Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	prepare_v	vessel_n	wrath_n	3,073	5	9.2196	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15857	H. Zanchius his confession of Christian religion Which novve at length being 70. yeares of age, he caused to bee published in the name of himselfe & his family. Englished in sense agreeable, and in words as answerable to his ovvne latine copie, as in so graue a mans worke is requisite: for the profite of all the vnlearneder sort, of English christians, that desire to know his iudgement in matters of faith.; De religione Christiana, fides. English	Zanchi, Girolamo, 1516-1590.	1599 (1599)	STC 26120; ESTC S120607	223,465	477

and most perfect essence in three existences or as the church vseth to speake persons Mat. 28.19 1. Ioh. 5.7 namelie subsisting of the eternall Father the eternall Sonne and the eternall holie spirite truely distinct among themselues yet without all diuision being both beginning and cause of all thinges II. That so euerieperson by it selfe is true god that yet there be not three gods For so wee doe beleeue and haue learned out of the holie scriptures that the father by himselfe is true and perfect god the Sonne by himselfe is god and the holie spirite by himselfe is god and yet that they are not manie but one onelie god Almightie Rom. 11.30 of vvhome all things by vvhome all things and for vvhome all things are III. One person to be distinct from another in personall proprieties but in essentiall they differ from euerie creature And because the holie scriptures doe so speake of god that they attribute vnto him manie proprieties both essentiall and personall and they teach that in the essentiall he differeth from all things created but in the personall one person to be distinguished frō another we therefore doe so beleeue that as to begett the Sonne is such a proprietie of the Father as can agree neither with the Sonne nor the holie spirite and againe to be begotten can agree to none but the Sonne and so of the rest so likewise to be most pure eternal immeasurable present euerie where simplie knowing all thinges simplie almightie simplie good and such like are in such sorte the verie proprieties of god that they can by no meanes bee communicated to anie creature so as it should bee good for example sake in that immeasurable goodnesse or omnipotent in the same omnipotencie that god is IIII. The essentiall proprieties in god doe not in verie deede differ from the essence For we acknowledge that in god for his singlenesse the essentiall proprieties doe not in deede differ from the essence and therfore they without this cannot be communicated to anie creature and therefore no creature can be or can be said to be for example sake omnipotent simplie iust wise or such like Euen as our Lord Iesus speaking of one proprietie Matt. 19.17 teacheth of them all saying none is good simplie but god V. That nothing is or can be made simplie such as god is vnlesse the same might simplie be god Wherefore they which will affirme that anie created substance euer could or can bee made partaker of those diuine proprieties whereby it should be such as god is as simplie omnipotent and such like they must needs then confesse that the same is or that it can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with god for asmuch as neither the sonne himselfe is simplie omnipotent but as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall with the father nor yet the holie spirite VI. A confirmation of the former opinion Whereuppon we also vnderstand how it is that sith the sonne is no lesse omnipotent thē the father and so likewise the holie ghost yet we doe not saie that they are three almighties Atha creed but wee confesse with Athanasius and the whole church that they are one onlie almightie because indeed of them all there is but one and the selfe same substance Therefore seeing no creature hath one the selfe same essence with God but a farre other and diuerse and if the same by cōmunication of the diuine omnipotencie could also be made omnipotent then it must follow that there might be more almighties then one which wee beleeue can not without blasphemie be affirmed VII Errors Wherefore we condemne and detest all heresies which haue risen against this first article of our faith or haue sprong from hell bin condemned by the holie fathers in their lawfull councells as those of Cerin thus Ebion Valentinus Marcion Manichaeus Arius Eunomius Sabellius Praxea Fotinus and such like as Seruetus and Tritheitae also the blasphemies of Iewes and Turkes and lastlie all heresies which haue bin inuented by the diuell either against the vnitie of the diuine essence or against the true Trinitie of persons Yea and those therefore which denie either the Sonne to be true and euerlasting god or the holie ghost to be so or which do cōfound these persons and saie they bee one and the selfe same existence which for diuers respects is called by diuerse names of Father Sonne and holie Ghost We also condemne all those errors which doe seperate the essentiall proprieties of god from the diuine essence which it seemeth vnto vs that these men verie vnaduisedlie doe which teach that those essentiall proprieties in verie deed may be communicated or rather at already cōmunicated to creatures without cōmunication of the essence CHAP. III. Of the foreknowledge and praedestination of god I. God did foreknovv and foresee all thinges from the beginning WE beleeue that God before he made the worlde euen then from before all things by his immeasurable wisedome foreknew all things yea and what good he ment himselfe to doe and what ill he meant to suffer to be done so farr forth as nothing was euer hidden or could be hidden from him but all things aswel what hath bin done is done or shall be done as what cā be done though it neuer be done Heb. 4.13 Act. 15.18 wee doubt not but hath and doth lye open and manifest all waies in his sight II. God hath determined all things in his eternall counsell and hath before hand ordayned them to the best ends And we beleeue that God hath not onely foreseene all things and that they are present in his sight Act. 4.28 but also in that his most wise and eternall counsell he hath certenly established whatsoeuer did or doeth appertaine to the creation and gouernement of the world or to the selecting of his church from the vncleane filth of other people or to our redemption and eternall saluation and that he ordained through his infinite goodnesse that those euills which in his wisedome he would suffer to be done should bee to good endes so that not one haire can fall from our head Mat. 10.29.30 without the will of the Father or without cause III. All men to be praedestinate some to life and some to death Wherefore we also doubt not that God when he created all men to speake nothing of Angells in Adam righteous he foresawe that in him all should sinne and elected some in Christ Eph. 1.4.5 that they should be holiē and vndefiled in his sight in charitie and therefore predestinated them of his meere grace and according to the purpose of his will Rom. 9.22 to eternall life other some he would not vouchsafe that grace and therefore prepared them as vessells of wrath for destructiō because of his iustiudgement that in the one sort his infinite mercie in the other his iustice might bee knowne to the whole world to his great glorie IIII. The