Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	supper_n	10,399	5	10.1829	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90870	A serious exercitation upon, or an impassionate vindication of 1 John 5.20. This is the true God--in reference to a printed conference between Mr. Samuel Eaton, and Mr. John Knowles for the beating out of the truth concerning the divinity of Jesus Christ. / By Thomas Porter M.A. Minister of the Gospel at Whitchurch. Decemb. 26. 1650. Imprimatur, Edm. Calamy.	Porter, Thomas, d. 1667.	1651 (1651)	Wing P2998D; Thomason E621_9; ESTC R206411	19,159	28

be so called here the place being somewhat doubtful and ambiguous Somewhat doubtful and ambiguous to whom Sir Reply Not to Beda q Quid apertius hic verbis quid dulcius Verum Deum dixerat esse filium verum Deum HUNC esse multoties repetit Bed loc who saith What is more plain then these words what is more sweet He viz. the Apostle cals the Son of God the true God he repeats it over and over again This is the true God nor to Calvin who saith r Tamersihunc locum eludere ARRIANI conati sunt illis hodie subscribunt QuIDAM Hîc tamen insigne habemus Divinitatis Christi Elogium Calv. loc Although the Arrians have endeavoured to elude this place and some at this day subscribe to them yet here we have a notable proof of Christs Divinity Nor to Beza s Continet etiam hic locus EXPRESSVM Divinitatis Christi testimonium Beza in loc Piscat who saith This place containeth an expresse testimony of Christs Divinity Nor to Zanchius who saith t Hic APERTE Apostolus Christum vocat verum Deum Locus est insignis ad asserendam Christi Divinitatem Zanc. loc Praedict 1. Here the Apostle clearly calleth Christ the true God A notable place to prove the true and eternal Deity of Iesus Christ But is the place doubtful and ambiguous to your self I do not beleeve it because of your mincing the matter being SOMEWHAT doubtful I cannot but think in writing this your heart check't your hand The place is plain he that runs may read it The water is clear enough if the Elephant would not mud it But your second reason shall now be examined Which is this Iesus Christ is no where in Scripture called the true God 1. Sir Many things are so and so though not called so in Scripture to say nothing of the Christian Sabbath which is nowhere in Scripture called Sunday is it no' therfore Sunday or may it not be so called by us as well as by Diodate 1 Cor. 16. 2. and Iustin Martyr u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c SOLIS DIE communiter omnes conventum agimus Iust Martyr Apol. 2. that most ancient and incorrupt Writer as learned Gomarus w De investigatione Sab. c. 6. s 39. stiles him But Baptisme and the Lords Supper are nowhere in Scripture called Sacraments are they not therefore Sacraments 2. Nowhere in Scripture it is said there are only two Sacraments of the New Testament Are there any more or therefore are there not only two Sacraments of the new Testament 3. The whole Church of Christ is nowhere in Scripture called Catholique is there not therefore a Catholique Church Though the terme is not yet the thing is in Scripture Eph. 3. 15 Of whom the whole Family in heaven and earth is named 4. Christs death is nowhere in Scripture called satisfactory or meritorious is it not therefore satisfactory or meritorious 5. A sinners justification is nowhere in Scripture called justification by faith only is it not therefore by faith only 6. It s observed to my hand by Camero x Certè nusquam legas vera fides vera spes vera charitas Cam. Resp ad epist viri docti c. 19. p. 777. that nowhere in Scripture is a Christians faith called true faith his hope a true hope his charity true charity is therefore his faith not a true faith his hope and charity not true 2. Are you such a great stranger in Israel that you know not that received and undoubted maxime There are sundry things but once mentioned in Scripture were it granted that Jesus Christ is no where else in Scripture called the true God it s enough if he be so called here y Pronomine illo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatum fuisse as most certainly he is This one text if there be no more is a sufficient foundation for a Saint to bottome his faith upon The Christian Sabbath is but once in the New Testament called the Lords day Revel 1. 10. a Johanne Christum ipsum CERTO CERTIVS est Zanch. ib. I was in the Spirit on the Lords day Is it not therefore the Lords day I confesse indeed Beza saith in his Annotations on 1 Cor. 16. 2. upon the first day of the week he found in an ancient copy added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Lords day to wit on the first day of the week being the Lords day but we find it not so in our books in the forenamed place of the Corinthians Again Church-officers are but once in the New Testament called The Church Mat. 18. 17. Tell the Church Are they not therefore the Church but because those instances are liable to exceptions and men of parts and Piety differ in their opinion and exposition I shall wave them and give you some few pregnant and pertinent instances among many e. g. The Lattesse in Cant 2. 9. shewing himself through the Lattesse is nowhere else used in the Hebrew if Mr. Ainsworth may be beleeved Nor that casting down of the lapsed Angels to hell or hel-ward 2 Pet. 2. 4. is no where else used if Mr. Mede z The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide los-Medes works 4o. p. 101. 102. may be beleeved and I ammuch deceived if that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. 2. 12. Nor to usurp authority over the man be any where else in Scripture used Are these things therefore any whit the more questionable Secondly Though a Ames explicatio Analytica in 1 Pet. 2. 13 Superiority of Power Civil Government it self be simply and absolutely commanded by God and therefore called an Ordinance of God Rom. 15. 1 2. yet this or that forme of Government or special manner of Power is not determined by God but by men therefore called in 1 Pet. 2. 13. an ordinance of man or as it might be rendred b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Vulg. and Erasm an humane creature or creation a phrase used nowhere else is it therefore the more questionable whether a Magistrate or Magistracy be an Ordinance of man 3. The Church compact of Jews and Gentiles is but once called one new man Eph. 2. 15. to make in himself of twain one new man is it therefore the more questionable Fourthly To put all out of doubt because the matter in agitation is about Christ Christ himself is but once said to be in the forme of God Phil. 2. 6. The expresse image of his Person Heb. 1. 3. or as the words may be read The Character of his substance The beginning of the Creation of God Rev. 3. 14. The first-born of every creature Col. 1. 15. The true bread John 6. 32. The true vine cap. 15. 1. Is it therefore any whit the more questionable whether Iesus Christ may be so called I trow not 3. Admit for Argument sake that Iesus Christ

is no where else in Scripture called the true God yet by your leave he is called God John 1. 1. Blessed God Rom. 9. 5. Great God Tit. 2. 13. The mighty God Isa 9. 6. c. All which and many more Titles ascribed to him in holy Scripture amount to this The true God notwithstanding your exceptions against the forenamed places which like Fig-leaves if I be not prevented by a better pen shall be removed and your nakednesse discovered Iesus Christ is no where called in Scripture Gods Minister Gods Instrument Gods Viceroy Gods Reprseentative c. yet you beleeve Scripture holds forth that which amounts thereto else you would not so frequently call Christ by such names and will you be a Didymist here But to use a better instance The Scripture saith we are justified without works we are justified by faith doth not all amount to this we are justified by faith only So here 4. What will you say if Iesus Christ be elsewhere in Scripture called the true God I humbly conceive so Jer. 10. 10. But the Lord is the true God I am not ignorant it is in the Original Aelohim Aemeth the God of truth But it is an usual Hebraisme as in the same verse A King of eternity i.e. an eternal King and so to name no more 2 Cor. 1. 3. e Genitivus pro Adjectivo i.e. Pater summe misericors Grot. The father of mercies i.e. A merciful father Now that Iesus Christ is here implyed and to be understood take for the clearing and confirming of it these few reasons 1. Because these words in the beginning of the seventh verse Who would not feare thee O King of Nations spoken and applyed to Christ f Praebet hic Titulus NON OBSCVRVM Divinitatis Agni argumentum cui tanquam Authori opus illud stupendum devictae bestiae acceptum ferunt praedicant sancti Pareus in loc Rev. 15. 3 4. Thus our Translators of the Bible into English understood it as appears by the interchangable quotation And this is more probable because Beza saith Arethas reads the words in Revel forenamed g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of Nations i.e. Of all the Saints of in or among the Nations 2. Because the work of Creation mentioned ver 12. which is proper to the most High Psal 104. 25 26. is ascribed to Christ Heb. 1. 10 11 12. your distinction p. 35. of an Agent principal and instrumental in the work of Creation and your bold assertion thereupon that Iesus Christ was only an instrumental Agent in the Creation of the world which shall be examined in its proper place will not help you a jot at this dead lift 3. Because of the name of this true God vers 16. The Lord of Hosts is his name h You acknowledge p. 10. This noble name is by the Apostle from Isay 6. 3. translated Lord Almighty Rev. 4. 8. And given to him that sits on the Throne Which name is given to Jesus Christ if you will compare Isa 6. 10. with John 12. 41. These things said Isaias when he saw his glory and spake of HIM The relative refers to Christ in the precedent vers 37. Though HE had done so many miracles before them yet they beleeved not on HIM Who is he The Lord Jesus vers 36. These things spake Iesus And it refers to Christ in the subsequent vers 42. Many beleeved on HIM but they did not confesse HIM If the context carry it to Christ therefore of necessity here vers 41. So that I hope it is evident that Jesus Christ is elsewhere in Scripture called The true God and that your second reason is very frail and false Mr. Knowles Sect. 6. Reas 3. Because the father is called the true God distinct from the Son 1 Thess 1. 9 10. How ye turned to God from idols to serve the living and true God and to wait for his Son from heaven whom he raised from the dead even Jesus c. It is evident from this text that the Father distinct from the Son is called the living and true God and therefore it is probable in the text under examination the Father only is intended in this expression This is the true God Give me leave to trusse up this reason into an Argument Reply without wronging you if in the 1 Thes 1. 9 10. the Father distinct from the Son is called the true God then also its probable in 1 Iohn 5. 20. But the former is true Therefore Or thus He that is distinct from the true God is not the true God Iesus Christ is distinct from the true God Therefore Sir if you take to the first Syllogistical forme I deny your consequence for the Father even distinct from the A mea non sequit●r Son may be called the true God in 1 Thes 1. 9 10. and yet the Son may be called the true God in 1 Iohn 5. 20. you your self foresaw the inconsequence and therefore you assert it but as probable and probabilities I imagine will not carry it If you own the latter Argument The major is false for the Spirit as well as Christ is distinct from the true God in some sense and yet is the true God i Certè S Sp. ita in Deo ex Deo Dei est ut Deus sit viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synops par Theol. Disp 9. s 28. Acts 5. 3 4. Isa 6. 9. with Acts 28. 25. 1 Cor. 6. 19. with 1 Cor. 6. 16. May not I as well argue out of Mark 16. 7. Tell his disciples and Peter that Peter was none of Christs disciples because he is distinct from them and out of the title of Psal 18. from the hand of all his enemies and from the hand of Saul that Saul was none of Davids enemies for he is distinct from them But as he appealed from Philip to Philip so do I from Mr. Knowls to Mr. Knowls who seems to answer with indignation pag. 39. What Was Saul none of Davids enemies He was But why do I go so far will you conclude waiting is no serving because its evident from this text 1 Thes 1. 9 10. That waiting is distinguished from serving to serve and to wait Reas 4. Bcause the Father is called the ONLY true Mr. Knowles Sect. 7. God Iohn 17. 3. And this is life eternal that they might know thee the only true God and whom thou hast sent Jesus Christ Here the Father is called the only true God and so the Son is excluded from being the true God and therefore of necessity in 1 Iohn 5. 20. The Father only is intended Reply Your Argument I take it runs thus If the Father be called the only true God in Iohn 17. 3. Then of necessity in 1 John 5. 20. But the former is true Therefore or thus The Sonne is excluded from being true God in Ioh. 17. 3. Therfore of necessity in 1 Ioh. 5. 20. Sir your former inference must be