Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	holy_a	trinity_n	2,831	5	9.8465	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

anger of God are those punishments by which he punisheth sinnes Rom. 1.18 And that is also called the reuengement of God Esa 47.3 Psal 2.5 The furie of God is the fierce and mighty wrath of God declared by most grieuous punishments Psal 2.5.12 The hatred which is in God is an abhorring lothing and reiecting of euill Mala. 1.2.3 Rom. 9.13 Of the repenting of God The repenting of God is not a changing of his diuine counsell and decree which is immutable 1. Sam. 15.29 but a chaunging of the workes of God Genes 6.6 1. Sam. 15.11 Ierem. 18.8 The causes thereof are either the sinnes or repentance of men Notwithstāding this kind of change is decreed by God from euerlasting For God hath decreed both of these namely to performe some worke and to change it againe for the sinnes repentance of men That changing of the worke is called the repenting of God And these are the affections which are attributed to God the adioynts follow The adioynts of man which are attributed to God are these to sit in a throne to see Psal 2. to arise to ascēd to descēd apparell Psal 104.2 he is called also a husbandman Iohn 15.1 And these attributes are taken from mā others follow which are both common also taken from other creatures Of this sort are these place time ascending descending Wings are also attributed to God by which is meant protection and defence Deut. 32.10 Psal 17.8 Psal 91.4 Likewise a shadow is attributed to God Psal 91.1 by which is meant protection For euen as a shadow doth protect vs from the beames and heat of the sunne so God doth protect vs from daungers So God by a metaphore is called by diuers names He is called a tower Psal 91.2 For euen as in high and defenced towers we are safe from the enemy so God doth set vs in safetie He is called a shield a buckler Psal 3.4 He is called a consuming fire Deut. 4.24 9.3 Heb. 12.19 He is called a rocke Psal 71. He is called a strōg dwelling place Psal 71.3 He is called a defence Psal 71.3 Hitherto we haue spoken concerning the attributes of God now we will speake concerning the persons of the Deitie A person of the Deitie is a subsistence in the Deitie Of the persons of the Deitie hauing such properties as cannot be communicated from one to another There are three persons in the Deitie the Father the Son the holy ghost Mat. 3.16 28.19 1. Iohn 5.7 Ephes 2.18 Gene. 1.26 and 18.2 Exod. 3.6 and 15.16 Psal 33.6 Esa 6.3 These are coeternall and equall of one the selfe same simple essence distinct one frō another by an incommunicable proprietie And those are distinguished one from another not essentially because the essence of them is but one yet notwithstanding really they differ from the essence of God not in deed but by respect or by relation onely The Father is the first in the Godhead which hath begot the Sonne frō euerlasting Psal 2.2 Cor. 13. The Sonne is the second in the Godhead which is begotten of the Father by an eternall communicating of the whole essence Iohn 1.14.18.34 and 3.16 Mat. 3.17 2. Cor. 1.19 Hose 11.3 Luke 1.31 Rom. 1.4 Of the diuine generation The diuine essence neither doth beget neither is begotten because that which doth beget is in very deed distinguished from that which is begottē now the diuine essence being but one and most simple it cannot be distinguished from it selfe The Sonne is beggotten of the essence of the Father and hath the whole essence of the Father not by flowing from neither by cutting out of the Father neither by propagation for the essence of the Sonne doth not flow from the essence of the Father neither is it propagated or cut out of it but by cōmunicating And the Sonne is not in deede the Sonne of himselfe because he is the Sonne of the Father yet notwithstanding he is God of himselfe that is to say that essence which is in the Sonne is not of another but of it selfe seeing the essence of the Father and the Sonne is one and selfe same The essence of the Father is of it selfe without all beginning but the essence of the Son is the essence of the Father For the Godhead by which the Son is God is that same by which the Father is God therefore the essence of the Sonne is of it selfe and without beginning Therefore Christ is God of himselfe For except he be God of himselfe he certainly can not be God at all For that he be God God hath it of himselfe naturally He cannot be God whose essence is not of it selfe But it is one thing for the essence to be begotten and another thing to be begotten of the essence The essence is not begotten of the essence the essence is without generation Therefore the Sonne also as he is God is not begotten But the Son is begotten of the essence of the Father Wherefore Christ as he is God is of himselfe as he is the Sonne he is of the Father The holy Spirit is the third person in the Godhead which proceedeth from the Father and the Sonne Iohn 15.25.26 and 20.22 Rom. 8.9 Esa 6.8.9 Actes 28.25.26 5.3.4 1. Cor. 3.6 and 19.20 2. Cor. 6.16 Therefore God is one in essence Exod. 3.14 Deut. 4.35 and 6.4 and 7.9 and 10.17 and 32.39 1. Cor. 12.6 Gal. 3.20 Ephes 4.6 1. Tim. 2.5 But three in persons whereupon we worship the reuerend Trinitie or Trinitie in vnitie Genes 1.26 and 18.2 1. Iohn 5.7 Ephes 2.18 Rom. 9 5. 1. Timot. 3.16 Actes 5.3.4 Hitherto concerning the essence of God now concerning his workes Of the workes of God The works of God are those things which God doth for his own glory Psal 8.1 19. 104.1 Prouerb 16.4 Esay 48.9 Rom. 1.20.21 And by the cōsideratiō of Gods works diuers names are giuē to God in the Scripture Furthermore those are the vndeuided workes of the Trinitie yet we must keepe the personall proprietie the naturall distinction order of the persons in working For as the Son is of the Father and the holy Spirite of the Father and the Sonne so the Father worketh immediatly by the Sonne and the Father and the Sonne by the holy Spirite in performing the same worke For the Father is powerfull but by the Sonne and the holy Spirite Iohn 5.19 The Father worketh by the Son not as by an instrument or helper of the working The workes of God are either benefits or iudgements The benefits of God are the works which God doth performe for our good The benefites of God are either spirituall or bodily Spirituall benefites are those which pertaine to the soule or spirituall life Bodily benefites are those which pettaine to a bodily life Hitherto generally concerning the benefites of God now concerning his iudgements The iudgements of God are those works by which he iustly layeth afflictiōs vpō men Againe the

That he by the power thereof might stirre vs vp to a new life Rom. 6.4 Coloss 3. 1. Ephes 2.5 4. That the resurrection of our head is a pledge to vs of our glorious resurrection 1. Cor. 15.12.13.14 Rom. 8.11 The conuersation of Christ vpō the earth fourtie dayes after his resurrection was done to that end that he might most certainly confirme his resurrection so that no man might doubt of it Actes 1.3 Of Christes ascension into heauen The ascension of Christ into heauen is that whereby in body he was visibly lifted from the earth and was receiued vp into heauen Mar. 16.19 Actes 1.9 Iohn 14.2 The heauen into which Christ ascended The heauen into which Christ ascended and into which he will take vs Christ himself teaching vs it Ioh. 14.2 is the house of his heauenly father in which there are many dwelling places the throne of God the place of ioye and it is not euery where but in the highest heauēs it is a place as 2. Chron. 6.21 And therefore we beleeue that Christs body is not now on earth much lesse euery where but in heauen Actes 13.21 yet Christ shal be with vs euen to the end of the world by his Godhead grace and spirit Mat. 28.20 There are three endes of Christes ascension 1. Because he doth make intercession for vs before his father in heauen Heb. 9.24 and 10. 19. 1. Iohn 2.1 Rom. 8.34 2. Because we haue our flesh in heauen that we by that as by a certaine pledge might be confirmed that it shall come to passe that he which is our head may lift vs his members to himselfe Iohn 14.2 and 20.17 Ephes 2.6 or else that he might prepare a place for vs that where he is we might be also 3. Because he doth fill the Church with his spirite and vnspeakeable power and beautifie it with diuers giftes Iohn 14.16 and 16.7 Ephes 4.10.11 Psal 68.19 or else because he sendeth vs the holy spirite in steed of a mutuall pledge Hitherto concerning Christes ascension now concerning his sitting at the right hand of God the father Of Christes sitting at the right hand of God The sitting of Christ at the right hand of God his father is the highest degree of Christ his glory whilest he doth possesse all power ouer all creatures in heauen earth that the father might both worke and gouerne all things immediatly by him Psal 110. Actes 2.30 and 3.21 and 7.56 1. Cor. 15.27 Ephes 1.20 Phil. 2.9 Heb. 1.34 Mat. 28.18 That is attributed to the person that is to say not to one nature of Christ seuerally but euen to whole Christ God and man For when the kingly office of Christ is noted by it it ought to be taken of the whole person or of both natures And Christ sitteth at the right hand of God his father not euery where but in heauen as the Scripture plainly testifieth Heb. 8.1.4 Eph. 1.20 Col. 3.1 Acts. 3.21 Heb. 1.3 And that not till after his ascension Mar. 16.19 1. Pet. 3.22 The difference betweene the ascesinon and sitting of Christ at the right hand of the father And the ascension of Christ into heauen is one thing his sitting at the right hand of God his father is another thing 1. Because his sitting is the end of his ascension for therefore Christ ascended to heauen that he might sit at the right hand of his father 2. Because Christ doth perpetually sit at the right hand of his father but he ascended but once in heauen 3. Because we shall also ascend into heauen but we shall not sit at the right hand of God Hitherto concerning the person of Christ now concerning his office Of the office of Christ The office of Christ is to bestow on the elect all things which are required to eternall saluation This office doth ioyntly belong to both natures in the person of Christ Iohn 6.3.53 Heb. 9.14 Actes 20.28 And as that dutie belongeth to both natures so also the effectes that is to say Of the 〈◊〉 of the ●●●●●tour the workes of the office are attributed to Christ accorrding to both natures Heb. 3.2.3.4.5.6 and 9.14 Actes 20.28 But in the performing of euery effect or worke some things doe pertaine to the diuine nature other some to the humane nature 1. Pet. 1.18 and 2.24 and 3.18 For although euery effect or worke of the mediatour be one because the person of the mediatour is but one yet to the effecting of this worke there doe concurre two operations that is to say two actions one of the Godhead another of the manhood the Godhead doing those things which belong to the Godhead the māhood doing those things which belong to manhood as the worke of a man is but one but in performing it there doth concurre the action both of the soule and body the soule doing those things which belōg to the soule and the body doing those things which belong to the body And as the natures and properties of the same remaine distinct so also the actions and operations of the natures so that either of them doth seuerally worke that which is proper to it namely the word working that which belongeth to the word the flesh accōplishing that which belōgeth to the flesh The offices of Christ are three his Prophecie Priesthood and Kingdome Psal 110. Heb. 7.2.3 and 13.20 Of the prophecie of Christ The Prophecie of Christ is perfectly to deliuer the whole word of God to men Heb. 1.1 Iohn 1.16.17.18 Esay 61.1 Therefore he is called the chiefe Prophet teacher Apostle of our confession Heb. 3.1 Of his Prophecie there are two partes namely the foreshewing of things to come and doctrine Of doctrine there are two parts the laying open of the Gospell and the true interpretation of the law The laying open of the Gospell is the first part of Christes doctrine when he did lay open the secret counsell and all his fathers will concerning our redemption Iohn 1.18 and 15.15 Mat. 11.17 The true interpretation of the law is the other part of Christes doctrine when he expounded the true meaning of Gods law Mat. 5.20 and so forward Thus farre concerning the Propheticall office of Christ now concerning his Priesthood Of Christes Priesthood The Priesthood of Christ is to performe the workes of a Priest Heb. 5.10 Of Christs Priesthood there are two parts the expiation of sinne intercession to God Of the expiation of sinne The expiation of sinne is the first part of Christes Priesthood when Christ offering to God his father the onely sacrifice of his body did pay the punishment for the sinnes of the elect to redeeme them from all the power of the deuill 1. Pet. 2.24 and 3.18 Esay 53.12 1. Iohn 2.2 Rom. 3.25 Heb. 10.12 Whereupon also it is called redemption As also the satisfying for sinnes And that is done two wayes by merite and by a powerfull working Of the merite of Christ The merite of Christ