Selected quad for the lemma: lord_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A43713
|
Hagnelion jechidatho ruahh turak Jehovah ehhad. Or, Eye-salve recommended to the world in a short essay, occasion'd by the sight of a discourse set forth since the Kings injunctions, call'd, Some considerations concerning the Trinity.
|
|
1696
(1696)
|
Wing H190A; ESTC R221262
|
14,424
|
16
|
dwell in Skill or because in the Latine 'tis in Consilio I wisdom dwell in Counsel From which I argue that by Shechinah we are to understand the Tabernacle or Dwelling of a Person in a word that Substance which a Person is strictly in Unity with or dwells in by an Unitive Tye intimately that 's it's Shechinah What follows hereupon verily it is that the three Persons in the Holy Trinity are truely as distinct as the Persons of three Angels yea as the Persons of Peter James and John are and that these last differ in this Respect that the Persons of Peter James and John have distinct Shechinahs whereas the Father Son and Holy Ghost have but one only Singular and Common Shechinah Now applying this Eye-Salve to our Eyes may we not see that Peter James and John being both for Person and Shechinah distinct cannot possibly be one man and yet that the Father Son and Holy Ghost tho' as distinct Persons as they can be one God see it we may plainly forasmuch as the Everlasting Substance of the Father which neither is nor can be Multiply'd is their common Shechinah for which it can't be otherwise Not otherwise No. For before the worlds were made there was as the learn'd Jews speak but One Place which they call with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticu◠Hammakom The Place meaning by it that there was but one Vbi and that a Repletive Vbi having no distinct Rooms no Apartments for ◠Person to be in That which follows Consequently is that a Person if Produced before the Worlds must of necessity be in Unity with the Divine Substance or which is the same thing in Unity with the Godhead of the fist Person or else be no where Is it so then follow it doth again that if the Unoriginated Substance cannot be Enjoy'd per partes that is to say by Parcels Parts or Portions in Regard it is Repletive and fixed Substance it must be Enjoy'd if at all whole and so I affirm't to be as thereunto directed by St. Paul For so he speaking of the Second Person the Son says in Him dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Shachan are the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the fullness of the Godhead as much as the whole Godhead of the Father the will and Understanding only of the Father which are his own not the Son 's Excepted I add the Last words because the Distinction is only Personal the Son's Person tho' emerging in it's begetting out of the divine Counsel and will yet abiding still in his Fathers Substance and Bosom Not emerging tho' per modum Facturae or Creationis which is of things ad extra and belongs to creatures but per modum Resultantiae resulting just as the image of a Man's face does from a Mirrour yet Substantially as if he were his Fathers Effigies for which he 's call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express and engraven Image of God himself saying of himself he that hath seen Me hath seen the Father And have we not here found the true Alkaist in my Conceit we have for the word is to be Understood without peradventure Symbollycally only Gods Substance we may be sure is the only Substance that may be call'd fix'd Therefore with Reverence may we not say that when God begat his Son he volatlised the fix'd and fix'd the volatlised agen It may be said as it seems to me rationally enough Lo then Here 's the true Alkaist the true Tree of Life the leaves of which are for the Healing of the Nations But to return the Coelum or Domus Sacro Sanctae Trinitatis is the Everlasting Hammakom Place or Vbi as aforesaid and because that 's the Blessed Trinity's mutual Common Shechinah or Dwelling therefore are they all three but One only Everlasting God That such as this was the sence of the Ancient Homoousians or Nicene Fathers I am very well assured consequently that the Primitive Church may bring the present Church out of Errour I shall endeavour to prove what I assert from Antiquity that I may do what I say laying down among multitudes three clear and manifest Testimonies The first shall be taken that I may go upwards out of Venerable Bede who in his Ecclesiastical History lib. 4. Ch. 17. tell 's us of a Council of Bishops held here in England about a thousand years since under Theodorus Arch-Bishop of Canterbury and says that all of 'em to a Man Unanimously agreed according to the Nicene Faith as his Book will shew propersonis Consubstantiallibus and which is accurately to be observ'd that they declared the Father alone to be sine Initio and the Son with the Holy Ghost to be ante Secula only An unbegotten Son we see was not in their thoughts in the least but they confess'd clearly to beleive in an only-Begotten Son as he who is the word is call'd by both St. Johns Which accordingly Pamphilus the Martyr would never depart from having It alwaies in his mouth viz. I beleive in the only Begotten Son of God for which we have the Testimony of Valesius Vid. Vales. in Vit. Euseb The Second Testimony shall be of Synesius Bishop of Cyrene who in his Hymn on the Holy Trinity has such words as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Intellectual Section or Division is spoken of here inferring Distinct Persons or Understandings plainly One of which he supposes to be the Birth of the Fathers Intellect yet Remaining in his Spiritual Bosom to wit the Son the Other viz. the Holy Ghost to be a substantial Spent or Aporrhaea as of a precious Oyntment filling All Room All Place yet abiding still in the great Name even as the Scent doth in the Oyntment from which it flow's Made good in both these is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Synesius the Two Persons consider'd as distinct being separated from the first but consider'd as Con-Substantial still or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet undivided Here then First we have Hagneliôn as in the Title-Page as much as to say the Most Highest viz. for Person that is the Father Secondly We have Jechidathô his begotten or only One which is the Son in his Fathers Bosom Thirdly We have Ruahh or Shemen Turak which is the Holy Ghost whom the Scriptures call Unction or the Oyl of Gladness tho' power'd out yet remaining in the Godhead of the Father also Lastly We have Jehovah Ehhad because the Son and the Holy Ghost are uncut off from the Fathers Substance who with him consequently are but one Lord. It is for this that St. Paul call's the Second Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beam of Gods Glory being as a Beam of the Sun which tho' divided is not cut of from the Body of the Sun The third Testimony is of the First Christian Emperor truely August by name Constantine who speaking in his
Illustrious Prototype of Heavenly Wights or Angels Is it ask'd why I answer because as the Son is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Only-begotten one to distinguish him from men who are created Sons so is the Holy Ghost call'd with three dictinctive Articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit The Holy of The God to distinguish him as it seems to me from Created Angels who are call'd by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and in their nature are such If so it be not why are they call'd Ruchoth i. e. Spirits as the Holy Ghost is call'd a Spirit Why are they said to be Gibbore coaâ—h great in Power and Strength as He the power of the Highest And why Elohym mighty Powers for so are they call'd too and by this Stratagem I conceive Sc fallacia aequivocationis did Satan deceive Eve telling her that She should be like Elohijm meaning by 't like himself and his forlorn Partners the fall'n Elohijm whereas she thought of none else but Jehovah Elohijm counting that she should be more like her God than she was before so by that means was deceived In short Whatsoever sort or kind of Persons the Son and the Holy Ghost may be thought to be they are God for being in Unity with the Divine Substance by which they have all the Noble and Supereminent Attributes of the Father over and above the Communicable ones which meer men and Angels have and these being as the Taches of the Curtains of the Tabernacle of the most High they are One most High God together with the Father And here now I freely profess that if the Papists could argue for their Hypothesis of Transubstantiation so rationally as I have done for this Mystery of Mysterys I would not seperate for that at least from their Communion But tho' I can easily conceive that the Body of Christ can be present to Beleivers in the Sacrament Mediante Spiritu Sancto that is to say Spiritually just as he is present as Head to his Mistical Body the Church the Holy Ghost dwelling in him and the Members thereof for which I except not so much against the Lutherans who say indeed that the Body is Vbiquitary but say withall 't is Supernaturally or illocally as the Holy Ghost makes it be yet since I cannot conceive how Christ's natural Body should be every where or in all parts and places of the Church and be whole and intire in all such parts and places they of the Roman perswasion must pardon me if I except against Them notwithstanding the pretence of Tradition so much urg'd for it and I cannot sufficiently admire at Mounsier Malebranch for that having laid down his Excellent Rule not to grant a full Assent to any thing whilst Reason Checks yet himself reluctante ratione gives Assent to the Doctrine of Transubstantiation upon such Tradition as is not Ancient much less Apostolical Is he a Protestant in this point if not it must be Interest or Fear that sways him That Christ's Body is present in the Sacrament I sincerely beleive 't is what the Martyrs of our Church before they suffer'd acknowledged freely in their Disputes with Cox Oglethorp c. yea they said Ipsissimum corpus Christi est in Sacrimento Eucharistiae as appears in Dr. Willet's Century's but then they added still that the Modus is Spiritualis and is it not true this it is and we must take heed of saying otherwise tho' the Definitions of the Counsil of Trent for the Capernaitical way are in nowise to be allow'd For if the Church be the Body of Christ because the Holy Ghost is with it and in it why should not the bread together with the wine as the New-Testament Shechinah be the Body One the other the Blood of Christ for the Holy Ghosts being with Him and with the Signs and Symbols at once is the Church the Mystical Living Body of Christ for such reason as Consisting of living Wights living Members why then should not the Sacrament after the like manner be the Mystical Dead Body of Christ as by liveless Elements represented such an Vbiquity of Christ's Body if the Lutherans are for such change of the Elements if the Papist will agree to I am heartily with Them and as the Jews call'd the Paschal Lamb the Body so will I call the bread I eat at the Sacrament the Body too even of Christ for Mystically or Spiritually it is so and without making every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father 's a Dogma as they of Rome do we may do it well and truly enough And Here I shut up hoping that this Eye-Salve of mine which for truths sake and with perfect Charity I have presum'd to offer to the world will be accepted by it because 't is wholely Compounded of Scripture and Ancient Records going no further then Revelation lead's within which Bounds I 've taken care to keep as my Duty is For secret things belong to the Lord but things Reveal'd only to us and our Children and I humbly acknowledge Let Arians flout at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they please that the manner of the Son's Generation and of the Holy Ghost's proceeding a Patre Filioque as not reveal'd are above mine and as I beleive all others Comprehension It is as Usual as 't is pious to Conclude Discourses of this kind with Prayer Therefore with hearty good wishes to all whose hands this little somewhat shall fall into I shall do the like adding this short Prayer following and Recommending it to the Devotion of such as are disposed to use it O Almighty God and most merciful Father in Jesus Christ most humbly I beseech thee for thy Mercys sake and for that great lover of Souls sake thy Only Begotten Son in whom thou art well pleased to open the Eyes of all those among us who have imbib'd false Notions of thy most Holy Faith that all Scandals being removed and cast out of the Church and perfect Charity planted in it Heresy and Schism may be put an end to amidst thy People and also that Millions of Thousands according to the Blessing on Rebecca of Jews Turks Heathens Infidels may come into thy Holy Church and being made One Flock together with us Under the One great Shephard of the Sheep may obtain the End of the Hope of all the Faithful even the Salvation of their Souls and at the last Day rise out of the dust to Sing with Angels and Saints everlasting Halleluijahs to Thee O Holy Father with thy Son and the Holy Ghost One God blessed for evermore Amen These Three are One. Father Jehovah Son Jehovah H. Ghost Jehovah Je is the sign of a Proper Name Proper Names are of Persons Hovah is that Necessary Being which is the Father 's Originally the Son and Holy Ghost are God for being Consubstantial or in Unity with the Substance of the Father which substance being but one they are all Three One God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉