Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	lie_v	north_n	south_n	1,718	5	10.2022	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47013	Maran atha: or Dominus veniet Commentaries upon the articles of the Creed never heretofore printed. Viz. Of Christs session at the right hand of God and exaltation thereby. His being made Lord and Christ: of his coming to judge the quick and the dead. The resurredction of the body; and Life everlasting both in joy and torments. With divers sermons proper attendants upon the precedent tracts, and befitting these present times. By that holy man and profound divine, Thomas Jackson, D.D. President of Corpus Christi Coll. in Oxford.	Jackson, Thomas, 1579-1640.; Oley, Barnabas, 1602-1686.	1657 (1657)	Wing J92; ESTC R216044	660,378	504

stock That fatnesse is as peculiar to the Olive as sweetness to the Fig or Vine besides experience we have the authoritie of Scripture Judg. 9. ver 9. The trees went forth on a time to annoint a King over them and they said unto the Olive tree Reign thou over us But the Olive tree said unto them Should I leave my fatnesse wherewith by me they honour God and man and go to be promoted over the trees And the trees said unto the Fig tree Come thou and Reign over us But the Fig tree said unto them Should I forsake my sweetnesse and my good fruit c Yet is Christ Jesus the True Olive Tree but left his fatnesse for a time that we being by nature wild Olives might be ingrafted into him and being ingrafted might participate of his fatnesse and sweetnesse which is no other then that whereof the natural Olive is the Embleme to wit Peace even the Peace of God which surpasseth all understanding Peace was his Embassage as the Apostle saith He is our peace who hath made both one and hath broken down the middle wall of partition between us c. And came and preached peace unto you which were afar off and to them that were nigh Eph. 2. verses 14. 17. CHAP. V. The Great Attribute of Christ His being the Chief Corner-Stone handled in the fore-going Chapter prosecuted more amply in this Christ is the Foundation of the Apostles and Prophets How Christians being built upon this Foundation do grow into an Holie Temple Ephesians 2. 20 21. And are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone In whom all the building fitly framed together groweth unto an holy Temple in the Lord. 1. THe Sum of our Apostles speech in this Chapter whereof these words are the Conclusion is this That these Ephesians who were Gentiles by progenie far off from God and Aliens from the Common-wealth of Israel had now the priviledge of Gods Saints were fellow Citizens with them and of the houshold of God as it is ver 19. And to assure them of this Priviledge or perogative he adds ver 20. That they were built upon the foundation of the Apostles and Prophets Jesus Christ himself being the Chief Corner-stone Jesus Christ was the Best Foundation the only foundation which could give this prerogative to the Apostles or Prophets to be either Saints or of the houshold of God And he it is that gave to these Ephesians though by nature Gentiles and that gives to all whosoever are built upon this Corner-stone the like Priviledge a priviledge or prerogative to be native parts of that Holy Temple which Jesus Christ came down from heaven to build here on earth 2. The Points then to be discussed are Three First What is meant by the Foundation of the Prophets and Apostles Secondly In what manner Christ is said to be the chief Corner-stone Thirdly The manner how we are built upon the foundation here meant or upon this Corner-stone with the manner of our growth into an Holy Temple First Whatsoever be here meant by the Foundation it is not restrained to any one Prophet or Apostle The meanest Prophet is not excluded Moses and Samuel are to be numbred amongst the Prophets here meant they were no foundations of the rest Nor is Peter here included as the foundation of the other Apostles but as a joynt part of this Foundation or of the Building erected upon it whether we consider his Person or Doctrine Many Interpreters of good note understand the Doctrine of the Apostles and Prophets so saith Hugo Cardinalis Super doctrinam Apostolorum Prophetarum But every Sound Doctrine must have a sure Foundation What then is the Foundation of the Apostolick and Prophetical Doctrine That can be no other then the Corner-Stone here mentioned to wit Christ Jesus God and man Are not the Apostles then true foundations of this building or will not Saint Johns words Rev. 21. 14. infer thus much And the wall of the Citie had twelve foundations and in them the twelve Apostles of the Lamb. Surely neither his words nor the circumstance of the place will conclude that the twelve Apostles were the twelve Foundations but only that their names were inscribed in them So were not for ought we read the names of the Prophets nor can it be concluded that S t John did mean the self same thing by the twelve foundations that Saint Paul here doth by the foundation of the Prophets and the Apostles Saint John describes the new Jerusalem as a Citie lying four square with twelve Gates Three on the East and three on the North three on the South and three on the West bearing the Inscription of the twelve Tribes of Israel And having twelve Gates it must needs have twelve foundations that is the whole Foundation is divided into twelve parts The Apostles were in no other sense the twelve foundations than the twelve Tribes of Israel were the twelve Gates Yet foundations the Apostles might be said of this Citie in such a sense as Hesychius saith Saint Andrew was of Saint Peter because he brought him to Christ Thus the whole Christian world was by the Apostles brought unto Christ as to the only sure foundation which God had promised to lay in Sion or as the Hebraism imports on which or in which God had promised to build up Sion that is in Saint Johns language the new Jerusalem Christ then was the chief Corner-Stone on which the Prophet foretold Sion should be Re-erected the foundation on which the Apostles themselves were laid and we should no way swerve from the meaning of Saint Paul if by the foundation of the Prophets and Apostles we neither understand their persons nor their Doctrine or neither of these only or especially but the self same foundation upon which the Prophets and Apostles were built by whose vertue they grew to be living stones of this edifice For other foundation then this Corner-stone can no man lay nor did Christ himself build upon any other foundation then upon himself He is the only Foundation whether of the Apostles persons or Doctrine I am the bolder to Commend this Interpretation unto you because I see it ingenuously acknowledged by a late Learned Jesuite who I think learned it of Thomas Aquinas Superaedificati supra fundamentum Apostolorum id est Christum qui est Fundamentum Apostolorum 3. But in what sense is Christ said to be the chief Corner-Stone In the interpretation of the Original word I find the Diversitie to be greater then the real difference Some translate the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summo angulari lapide the highest or supreme Corner-Stone which couples or bindes the Building Beza will have it imo angulari lapide the lowest stone in the corner which we call the Foundation Stone and which in Buildings especially consecrated to sacred use is commonly laid with great Solemnitie and by the hands

Omnipotent because the glorie of God wherewith he is glorified is every where or because the Power or Right-hand by which he is strengthned is a Power Omnipotent Omnipotencie it self Thus much of that Absolute Infinitie or Infinitie in Act unto which Christs Humane Nature was not Exalted and yet it was Exalted in some sort Infinitly above all other created substances and so Exalted or at least declared to be so Exalted specially by the Ascension of it into heaven and by its Sitting at the Right-hand of God the Father 8. That is Infinitum actu or actually Infinite Extra quod nihil est which is so perfect and compleat that nothing in the same kind can be added unto it That is Infinitum potentia or potentially Infinite unto which somewhat may successively be added without end or ceasing Thus Philosophers have taught that In continuâ quantitate non datur minimum in discretâ non datur maximum There is not the least quantitie but is divisible into infinite parts There is no member so great but may still be made greater by Addition and albeit Addition were made every moment unto the worlds end yet the Product could not be actually infinite some number might be added unto it which as yet is not contained in it In this manner the participated Power or Glorie of God or the participation of this Power or Glorie may be infinite The participation of this Power or Being may every moment whilest the world lasteth or whilest immortall creatures continue in being be greater then other and yet never come to be so great but that it may be augmented or bettered and that which may be augmented or bettered cannot be actually Infinite The least parcel of earth could not subsist without the participation of Gods Power or Being and the least or dullest part of the earth which participates of his Being doth in a sort infinitly exceed Nothing or that which is not Nothing could have any Being but by participating of his Being who is infinite No power besides Infinite Power could out of Nothing produce Something Trees and plants and other workes of the 4 th and 5 th dayes creation excell the earth Beasts of the field excell them Man excelleth the beasts of the field and the Angels excell man in nobilitie and dignitie of being And yet the most excellent amongst the Angels is but a participation of Gods Power or Excellencie and as Divines collect God hath not made any creature so excellent but he may make it more excellent every day then other yet this supposed should not the Excellencie of it be Actually infinite because it may be still bettered Yet may that which is not actually infinite in any one kind or according to any one branch of Infinitie actually contein greater Excellencie or perfection in it then the addition of perfection unto some other creature though by succession infinite can attain unto And thus Christs Humane Nature by reason of the Personall Union which it hath with the Godhead or with the Son of God containes greater Excellencie in it of diverse kinds then any other created substance not so united though the faculties or perfections of it were continually bettered could reach unto 9. But omitting the Dignitie of Christs humane Nature in the general it will be a more profitable search to examin the particular Effects or Efficacie which his Humane Nature now Exalted hath in respect of us These may not be measured much lesse limited by other mens most noble Faculties or perfections The most dull sight on earth may see as far as the Sun or Starrs and the most quick sight cannot see beyond them No mans eye-sight can pierce through the thickest clouds much lesse through the heavens above or through the rockes here on earth Though thus to do were absolurely impossible to man or any other creature endued with sight we might not hence thus collect Christs glorified eyes are humane eyes as ours are created eyes as ours are Therefore He cannot with these bodily eyes look down from heaven and behold what is done or lyes hid in the most secret corners of the earth or that his facultie of hearing because a created facultie cannot apprehend all the blasphemies or oathes even the most secret murmurings of his enemies either against him or his Church Or admitting any Saints eyes already glorified in bodie in heaven could by vision of the Divine Nature see all things that are done in earth or that his eares could hear all the Conference that passeth in this Kingdom for some one day yet this excellencie of his outward senses being supposed his internal or intellective faculties were not able to distinguish betwixt every thing so heard or seen or to censure every word or deed as it deserves Nor could his memorie perhaps perfectly retain what for the present the apprehends or conceives Yet may we not hence argue Christs intellective Faculties are but Humane not divine Ergo he cannot distinctly and infallibly Judge or censure every thing he sees or hears or infallibly retayne the Records of his Judgment or censure inviolate and entire unto the day of Judgment Bound we are rather to beleive that Christ as Man or with his Humane eyes sees all our wrongs and as Man hears all our prayers and takes notice of all our doings Or that he who as Man shall bee our Judge is in the mean time an Eye-witnesse of all our misdeedes or well doings an Eare-witness of all our speeches good or bad Nor may we again by broken Inductions gathered from the effects or efficacie of natural bodies or created substances upon other bodies take upon us to limit or bound the Efficacie of Christs Bodie upon the bodies or soules which he hath taken to his protection We may not collect that Christs bodie because comprehended within the heavens can exercise no reall Operation upon our bodies or soules here on earth or that the live Influence of his glorified Human Nature may not be diffused through the world as he shall be pleased to dispense it or to sow the seeds of life issuing from it sometimes here sometimes there 10. This Real though Virtual Influence of Christs Humane Nature is haply that which the Lutherans call the Real Ubiquitarie presence of Christ Bodie Luther himself never denyed Christs very bodie or Humane Nature to be comprehended within the heavens and yet he affirmed it to be present with us in such a manner as the sound is present with us which is really made or caused a great way from us And we may not deny This Real Influence or Virtual Presence of Christ to be in a manner Infinite or at least to extend it self to all created substances that are capable of it in what created distance soever they be from his bodie whose Residence we beleive to be in the highest heavens at the Right hand of God This kind of Infinitie of his Presence can seem no Paradox or improbable Imagination to

become a better man by this practise by which he doth utterly cease to be a man if his hopes had been terminated with this mortal life or if he had not remained capable of reward or punishment after death That very thing was even by the verdict of the Heathen highly magnified in Regulus a wise States-man and good Patriot which in a bruit Beast of what kinde soever would have been accounted and that justly more then unreasonableness a very madness For no beast unless it be altogether mad will evidently expose it self to death That which exempts Regulus his witting exposing of himself to a more cruel death then any sober man could finde in his heart to put a dumb beast unto from censure of Folly was The managing of his undertakings by Resolution and Reason And all the reason that he had thus to resolve was That he hoped not utterly to perish as beasts do although certain he was to die Beasts which run upon their own deaths are therefore accounted mad because by death they utterly cease from being what they were For them to desire death is to desire their utter destruction which they could not desire but seek by all means possible to avoid unless they had first put of all common sense wherein the height of their madness consists Regulus was therefore accounted manly resolute and resolutely wise for that in choosing rather to die then to live with stain of perjury or taint his soul with breach of oath he did not desire his own destruction but the continuation of his well-being or bettering his own or his Countries estate And this his desire or resolution which supposeth another sentence after this life ended the Heathens which so highly magnified his resolution did subscribe unto as good and fit to be imitated by all honest men and true Patriots albeit perhaps most of them were unwilling to be his seconds in like attempts when the matter came to the tryal 6. Nor did the Romans onely commend this Resolution in Regulus whose Memory for well deserving of that Commonweal they had in perpetual Reverence But other Heathens which did detest the very name of Christians and eagerly sought the extirpation of Christs Church on earth did as much admire and commend the like in Christian Bishops Two memorable stories very apposite to this purpose come to my minde the one related by St. Gregory Nazianzen the other by St. Austin Nazianzens story is of Bishop Marcus Arethusus who was sentenced to a cruel death and torture by Julian the Emperor unless he would at his own cost and charges build up an Idol Temple which he had caused to be pulled down After that his persecutors had brought the damages required at his hands so low that if he would be content to give but an Angel or some small piece of Gold currant in those times to the re-edifying of the Temple which he had destroyed he should live yet he persevered so constantly in his former Resolution which was not to give so much as a peny by way of Contribution for building up any house of Iniquity that his Persecutors were ashamed to take life from him Saint Augustine in his Tract against Lying tells us of Bishop Firmus who being pressed to bewray another Christian Brother whose death or Turning the Heathens earnestly sought having strong presumptions that This good Bishop knew where he was after many torments and threats of more with great constancy refused All the words that they could wrest from him were these Mentiri non possum I cannot lie and yet he must haue lyed if he had denyed that he knew where the Party was whose life they sought But as I cannot lie so I cannot become a Traytor or Bewrayer of my Brother do what you will or can unto me This constant Resolution as Saint Austine testifies did so turn the edge of his Persecutors malice into admiration and reverence of his integrity that they dismist him with honor Howbeit there had been no wit or praise-worthiness in the practise unless the Practiser had expected some beter Sentence after Death to which he did thus constantly expose himself then the applause of these Heathens which he could not hope for which he did not expect And the heathens in commending and admiring his constancy and integrity did though faintly or unwittingly yet necessarily subscribe unto the truth of his hopes or belief of a Iudgment after death as also unto that Oracle of God delivered by his Apostle that seeing Christ hath laid down his life for us we ought to lay down our lives for the brethren 1 Iohn 3. 16. At least we ought to expose our selves to bodily death rather then suffer them to be put upon the hazard of death eternal As it is likely this Good Bishop feared lest he should hazard this poor Christian soul whose death or Turning the Heathens sought being not so certain of his Resolution as of his own but doubtful whether he would not deny Christ or renounce the Christian Faith rather then suffer such tortures as he now felt or expose himself to such a violent and cruel death as they threatned him with 7. Again The most wise and learned among the heathen Philosophers did place Felicity or true happiness in the constant practise of Virtue as in Temperance Justice Wisdom c. The Stoicks were so wedded to this Opinion that they held virtue to be a sufficient recompence to it self at what rate soever it was purchased or maintained though with the loss of life and limbs with the most exquisite and lingring tortures that our senses are capable of They esteemed Regulus more happy even in the middest of his torments then his persecutors were or could be in the height of their mirth and prosperity or in the perfect fruition of their health or best contentments of their senses or understandings Yea so far they went that they judged Regulus to perpetual happiness albeit he had been perpetually or everlastingly so tormented as for a time he was But This 〈…〉 as was formerly intimated then any good Christian is bound to believe 〈…〉 we are bound to believe the contrary For so St. Paul who was more virtuously constant then Regulus was in his profession more then virtuously Religiously constant in all the wayes of Godliness tels us 1 Cor. 15. 19. That if in this life only we had hope that is were quite without hopes of a better life then this present is we Christians such good Christians as he himself was were of all men the most miserable The Heathen then the Stoicks especially did well and wisely in acknowledging Felicity to consist in Virtue in acknowleding Virtue to be a full recompence to it self in respect of any temporary evil or punishment that could be opposed unto it They wisely resolved in holding them more happy which did suffer torments for a good Cause then they which made it a part of their pleasure or happiness