Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	name_n	part_n	1,946	5	4.1439	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20656	Two sermons preached before King Charles, upon the xxvi verse of the first chapter of Genesis. By Dr. Donne Dean of Pauls	Donne, John, 1572-1631.	1634 (1634)	STC 7058; ESTC S110040	53,420	110

many gods as men that beleeved in them and I am got out of that throng and out of that noise when I am come into the knowledge of one God but I am got above stairs got into the bed-chamber when I am come to see the Trinitie and to apprehend not onely that I am in the care of a great powerfull God but that there is a Father that made me a Sonne that redeemed me a holy Ghost that applies this good purpose of the Father and Sonne upon me to me The root of all is God But it is not the way to receive fruits to dig to the root but to reach to the boughs I reach for my creation to the Father for my redemption to the Sonne for my sanctification to the holy Ghost and so I make the knowledge of God a tree of life unto me and not otherwise Truely it is a sad contemplation to see Christians scratch and wound and teare one another with the ignominious invectives and uncharitable names of Heretick and Schismatick about ceremoniall and problematicall and indeed but criticall verball controversies and in the mean time the foundation of all the Trinitie undermined by those numerous those multitudinous ant-hills of Socinians that overflow some parts of the Christian world and multiply every where And therefore the adversaries of the Reformation were wise in their generation when to supplant the credit of both those great assistants of the Reformation Luther Calvin they impute to Calvin fundamentall errour in the divinitie of the second person of the Trinitie the Sonne And they impute to Luther a detestation of the word Trinitie and an expunction thereof in all places of the Liturgie where the Church had received that word They knew well if that slander could prevail against those persons nothing that they could say could prevail upon any good Christians But though in our Doctrine we keep up the Trinitie aright yet God knows in our Practise we do not I hope it cannot be said of any of us that he beleeves not the Trinitie but who amongst us thinks of the Trinitie considers of the Trinitie Father and Sonne do naturally imply and induce one another therefore they fall oftener into our consideration but for the holy Ghost who feels him when he feels him who takes knowledge of his working when he works Indeed our Fathers provided not well enough for the worship of the whole Trinitie nor of the holy Ghost in particular in the endowments of the Church and consecrations of the Churches and possessions in their names what a spirituall dominion in the Prayers worship of the people what a temporall dominion in the possessions of the world had the Virgin Marie Queen of heaven and Queen of earth too She was made joynt-purchaser of the Church with the Sonne and had asmuch of the worship thereof as he though she paid her Fine in milk and he in bloud And till a new sect came in her Sonnes name and in his name the name of Jesus took the Regencie so farre out of that Queen-mothers hands and sued out her sonnes liverie so farre as that though her name be used the Virgin Marie is but a Feofee in trust for them all was hers And if God oppose not these new usurpers of the world posteritie will soon see S. Ignatius worth all the Trinitie in possessions and endowments and that sumptuous and splendid foundation of his first Temple at Rome may well create a conjecture and suspicion Travell no farther Survey but this Citie and of their not one hundred Churches the Virgin Marie hath a dozen The Trinitie hath but one Christ hath but one the holy Ghost hath none But not to go into the Citie nor out of our selves which of us doth truely considerately ascribe the comforts that he receives in dangers or in distresses to that God of all comfort the Comforter the holy Ghost We know who procured us our presentation and our dispensation you know who procured you your offices and your honours Shall I ever forget who gave me my comfort in sicknesse who gave me my comfort in the troubles and perplexities and diffidencies of my conscience The holy Ghost the holy Ghost brought you hither The holy Ghost opens your eares and your hearts here Till in all your distresses you say Veni Creator Spiritus Come holy Ghost and that you feel a comfort in his coming you can never say Veni Domine Jesu Come Lord Jesus come to judgement Never to consider the day of judgement is a fearfull thing but to consider the day of judgement without the holy Ghost is a thousand times more fearfull This seal then this impression this notion of the Trinitie being set upon us in this first plurall word of our Text Faciamus Let us for Father Sonne and holy Ghost made man and this seal being reimprinted upon us in our second Creation or Regeneration in Baptisme man is baptized in the name of the Father and of the Sonne and of the holy Ghost this notion of the Trinitie being our distinctive character from Jew and Gentile this being our specificall form why doth not this our form this soul of our Religion denominate us why are we not called Trinitarians a name that would embrace the profession of all the persons but onely Christians which limits and determines us upon one The first Christians amongst whose manifold persecutions scorn and contempt was not the least in contempt and scorn were called Nazaraei Nazarites in the mouth of the vulgar and Galilaei Galileans in the mouth of Julian Judaei Jews in the mouth of Nero when he imputed the burning of Rome his own art to them and Christiani Christians so that as Tertullian sayes they could accuse Christians of nothing but the name of Christians and yet they could not call them by their right name of Christians which was gentle quiet easie patient men made to be troden upon but they gave them divers names in scorn yet never called them Trinitarians Christians themselves amongst themselves were called by divers names in the Primitive Church for distinction Fideles the Faithfull and Fratres the Brethren and Discipuli Disciples after by common custome at Antioch Christians and after that they say by a councell which the Apostles held at the same Citie at Antioch there passed an expresse Canon of the Church that they should be called so Christians And before they had this name at Antioch first by common usage after by a determinate Canon to be called Christians from Christ at Alexandria they were called most likely from the name of Jesus Jesseans And so Philo Judaeus in that book which he writes de Jessaeis intends by his Jesseans Christians And in divers parts of the world into which Christians travell now they finde some elements some fragments some reliques of the Christian religion in the practise of some religious men whom those Countreys call Jesseans doubtlesly derived and continued from the name of

but took a form a pattern a modell for that work This is the North-winde that is called upon to carrie out the perfumes of the garden Cant. 4.16 to spread the goodnesse of God abroad this is that which is intended in Job Job 37.22 Fair weather cometh out of the North. Our West our declination is in this that we are but earth our North our dissipation of that darknesse is in this that we are not all earth though we be of that matter we have on another form another image another likenesse And then whose image and likenesse it is is our Meridionall height our Noon our South-point our highest elevation In imagine nostra Let us make man in our image Though our sunne set at noon Amos 8.9 as the prophet Amos speaks though we die in our youth or fall in our height yet even in that sunne-set we shall have a noon for this image of God shall never depart from our soul no not when that soul departs from our bodie And that is our South our Meridionall height and glory And when we have thus seen this East in the Faciamus that I am the workmanship and care of the whole Trinitie and this West in the Hominem that for all this my matter my substance is but earth But then a North a power of overcoming that law and miserable state In imagine that though in my matter the earth I must die yet in my form in that image which I am made by I cannot die And after all a South a knowledge that this image is not the image of angels themselves to whom we shall be like but it is by the same life by which those angels themselves were made the image of God himself when I have gone over this East and West and North South here in this world I should be sorie as Alexander was if there were no more worlds But there is another world which these considerations will discover and leade us to in which our joy and our glorie shall be to see that God essentially and face to face after whose image and likenesse we were made before But as that Pilot which hath harboured his ship so farre within land as that he must have change of windes in all the points of the compasse to bring her out cannot hope to bring her out in one day so being to transport you by occasion of these words from this world to the next and in this world through all the compasse all the foure quarters thereof I cannot hope to make all this voyage to day To day we shall consider our longitude our East and West and our North and South at another tide and another gale First then we look towards our East I. Part. Oriens the fountain of light and life There this world began The creation was in the East and there our next world began too there the gates of heaven opened to us and opened to us in the gates of death for our heaven is the death of our Saviour and there he lived and died there and there he looked into our West from the East from his terrasse from his pinacle from his exaltation as himself calls it the Crosse The light which arises to us in this East the knowledge which we receive in this first word of our text Faciamus Let us where God speaking of himself speaks in the plurall is the manifestation of the Trinitie The Trinitie which is the first letter in his Alphabet that ever thinks to reade his name in the Book of life the first note in his Gammut that ever thinks to sing his part in the Triumphant Church Let him have done as much as all the worthies and suffer as much as all natures martyrs the penurious Philosophers let him have known as much as they pretend to know Omne scibile all that can be known nay and In-intelligibilia In-investigabilia as Tertullian speaks un-understandable things unrevealed decrees of God let him have writ as much as Aristotle writ or as is written upon Aristotle which is multiplication enough yet he hath not learned to spell that hath not learned the Trinitie he hath not learned to pronounce the first word that cannot bring three persons into one God The subject of naturall Philosophers are the foure elements which God made the subject of supernaturall Philosophie Divinitie are the three elements which God is and if we may so speak which make God that is constitute God notifie God to us Father Sonne and holy Ghost The naturall man that hearkens to his own heart and the law written there may produce actions that are good good in the nature and matter and substance of the work he may relieve the poore he may defend the oppressed but yet he is but as an open field and though he be not absolutely barren he bears but grasse The godly man he that hath taken in the knowledge of a great and powerfull God and inclosed and hedged in himself with the fear of God may produce actions better then the meer nature of man because he referres his actions to the glorie of an imagined God but yet this man though he be more fruitfull then the former more then a grassie field is but a ploughed field and bears but corn and corn God knows choked with weeds But the man that hath taken hold of God by those handles by which God hath delivered and manifested himself in the notions of Father Sonne and holy Ghost he is no field but a garden a garden of Gods planting paradise in which grow all things good to eat and good to see spirituall refection and spirituall recreation too and all things good to cure he hath his being and his diet and his physick there in the knowledge of the Trinitie his being in the mercie of the Father his physick in the merits of his Sonne his dier his daily bread in the daily visitations of the holy Ghost God is not pleased not satisfied with our bare knowledge that there is a God for it is impossible to please God without faith Hebr. 11.6 and there is no such exercise of faith in the knowledge of a God but that reason and nature will bring a man to it When we professe God in the Creed by way of belief Credo in Deum I beleeve in God in the same article we professe him to be a Father too I beleeve in God the Father Almightie and that notion the Father necessarily implies a second person a Sonne And then we professe him to be maker of heaven and earth and in the creation the holy Ghost the Spirit of God is expressely named so that we do but exercise reason and nature in directing our selves upon God we exercise not Faith and without faith it is impossible to please God till we come to that which is above nature till we apprehend a Trinitie we know God we beleeve in the Trinitie The Gentiles multiplied gods there were almost as