Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	call_v	day_n	sabbath_n	1,461	5	9.9421	5	false

Text snippets containing the quad

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

hath said is True and whatsoever he hath done is Just whether we can believe the truth of the one and consent to the Justice of the other yea or no. Therefore it is good to take the counsell of Augustine Vis tu disputare mecum Potiùs admirare mecum Wilt thou be disputing with me rather wonder with me and cry Oh Profunditas Oh the depth Let us both thou and I agree in fearing and trembling at the Counsels of God lest we both perish for our Curiosity in searching too farre into them And of all Disputers none more guilty in this kind than the Arminians therefore I name them Men that take upon them to state the Decrees of God as if they had been of his Councill when he made them men that seem to wade where Paul was past his depth which made him cry O the depth They make it clear to you to give you a reason of all God's Decrees if you take for granted what they say If you ask them Why Peter was elected and Judas not they say Because God foresaw Peter would believe and Judas not Why Peter was saved and Judas not Because Judas willed to persevere in sin and Peter did not Are not here men of God's Council that leave nothing unsearched Saith Paul when he was discoursing of these high points Rom. 9. 13 14. It is written Jacob have I loved and Esau have I hated What shall we say then Is there unrighteousness with God God forbid He speaketh as a man puzl'd and non-plussed at the thoughts of this how God should come to chuse Jacob and hate Esau He saw no unrighteousnesse with God God hath done it and therefore Just And yet these people speak as if they could have fetched Paul out of his non-plus which is but to say That God foresaw that Jacob would believe and Esau would not therefore he loved the one and hated the other So as a man according to this reckoning may learn more in Arminius his School in a few daies then Paul had learned in the third heavens Let us take this for a conclusion As God cann●● 〈◊〉 seen in his Essence so not known in his Counsels to any man on this side Heaven 2. The second Use is this No man hath seen God at any time Why then let us all from hence be set to long for Use 2 heaven where we shall enjoy that which is not attainable by any man here below a sight of God a beatificall sight a scientificall sight ye shall have them both there in one place 1 Cor. 13. 12 13. Now we see through a glasse darkly but then face to face there is the beatificall Now I know in part but then shall I know even as also I am known there is the scientificall St. John tells you in another place a speech that might set the hearts of the people of God a leaping within them for joy to think of that day 1 Joh. 3. 2. Beloved now are we the sons of God and it doth Excellent things are spoken of the City of God not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Who would not long for this day and for this appearance When he shall appear we shall see him as he is No day so joyfull as this to the people of God The Sabbath that is a joyfull day therefore the Saints have learned to call the Sabbath a delight as it is in Isaiah Behold here a rest for the people of God an eternall Sabbath a Sabbath that hath no working-working-day after it a Sabbath which whosoever hath once arrived at shall rest from his labours for evermore It was a joyfull day that when the people of Israel passed over Jordan and got into the land of Canaan which they had been so long looking for Think of that spirituall Canaan of which the other was but a type flowing with better milk and hony in likeness to God and vision of God We shall be like him and see him as he is If Moses longed for that think what cause the people of God have to long for the other because there they shall have the sight of God The year of Jubilee was a joyfull time before the appearing of Christ When we shall be restored to that we fell from in Adam we shall partake of the glorious liberty of the sons of God as the Apostle speaketh But that which is so joyfull is the sight of God which cannot be attained till then The very sight of Ghrist in the flesh afforded much joy Simeon got him in his arms and desired to die Now let thy servant depart in peace for mine eyes have seen thy salvation The Greeks Joh. 12. they came to Philip and said Sir we would see Jesus It was a joyfull sight to see Christ even in the flesh What is it then to see Christ in his glory and God in his Essence as far as a finite creature can be capable of such a sight If the Disciples upon the Mount were so over-joyed with the sight of Christ and two glorified creatures with him Moses and Elias so as Peter forgot himself there What joy will there be in the souls of men that come to see Christ attended with thousand thousand times ten thousand Saints and Angells not Christ transfigured but Christ in his utmost glory Wonder not if I speak but Balbusantèr of these things for all words come short let us make it up in affections Learn to long for this sight and for that place where it is attainable But then take this with you before I leave the Point Caution how to walk that we may see God Be carefull as you desire to have that which you cannot attain here a beatificall and scientificall sight of God be carefull to walk in Purity and in Peace for the sight of God is promised upon these conditions First In Purity Matth. 5. 8. Blessed are the pure in heart for they shall see God It is not for every eye to see 1. In Purity God the pure in heart they shall see him Sore eyes cannot endure to see the light impure souls shall never be honoured with the sight of God The Jews whom Christ was speaking to here were men that stood much upon legall purifications He putteth them off from them and saith Blessed are the pure in heart A man that was not legally pure might not come to see God in the Sanctuary so will morall uncleanness much more keep us from the sight of God in Heaven Walk in Purity I and in Peace too so saith the Apostle Heb. 12. 14. 2. In Peace Follow peace with all men and holiness without which no man shall see the Lord. As not without holiness so not without peace He that hopeth to see the Prince of peace in another world to his comfort must carry the Son of peace here That of Augustine is an

Divine A word too much scorned now a daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why because he did set forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is called Divine because he held forth the Divinity of the Word namely of Christ Others did it as well as He. But not so much Ye shall find Luke calling Christ the Word in that place though not often yet worthy your noting Luke 1. 2. Even as they delivered them unto us which from the beginning were eye witnesses and Ministers of the Word What is that not Preachers of the Gospell but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followers of Jesus Christ St. Luke had that relation from the Apostles themselves who were eye-witnesses of Christ and from the Seventy Disciples who were likewise servants of the Word And in all reason this must be the sense that by Word here Luke should mean the Lord Jesus Christ because it suiteth so well with what the other Apostles said As John begins his Epistle He telleth them he would speak to them of whom they had heard and seen of the Word of Life 1 John 1. 1. That which was from the beginning which we have heard and seen with our eyes and have look't upon and have handled of the Word of Life So Luke telleth them he spake what he received By Luke from the Ministers of the Word Which suiteth with that place 2 Pet. 1. 16. We have not followed cunningly devised fables when we made known to you the power and coming of Jesus Christ but we were eye-witnesses of his Majesty But if this be not the meaning then consider How much wanting doth Luke seem to be to his Readers He intendeth to write of Jesus Christ and to make a Preface of Christ and fully mentioneth him whom he intendeth to write upon Ye shall find Paul calling Christ the VVord in that fare-well-speech of his to the Church of Ephesus By Paul which is recommended Act. 20. 32. Now brethren I commend you to God and to the VVord of his grace which is able to build you up and to give you an inheritance among all them which are sanctified I know this place is commonly interpreted of the Gospell and that the Gospell is called the VVord of Grace in another place of the Acts of the Apostles but yet they question whether that be the meaning here or no and that upon this ground because that Word is here meant to which the Saints are commended Now the Gospell is commended to the Saints but the Saints are not commended to the Gospell But some other Word is here meant that is Christ I commend you to God namely to God the Father and to the VVord namely to Christ Indeed for the Gospell to be commended to the Saints is an usuall thing 2 Tim. 1. 13 14. Hold fast Usuall for the Gospel to be commended to the Saints not the Saints to the Gospel the form of sound words which thou hast heard of me in faith and love which is in Jesus Christ That good thing which was committed to thee keep by the holy Ghost which dwelleth in us And so in the second Chapter of that Epistle vers 2. The things that thou hast heard of me amongst many witnesses the same commit thou to faithfull men Here is the Gospell committed to the Saints But where do you find the Saints committed to the Gospell To God ye find them committed again and again Act. 4. 26. Having commended them to the grace of God Here are men commended to God And so in that sense I take it here I commend you to God and to the Word of his grace to Jesus Christ who is called The VVord of his Christ the Author of Grace and Reconciliation with God grace here because it is Christ that God is reconciled to us by He is the Author of all that grace and reconciliation and favour which we have with God So understand the VVord of grace as you understand the VVord of life that is Christ clearly VVhat we have heard and seen of the VVord of life that is Christ the Author of that Ye shall find Paul calling Christ by the name of the VVord in another place which is commonly otherwise interpreted Heb. 4. 12. The word of God is quick and powerfull and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Neither is there any creature that is not manifest in his sight but all things are naked and open to the eyes of him with whom we have to do The VVord clearly here is a Person I say a Person for the VVord of God is quick All things are manifest in His sight All things are naked and open in the eyes of Him He and Him and His these imply that the Apostle speaketh of a Person not of the Word revealed but of the Essentiall vord of God which is Christ Not but that something may agree to the revealed Word because it hath the stamp of Christ upon it but something cannot be given to it The Word is a Revealer of the thoughts of the heart when it is powerfully Preached But Who can properly say of the word that every creature is naked and open before the word of God Before Christ every creature is open Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of all hearts in a proper sense Take the end of the thirteen Verse All things are naked and open to the eye of him the word namely with whom we have to do Our Translation readeth it thus which the Originall doth very well bear All things are open to the eye of him to whom we must give an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not With whom we have to do but To whom we must give an account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifieth Account compared to Rom. 14. 12. So then every one of us shall give an account of himself to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is in Heb. 12. To whom must we give account to the revealed Word No but to the Word that is to Jesus Christ We must all stand before the judgment-seat of Christ Heb. 12. 13. The very word that is in this place speaks expresly of Christ Seeing then we have a great high Priest that is passed into the heavens for us let us do so and so The Word is the same with the High Priest The second Quere then is this Why is Christ rather Quaere 2 called by this tearm The Word than by the name of the Why Christ is called the VVord rather than the Son of God Son of God here in the beginning of this Gospell why doth not John rather say The Son of God was in the beginning and was God and was with God But In the beginning was the Word Why for this reason probably because he would not at first alienate the hearts of his Readers

word Power for it rather signifieth as the Margents of your great Bibles have it Right or Priviledge or as the Geneva hath it The Prerogative What is this to the Point of the Power against Free-will Read it so and the colour for their pretence is taken off and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifieth Right and Priviledge as in that 1 Cor. 9. 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have we not power to eat and to drink and to lead about a sister a wife as well as other Apostles and have not we power to forbear working that is right and priviledge as well as the rest Thirdly Suppose we should read it Power to become the 3. Power and Priviledg signifie one and the same thing sons of God as our Translation hath it yet this Power will imply no more than the word Priviledge doth As if a man should say That the Pope had a speciall eye to those Bishops that wrought for him in the Councell of Trent and gave them all power to become Cardinalls that is he gave them this priviledge to be so What is this to Free-will Lastly read it Power and suppose it to imply some liberty 4. This Power is given to Believers not to them in the state of Nature of will yet it serveth not their turn neither For the power here spoken of is a power received by those that formerly believed in Christ What is this then to the power of of them that are yet in the state of nature To as many as believed in him to them gave he power It is not Free-will if not set free by Christ But to avoid all ambiguity we shall take it for a Right or Priviledge or Prerogative which indeed is the better reading And so I ground this Observation from hence That for the sons of men to become the sons of God is a very high priviledge To as many as received Observ him to them gave he this priviledge this right this prerogative to become the sons of God When God would set forth his favour towards David to the heighth in that goodwill which he would bear to his son Solomon mark 2 Sam. 7. 14. I will be his father and he shall be my son he could not promise him a greater prerogative than this When Saul would encourage some of his Army to undertake the Duell with great Goliah that defied the Host of the living God What is the motive I will give him my daughter to wife and he shall be the King's son in law When God will encourage men to fight it out against the world and to separate from the sins thereof he useth this motive I will make them sons and daughters if they do so and so He holdeth that forth as the great prerogative 2 Cor. 6. 17 18. Come out from amongst them and seperate your selves saith the Lord touch no impure thing then will I receive you and I will be unto you instead of a Father and ye shall be to me instead of sons and daughters saith the Lord that is Almighty This will appear to be a very high prerogative If we consider first The estate from which we are raised to become sons secondly The state to which we are raised by becoming sons First this Sonship will appear to be a great priviledge 1. The high priviledge of being the sons of God if we consider from what estate we are raised That we may become sons from a state of bondage and death misery and slavery from being sons of perdition Children of wrath as the Apostle calleth it Ephes 2 3. We are by nature the children of wrath even as others For God to take children of wrath and make them children of love Heirs of perdition and make them heirs of Heaven what a rise is here It was a great matter for Pharoah's daughter to cast an eye upon poor Moses when he lay in the Bull-rushes ready to be drowned in the water and to adopt him for her owne son The Scripture speaketh of it as a great priviledge and therefore raiseth the commendations of Moses By faith Moses refused to be called the son of Pharoah's Hebr. 11. 24. daughter yet this Adoption of hers would not have made him heir to the Kingdome Here is an higher priviledge men are taken not out of the water but out of Hell-fire that is our portion by nature and deputed to be heirs to the King of Heaven and so as that they are made heirs to a Crown of Glory for all deputed children are heirs of the Kingdome Matth. 13. 38. The good seed are the children of the Kingdome If sons then heirs heirs of God joynt-heirs with Christ Rom. 8. 2. It will appear to be a high priviledge if ye consider that estate to which we are raised by being sons It is a wealthy and honourable and free and sweet and safe estate All this raiseth the price of it in our esteem First It is a wealthy state God doth not adopt us to a 1. Our estate by Christ is a wealthy estate poor Inheritance but to a rich as the Apostle speaks Ephes 1. 18. That you may know what is the hope of his Calling and what the riches of the glory of his Inheritance in the Saints Here is riches in this Inheritance So many times riches when there is no honour Ignoble spirits scrape a great deal of Wealth together in which they place their happinesse 2. Here is honour but here is not onely wealth but Glory to and he Glory of a Kingdome There is not such an honourable incorporation in the World as this to have God the Father for his Father and Jesus Christ for his Head and Governour and all the Saints for his Members a body politique that ●ath the eternall spirit of God for the soul of it The society of Saints is an honorable Society Here is both wealth and honour which may sometimes be where there is no liberty It is but Splendida servi●us a glittering slavery for men to be rich and honourable and yet in slavery But here ye read of a glorious liberty of the Sons of God 3. Here is liberty not onely riches and honour but a glorious liberty Joh. 8. 31. If the Son hath made us free we shall then be free indeed from the service of sin and bondage of Satan free from Temporall afflictions and free from the danger of eternall wrath There may riches and honour and freedome meet in some one person who yet cannot have content nor doth he live a Comfortable life for all that Therefore this in the fourth place is a Sweet state as well as wealthy 4. Here i● a sweet estate and honourable and free There lieth a great deal of sweetnesse in the name of a Father when the soul can say howsoever things go in the World I can look up to Heaven and say doubtlesse Thou art our Father there is so much sweetnesse to be