Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	child_n	lord_n	pharaoh_n	1,368	5	10.4041	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49188	The scripture-terms of church-union, with respect to the doctrin of the trinity confirmed by the unitarian explications of the beginning of St. John's Gospel; together with the Answers of the Unitarians; to the chief objections made against them: whereby it appears, that men may be unitarians, and sincere and inquisitive, and that they ought not to be excluded out of the church-communion. With a post-script, wherein the divinity of Christ, and of the Holy Ghost, according to the generality of the terms of scripture, is shewn, not to be inconsistent with the unitarian systems. Most earnestly and humbly offered to the consideration of those, on whom 'tis most particularly incumbent to examin these matters. By A.L. Author of the Irenicum Magnum, &c.	Lortie, André, d. 1706.	1700 (1700)	Wing L3078A; ESTC R221776	144,344	120

of him that is spoken to and so a Supreme or Eternal and Infinite God has a God that is his Superior or which implies the same thing has a God that is his God and that confers Honours and Benefits upon him which is an Absurdity no less than that of supposing two absolutely Supreme or Essential Gods Besides a God in the most eminent Sense of the word cannot be said to be anointed For either his Deity is not true or not truely perfect in it self and so not absolutely divine or else it is all-sufficient and can need no anointing Even a Man Personally-United with God if that were possible cannot be supposed to be anointed with the Assisting Spirit seeing he cannot need it for such a Person must needs have in himself all that is Great and Necessary Howbeit it is the God that is here spoken to Thy Throne O God is for ever and ever c. And God in fine has no Fellows Nor even has a God-Man Fellows except there be more God-Men as there were more Kings Sons besides Solomon For all these reasons therefore those words of this Psalm cannot be understood as the Adversaries of the Vnitarians would understand them and it doth then appear that another is called God besides the Supreme God And so it is to no purpose here to Object that we do not read of any Children by Pharaoh's Daughter and that the Kingdom was not of long continuance in Solomon's Family as we suppose is here promised First these might be the Psalmists Wishes which were very natural on that Occasion and seemed requisite ex Epithalamii lege says Rivetus But besides that there are frequently in Scripture Conditional Promises even when the Condition is but Tacitely understood and not expressed And thus it might be promised to Solomon that his Throne would be for ever or that the Kingdom would be of a very long Continuance in his Family in Case he and his Children remained true to their Duty Ps 132.13 In like manner Pharaohs Daughter might here be promised many Children who would have been accounted Great Lords and Princes in all the Land of Judea and in all the Coasts of Israel And the Reason why that Promise took no effect might be because she revolted to the Idolatry which undoubtedly she had abjured at her Marriage At the 10th and 11th Verses the Psalmist addresses himself thus to the Queen Hearken O Daughter forget thine own People and thy Fathers House so shall the King greatly desire thy Beauty Doth not this Exhortation appear very Suitable to a Princess come out of an Idolatrous Family And at the same time doth it not hereby appear that She is Married to a Prince in whose Country Idolatry was not the National Religion What Country that was is evident And it is added in the following Verse that the City of Tyre famous for her Rich Trading would bring Presents to the Queen Which Suits well with Solomens prosperous Reign It must then be Unreasonable to suppose that this Psalm has not a literal Sense or that that is not the literal Sense thereof which so well Suits with it and which as was observed has always been reputed to be its primary meaning by the Generality of the best and most learned Interpreters in all Parties There is therefore visibly all the Reason in the World to believe that it is Solomon that is here called God And why should any tho' but the least number among the Trinitarians be so averse to own it or what need is there to be at so much pains to put that matter out of doubt Are not Great Men in other Places of Scripture said to be Gods I have said ye are Gods Ps 82.6 Ps 138.1 and 4. c. Why then should not Solomon here be called God that is a Sovereign Prince acting for God by Gods express Commission to that purpose and so in some measure or in some respects representing God Have we not seen that our Saviour himself observed it that they are called Gods unto whom the Word of God came John 10.35 And at what occasion did our Saviour make that Observation That also to the purpose before us is well worth the being noted It was when the Jews reproached to him that he Equalled himself to God and as they judged made himself the Most High God And now what doth he Answer to that Charge Doth he say that he was literally the Eternal God and that a Second Divine Person was incarnate in him or doth he leave any Room for any such conceit or rather do's he not expresly obviate and refute it This is manifestly the whole meaning of his Answer Why should you think that I make my self the Most High God Is it because I am called God or the Son of God And don't you know that in your own Law it is written of some Great Men I have said ye are Gods and the Sons of the Highest Were those Men therefore to be reputed Homousian Sons of God or of the same Essence with the Father No. Neither am I therefore any more to be thought so If we take not that Answer and Reasoning of our Saviour's in this Sense it seems we make of it a mere Shuffling and an Equivocating Discourse nothing to the purpose and absolutely unworthy the Gravity of the Speaker as seems obvious upon an impartial Reading of the Text. (*) John 10.33 34 35 36. The Jews answered him Saying For a good Work we Stone thee not but for Blasphemy and because that thou being a Man makest thy self God Jesus answered them Is it not Written in your Law I said Ye are Gods If He called them Gods unto whom the Word of God came and the Scripture cannot be Broken Say ye of Him whom the Father has Sanctified and Sent into the World Thou Blasphemest because I said I am the Son of God Howbeit it doth here suffice us that we see there is no necessity to take always the term God in the most eminent Sense seeing that some Men in the Scripture stile are called Gods For if we can take that term in an inferior sense when applied to Men we can shew that there is a great deal of Reason to understand it in that sense when appropriated to our Saviour who is the Word or High Officer of God and Chief Interpreter of the Divine Will and who as to his Person and Being and Constitution was in all things like unto us yet without Sin Heb. 2.17 and 4.15 It is to no purpose therefore for the Trinitarians to alledge any Text where they think Christ is called God unless they can expresly shew that he is the Supreme God actually equal to and of the same Essence with the eternal God and that the Father is not greater than he I shall only add concerning the aforesaid Answer of our Saviour's that if he had been the Most High God it seems he dissembled it at an occasion that required the speaking it out

is there in being sincere and seeking most carefully to understand the real Meaning of the Scripture No Men do account innocent Mistakes punishable in most difficult Matters in which honest and diligent Persons may err And shall we think God harder than Men Far be that thought from any Christian The Gospel is a benign and a gracious Oeconomy and we are in the hands of the Father of Mercies We may then be sure that God will not impute unavoidable and therefore pitiable Errors Wherefore the most rigid Trinitarians that will impartially and attentively consider the Vnitarian Arguments must needs discern that if Vnitarianism be an Error yet it is not a damnable one and consequently not an intolerable one nor therefore a Heresy Gal. 5.19 20. The Apostle declares that Heresy taken in an evil Sense for in general it signifies a Sect which includes some particular Sentiment whether good or bad is a Work of the Flesh that is is the Attendant and Product of Wilfulness and Wickedness And therefore from what has been said it manifestly appears that Vnitarianism cannot be a Heresy in that Sense tho' it were an Error seeing that if it be supposed that it may be an Error yet it cannot but be own'd it has so many Arguments of Credibility and looks so much like a Truth that inquisitive Men may very honestly mistake about it if indeed they err when they take it for the very Import and real Sense of Scripture Tit. 3.11 The same Apostle expresly says that those that are Hereticks in being so sin willfully and are condemned of their own Conscience being perverted by some evil consideration knowing that they do not sincerely what lies in them towards the acknowledgement of the Truth and it being in their power to consider and discern that their Tenets are not right but favour Vice and are suggested by the Flesh So that a Heresy is a criminal and wilful departing from some Evident Truth for the gratifying of Sensual Inclinations Such was the Heresy of the Nicolaïtans who as it is thought would have Women to be Common Such was the Heresy of the Gnosticks who made Religion to consist in Speculation and the Knowledge of Mysteries and who held that it was lawful to dissemble the truth to avoid Persecution And such is the Heresy of those who possessed with a domineering Spirit and a hasty and imperious Temper drive away from their Communion by Human Decisions those that differ from their Sentiment in Matters that are most Difficult This is a Schismatical Heresy But there is no such thing in the Sentiment of the Vnitarians if it be an Error It is far from gratifying the Flesh It doth not indulge a careless and lazy humour averse to consideration and making Men willing to follow others blindly any whether so they may but enjoy their ease and pleasure But it exposes Men to trouble And it is grounded on Arguments that manifestly appear rational and apt to persuade those who are sincere and inquisitive and who fear and love God Moreover Vnitarianism doth not require of any Christians nor doth impose upon them any thing against their Conscience or necessitate them to dissemble their Sentiments For it is not Magisterial and Imposing Vnitarians in Mr. Chillingworth's words proposing the Bible that is the Generality of the Expressions of Scripture for Terms of Church Communion And that Vnitarianism doth not cause Men to be absolutely wanting in any essential Part of Religion is implied in this consideration that it is attended with so much Evidence and Credibility that Men as has been shewn may be Vnitarians and be guiltless and without crime it being not to be thought that God has made any thing absolutely essential to Religion wherein sincere and inquisitive Persons may mistake For when Men out of a Principle of Piety do in all Particulars and even in the most intricate what they can to be rightly Inform'd and to discharge their Duty what can a Good God exact more According to the Natural Ideas of God the Tenor of the Gospel and the Principles of Protestants Whatsoever is indispensibly Necessary must needs be Ciear and Discernible to all that are sincerely Inquisitive And after all it cannot be denied but that the Vnitarians acknowledge those weighty Points which are absolutely requisite to move us to love and obey God and Christ. For in general they believe that Christ according to God's express Will is to be lov'd and worshipped on God's account and to God's Glory and as most intimately united with God that the Spirit belonging to Christ which Christ disposes of which He communicates to his Disciples and whereby Christians are sanctified is the Spirit and Power of God that God dwells and acts most eminently in Christ and that Christ is in the highest Station of the Universe all Things being Subjected to him the Father only excepted to whose Praise and Service all Dispensations are designed ultimately to tend as all own and who efficaciously directs and assists Christ in his Soveraign and Universal Government whereby Christ rules and acts as God and according to his Desire and the Laws he has enacted and established by the Covenant of Grace thus appearing not as being a Subject but as being the Soveraign together with the Father in this illustrious Oeconomy the Effect and Fruit of which will last for ever and the Honour and Glory whereof will eternally crown the Lord Jesus so that he shall to all Eternity be most intimately United to the Father and when he shall particularly commit and deliver up the Universal Administration of Government into God's hands when all his Subjects shall have attain'd to a Sinless Perfection and shall become Subjects to the Laws of a most Perfect State even then he shall retain the title of Soveraign he shall always be the next to God and tho' himself Subject to God so as that he shall live under God's peculiar Government and that all Creatures under him shall be under such an Oeconomy with respect to the Father as Adam was and as therefore may in that respect be termed the Law and not the Gospel he shall remain World without end the Prince and Head of all Men and Angels The Vnitarians therefore believe Christ to be most highly exalted and dignified and to be most intimately partaker of the Divine Nature infinitely more eminently than Joseph was made partaker of the Egyptian Majesty and Government together with Pharaoh when Pharaoh told him See I have set thee over all the Land of Egypt thou shalt be over my House and according unto thy Word shall all my People be ruled only in the Throne will I be greater than thou and when accordingly Pharaoh took off his Ring from his Hand and put it upon Joseph's Hand and arrayed him in Princely Apparel and made him to ride in the Second Chariot which he had and they cried before him Bow the Knee and so Pharaoh made Joseph Ruler over all the Land of