Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	lord_n	son_n	2,666	5	5.2816	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52603	An accurate examination of the principal texts usually alledged for the divinity of our Saviour and for the satisfaction by him made to the justice of God, for the sins of men : occasioned by a book of Mr. L. Milbourn, called Mysteries (in religion) vindicated.	Nye, Stephen, 1648?-1719.	1692 (1692)	Wing N1502A; ESTC R225859	84,564	68

in the Father or God by their Obedlinet and Love and God is in them by his mutual Love to them This is the Interpretation which the Scripture gives of it self we ought not to heed the Dreams or Fancies of Mystical Divines who think nothing is Religion but what no body understands and what contradicts Reason and good Sense Last of all our Saviour also said I am the Son of God Every one confesses that he was so because he was generated by the Divine Power on a Virgin without the Concurrence of any other Father but God yet even this as great a matter as it is is not so great a Glory to him as that he was the Son of God in such sense as all the Faithful are called God's Children Sons and Daughters of God begotten of God namely because of their Similitude and Likeness to God in Holiness or Purity to which they have been begotten by him by his Word and other Means sutable and adapted to their Rational Natures Mat. 5.45 That ye may be the Children of your Father which is in Heaven 1 John 5.18 Whosoever is born of God sinneth not he that is begotten of God keepeth himself Whereas therefore the Lord Christ is sometimes called the only begotten of the Father it is to be understood as when Isaac is called the only Son and the only begotten Son of Abraham at Gen. 22.2 12. Heb. 11.17 Abraham had other Sons begotten by himself yet Isaac is called his only begotten in regard of his Father's particular and especial Love to him even such as Parents ususually have for an only Child And in this sense the Greek word used concerning our Saviour which we render only begotten is frequently used in Greek Authors and not only of such Person or Persons as are strictly and in proper speaking only begotten In these Interpretations of the objected Clauses I and the Father are one I am the Son of God the Father is in me and I in him we have the concurring Judgment of the principal Criticks and Interpreters among the Trinitarians some of them do blame the Fathers for urging such Scripture-Expressions as these against the Arians and Photinians and they call the Interpretations of the Fathers and of some Modern Writers of Controversies Violent Glosses Our present Opposer was aware of this and therefore is forced to say at P. 354. We are not bound to regard what some Men of great Names say or boldly assert It is true but the Authority of such Men whose Names are deservedly great in Critical Learning and especially in the sacred Criticism doth at least evince thus much that the Texts which They give up to their Opposers ought to be placed in a Class by themselves they ought to be reckoned among the Proofs that are brought for show and Ostentation of Number or to fill up the spare Pages of a Book or in a popular Sermon not in such a Book wherein the Author professes to deal only with the Learned and to urge no other Text but what is indeed an Argument on his behalf The short is our Opposers litigate with us concerning the sense of these Expressions I and the Father are one God is my Father I am in the Father and the Father in me We show hereupon from express Scriptures that all these things are true of all the Faithful and are said of them no less than of our Saviour We show farther that they are interpreted in Holy Scripture to be an Oneness of Design and Love an In-Being by Obedience and Love on the part of the Lord Christ and Believers and of Protection and Love on the part of God and that the Lord Christ may be so the Son of God and his only Begotten as that still he is but a Man and not God We show that all this is confest tho not by the wrangling Pulpit and trifling Systematicks and Catechists yet by the chief Interpreters and Criticks and first Reformers even among our Opposers themselves On the contrary those that interpret the before-mentioned Expressions of our Saviour as if in them he meant to say that he is God such do advance an Interpretation that destroys the Unity of God contradicts manifest Reason and has no Vouchers but the Jews I say none but the Jews for Trinitarians can produce no Text of Scripture nor any Profane Author that can possibly be understood to mean by such Expressions what they mean namely a numerical Oneness of Nature an In-being by Mixture of Persons and a Natural Generation out of the very Essence of God Upon these Texts therefore we have as much advantage against them as possibly we can have even Reason the Current of Scripture the Authority of their own Criticks and of all Profane Writers The next Trouble he gives us out of the New Testament is from John 20.28 Thomas answered and said unto him unto Jesus My Lord and my God Socinus himself Wolzogenius and Slichtingius learned Unitarians do not only grant but they contend that it was indeed the Intention of Thomas to call our Saviour his Lord and his God but 't is in no other sense than the Author of the 45th Psalm calls Solomon God Thy Throne O God is for ever and ever To which he adds speaking to the Queen concerning her Husband Solomon Hearken O Daughter forget thy own People and thy Father's House So shall the King greatly desire thy Beauty for he is thy Lord God and worship thou him So 't is in the Version of the Psalms in the Book of Common-Prayer which Translation I judg our Author will not disclaim And so also St. Jerome translates Ipse est Dominus Deus taus adorabunt eum but the Translators imployed by King James have left out the word God from those words to the Queen He is the Lord thy God But seeing Solomon had before been called God Thy Throne O God is for ever 't is undeniable that in this Psalm he is called both Lord and God and his Queen is bid to worship him that is to honour him for such was the Language of the Eastern Nations to their Kings and Persons in Eminent Dignity The Prophets Moses and Samuel are called Elobim or God Exod. 7.1 1 Sam. 28.11 13 14. In that last Context King Saul ordered the Woman to call up Samuel and Samuel appearing she called to Saul and told him that now she saw Elohim God ascending up Saul thereupon asks her What form is he of the Woman replies He is an old Man It appears by this that besides their Kings and Magistrates the Jews gave also the Name Elohim to the Prophets But that was the very word used by the Apostle Thomas to our Saviour the Greeks translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the English by the word God Therefore when 't is used of a Man we are not to suppose that the Speaker intends to call such Man God or that he owns him for a Person who is true God but he uses

designedly misreport it and besides his Epistles are supposed to be forged by most learned Men because they make mention of Rites and Persons that were not in Being in Innocent's time Lastly Whereas the Unitarians at Alba said that this Text has been added to St. Matthew since the first Nicene Council tho Cardinal Bellarmine has only denied this he might most easily have proved the contrary For Tertullian who flourish'd above 120 Years before the Nicene Council often quotes this Text. In his Book concerning Baptism Chap. 13. he saith The Law of baptizing is imposed and the Form prescribed Go saith he teach all Nations baptizing them in the Name of the Father Son and Holy Spirit And again in his Book against Praxeas Chap. 26. After his Resurrection he commanded that they should baptize to the Father Son and Holy Ghost not to one of them only It is true none of the Ante-Nicene Fathers do ever alledg this Form of Baptism to prove the Divinity of the Son or Holy Spirit but the reason of that was because tho they allowed that the Son might be called God on account of his perfect Conjunction by Love Unity of Will and Subjection with the Father who only is true God yet they thought otherwise of the Holy Ghost some of them understanding him to be only the Energy or Power of God others that he was a Creature of the Son and only the chief of the ministring Spirits or Angels But to return to our Opposer He saith We are baptized alike and equally to the Father Son and Spirit therefore the two latter are equal in all respects to the former or are God no less than he they are mentioned together in this Text without any Note of Dignity or Superiority in one more than in another which were of dangerous Consequence and apt to lead Men into Error if only one of these is true God But 1. 'T is not true that here is no Note of Distinction or Superiority for the words at length are these All Power is given to me in Heaven and Earth go ye therefore and teach all Nations baptizing them in the Name of the Father Son and Holy Spirit I would know of our Opposer what greater Distinction could be made than our Saviour here makes between God and himself doth he not here expresly profess and own that his Power is given to him that he hath received it from the Liberality of another and not from himself Can any one be said to give Power to himself And the Apostle hath told us how we are to understand it that all Power is given to the Lord Christ in these words to the Ephesians God gave to him to be Head over all things to the Church Ephes 1.22 As who should say He is over all things and hath all Power with respect to the Church 't is He and He only that must prescribe her standing Laws and Rites and appoint by what Persons and what Means the Church shall be first gathered and then preserved 2. But supposing now there had been no Note of Superiority here made or Distinction of Dignity and Power I see not what could be truly inferred from thence to the advantage of our Author's Cause For when God is joined in the same form of Speech with any others sure that needs not to be expressed which all Men know and acknowledg even God's Superiority above all others 1 Chron. 29.20 The Congregation bowed their Heads and worshipped the Lord and the King 1 Tim. 5.21 I charge thee before God the Lord Jesus Christ and the Elect Angels Rev. 22.17 The Spirit and the Bride say Come Will our Author say upon these Texts and upon that other parallel Text 1 Sam. 12.18 All the People greatly feared the Lord and Samuel Will he say that Samuel and David the Angels and the Bride i. e. the Church are equal with God or with the Spirit because they are mentioned together without any Note of Distinction or of Dignity and Superiority in one more than in the other The Acts of Religion mentioned in those Texts are no less solemn or important than Baptism is fearing the Lord worshipping the Lord adjuring by the Lord are the very highest Acts of Devotion and Religion yet even in them God is joined with Creatures without any Mark of Distinction or Superiority because as I said when God is joined with any others there is no need of such Note or Mark. Therefore the more learned of our Opposers especially the Ancients of the first 400 Years do not insist on this Text of St. Matthew to prove the Divinity or Personality of the Son or Spirit by these words In the Name of the Father Son and Spirit they understand only to the Profession and to the Obedience of the Father Son and Spirit According to these Criticks the Sense of the objected Text is only this Baptize the Nations into the Profession and Obedience of the Father or God and of Jesus Christ whom the Father hath commanded us to hear in all things whatsoever he shall say unto us and of the other Teacher even the Spirit or Inspiration of God by which he advises and comforts the Faithful in all extraordinary Exigences Our Author may please to consult Mr. Pool's Collections on this Text where he will see divers such Interpretations as this all of them by the Criticks of his own Party and all of them consistent with the Vnity of God as 't is held by the Socinians Therefore all those Interpreters and Criticks must be understood as giving up to us this Text. CHAP. V. On the first Verses of St. John's Gospel OUR Author's next Effort is from that well-known Context even the first Verses of St. John's Gospel The Clauses by him urged are these In the Beginning was the WORD and the WORD was with God and the WORD was God All things were made by Him namely by the WORD and without Him was not any thing made that was made He was in the World and the World was made by him and the World knew him not Others have added to these And the WORD was made Flesh and dwelt among us Also that Testimony of the Baptist He that cometh after me is preferred before me for He was before me Our Author endeavours to Ridicule the common Socinian Interpretation of these Verses by Misrepresenting it and by concealing the remarkable and probable Proofs which the Socinians add to every Clause of their Interpretation He recites also the Explication of this Context by Dr. Hammond which he saith is a full Explication and the Sense of the Catholic Church Indeed Dr. Hammond has given us the Belief of the Catholic Church so called and has set it down as the Sense of this Context of St. John but that 's the very thing in question whether that Belief be the Sense of these Verses Our present Opposer has performed so Meanly in the long Discourse he has made on this Proem of St. John's Gospel