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
A66823	The abridgment of Christian divinitie so exactly and methodically compiled that it leads us as it were by the hand to the reading of the Holy Scriptures, ordering of common-places, understanding of controversies, clearing of some cases of conscience / by John Wollebius ; faithfully translated into English ... by Alexander Ross.; Christianae theologiae compendium. English. 1660	Wolleb, Johannes, 1586-1629.	1660 (1660)	Wing W3256; ESTC R29273	215,518	472

who acknowledge his passive obedience only satisfactory and meritorious say that his active obedience makes toward our Redemption and Salvation but only as a necessary help or the cause without which Salvation could not be obtained for say they this active obedience is required for two causes First by the right of Creation Secondly that his Sacrifice might be acceptable to God and that he might be a holy High-Priest But the first branch of this opinion is false for Christ is not in this to be compared with other men for as the Son of God was made man a creature for us not for himself so he was made subject to the law not for himself but for us The later branch confounds his holines or innocency with his obedience or actual justice which differ as much as the habit privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it ●s also a part of his satisfaction and merit for if Adams actual disobedience was the merito●ious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we w●ll say that the first Adam was more powerfull to damn us then the second was to save us II. The Fathers command which ●hrist obeyed was special and general special in respect of the end that he should obey not for him self but for us But general in respect of the object for he was subject to the same Law which was prescribed to us in all things which the Law enjoyned us to They who onely make Christ passive obed●ence meritorious pretend that it was performed so onely by a special command from the Father that he should dy for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedome from damnation in the former sence the perfect Iustice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privative●y and another thing positively To speak properly there is no other caus of eternal Life but perfect justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evill neither is freedome from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sence Christ promiseth that he will give his flesh for the life of the world Ioh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffred in vain 2 If Christ obeyed for us then we need not yeeld obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his sufferings was our delivery from evil but the end of justice is the procuring of right to eternal life The latter Argument against the merit ●f active obedience is such a one as Socinius frames against the merit of passive obedience if quoth he Christ died in our stead then we need not ●ie But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a ●eav●nly so there is one obedience of Christ another of man that was perfect justice which he performed in our stead to purchase l●fe for us but this is imperfect and is performed to sh●w our gratitude for our redemption IV. The active Iustice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask by what type it was shad●wed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow ou● Christs righteousness Hence we read that not onely were the filthy garments of Iosuah taken off from him in signe of our sins removed f●om us but that new garments were put upon him and a mitter or crown set upon his head Zach. 3.4 5. So much of Christ satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie is full of examples and tels us of whole nigh●s that Christ spent in prayer but he performed this office chiefly in the time of his Passion Ioh. 17. and H●b 5.7 Who in the dayes of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Intercessi●n who seek other Mediators of Intercession as they call them besides him The Pont●ficians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no l●sse sacriledge to ascribe his In●ercession to the secondary Intercessors then to impart his sacrifice to Subordinate Priests and whereas they fe●gn that the Saints profit us not by their intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they feign that by their merits as it were by an auxiliary aid our sins are purged the defect of Christs passion suppli●d Hitherto of his Priestly office His Regal office he administred in the state of his his Humiliation in gathering together a Church by his word and Spirit so that in it their appeared no sign of Regal Majesty The RULE I. In vain do the Iews dream of the Messiah's corporal and earthly Kingdome Isa. 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Is. 53.2 3 But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shal see him there shal be no form that we should desire him he is despised and rejected of men he is a man full of sorrowes and hath experience of infirmities We hide as it were our faces from him he was despised and we esteemed him not Zac. 9.9 Beho●d thy King commeth unto thee he is just and having salvation

8. That is the Roman Emperour for so long as he lived in Rome he hindred the revealing● of the Antichrist Eleventhly there be two degrees of destroying 1. He shall be slain by the breath of Christs mouth 2 Thes. 2.8 that is with the sword of his word which proceedeth out of his mouth Rev. 19.12 the effect whereof shal be this that as soon as Antichrists fraud shall be found out the lovers of the whore shall hate her and shall make her desolate and naked and shall eat her flesh and with fire burn her Rev. 17.16.2 He shall be abolished by the glorious coming of Christ 2. Thes. 2.8 When he shall be cast into that Lake of fire which burns with brimstone Rev. 19.20 IV. This discription sheweth not only what but who this great Antichrist is for that must needs be the thing defined to which the definition belongeth but the definition belongs to the Pope therefore he is the thing defined The Minor is proved by an induction or application of each member 1. The first member is out of question for every one knows that the Popes succeed each other 2. The second member is manifest both by its effects as also by their example who have attaind that Seat by wicked arts and wayes as Alexander the sixth Sylvester the second Benedict the ninth of whom see Platina and other Popish Writers 3 By profession the Pope will not deny himself to be a Christian. 4. That he is Christs Enemy and that he hath made horns to himselfe like those of the Lamb is apparent because he claimes to himselfe Christs prophetical Sacerdotal and Regal offices together with the titles of High Priest Prince of Pastors Head and Husband of the Church c. while he casts by Christs word as needless and obscure like a nose of wax equalling yea preferring his traditions to it He overthrows Christs Prophetical office whilst he urgeth the merits and intercession of Mary and of the Saints He destroys Christs Preisthood and his kingly office whist he takes upon him to do what he pleaseth in the Church But if you compare Christs life with the Popes the humility of the one with the pride of the other the doctrine of the one with the doctrine of the other concerning Free will justification the Sacraments and such like articles it will appear that fire and water are not more contrary 5. That he sits in the Temple of God that is in the Church which is his Temple as is said is manifest Now the Roman Church as it is Popish is not called the Temple of God But 1. As in Iohns time it was the true Church of Christ and so the Temple of Ierusalem of old was called the Temple of God though it had been converted to a den of theeves Ier 7. ver 11. 2. As God hath there yet those that belong to election The Pope is born in the Church he sits in her not as her true and natural Son but as a Monster a bunch or swelling or as a canker cleaving fast to the body Furthermore that he sits there as God the titles which his Flat●●●ers give him make ●t plain they deny him to be a man therefore they call him Admirable which is Christs title Esa. 9.6 c. Gloss· de Elect. c. fund Also their Lord God de concess praeb c. proposuisti In the Councel of La●eran the acclamation which they gave to Pope Le● the tenth was To thee is given all power in Heaven and Earth But he extols himself above God not onely in preferring himself before Magistrates which are called gods especially before the Emperour whom he calls the Moon and himself the Sun but alse by preferring his Decrees to Gods VVord and consequently himself to God 6. He possesseth that City which hath seven Hills and had seven K●ngs That Rome hath seven Hills all the VVorld know but the seven Kings metonymically are the seven formes of Government which were in Rome before Popery for there were 1. Kings 2 Consuls 3. Dictators 4. Tribunes of the People 5. the Decem viti 6. Tribunes of the Souldiers 7. Emperors Of whom the Angel saith Rev. 17.10 Five are now fallen to wit the Kingdom the Dictatorship the Tribuneship of the people the Decemvirat and Tribuneship of the Souldiers One saith he is to wit the Emperour with the Consuls which remained under the Empire therefore he saith five not six are fall●n and another was not yet come ibid. v. 10. to wit the Pope and he is one of the seven and is the eight Ibid v. 11. the eighth in respect of the seven that went before of the seven because the power tyranny idolatry c. of all the seven governments or kingdomes have met together in Popery as it were in a sink He was saith the Angel to Iohn v. 8 he is not and yet he is he was the Beast or Rome to wit the Seat of seven Kings he is not the seat of Antichrist not as yet revealed And yet he is to wit the seat of the Emperour reigning in Iohns time These do agree so fitly with Rome that some Jesuites are forced to confesse that Rome is that Beast 7. As for Miracles there is no thing more usuall in Popery than to brag of miracles but what are they they are lying wonders He maketh fire to come down from Heaven that is by the thunder of excommunication he brings the fire of Gods wrath from Heaven in token whereof when he goeth about to excommunicate Kings and Princes he flings down from the Capitol burning torches but if you look upon the literal interpretation Hildebrand was wont to shake sparkles of fire out of his sleeves And they record in their Legends that at the requests of holy men fire hath been brought down from Heaven But he gives life also to the image of the Beast By the name of image idolatry is understood by introducing of which the Gentile idolatry as it were raised again out of the grave was restored and quickned but in a litteral sense this is true for it is known how Papists have caused their images laugh weep speak c. We read in the Legend of Thomas that when he had presented to Christs image the third part of his Theologie He asked if he had written well or not The image answered Thomas thou hast written well of me 8. He puts a mark upon his followers in which apishly he imitates Christ who signs his servants on the forehead Rev. 17.5 c. Besides the mark the name Λ 30 and number of α 1 the Beast are Τ 300 the same to ε 5 wit the name ι 10 containing the Ν 50 number 666. θ 70 That name in ζ 200 Irenaeus the 666 scholler of Polycarpus who was Saint Iohns disciple is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters of which do exactly make up 666 the name is very fit for he reigns in Italy where heretofore was the kingdome of the Latines he prefers the Latine