Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	know_v	sin_n	5,321	5	5.2629	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05349	A treatise tending to unitie in a sermon preached at Droghedah on Whitsunday (being the ninth of Iune 1622.) before the Kings Majesties Commissioners for Ireland. By Henry Leslie.	Leslie, Henry, 1580-1661.	1623 (1623)	STC 15501; ESTC S102368	36,074	58

mediator making them two persons He was condemned in the third generall Councell at Ephesus where it was decreed that the blessed Virgin was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God because there was but one person that was both God begotten of the Father and man borne of his mother and in the Councell of Chalcedon which was the fourth generall to shew that his person was but one against Nestorius they used two adverbes saying that his natures were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without division without separation which the Fathers expresse by sundry similitudes Iustin useth the similitude of the soule and the bodie which are so united that they make but one person Damascen the similitude of an hote iron which being but one thing subsisting hath in it two distinct natures the fire and the iron everie one whereof hath his severall action concurring to one worke the heate burneth the iron cutteth Even so the mediator being one person hath two distinct natures everie one whereof hath his severall action concurring to the work of mediation But the most significant similitude is that of a Vine tree and a bough graffed into the Vine for even as that bough hath no being or subsistence of it selfe but both groweth and liveth in the stocke of the Vine so the humane nature of our mediator having no subsistence of it selfe is as it were ingraffed into the person of the Sonne who is the true Vine and is wholly supported and susteined by it therefore there be not two persons but one the humane nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void of all personalitie or subsistence and assumed by the Sonne of God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person subsisting of himselfe and by himselfe Againe as his person so likewise his office is indivisible for he received an unchangeable Priesthood which cannot passe from him unto any other Heb. 7.24 So that besides him there is no other mediator neyther can be For in a true and sufficient mediator there must be foure properties which are not to be found in anie but him 1. The word of God must reveale and propound him to the Church that in conscience wee may be assured that praying to God in his name we shall be heard but there is no Scripture that mentioneth anie other mediator but onely one 2. Hee that is mediator betweene God and man must partake of both natures for a Mediator is not of one Gal. 3.20 So then he that is Mediator betweene God man must not be of one nature he must be both God and man hee must be God that hee may speake to God for us he must be man that hee may speake from God to man Mediatorem inter nos Deum saith S. Austin mortalitatem habere opportuit transeuntem beatitatem permanentem but there is only one that is both God and man 3. A mediatour must be perfectly iust for such an high Priest became us who is holy blamelesse undefiled separate from sinners and made higher than the heavens Heb. 7.26 As the Apostle shewes that they could not be high Priests who had need to offer for their owne sinnes as well as for the sinnes of the people Heb. 7.27 so they cannot be mediators who had need of a mediator for themselves Now none is perfectly iust but onely one The Saints in heaven howsoever they be fully iustified sanctified glorified yet in themselves they are sinners and therefore must needs stand before God by the mediation of another So that S. Austin reasoneth well that he is the only true mediator pro quo nullus interpellat sed ipse pro omnibus 4. A mediator must be a propitiator that is bring something to God that may satisfie his iustice for our sinnes therefore S. Iohn having told us that we have an advocate with the Father he addeth and he is a propitiation for our sinnes 1. Ioh. 2.2 But there is none other that is a propitiation for our sinnes therefore but one Mediator But the Papists thinke to escape this by a rotten distinction of mediators of redemption intercession There is but one mediator of redemption say they but manie mediators of intercession even all the Saints in heaven Whereunto I say 1. That these foure properties are especially required in an advocate and mediatour of intercession rather then in a redeemer but they are not to bee found in anie but in one 2. The Apostle here affirming that there is one mediator meaneth rather a mediator of intercession for throughout this whole chapter hee is speaking of prayers and intercessions 3. And this distinction is idle because none can bee an advocate or mediator of intercession but he that is our redeemer for the word Advocate is borrowed of Lawyers and signifieth him onely that doth pleade the iustice of his clients cause A stranger in the Court may become a petitioner to the Iudge and entreate favour for the guiltie person but advocates are Proctors and patrons of their clyents therefore he alone is our advocate who being our redeemer can pleade his iustice bestowed upon us and Saints though they be petitioners to God in our behalfe yet because they redeemed us not they cannot be our advocates to pleade the iustice of our cause It is sure that Ministers pray for the people and that ex efficio yet S. Augustin reproveth Parmonian Lib. 2. cont ep Parm. c. 8. for placing the Bishop mediator betweene God and the people 4. The Saints do not so much as intercede for us namely particularly for it is as impossible for them to be intercessors as redeemers for he who is an intercessor for us must heare our prayers know what things we stand in need of and understand our verie secret wants and groanes But this none but God can doe as Salomon confesseth 1. King 8.39 Thou only knowest the heart and Eccles. 9.5 The dead know nothing at all Therefore is it said of Iosiah that he was taken away by death that he might not see the evill that was to come which cannot be true if so be that Iosiah being a Saint in heaven did see and know the particulars that were done upon the earth Finally this the Church doth acknowledge unto God Esa 03.16 Abraham is Ignorant of us and Iacob knoweth us not Upon which place S. Austin reasoneth verie well If so great Patriarches were Ignorant what became of the people which were borne of their loynes how is it like that other dead can be present to understand mens affaires Lastly this distinction is overthrowne by themselves for they make Saints mediators of redemption as well as of intercession Aquinas doth avow a. 2●● q 83. ar 4. that our prayers are effectuall by the merits of Saints And yee know what is the doctrine of their whole Church for humane satisfactions namely passionibus sanctorum expiari delicta as Bellarmine saith Bellar de indulgen l. 1. c. 2. which is

that albeit eternall happinesse be due only by promise as a portion of grace yet it is duely performed by proportion of iustice God useth an equall inequalitie for every one shall receive his owne reward according to his owne labour 1. Cor. 3.8 So that God everie way is both iust and unpartiall Thus have I shewed that in what respect soever wee consider God he is without all respect of persons one and alike to all There is one God The third thing we have to speake of is that God is made one with us by a Mediator for there is a Mediator betweene God and man A mediator is a middle person that commeth betweene two parties that be at variance to be a meane of attonement and peace who dealeth with each partie untill he bring them under some contract and covenant Now it is plaine that God and man were at enmitie man the partie offending God the partie offended a middle person commeth in between and labours a reconciliation binding up a covenant between them That man shal satisfie for the wrong he hath done and performe obedience in times comming as also on the other part That God shall remit his wrath receive man into his favour and give unto him eternall life But because man was unable to performe his part of the covenant this same Mediator becommeth his suertie and undertaketh for him both to satisfie the law and iustice of God for mans sinne and also to make him performe obedience in time following by renewing him againe unto the image which he had lost in Adam That hee might performe the first hee behoved to be a Priest to offer up himselfe in an expiatorie sacrifice and that hee might performe the second it was needful that he should be a Prophet and a King for the corruption of man which he was to take away that man might performe obedience to God had two parts ignorance in the mind and enormitie or rebellion in the will and affections To cure our ignorance hee behoved to be a Prophet to instruct us to take away our enormitie and rebellion hee must be a King powerfully to convert our hearts and to rule the same by his spirit that so hee might make us to obey God all the rest of our life wee being once made partakers of his satisfaction So our Mediator being our suertie was both a Priest a Prophet and a King a Priest after the order of Melchizedeck Psal 110.4 a Prophet to be heard when Moses should hold his peace Deut. 18.18 a King to save his people whose name should be the Lord our righteousnesse Ier. 23.6 Davids Priest Moses his Prophet Ieremies King and these formerly had met double two of them in some other Melchizedeck King and Priest Samuel Priest and Prophet David Prophet and King never all three but in him alone As he who is Mediator betweene God and man is suertie for man performing his part so also doth he performe Gods part to man He who as Mediator or rather Suertie satisfied for sinne doth as he is God remit that sinne which he satisfied for receive man into his favour give him grace in this life and glory in the life to come and in a word performes all Gods part of the covenant For this cause the Apostle to the Hebrewes calleth the covenant in respect of Gods part Christs Testament because Christ hath bequeathed those things unto us in his legacie namely remission of sinnes iustification and eternall life So that we have a double benefite by the death of our Mediator one that thereby he hath satisfied for our sinnes as he is our Suertie another that thereby he hath confirmed his Testament contayning a disposition of these things which God hath bound himselfe by covenant to give us For a Testament is of no strength while the Testator liveth Heb. 9.16 Thus after a wonderfull maner one is both Mediator to draw on an agreement betweene these two parties and suertie for mans part of the bargaine and also he performeth Gods part of the covenant bequeathing unto us in legacie these things which God hath promised to give us and as a faithfull testator confirming the same by his death Then God is reconciled to man by a mediator but have the Angels no benefite by his mediation seeing the Apostle only saith that there is a mediator between God and man I answer that they have though not so great as man 1. They have this benefite that they are gathered and united under one head together with the rest of the Church for all things both which are in heaven and which are in earth are gathered together in one in Christ Ephes 1.10 2. They have this benefite also that their friendship with man is renued he being reconciled to God 3. By this mediator their ruins are repaired and their number filled because men that are reconciled succeed in the place of Angels that fell saith S. Austin 4. He furnisheth unto them matter of ioy for they reioyce at the conversion of a sinner 5. By him they get greater knowledge of the mysteries of God revealed unto them 6. By him they are confirmed so in grace that they cannot fall they being changeable of themselves therefore we say in the Schooles That though they have not a mediator of redemption yet they have a mediator of confirmation according to that of Bernard Qui erexit hominem lapsum dedit stanti Angelo ne laberetur sic illum de captivitate eruens sicut hunc à captivitate defendens Finally some say they have this benefite also that their obedience being not perfect enough of it selfe nor able to stand before God for he findeth iniquity in the Angels is accepted as most perfect for this mediators sake and therefore they are said even to be reconciled to God by this mediatour Col. 1.20 Others goe further saying that the Angels as also all other creatures besides man had declined somewhat from their first beginning but were restored againe to their integritie by this mediator and so they understand the word recapitulat Eph. 1.10 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to call a thing backe to the first beginning as well as to gather in one head as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the head and beginning of a thing The fourth point set downe here is that this mediator is one There is one Mediator Whereby as I said before of the one God three things are signified that he is indivisible immutable and alike to all 1. He is one that is indivisible one onely not manie and that both in respect of his person and in respect of his office His person is indivisible and onely one for albeit he be God and man yet he is not two but one Non alter ex patre alter ex matre sed aliter ex patre aliter ex matre as was concluded against the wicked heresie of Nestorius Bishop of Constantinople who divided the two natures of our