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
A13160	A challenge concerning the Romish Church, her doctrine & practises, published first against Rob. Parsons, and now againe reuiewed, enlarged, and fortified, and directed to him, to Frier Garnet, to the archpriest Blackevvell and all their adhærents, by Matth. Sutcliffe. Thereunto also is annexed an answere vnto certeine vaine, and friuolous exceptions, taken to his former challenge, and to a certeine worthlesse pamphlet lately set out by some poore disciple of Antichrist, and entituled, A detection of diuers notable vntrueths, contradictions, corruptions, and falsifications gathered out of M. Sutcliffes new challenge, &c.	Sutcliffe, Matthew, 1550?-1629.; Sutcliffe, Matthew, 1550?-1629. Briefe replie to a certaine odious and slanderous libel.	1602 (1602)	STC 23454; ESTC S117867	337,059	440

of the virgin Mary of angels and saints and giue latriam or souereigne worship not to God onely but also to the images of God the Father God the Sonne and God the Holy ghost to the images also of the holy Trinitie and of the crosse Of their Agnus Dei they b Caerem lib. 1. c. 7. say Peccatum frangit vt Christi sanguis angit and when they consecrate a crosse they pray that as the world was deliuered from the guilt of sinne by the crosse of Christ so those that offer to the new made crosse by the merit of the same may be acquited from all sinne argument 56 The true church neuer vsed the mediation of others then of our Lord and sauiour Christ Iesus the c 1. Tim. 2. apostle teacheth vs that there is but one mediator betwixt God and man the man Christ Iesus but the Romish church hath gotten to it selfe a packe of mediators and doubteth not to entitle the blessed virgin the mediatrix betwixt God and man d Hist p. 3. Tit. 23. c. 3. Antoninus writeth that on a certaine time Christ sitting at the right hand of his father rose vp in fury purposing to destroy all sinners from the earth but that he was intreated by his mother to stay vntill such time as she had sent forth Dominicke and Francis to preach in the world neither can that trite and absurd distinction of some sophisters excuse the papistes that they accknowledge one onely mediatour of redemtion and vse to pray to saintes as mediatours of intercession for first the scriptures and fathers allow no mediators but such as are mediators of redemption and not onely of intercession and therefore that title of mediator the scriptures giue onely to our Sauiour as appeareth by the words of the apostle 1. Tim. 2. and Hebr. 9. 12. where our sauiour is called the mediator of the new testamnet and Saint e Lib. 2. contra parmen c. 8. Augustine where he dissallowed the title of mediator in Parmenian doth not deny that the pastor may intercede and pray for his flocke but that he may be called a mediator and his f Ibidem reason is quia vnus verusque mediator est which excludeth all men whether aliue or dead from this title of mediator secondly the papistes in their blasphemous canon doe make priestes mediators not onely of intercession but also of redemtion where they say qui tibi offerunt hoc sacrificium landis pro se suisque omnibus pro redemptione animarum suarum thirdly they so pray to angels and saintes as if we could not come to Christ but by them but our sauior doth immediatly call men to himselfe and teacheth vs to pray to the father in his name and Saint g In Rom. 1. Ambrose saith that to obtaine Gods fauour we need no spokesman but a deuout minde Chrysostome likewise homines saith h De poenit homil 4. he vtuntur atriensibus in deo nihil tale est sine mediatore exorabilis est and in another place i De profectu enang nihil tibi patronis opus est apud deum neque enim tam facilè deus audit si alij pro nobis orent qùam si ipsi pro nobis oremus etsi pleni simus omnibus malis fourthly they so pray to angels and saintes as they giue men to understand that they are present in all places for to Saint Francis Saint Dominicke and other saintes they pray in Italy Spaine France and other countries they also signifie that they vnderstand their heartes and deuotions but this is proper to God onely to be in all places and to search mens heartes and the same belongeth to no creature vnlesse we will ascribe diuinity vnto them fiftly they in their litanies to saintes and angels haue such formes of praiers as in the ancient church of Christ was no time vsed in the masse they pray to God that by the merites and praiers of saintes in all thinges they may be protected by Gods helpe at other times they pray to saintes not onely to pray for them but to defend them and helpe them finally they call vpon such persons as we haue iust cause to doubt whether they be saintes as for example traitors executed for their offences and friers and monkes odious for their superstitions in the first ranke commeth Thomas Becket and Campion and his fellowes in the second Francis dominicke Clare Rocke Catharine of Siena and such like vnlesse therefore Robert Parsons and his consortes can proue these formes of intercession to haue bene vsed in the church of Christ it is a great hazard but he will proue himselfe and his fellowes not to be of the church argument 57 In the true church of Christ we neuer read nor heard that christians vsed to scourge themselues before crucifixes and other images publikely or in their chambers of meditations priuatly or that they cried out before their images and crucifixes but we read that the priestes of Baal cut themselues so that the blood followed and that they cried mainly vpon Baal we read also that the priestes of Cybele in honor of their goddesse were wont to cut themselues they say also that in the Indiaes there are certaine priestes that lash themselues before their idoles are not then the papistes that scourge themselues before their images and in their chambers of meditations liker to Baals priestes and ethnikes then to the children of God argument 58 In the church of Christ sinners doe penance in their owne persons in the Romish church they thinke it sufficient to scourge themselues and to doe other offices of penance by deputies argument 59 In the true church of Christ the bishops of Rome gaue forth no indulgences nor iubelies nor did take on them to dispence Christs and the saints merits by publike charters nor gaue pardons of hundreds of daies or yéeres is it not then the false church that taketh this power vnto her argument 60 The true church is a societie of faithfull people vnder lawfull pastors for as the k Ephes 4. apostle saith our Sauiour Christ hath giuen pastors and teachers for the worke of the mynistery for the aedification of his body vntill we all meet together in the vnitie of faith and acknowledging of the sonne of God vnto a perfect man l Lib. 4. epist 9 Cyprian saith that the church is a people vnited to their bishop and a flocke adhering to their pastor est ecclesia saith he plebs episcopo adunata pastori suo grex adhaerens so likewise saith m In dial aduers Luciferianos Hierome quod ecclesia non est quae non habet sacerdotes and this we are taught by reason that there ordinarily can be no church where there is no ministery to gather a church nor a family of Gods children where there are no pastoral fathers to beget sons to God But the Romish church hath long wanted true bishops priests and

saith that Saints are mediators not of redemption but of intercession and that Saint Paule 2. Thess 3. Desired the Thessalonians to pray for him making them mediators of intercession But first the scriptures and fathers allow none for mediators but Christ Iesus that hath redéemed vs and mediated our peace they are also vtterly vnacquainted with this Popish distinction Secondly it is a ridiculous thing because the Apostle desireth the Thessalonians to pray for him to whome he might come and which did vnderstand his prayer to conclude after Owlyglasse his fa●hion that therefore either they were to be tearmed his mediators or that wee may pray to those which neither can heare vs in all places nor grant our prayers The Second part of my assertion is proued First by the doctrine of our Sauiour that taught vs to pray to the Father in his name Which is also confirmed by the practise of the Church testified in the 3 counsell of Carthage c. 23. Secondly the words of the Apostle are direct for vs. How shall they call saith he on him on whome they haue not beleeued Rom. 10. Thirdly the fathers condemne the practise of the Romish Church in praying to Saints Mariam saith Epiphanius nemo adoret neque muli●rum neque virum And againe neque Tecla neque quisquam sanctu adoretur non enim dominabitur nobis antiquus error vt relinquamus viuentem adoremus ea Rom. 1. quae ab ipso f●cta sunt S. Ambrose saith that wee haue accesse to kings by mediation of tribunes and noble men because they are men but to come to God that we neede noe spokeseman but a d●uout minde Fourthly both councels and fathers condemne worship of Angels non oportet christianos say the fathers of the councell of Laodicea Can. 35. derelicta ecclesia abire ad angelos idololatriae abominandae congregationes facere They say christians are not to relinquish the Church and to runne into corners to worship Angels for that they signifie to be Idolatrie Chrysostome in his 7. homily vpon the Epistle to the Colossians refuteth the opinion of those that vsed the mediation of Angels Sunt nonnulli saith hée qui dicunt non oportere per Christum reconciliari ad patrem accedere sed per angelos propterea sursum ac deorsum quae de Christo sunt versat Epiphanius and S. Augustine where they talke of the heresie of the Angelikes condemne the worshippers of Angels for heretickes Fiftly the practise of the auncient Church doth vtterly repugne against the forme of prayer vsed by the Pop●sh Church for if we séeke all the rituall bookes of auncient Churches we shall not finde where christians prayed thus Sancta maria Mater dei ora pro nobis nunc in hora mortis Neither was this prayer vsed Maria mater gratiae mater misericordiae Tu nos ab hoste protege hora mortis suscipe Neither do I beléeue shall Owlyglasse find where christians prayed thus Sancta Maria succurre mis●ris iuua pusillanimes Mens febr retoue f●ebiles and so forth Or as in the missall of Sarum Vt haec munera tibi accepta sint sanctae Batildis obtineant merita Neither can any formes of litanyes to Angels and Romish Saints in auncient bookes be found Finally these formes of prayers to Saints and Angels are most absurde for what reason haue christians not to pray to God through Christ as they are commanded but to run to Saints who neither vnderstand mens thoughts nor are present in all places nor can helpe vs. Nay it is a thing very vncertaine whether many of those that the Romish Church doth worship are Saints or no. the lye therefore that Owlyglasse would fasten on me doth touch the Apostles holy fathers whose doctrine I follow and not me only and may well be returned backe on him But saith he of prayers to Saints and Angels Page 34 there are such plentifull proofes that nothing can excuse him from ashamelesse vnttuth And there vpon he both bringeth forth Basill the Councell of Chalcedon Chrysostome Saint Ambrose and Ruffinus But no one of these hath one such prayer as the Romish missals and breuiaries haue many Further the twentith homily in honor of 40. Marti●es is not authenticall nor was euer written by Basill Neither is euery rude voyce that passed in councell to be ascribed to the councell as authorized vy solemne act besides that many Epistles and writings are set out among the actes of counsels that deserue no credit so we say of the 66 homily of Saint Chrysostome and Ambroses booke de viduis that they haue passed the handes of idolaters and falsaries Ruffin telleth vs onely Lib. 2. hist c. 33. what some did not what they ought to do but suppose some of these fathers should either by an apostrophe name Saints or Angels or else desire in a generality that God will heare the prayers which the triumphant Church offereth to God for the militant Church or admit also that any one man should pray to Saintes yet that is nothing to iustifie the blasphemous prayers of the Church of Rome made to Angels and Saints nor doth it appeare that in auncient time there were any publike prayers to the Virgin Mary to Angels and Saints Finally the fathers did rather praye to God at the tombes of martyrs then praye to martyrs as God And we are rather to follow the most authenticall fathers and best learned and their authenticall writings then either such ragges as are falsesly countenanced by the names of fathers or some hard speaches of fathers Further Owlyglasse signifieth that Hierome against Vigilantius defended prayers to Saints But he must alleadge good proofe or els his reader and euery one that readeth Hierome will tell him he lieth Finally he alleadgeth M. Bell against mee and adioyneth M. Gough in a treatise against M. Fecknam vnto him But wee all agree against him and his erroneous and superstitious doctrine concerning prayer to Saints For albeit some one or two long since called vpon Saints yet we all agrée that auncient christians had no such formes allowed or publikely vsed and frequented in the church So it appeareth that for prayers to Angels and our Lady our aduersarie can alleadge nothing but the custome of Collyridians and Angelikes Neither can he alleadge any thing for prayers to Romish Saints nor to Martyres but certaine counterfeit writings and priuat practises of one or two Fathers which against the rest and against authenticall writings of the same authors are of no validitie Sect. XIII That auriculer confession after the Romish fashion was not established nor receiued into the Church before Innocentius the third his time THe last exception which concerning matter of vntruth Owlyglasse taketh against me is for that I denie the Romish auriculer confession to be auncient A matter that seemeth much to pinch my aduersarie and his consorts for that vpon this point for the most part dependeth the gaine of their faculties the credit

fellow that could not see that the communion might bee administred to the sicke although the sacrament was not hung ouer the altar in a boxe Ambros de O●it Theodos Satyrus kept the sacrament about him in shipwracke and a certaine woman of whom Cyprian maketh mention kept sanctum domini in her chest but our aduersarie is a simple disputer that would haue the abuses of simple women and men vnchristened such as Satyrus then was obserued for lawe Beside that it is one thing to hang the sacrament ouer the altar and another thing to put it in a womans chest or to lappe it vp in a clout for this the Romanistes themselues allow not Caluin 4. institut 17. sect 39. confesseth that the sacrament was in olde time reserued But he doth not say as our aduersarie insinuateth that this was the order of the church Finally our aduersary himselfe purposing to proue that the sacrament was kept in pixes ouer the altar concludeth only that the sacrament was kept abandoning the pixes to be defended by some other his dealing therefore sauoureth of great simplicitie if not of fraud and malice and vanitie But that which I said is most true and is at large iustified in my discourse of the masse against Bellarmine and is prooued first by the wordes of our Sauiour who instituting this holy sacrament tooke bread blessed it and broke it and gaue it to his Disciples saying take eate where I would wish that simple Papists would consider that he said take and eate and not depart without eating or els keepe the sacrament in boxes or hang it ouer the altar Secondly the Apostle 1. cor 11. declareth that the disciples of our Sauiour at his last supper did take and eate and drinke How then happeneth it that the massepriests doe not deliuer the sacrament to the people but hang it ouer the altar Will they prooue themselues to be not onely sacrificers and killers of Christ but also hangmen of Christ and the very famishers of Gods people Thirdly the fathers giue cleare testimonie against our aduersaries that keepe the sacrament in pixes Apolog. 2. ad Antonin De ijs quae cum gratiarum actione consecrata sunt saith Iustine Martyr vnusquisque participat eademque ad eos qui absunt diaconis dantur perferenda Dominus panem saith Origen hom 5. in Leuit. c. 7. quem discipulis dabat dixit accipite manducate non distulit nec seruari iussit in crastinum they both signifie that the sacraments presently vpon consecration were receiued Hesychius also writing vpon Leuit. lib. 2. cap. 8. sheweth that what remained of the sacrament the same was forthwith consumed Fourthly councels haue repressed the lewde customes of such as in auncient time began to reserue the sacrament The first councell of Toledo c. 14. decreeth that he ought to be thrust out of the Church as a sacrilegious person which eateth not the sacrament which he receiueth from the Priest the like decree is found in the councell of Saragossa c. 3. Fiftly we doe finde the practise of Christ his church to be repugnant to this reseruation of the sacrament in pixes as appeareth by the testimonie of Dionysius eccles hierarch c. 3. of Ambrose de sacramentis lib. 4. 5. of Euagrius lib. 4. c. 35. of Nicephorus lib. 17. c. 25. and all auncient formularies of administring the sacraments Finally the aduersaries themselues in this point ouerthrow their owne practise as appeareth by the chapter Tribus gradibus and the chapter Triforme de consecrat dist 2. and the chapter s●ne cum olim de celebrat miss that declareth Honorius to be the first bringer in of pixes if then Owlyglasse haue no more to say in this point he will rather carie pixes out then bring them into the church He will also ouerthrow the worthie decrée of Honorius the principall patron of the idolatrous worship of the sacrament in the Romish Church and disgrace himselfe whose words are like painted boxes full of empty words Sect. XII That the prayers of the Romish Church to our Ladie to Saints and to Angels were not in vse in the auncient Church IN most of his obiections Owlyglasse doth not only giue the lye vnto me but to the whole Church for that which I say concerning diuers pointes of popish religion is also mantained by the consent of Christs Church as may appeare by that which already is aunswered concerning the abuse of the sacrament prohibitions of mariage and such like In this place I touch an abuse of Popish prayers and say that auncient Christians had noe mediators but Christ Iesus and that they did not pray to our Lady or to Saints or to Angels but to God onely in the name of Christ Iesus Of which assertion the first parte is proued by the words of the Apostle 1. Tim. 2. Vnus deus saith he Vnus mediator dei hominum homo christus Iesus Likewise by the words of the Apostle Hebr. 7. Whereby we vnderstand that our mediator must be pure and impolluted and offer vp himselfe and Hebr. 9. where Christ is called the mediator of a new testament and hath that office ascribed vnto him only to intercede and mediate for vs with God Secondly by the testimony of S. Austine lib. 2. contra Parmen c 8. Si Ioannes ita diceret saith he haec scripsi vobis vt non peccetis si quis peccauerit nos mediatorē habebitis apud patrē ego exoro pro peccatis vestris sicut Parmenianus quodam loco mediatorem posuit episcopum inter populum deum quis eum ferret bonorum fidelium christianorum Albeit the Bishop doth intercede and pray for the people yet Austine will not haue him called a mediator Thirdly the same is proued by diuers arguments drawne frō the nature of a mediator He must be pure and impolluted and able to reconcile vs to God by his death and merites he must offer sacrifice for vs he must mediate our peace with God the Father as may be gathered out of the 7. and 9. chapter of the Epistle to the Hebrews he must also be able to make a propitiation for our sinnes as it is to be gatherered out of the 1. Iohn 2. and finally he must be such a one as can heare vs and procure our requestes to be granted But neither are Saints departed so pure and impolluted that they can oppose their holinesse to Gods iustice nor are they able to reconcile vs vnto God by their merites Nay themselues néede Christs mediation and therefore cannot mediate for others further it is derogatory to Christs priesthood to make them priests able to reconcile vs to God and then appoynt them mediators to make God propitious vnto vs. Finally Saints cannot be in all places to heare the prayers of those that call vpon them nor are they able to giue vs that we aske nor doe they allow those that leauing Christ Iesus come to thē Owlyglasse aunswereth to this point and