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
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

of God as if he haue loue and liue inwardly by the spirite of Christ Secondly Veritate finis siue permanentiae If he continue and attaine vnto the ende The first way men not predestinate may be saide truely to be the members of Christ Bellarm. de Eccles. lib. 3. cap. 7. Ans. 1. Charitie is not the essence or forme of the childe of God but faith and beleefe Iohn 1. 12. 2. It is absurd that he which hath the forme and essence of a thing should not obtaine the thing it selfe 3. Though such in respect of their present state may after a sort be called the sonnes of God yet they are not Vere filij Dei Truely and properly his sonnes 4. For in this sense none are truely the sonnes of God but they which shall be heires of saluation If we be children we are also heires euen the heires of God and heires annexed with Christ Rom. 8. 17. Distinct. 12. Bellarmine disputing of the true notes of the Church in his opinion as of succession antiquitie vniuersalitie and such like he saith though they doe not Efficere euidentiam veritatis simpliciter Yet they doe Efficere euidentiam credibilitatis Though they worke not the euidence of trueth that is doe not certainely demonstrate the Church yet they worke the euidence of beleefe or likelyhood they shew great probabilitie of the Church Bellarm. lib. 4. de notis eccles cap. 3. Ans. How can there be Euidentia the euidence of any thing which is but gessed at not certainly knowen for that is saide to be euident which is put out of doubt 2. How can these be said to be verae notae true notes of the Church if by these notes a man cannot certainly find out the Church 3. Therfore the true notes do bring Euidentiā veritatis An euidence of trueth shewing demonstrating the Church without doubt My sheepe saith Christ heare my voice Iohn 10. Where the voice of Christ that is the worde of God is heard and obeied there certainly are the sheepe sheepfold of Christ and where two or three are assembled in my name there am I in the midst Math. 18. to assemble in the name of Christ to heare his worde and duely receiue the sacramentes is an infallible note of Christes presence and so also of his Church These therefore are the true notes the worde and sacramentes rightly taught and administred Distinct. 13. They make a difference betweene Euangelicall precepts and Euangelicall counsels to leaue a precept vndone is sin euery Christian is bound vnto it But Euangelicall counsels are giuen onely to the perfect which they are not bound to keepe neither do they sin in not keeping of them yet if they obserue them they merite more Such counsels of perfectiō are these such like to giue al to the poore to vow chastity such like Bellar. de Monach. cap. 7. Rhem. ann Mat. 9. sect 9. Ans. We acknowledge no such difference betweene precepts counsels for whatsoeuer is to the glory of God we are bound to doe Math. 5. 48. Ye shal be perfect therfore al coūsels tending to perfectiō are cōmandements And that a man can do no more when he hath done al then is his duetie to do our Sauiour Christ sheweth in plaine words Luk. 17. 10. It is therfore a vaine distinctiō Distinct. 14. A vow is twofold Simplex votum A simple or single vow which is made before God alone Votum duplex vel solenne A double or solemne vow made in the presence of the Bishop or Abbate Mariage made after a single or simple vow standeth in force but it cannot make voide a solemne vow made before Harding pag. 547. defens apolog Ans. A single vow bindeth as streitly before God as a solemne vowe neither is it any thing to the Lord whether we vow in the hearing of others or before witnesse therefore the scripture knowing no such distinction generally biddeth men that haue vowed vnto God to pay their vowes Num. 30. 3. Eccles 5. 3. And as for the other point neither a single nor a solemne vow is a sufficient cause to deny mariage to him that cannot containe as the Apostle saith to avoide fornication let euery man haue his wife 1. Cor. 7. 2. Distinct. 15. Whereas the Apostle saith perfect loue expelleth feare Belmine distinguisheth there is Timor poenae and Timor culpae propter poenam Feare of punishment and feare of sinne for the punishment sake Loue expelleth not the first kinde of feare but the second Bellar. de purgator lib. 2. cap. 3. Ans. I pray you what difference is there betweene feare of punishment and feare of sinne because of the punishment or howe can these two be separated for he that is afraid to be damned will be afraid to sinne which causeth damnation Loue therefore expelleth these seruile kindes of feare which haue painfulnes as the Apostle saith but it retaineth the reuerence or feare of children which bringeth comfort rather and boldnes in the day of iudgment Ibid. vers 17. Distinct. 16. A mediator may be vnderstood two waies First he is mediator that payeth the debt vnto the creditor for the debter so Christ onely is our mediator who hath paid the ransome for vs Secondly he that entreateth the creditor to forgiue the debter so the Saintes may be and are mediators in praying for vs Christ is the mediator of Redemption they of intercession Bellarm. lib. 1. de Sanct. cap. 20. It is a very blasphemous distinction and contrarie to scripture for our mediator betweene God and man must be both God and man 1. Timoth. 2. 5. Therefore no creature can be our mediator Againe to make intercession to God for vs belongeth to the priesthoode of Christ who as the high priest was wont to go into the most holy place to pray for the people is nowe entered into the heauens to appeare in the sight of God for vs Hebr. 9. 24. But Christ onely is our priest in heauen neither Angel nor Saint Ergo he onely is our mediator and intercessor Distinct. 17. The question arising betweene vs whether Christ be our Mediator in respect of his manhood onely as they hold or as hee is both God and man as we teach they doe coine vs this sophisticall distinction that Christ is our Mediator in both his natures Ratione suppositi nō ratione formalis principij in respect of the suppositum or hypostasis of the Mediator not in respect of the formall beginning to speake this more plainely The mediator must of necessitie bee both God and man but the forme of his mediation or that whereby hee worketh his mediation is his humane nature Bellarm. de Christo lib. 5. cap. 3. Answ. The scripture attributeth the mediation of Christo to both his natures God was in Christ reconciling the world to himselfe here God is a reconciler and Christ a reconciler that is Christ reconcileth vs both as God and man 2. Corinth 5. 19. Distinct. 18. The saintes are our