Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	word_n	4,593	5	4.4164	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75620	Theanthrōpos; or, God-man: being an exposition upon the first eighteen verses of the first chapter of the Gospel according to St John. Wherein, is most accurately and divinely handled, the divinity and humanity of Jesus Christ; proving him to be God and man, coequall and coeternall with the Father: to the confutation of severall heresies both ancient and modern. By that eminently learned and reverend divine, John Arrowsmith, D.D. late Master of Trinity-Colledge in Cambridge, and Professor of Divinity there.	Arrowsmith, John, 1602-1659.	1660 (1660)	Wing A3778; Thomason E1014_1; ESTC R10473	267,525	319

is there is a farther thing then restraining grace there is holinesse of life Ephes 4. 24. That ye put on that new man which after God is created in righteousnesse and true holinesse Now holinesse goeth farther than to the abstaining from some evill and doing of some good Holinesse reacheth to the mortification of lust where there is a new man created after holinesse lust will be pursued not onely to imprisonment but to death The Woolf is not onely tied up but turned into a Lamb the Sow is not onely put into a pasture but changed into a Sheep A woolf tyed up doth not so much mischief as before a Sow in a pasture is not so swinish and filthy as when it walloweth in the mire but their natures still remain So it is in restraining grace their natures are the same if not some change in their conversation Where the new-birth is there is a change of the heart and a new nature wrought therefore men do duties with delight and constantly Men look at lusts now not as David did at Absolom but as Joab did at Absolom that I may use that comparison Asolom he rebelled ye know David and Joab they both set themselves against him but so as David though he could not but be displeased with Absolom's rebellion yet he carrieth affection towards him and desireth that the young man may be dealt gently withall On the other side Joab when he getteth an opportunity throweth dart upon dart and never 2 Sam. 18. 14. leaveth till he hath slain him So ye have many a man that hath some work of grace upon his heart that yet hath a months mind and longing after sin he would have his sin supprest as David would have Absolom but yet Absolom must live though a rebellious son Many would have sin supprest that it may not expose them to hell and damnation but all this while their sins must live But the new creature is carried out with hatred against sin therefore it is not content without its destruction Mortifie your earthly members saith the Apostle Such a sin saith the regenerate soul will have my death therefore I will have its death I will not be content till it be crucified with the lusts and affections thereof I shall now proceed to the 14 Verse Vers 14. And the Word was made flesh and dwelt amongst us and we beheld the glory thereof as the glory of the onely begotten Son of the Father full of Grace and Truth Heretofore the Evangelist having proved the Divinity of Christ's manifestation in the flesh and the glory of his Person in both Natures Jesus Christ he commeth now to tell us of his manifestation in the flesh and of the glory of his Person consisting of both Natures So as this Verse calleth to us for attention because it holdeth forth the Object of our faith the Person of Christ in both his Natures And certainly every soul that is married to Christ will be affected with his Person and therefore desirous to hear of that The difference between a wife and a harlot is The wife desires and loveth the husband's person therefore careth not for his tokens unlesse his person be enjoyed The harlot loveth the token and careth not for the person It is the property of the Spouse not to be content with the Love-tokens of Christ but with the Person of Christ And concerning him ye have four things laid down here First The Incarnation of Jesus Christ The Word was made flesh Secondly His Conversation on earth And dwelt amongst us Thirdly Here is a speciall manifestation of his glory And we behold his glory as the glory of the onely begotten of the Father Fourthly The singular Qualifications of his Person Full of grace and truth First I shall begin with the Incarnation of Christ in these words And the Word was made flesh A Clause out of which Bees may suck hony and Spiders may gather poison These words have been a stumbling-block to many Hereticks and on the other side a sure and strong hold to many Saints Some think that when the children of Israel were in the land of Goshen and had some Egyptians mixed with them at the same time the Scriptures are light to Saints darknesse to unbelievers Hebrewes drew wholesome waters out of the fountains and the Egyptians bloody water at the same springs and that it was dark to the Egyptians in the same house and light to the Hebrewes If so me-thinks It affordeth that which may lead us into the Consideration of this and the like places of Scripture Hereticks have darknesse and Believers light The one draweth bloody waters and the other wholesome waters out of the same Text of Scripture as ye shall hear in the application what use may be made of this Clause Apollinarius saith That because the Word was made flesh Therefore Christ took upon his flesh the body but not the soul of a man Three things are here to be declared to you First Who is meant by the Word Secondly What is meant by the Flesh Thirdly In what sense the word was made Flesh First The divine nature of Christ is in the Word Secondly The human nature of Christ The Flesh Thirdly The personall union The Word made Flesh These are mysteries by some more spoken of and lesse understood Things that we cannot be ignorant of without danger nor discourse of without all Reverence Things that no Eloquence of man can reach no soul of man apprehend in the full latitude of them Yet some thing we shall speak hereof by God's assistance First Who is here meant by the Word I answer the 1. By the Word is meant the second Person in the Trinity second person in the Trinity so called in that known place There are three that bear witnesse in Heaven the Father and the Word and the Spirit and these three are one 1 Joh. 5. 8. The same person that is called the word in the beginning of this Chapter is said to be with God I shall not speak of that because heretofore I have been large in it but come to the second Secondly What is here meant by Flesh Flesh signifieth 2. By Flesh is meant the whole man the whole man in diverse places of Scripture Man ye know consisteth of two parts which are sometimes called flesh and spirit and sometimes called soul and body Now by a Synecdoche either of these parts may be put for the whole sometimes the soul is put for the whole man As when it is said there were so many souls in the Act. 27. 37. Gen. 46. 27. ship with Paul And seventy souls went down into Egypt with Jacob sometimes flesh or body is put for the whole man Rom. 12. 1. I beseech you brethren by the Mercies of God offer up your bodies a living sacrifice That is offer up your selves And sometimes flesh which is the word in the Text Rom. 3. 20. Therefore by the deeds of the Law shall

the World and the World was made by Him and the World knew him not Ye have here the World in another sense The world in the beginning of the verse is taken for the whole Fabrick of Heaven and Earth as Aristotle saith The World is a Masse made up of Heaven and Earth In this sense it is said He was in the World the World was made by Him Now in the latter Clause of the verse The world knew Him not The World there is put for the Inhabitants of the earth for the men of the World Rom. 5. 12. The World and Men are all one By one man's disobedience sin entred into the World and death by sin and so death passed over all-Men Here is the World and all men The world was made by Him and the world that is the men of the world knew him not It is a Rule in Divinity Verba Cognitionis affectiones important c. Words of knowledge import affections and operate suitably So to know carrieth more then meer speculation When Christ is said to know us The Holy Ghost telleth us It is more then barely to take notice of us It is to take care for us Joh. 10. 14. Christ knoweth his sheep that is he taketh care of his Elect. And he is known of his that is He is served and obeyed and worshipped and believed on by them So the world knew him not that is the World worshipped him not as God The world did not owne Him and serve Him as became their Creator So as now the words thus opened The observation lieth clear before us namely That notwithstanding Christ's Observ being in the world and the world being made by Him the men of the world knew him not Take a place or two to clear up this especially in reference to the Gentiles for to them properly it belongeth I should have told you that the word World is sometimes confined to them If the fall of them be the diminishing of the world and the fall of them the riches of the Gentiles He came to his owne and his owne received him not That is did not know him 1 Joh. 2. 1. Therefore the world knoweth us not because it knew not him There is yet a clearer place 1 Cor. 1. 21. After that in the wisdome of God the world by wisdome knew not God All the wisdome the Heathens had could not raise them to a due knowledge of God The world by wisdome knew not God Christ was in the world but the world knew him not A threefold ignorance of Christ was found in all the Gentiles First They knew him not as the second person in the Trinity Secondly They knew him not as Mediator Thirdly They knew him not as Creator which is properly here spoken to He made the world and the world knew him not Let me run over these briefly first They knew him not 1. The Gentiles knew not Chtist as the second Person in the Trinity as the second person in the Trinity so they are said to have been without Christ and without God in the world Ephes 2. 12. speaking there of the Gentiles saith he At that time ye were without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the World They had the great book of the Creatures to read but that did shew them nothing of Christ as the second person in the Trinity Naturall reason could never find out that Mystery in it selfe Therefore men when they go to find out this great mystery of the Trinity they are at their wit's end They might find out a God and that he was Good and Great and that he was One but to find out a Trinity of Persons a Father Son and Holy Ghost This they could not Take a curious piece a well drawn Picture he that seeth it may be able to say that he that drew it was a skilfull and exact Painter But whether an English man or a Spaniard or a Dutch man or an Italian that he cannot tell by the Picture why because he made this piece as an Artist but not as a German or English man Therefore he discovereth his Art by the piece but not his Country So God made the World not as Father Son and Holy Ghost Three in one and one in three All the works towards the Creatures works ad Extra are common to all the persons in the Trinity God as God made the world Therefore by the sight of the world men may be able to know that it is a God that made it and that this God is good because he made so many things useful in the world this God is wise because of the variety of the creatures and this God is One because of the order of things But to say This God is Three in One the Creation of the world doth not bear this If the works be ad Intra as Generation these are the works of some one Person but the works ad extra they represent the Godhead but not the Persons Secondly They did not know Christ as Mediator therefore 2. They knew not Christ as Mediator they raised up many Mediators 1 Cor. 8. 5 6. Though there be that are called gods whether in heaven or in earth as there be gods many and lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him The Apostle doth here clearly allude to the custom of the Heathens who had two sorts of gods they had their dii Coelestes their supream heavenly gods which they worshipt as the Sun Moon and Stars and then besides these they had their dii Terrestres inferiour gods gods on earth who were men that lived upon the earth which were afterwards canonized and made gods That is the true meaning of this There be many that are called gods whether in heaven or in earth So there be gods many and lords many gods many those are their supream gods lords many those are their inferiour gods Baalim as they called him who was the first King of Babel and the first that was made a god and all those kinds of gods therefore after him were called Baalim as Caesar being the first Emperour all Emperours after him were called Caesars Now saith the Apostle To us is but one God not many but one Lord not many but one Mediator Christ Jesus Thirdly They knew him not as Creator therefore Paul 3. They knew not Christ as Creator when he came to Athens found them ignorant of this Greece was the Eye of the world and Athens was the Eye of Greece yet even at Athens Paul found an Altar To an unknown God and that same God was the God that made the world God the Creator Act. 17. 23 24. saith Paul For as I passed by and beheld your devotions I found an Altar with this inscription

no flesh be justified in his sight Compare that with Psal 143. 2. where it is said In thy sight shall no man living be justified No flesh saith Paul No man saith David So flesh is the whole man To clear this some Quaeries would be resolved Quaeries First whether Christ assumed the nature of man or 1. Whether Christ assumed the nature or person of Man the person of a man the whole man He did assume the soul as well as the body both under the tearm flesh And indeed unlesse he had assumed the whole man the whole man could not have been saved saith Damazen That which was not taken could not be healed If Christ had not taken the whole man He could not have saved the soul To the first Quaery Whether the nature of man or the person of man I answer The nature of man and not a single person Respons It will be dangerous to mistake here If Christ had onely He assumed the nature and not a single person taken the person of a man then there must have been two persons in Christ a person assuming and a person assumed Yea then that onely person which Christ assumed should have been advanced and saved He should have saved that person and no other if he had assumed the person of a man With us the soul and body being united make a person But in Christ the soul and body were so united as to have their subsistence not of themselves as in us but in the Godhead No sooner was the soul united in the body but both soul and body had subsistence in the second person in the Trinity So not the assuming of a person but the nature of a man common to all the sons and daughters of Adam and Eve Therefore he took not the nature of the Angels but the seed of Abraham Hebr. 2. 16. Seed the first element of our nature before our persons come to have any subsistence Secondly Why did Christ take the nature of man Quaery 2 I answer That he might be a fit Mediator That lesson Why the nature of Man the Apostle giveth you Hebr. 2. 14. Because the Children were partakers of flesh and blood he also took part Resp 2 of the same that through death he might destroy him that That he might be a fit Mediator had the power of death that is the Devill His taking the nature of man conduced to his being a Priest For if he had not been man he could not have died And that he might be a fit Prophet A Prophet will God raise up to you like to me saith Moses It was fit and convenient for them to have a man Prophet because they were not able to hear Angels unlesse they died And that he might be a fit King The head of one nature and members of another make a Monster Hebr. 2. 11. Both he that sanctifyeth and they that are sanctified are all of one nature Christ is of the same nature with those that are sanctified and governed by Him Thirdly The third Quaery is whether did Christ take Quaery 3 our nature in its Integrity and perfection as it was before Whether he took our nature as before the fall or as after the fall or our nature cloathed with infirmities as after the fall I answer He took our nature cloathed with infirmities as after the fall which is implied in the word Flesh There Respons 3 is a Reason certainly why the Holy Ghost rather chose to He took our nature as after the fall say Why the Word was made flesh then why the Word was made man because it is according to the phrase of Scripture when it would speak contemptibly of man and shew him to be the lowest Creature to call him flesh when it would set forth the weaknesse that man is subject to To give you one or two Instances instead of many Psal 56. 4. I will not fear what flesh can do unto me that is weak and infirm frail man what Flesh can do unto me And again Psal 78. 39. He remembreth that we are but flesh a wind that passeth away and cometh not again So then the word was made flesh that is took not onely man's nature but man's infirmities which are expressed in that word flesh And that he did take our nature with the infirmities thereof appeareth by Isai 53. 4. Surely he hath born our griefs and carried our sorrows our infirmities 4. The fourth Querie is Whether Christ did take all the Quaer 4 infirmities of our flesh yea or no Whether Christ took all our Infirmities upon him I answer No. Our infirmities are of two sorts some penall and painfull infirmities others sinfull and culpable infirmities Those that are culpable and sinfull Christ did not take for the Prince of this world came and had nothing in Respons Ne ∣ gativè him But those that were penall infirmities those he took but not all of them neither for they are of two sorts either Sinfull infirmities Christ did not take nor Penall as Personall but Penall as Naturall Personall proper to some few men and women as to be inclined by birth to the Stone or Gout or Strangury or Leprosie or some other hereditary disease or Naturall common to all the sons and daughters of Adam as to be subject to pain and grief and sorrow and hunger and thirst and cold The former of these Christ did not take because they would have been impediments to him in his Function but the latter of these he did take 5. The fifth Querie is Why did Christ take these infirmities Quaer 5 implyed in the word flesh Why did Christ take these infirmities I answer For diverse ends which I will but name and have done He took these infirmities of our nature as well as the nature it self To shew the truth of his Humanity He Respons had a nature that could hunger and thirst even as other men 1. To shew the truth of his Humanity could He took them that he might sanctifie them to us Whatsoever Christ took that he sanctified Saith Luther Christ enriched poverty by becoming poor and glorified shame by enduring shame for us 2. He took our infirmities That he might set us an example of an holy life Had not 2. To give us an example of an holy life Christ been subject to passion he could never have set us an example of meeknesse or patience if he himself had not been liable to passion yet without sin Lastly He took 3. That we might have accesse to him with boldness these infirmities That we might confide the more in him and have accesse to him with boldnesse Consider him an High Priest that was subject to infirmities as well as our selves We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points touched as we are yet without sin Let us therefore come boldly to the throne of grace Thus ye see

Demetrius and the Silver-Smiths cried-up Act. 19. 28. Diana of the Ephesians because they got their Living by making of her Silver-shrines The merits of Christ will bring us more than the shrines of Diana can bring to them We shall have Life and Life Eternall with this Life Therefore we have more cause to cry up Great is the Lord Jesus Great is the Lord the Rock of our Salvation and our Righteousnesse And the rather because in few words the best way in the World to cry down both sin and errour is to cry up Christ Lust and Heresie both will fall like Dagon before the Ark if Christ were once up in men's hearts There is use of other Arguments and Considerations as of the Law and the terrour of the day of Judgement and torments of Hell these have their place There is nothing so effectuall to draw sinners out of hell as the setting up of Christ when they know Christ is Crucified they then are crucified with Christ A man may be terrified with the threats of the Law and thoughts of iudgement to come and yet have an heart filled with lust all this while If Christ once come into the heart he driveth out these lusts before him The like may be said of Errors Corrupt opinions If the Sun of Righteousnesse comes in it is his beams that causeth all these shadowes to fly away nothing so soon nothing so sure Instance in Popery There may be great use of preaching against the particular points of it against Purgatory Transubstantiation and Worshipping of images But if once a man could set up Christ in his heart How soon would these vanish Saith Calvin Popery cannot stand but where the ignorance of Christ is brought in for the knowledge of Christ maketh Popery to fall Christ and Antichrist are like two buckets in a Well if the one goeth up the other goeth down Popery cannot thrive in that soyl where Christ is planted Thus much from these words the manner of his bearing witnesse He came crying Thirdly For the Time that I told you lay in these 3. The time when he did bear witnesse words This was he of whom I spake Whence it is gathered That John the Baptist having testified of Christ when he came to his Baptism continued his bearing witnesse to him now when Jesus was gone into the wildernesse which ye know was presently after he was baptized That difference is between this Evangelist and the former he relateth what they omitted and omitteth many of those things that they relate The other had spoken of the testimony that John gave to Christ before he made himself known our Evangelist speaketh nothing of this but falleth upon those Testimonies which he gave to Christ after he was made known Now he was made known at his baptism This is my beloved Son in whom I am well pleased Chemnitius maketh it appear plainly that what John saith in my Text was spoken after Christ was baptized when he was drawn aside into the wildernesse to be tempted of the Devill I said This was he yet he came after me and was before me Observe from hence this namely That the Baptist was honouring Christ when the devill was tempting of him Observ While Satan was using all his subtlery to overcome Christ in the wildernesse John is using all his earnestnesse and endeavour to cry him up to exalt him in the hearts of his hearers This is a speciall piece of Christian prudence for men to counterwork the devill to appear so much the more for Christ by how much the more Satan and his instruments appear against him There should be a kind of Antiperistasis in the soul of every believer as in the fire that burns hottest then when the aire round about it is coldest The middle Region is therefore coldest because the great heat of each takes the reflection from the lower and the upper heat above Such an Antiperistasis should be found in Christians they should be witnesses in the deadest times and their hearts should be softest in the hardest times and fullest of activity for Christ in the times of the greatest opposition against him As John is a honouring of him when the Devill is a tempting him The reason lyeth in that enmity which was put at first between the Serpent and the Seed of the woman for enmities work one against another contraries expell one another The Devill will be sure to crosse us if he can when we go to any spirituall duty as When the high Priest Zachary was standing before the Lord then it is said There was Satan standing at his right hand to resist him Zach. 3. 1. Therefore when we see Satan plotting any mischief we should stand at his right hand to resist him We should do what we can for Christ at such times more especially Then our service is most acceptable and most usefull For men not to be ashamed of Christ in the midst of a crooked and an adulterous generation yet for men to appear for Christ in a back-sliding generation run through the stories of all times and ye shall find this hath been the spirit of the Saints When Herod sought for Christ to destroy Matth. 2. 14. him in his Infancy then was Joseph and Mary most carefull of him and took him into Egypt When the Priests When Christ is most opposed then we should most appear for Him and Levites and Scribes and Pharisees did much oppose him in his Members then the Apostle's most of all appeared for him and tell the Rulers to their faces Whether it be better to obey God or man judge ye In the Primitive times when it was death to bear the name of a Christian then did Pausanius when they asked him what he was say My name is Christian and my sirname is Catholick His name was Christian to distinguish him from Hereticks and those that opposed Christianity I need not tell you of our Worthies in Queen Mary's daies that not onely by their Writings but by their Sufferings witnessed for Christ not onely in black and white but in red too It should be so still the very thoughts of their flames should kindle zeal in us Christ is opposed even at this day in many waies therefore we should strive for him There are many tempters and revilers now therefore Christ should have many Champions now Heaven and Earth may both teach us this lesson Time was when our Saviour came to the men of Bethlehem He came to his own and his own received him not they refused to entertain Christ as became him Then doth the Star from heaven own him that comes and sheweth Matth. 2. 9. the Wise-men where he was and standeth before the house Afterwards when his own rejected him Not him but Barabbas said they When the Jewes that pronounced Joh. 18. 40. him not worthy to live had got their ends then the Sun is darkned and the Earth quaked they owned their Lord and Maker then when the