Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	wage_n	5,338	5	10.9200	5	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

Christ Here is one sort of spirituall life that Christ giveth and that in abundance I came that they might have life and have it more abundantly because where God is reconciled he beareth abundance of good-will to such a soul In thy favour is life and that favour aboundeth so much as that God loveth every reconciled soul with the same love wherewith he loveth Christ himself Joh. 17. 23. That the world may know that thou hast loved them as thou hast loved me faith Christ That sheweth abundant love All love falleth first upon Christ as the head Divine love doth and so descendeth to the skirts of his garments It falleth upon us from Christ and through Christ Secondly there is a life of Justification which standeth 2. A life of Justification in opposition to the guilt of sin and of this the Apostle speaketh Rom. 5. and telleth you what abundance of righteousnesse accompanyeth it Rom. 5. 15 17. If through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many For if by one man's offence death reigned by one much more they which receive abundance of grace and of the gift of righteousnesse shall reign in life by one Jesus Christ It is called Justification of life there vers 18. Even so by the righteousnesse of one the free gift came upon all men to Justification of life Thirdly There is a life of Sanctification that standeth 3. A life of Sanctification in opposition to the power of sin as that of Justification did to the guilt of sin This is likewise from Christ and of it Paul speaketh Gal. 2. latter end I through the Law am dead to the Law that I might live to the Lord. I am crucified to the world notwithstanding I live yet not I but Christ that liveth in me This commeth in from Christ in great abundance Hence are those expressions 2 Cor. 8. 17. Therefore as ye abound in every thing in faith and utterance and knowledge and all diligence and your love towards us see that ye abound in this grace also Rom. 9. 8. God is able to make all grace abound towards you This is that that Christ saith That he giveth life and more aboundantly Fourthly There is a life of Consolation which standeth in opposition to the discouragements that arise both from 4. A life of Consolation the power of sin and the guilt of sin that strike the soul dead And therefore a soul that is glad is said to live Psal 69. 32. The humble shall see this and be glad and your heart shall live So you see that to be glad and to live is all one This is founded in Christ and there is abundance of this communicated to believers See that 1 Cor. 2. 15. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ Here is consolation abundant consolation and both by Christ The last thing is a life of Glory which standeth in opposition 5. A life of Glory to that misery that ariseth from all the former from the wrath of God and the guilt and power of sin and the discouragements that arise from thence all these bring misery after the soul's death Now there is a life of Glory that freeth the soul from this that is hid in Christ You are dead but your life is hid with Christ in God When Christ who is our life shall appear then shall we also appear with him in glory There is a glorious life for believers but it is now hidden like the sap in the root in the winter-time It is hidden in Christ who is their glorifi'd Head already This they shall have and have it more abundantly because of that aboundant happinesse which accompanieth this life of Glory They shall be aboundantly satisfied with the fatnesse of thy house and made to drink of the rivers of thy pleasures For with thee is the fountain of life Psal 36. 8 9. When there is but a little small Brook and a whole Army commeth to drink at it they are ready to emulate one another because there is not enough to serve them all As he said Xerxes's Army drunk up whole Rivers But where there are Rivers of pleasure there is enough for all commers there needs be no emulation all shall be satisfied They shall be abundantly and Thou shalt cause them to drink of the Rivers of thy pleasures Thus ye see what strong Encouragement ariseth from hence that life is in Christ as in the Fountain So I have done with that Clause of the fourth Verse In him was life The next is And the Life was the Light of Men. Vers 5. And the Light shined in Darkness and the Darkness comprehended it not We proceed to that which concerneth the Creation of Light of Life Men in particular The life was the light of men That is as I take it The Life which was originally in the Eternall Word and conveyed to the creature according to their severall ranks and degrees was a life of Vegetation in Plants and a life of Sense in Brutes and a Life and Light of Men. It was so in the Angels as well as in Men. But the Evangelist because the Scripture was made for the use of Men and not of Angels contenteth himself onely to mention them The life was the light of men By Light I am soath to understand onely Knowledge as is Knowledge Grace and Joy some do or onely Grace as other some I rather take in both and add a third thing which is the result of both namely Joy For all these three come under the notion of Light Then make this our Observation That man was created by God at first in a state of light The life was the light of men Do but compare this place with that Joh. 8. 12. for the understanding of the phrase Then spake Jesus again to them saying I am the light of the world He that followeth me shall not walk in darknesse but shall have the light of life The light of life and the life of light is all one and both come from Christ without any great difficulty Next the life was the light of men And he shall have the life of light saith Christ here but that he speaketh of Conversion My Text confineth me to what was in the Creation Christ is presented to us as the Maker of all things So then Man was created by Christ at first in a state of light that is in a state of Knowledge of Holinesse and of Joy for these three things come under the notion of Light in the Scripture First Knowledge See in that 2 Cor. 4. 6. God who 1. Man created in the light of knowledge commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ This light of

though I be a little large in it To help you in your search I shall endeavour to shew what it is to receive Jesus Christ aright because your sonship hangeth upon the having or not having Jesus Christ Give me leave therefore to tell you First What it Supposeth Secondly What it Includeth Thirdly What it Produceth That by laying all together ye may come to some estimate of your own condition First It Supposeth certain Acts of the Understanding Secondly It Includeth certain Acts of the Will Thirdly It produceth certain Effects to bear witnesse to the truth of the former Acts. First Receiving Christ supposeth certain Acts of men's 1. To receive Christ supposeth certain Acts of the Understanding understanding their Graces Father sanctifie them through thy truth thy Word is truth I say certain acts of the understanding namely certain due apprehensions concerning diverse particulars I shall name to you which in an ordinary course we come to have the knowledge of before we come to receive Christ I speak not what the work of God hath in the souls of Infants when he conveyeth Christ to them but in an ordinary course when men and women come to years there are certain precedent apprehensions of the understanding First Concerning the Person and Office of Jesus Christ 1. The Person and Office of Christ is to be understood No man receiveth he knoweth not what We receive not Christ till we desire him Ignoti nulla cupido and we desire him not till we know him The soul first cometh by the Spirit of Christ to have some apprehensions wrought concerning the Person of Christ to know him as God-Man the Word made flesh The Man-God onely Suffering as Man Satisfying as God There lyeth much in this in the right apprehension of Christ's Person which is the object of our faith as it justifyeth As they say of marriage-contracts If there be a mistake of the person the Contract is not valid as if by some way of deceit when the Contract cometh to be made up another woman be brought in the habit and room of that party to whom the man intendeth to contract himselfe here is an errour of person As it was with Laban that gave to Jacob Leah under colour of Rachell and that made void the marriage How can a soul be married to Christ and mistake the person and not know what Christ is nor acknowledge his Godhead Here is an errour of the person Christ is another kind of person than they take him for As there must be knowledge of the person of Christ so of his office too We must know him as the great Priest our sacrifice No other sacrifice would have served our turn and none could have offered that sacrifice but himselfe The Eternall spirit offered himselfe without spot to God The Priest sacrificing and The Priest interceding These are the two great parts of his Priestly office And so know him as our Prophet guiding us by the Word This is my beloved Son hear him guiding us by his spirit We shall be all taught of God And as King ruling us and subduing our Enemies under his feet Secondly It supposeth due apprehensions about the nature 2. It supposeth due apprehensions about the nature and danger of sin and danger of sin For till men have some consideration about this they do not use to look out for a Saviour Therefore the first thing the spirit of God doth when he cometh to convert is to convince He shall convince the World of sin because they believed not on me To let men see sin as for its nature extreamly odious That there are two great evils in it Aversion fron God and Conversion to Sin defined the Creature Jer. 2. 13. Ye have committed two great evils by forsaking Me the fountain of living waters and hewing to your selves Cisterns yea broken Cisterns that will hold no water And for the danger of it It is such as exposeth men to eternall death And till this be seen there will be no 3. It supposeth due apprehensions about rhe necessity of a Saviour looking out for Remedy where Justice is wages must be paid Now God is just therefore sin is dangerous Thirdly It supposeth due apprehensions about the necessity of a Saviour which followeth upon the sight of sin Acts 16. 30. The convinced Gaoler cryed out Sirs what shall I do to be saved Till men come to be sensible of their spirituall drought they never look out for the waters of life It is not every cut-finger that causeth a man to send to the Chirurgion nor every head-ache that maketh him to go to the Physitian but when he is wounded when he is sick to death then send for the Chirurgion for the Physitian when sin lieth heavy upon the soul then they make out for Christ Those that scoffed at Noah all the while he was building the Ark when the Deluge was come indeed when they saw no other shift then they cried out A World for an Ark. When we are ready to be turned over the Ladder pardon then is pardon indeed Fourthly It supposeth some due apprehensions about 4. It supposeth no salvation by any thing or person but by Christ the utter impossibility of obtaining salvation by any thing or by any person but by Christ alone That which Peter taught Acts 4. 12. Neither is there salvation in any other for there is no other Name under Heaven given amongst men by which we must be saved If there were another way open for salvation then there were no such necessity of receiving Christ but seeing this is not onely a way but the onely way of Gods appointment seeing as Naomi once said to her daughters in Law when they would needs follow her Why saith she Ruth 1. 11. Have I any more sons in my Womb that they may be your Husbands So Hath God any more sons in the Womb of his Eternall decree but Christ alone that they may be Mediators for us Seeing there is no Saviour but He therefore there is an utter impossibility of obtaining salvation by any other person or thing besides When the soul cometh to see this it maketh way for the receiving of Christ As for all the Creatures David saith No man can by any means redeem the soul of his brother from death he must let that alone for ever There is no man or means or ordinances but all say of salvation as Job bringeth them in speaking of wisdome Job 28. 13 14 15. Where shall wisdome be found where is the place of understanding Men know not the price thereof nor is it found in the Land of the living The deep saith It is not in me and the sea saith It is not with me It cannot be got for Gold neither shall Silver be weighed for the price thereof So may I say of Salvation Who knoweth the price thereof where shall salvation be found where is the place of happinesse The Law saith It is not

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