. Indeed it was too much curiositie to forge nine orders of nine such words as either concurre in signification namely Thrones Principalities Dominations Powers Vertues Or be taken from a particular message as the name of Seraphim or from some speciall representation as the tearme Cherubim because they were pourtrayed like Children Or bee not found in Scriptures as the word Archangels or agree to them all as the title of Angels For euen they that stand before God are sent out as n Math. 18. 10. Luke 1. 19. Heb. 1. 14. messengers But what is this to the number of seuen Angels which is found in Scripture N. From the number of Angels I proceed to their office or action which is ordinarie or extraordinarie Of the first kind is the bringing of the Prayers of the Saints to memorie or the presentation of them to God which the o Tobit 12. 12. 15. Angell in Tobit doth arrogate vnto himselfe being the peculiar office of Christ as appeareth in the p Apoc. 8. 3. vision of Iohn I. How did Elias call the widdowes sinnes to remembrance before q 1. Kings 17. 18 God N. The widdow thought hee did it by his prayers I. And how doth the Deuill accuse the Brethren day and r Apoc. 12. 10. night N. He doth vrge God with the memory of our sinnes I. Why is Satan said to stand at the right hand of the wicked when they ſ Psal 109. 6. pray yea and sometimes of the t Zach. 3. 1. godly N. Hee doth it to accuse the one and to resist the other in his prayers I. Why did the Angell stand at the right hand of Zachary when hee told him that his prayer was u Luke 1. 11 12 remembred The like phrase to which is found in the Angels speech to x 1. Acts 10. 4. Cornelius N. I know not except it were to declare that he helped the one or the other in his prayer I. Why make you scruple of that Thinke you the Angell was not as readie to helpe Zacharie as Satan was to hinder Ioshua N. It may bee the Angell did helpe But the manner of the helpe is vnknowne I. If the Angell receiued his prayer why might he not present it to God N. It is Popish to say the Angell receiued his supplication I. Did not the Angell receiue Lots y Gen. 19. 21. Prayer N. That Angell was Christ For it is said in the Storie that Iehouah from Iehouah rained downe z Gen. 19. 24. fier c. I. Iehouah did it but by his Angels whom he sent to destroy the a Gen 19. 13. place N. But will you haue God put in minde by Angels as Princes are by their Remembrancers I. God hath no such need as Princes haue and yet he accepteth of the prayers of Men and Angels who doe in a sort call things to his memorie as you head before of Eliah N. Doe you thinke then with Papists that Angels pray for Men I. That the Saints in Heauen doe in generall pray for vs is denied of none But why the Angels who know our wants in many particulars and abound with Charitie asmuch as the Saints should not in speciall pray for vs either render you a reason or call it not Popish N. This yet will helpe the Popish opinion touching the inuocation of Angels I. A Christian that is in Tartaria prayes for his friend at Mosco May the Muscouite therefore desire his absent friend to pray for him N. Hee may by a messenger or letter but not else I. So the Angels pray for vs yet may not we request them so to doe vnlesse they appeare to vs which is rare or we could dispatch some messenger to them which is vnpossible I. But Christ onely presenteth the prayers of Saints as you heard by Iohn's Vision I. Such a mysticall place will hardly be argumentatiue But were it granted that this Angell was Christ wee may thus answere that Christ alone doth present the prayers of all the Saints in his owne reall intercession Doth this hinder that an Angell may not present some mens particular Prayers and in his own Prayer recommend them to God through Christs merits It is true Angels pray for vs and assist vs But because wee are ignorant when they doe it it were too much familiaritie to intreate their prayer of whose presence we are vncertaine N. Then you make Angels Mediatours of intercession which is only Christ's royaltie I. No more then we make Abraham because hee prayed for a Gen. 19. 29. Lot Yea Beza will tell you that the Mediator mentioned by Saint b Gal 3. 19. Paul was Moses N. Though Master Caluin be of an other opinion namely that it was Christ yet with reuerence I rather assent to Master Beza namely that Moses was in a sort a Mediatour of intercession yet subordinate vnder Christ I. The same we affirme of Angels yet with this caution that they must bee present to vs as Moses was to the Israelites before we may intreate their Prayers N. From the ordinary action of Angels wee descend to the extraordinarie namely eating and speaking the first exceeding the order of Nature the second of Moralitie Touching the former the Angell in c Tobit 12. 19. Tobit saith I did neither eate nor drinke but you saw it in a Vision whereas the Angels which were

the Citie might be set on fire in the fift yeare and yet the flame being extinguished the last burning of Ierusalem might bee deferred till the eleuenth Another coniecture may be this that the fift yeare is put for the fift moneth that is of the eleuenth yeare For in the fourth moneth of the eleuenth yeare was the Citie k Jer. 52. 6. taken and in the fift moneth of the same yeare came Nabuzaradan who burnt the l 2 Kings 25. 8. Citie For it may seeme strange that Baruch should set down the yeare and day but not the moneth N. As strange as you make it it is vsed in the Storie of the m 2. Kings 15 3 Kings where it is said and the ninth day of the moneth the famine was sore no number of the moneth being expressed I. But Ieremie resolues that this was the fourth moneth which if hee had not done we should neuer haue vnderstood that place in the Kings And some would haue coniectured by moneth to be meant the first moneth which as you see is refuted by Ieremie N. To leaue your intricate Chronologie the second place wee disallow is in these n Baruch 3. 4. words Heare the dead Israelites where it seemeth the Prayers of the Saints in Heauen are allowed after the Popish manner I. Where doe you reade that by dead Israelites are meant the Saints in Heauen N. Were not Abraham Isaacke and Iacob now dead I. But Christ tels vs that they are o Math. 22. 32. liuing For he is their God But he is not the God of the dead but of the liuing N. Saint Paul saith that hee is the God of the p Rom. 4. 9. dead also I. Christ speaketh of God in mercie in regard of redemption the Apostle treateth of God in power in respect of creation and moderation of things But tell mee is it not an vnreuerend and vnproper phrase to say that God heares the prayers of the dead Saints for it is confessed that the Saints in generall pray for vs. The first is plaine for it can be little then profane to call them dead which liue with God The latter is euident For seeing they pray as they are aliue not as they are dead it is but a rough-hewne speech to tearme them the prayers of dead men Besides two other interpretations may be brought First by dead Men may be meant men dead in q Math. 8. 22. Ephes 2. 1. sinnes This is confirmed by the wordes following in the same verse which haue sinned Secondly they may be said to be dead in regard of their infinite troubles and so they are said to bee defiled r Baruch 3. 11. with the dead To the same purpose is the vision of the bones shewed to the ſ Ezek. 37. 1. Prophet N. But how doth it appeare that here are not meant dead men whose soules are out of their bodies I. Baruch directly t Baruch 2. 17. denies that such men pray for so Iunius expoundeth it N. In the Epistle of Ieremie we allow neither the title nor the treatise The title seemeth to make Ieremie the Authour of this Epistle which we finde not in his prophesie I. Your negatiue argument is an old Pigmies bul-rush against the Craines as it is in the Fable But we pray you coniecture with Iunius that Ieremy sent this Epistle by u Ier. 51. 59. Serara● N. In the Treatise first we dislike these words x Baruch 6. 2. seuen generations where a generation is taken for ten yeares against the vse of Scripture phrase I. It will be hard for you to binde Baruch to the calculations of Iubilies If you doe the answere will bee that the Greeke Interpreter vsed the Greekish accompt For example Hee that translated Xiphilin into Latine for the Greeke Drachma doth vse the Latine Denarius and aureus for twentie fiue y Drachma or Denarius is 7. d. ●oo aureus 15 s. ●d ob Drachmaes So the Greeke Expositor finding seuenty yeares in in the Hebrew expressed it by seuen generations which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Romans z Pergama quum caderent bello superata bilustri tempora bilust●●a that is times of ten yeares Wee in England would haue tearmed them ten liues that is seuen yeares to a life N. Secondly we cannot in dure your immoderate prayses of this Chapter For you haue publiquely taught That it is more able to conuince the Papists of Idolatrie then the Canonicall text I. This was said not because it was equall with the Canon but first because they haue added it to the Canon and yet it crosseth their Idolatrie For whatsoeuer arguments are here brought against the Idols of Pagans the same may be alleadged against Popish Images Secondly because this Chapter is a compendious collection of those things which are largely propounded in Scriptures And thus your arguments against the reading of the Apocryphall Bookes in the Church are become like a white cloud without raine or like an Eunuch embracing * Ecclesiasticus 20. 3. 30. ●0 a Virgin CHAP. IV. Of the Translation of the Psalmes N. FRom the Bookes Apocryphall I ascend to the vndoubted Canon consisting of Psalmes and Chapters First of the Psalmes as being wholy set downe in your Liturgie We say that you haue deformed them both in quantitie and qualitie Concerning quantitie you haue detracted and added You haue detracted sentences and words Of the first kind are the titles of the Psalmes which you haue omitted I Declare I pray you the number and kinds of those titles N. Twentie and fiue Psalmes haue no title at all Now of those which haue titles annexed about fortie two haue distinct titles shewing their cause outward or inward The outward is the end or efficient Titles declaring the end are such as these A Prayer of Dauid A Psalme of prayse for remembrance or of Instruction Whereby it appeareth that some Psalmes are Petitions some Thankesgiuings which are two kinds of Prayer Others bee Instructions The titles shewing the Efficient are these A Psalme of Dauid To Ieduthun To Asaph c. whereby the Penman or Singer is described The inward cause is the matter or forme The matter is expressed in the titles setting downe the occasion of the Psalme as in Psalmes 3. 7. 18. c. The outward forme is seene in those titles which describe the Musicall keyes to bee vsed in song as in Psalme fourth ninth and others I. To speake in order of these tittles I say three things First I probably thinke that they were not compiled by the Authours of the Psalmes Secondly that they be not needfull Thirdly that they are imperfect The first I thus explaine First it is not likely that Dauid would haue set downe the foureteenth and fiftie third Psalmes forasmuch as they differ scarcely in three words excepting the titles which are so different that they seeme not to come from the same Authour The like is to be thought of