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
B02273	An additional word to The body of divinity, or Confession of faith; being the substance of Christianity. Added on special occasion, tending further to confirm some truths therein. With a further discourse about the doctrine of election, universal, and special grace, &c. All which were touched in the said Confession of faith, but in this more plainy and fully (though briefly) discoursed and designed for the good of all. Whereunto is annexed a seasonable word of advice, being an essay for peace and union among all the sons and daughters of peace. / Written by Thomas Collier.	Collier, Thomas, fl. 1691.; Collier, Thomas, fl. 1691. Body of divinity.	1676 (1676)	Wing C5267AB; ESTC R174082	85,720	108

head nor make the Nations blessed but whole Christ the Son of God is in Gods account and so in Scripture called the Seed of Abraham c. 8. That there are not three Persons in the Trinity but various titles and discoveries to this I think I said enough to take off all occasions of offence That I own Father Son and Holy Spirit though not three Persons because the Scripture gives not the title of Persons to the three but a plurality of titles and variety of discoveries properties and operations distinct titles properties and operations implyeth some real distinction there is the Father and that is his title the Son and that is his title the Holy Spirit and that is his title the Father is not the Son the Son is not the Spirit the Spirit is neither the Father nor the Son so are there several properties and operations proper to each other really distinct in the Trinity this I suppose I fully cleared pag. 22 43 44. where I gave my understanding about this matter to which I refer the Reader As for other offences as 1. About the matter of Justification I know not what to add further than I have there said in clearing that matter its open and plain and I doubt not but will plead for it self against all gain-sayers if any persons dare to maintain that any are justified before God without Faith and Holiness as the terms thereof though not the deserving cause I must leave them to their own understanding without all Scripture ground for my own part I fully on good grounds believe the contrary 2. As to the Omnipresence of God the Father I say what the Scripture saith which directeth us to the Father as in Heaven and that by his Spirit he is present in all places 3. And as for the Increated Heavens 1. Though in the term of Increated it be not exprest yet there is enough in Scripture to prove the truth thereof as I there exprest For the Eternal God must have some Eternal Habitation and it s called Isa 57. 15. the high and holy place He dwelleth in the high and holy place and if God hath prepared a Building a House for his people not made with hands Eternal in the Heavens 2 Cor. 5. 1. Me-thinks it should be no crime to say that he hath an Eternal Habitation for himself suitable to his Name and Nature and if Eternal then Increated 4. As for the Creation of Nature and Angels I gave my apprehension on probable grounds from Scripture and why might I not without offence when others will be positive about the same matter without any Scripture ground and if I miss in what I do state but on probable grounds in this matter wherein lyeth the danger thereof 5. The Corruption of the Heavens by the Sin of Man Another dangerous Error That the Heavens are corrupt the Scripture witnesseth Job 15. 15. The Heavens are not clean in his sight they were clean in their primitive created estate for God made all good and all clean and they could not be corrupt but by and for sin I query then for whose sin it is they are become corrupt and unclean their own sin or the sin of man I think we may safely say it is by and for the sin of man and man it is that suffers thereby and is like to suffer until the restitution But to conclude this matter I cannot yet be convinced of any thing written in that Book of which I yet see cause to Repent and I think if persons did read designedly to profit and not to find occasion it would be more to their advantage both here and here-after CHAP. II. Of the Extent of the design of God in the Death of his Son as it is stated in the Scripture THere having been various and differing apprehensions among men about this great Truth of the Gospel by reason of darkness that hath in part befaln us all under the sence of which we have cause to be humbled I shall according to what I have attained from Scripture-light briefly give forth as followeth 1. That Christ died for the World that is the Universe the Heavens and Earth and all things therein the whole six days Creation that sell with man for the sin of man as a Curse to man for his sin Gen. 3. 17 18 19. and the Whole shall be restored again out of that Estate Act. 3. 21. Rom. 8. 20. 21. 2 Pet. 3. 13. Rev. 21. 5. And this Renovation and New-life to the world must be effected by Jesus Christ Crucified and raised again from the dead it s founded here He died and revived that the world might live Joh. 6. 33. The Bread of God is He which cometh down from Heaven and giveth life unto the World and v. 51. The Bread that I will give is my Flesh which I will give for the life of the World Joh. 14. 4. This is for the Salvation and Life of the World out of the faln state by the Death Resurrection and Life of Christ it shall all be accomplished in his time that as the first death and loss of the world came in by the disobedience of the First man so the Restauration must be effected by the Second Man who is the Lord from Heaven Rom. 5. 18 19. 1 Cor. 15. 21 22 47. Act. 3. 20 21. 2. And more especially in order to the accomplishment of this great and universal design of God he died for all Man-kind which is included in the first and in this sence he died for the sins of the whole world and that because Sin it was that brought in Death and a Curse on all man-kind Rom. 5. 12. and in a true sence upon the whole world for mans sake that sinned Gen. 3. 17 18. Job 15. 15. And that he died for all man-kind appears in these and the like Scriptures Joh. 1. 29. 1 Tim. 2. 6 Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19. Obj The two last Scriptures mentioned speak of Christ as a Propitiation and Reconciliation not imputing Sin this being proper only to Believers and therefore cannot intend the World in the largest sence because none are reconciled to God by the blood of Jesus through the not imputing of Sin but Believers Answ This I suppose hath been almost a universal mistake Because Believers are reconciled therefore none else whereas the Scripture clearly states a general Reconciliation and a special and both are true 1. A general Reconciliation by the death of Christ Col. 1. 20. And having made Peace by the Blood of his Cross to reconcile all things to himself whether things in Earth or things in Heaven c. It s true this intends the whole in the first sence then it must be true in the second relative to man-kind who is especially intended in the all things and to be a Propitiation is the same an Attonement a Peace-making Sacrifice not imputing Sin and this is for all things for all men this

and discoveries c. THese things I think are all stated and cleared in the first Chapter without all just occasion of offence I shall not say much of the ungrounded Arguments against them being as yet private but what is necessary for the more full confirmation of the things as stated in that Chapter 1. That He is not the Son of God in the divine Nature only My reason for this is because the Scripture no where that I know affirms him so to be and for me or any other to affirm that which the Scripture doth not must needs be unsound and unsafe The Scripture always when it speaks of the Son of God it is as he was in both Natures God and Man and hence its safe to say that he was not the Son of God in the Divine Nature only That which I shall endeavour to demonstrate from Scripture is that he is the Son of God only as considered in both Natures which is the second Exception and if this be proved then the first is true viz. If he be the Son of God in both Natures only then he is not the Son of God in the Divine Nature only and to prove that he is the Son of God in both Natures only the Scripture so presents him to us and no otherwise and as the Scriptures presents him to us so ought we to believe him to be and no otherwise but that the Scriptures do thus present Christ unto us and no otherwise appeareth 1. The Scriptures that speak of Christ as in the Bosom of the Father before time speak of him as he came forth in time 1 Joh. 1 2. the same word it was that was in the beginning with God that in time was made flesh and dwelt among us v. 14. and his glory was seen and beheld which was not the Divine Nature only that only was never seen nor beheld of any Rom 8. 29. speaking of Christ as with the Father in his fore-knowing and electing grace to men saith That they were predestinated to be conformed to the Image of his Son Here the Son is considered as at the bottom of Electing grace and this surely must be before the world was then let us seriously consider whether it was as God only or as Man only 1. Not as God only for this the Opposers will not grant that as the Son in the Divine Nature only he was the First-born among many Brethren for so he could have no Brother then it must be as God and Man as in time he was made manifest and as antiently so considered by and with the Father as the fore-knowing and predestinating Grace of God to men though not so frequently made known by the name or title of the Son of God till made siesh but the word of God 1 Joh. 1 2. Psal 33. 6. and Eph. 1. 4. God chose in Christ before the world was and as Christ the Anointed he was the Son of God and the Son of Man and is it possible for us to have right thoughts of Christ in this choyce and yet to suppose him not to be in any true Scripture-sence with the Father as Christ the Son of God and Man in this choyce For he was not Christ in the divine Nature only nor in human nature only so to understand him tends to Un christ and so to Un-son him as truly as any notion whatsoever Psal 2. 6 7. The same He That was in the Form of God it was that took upon him the Form of a Servant and was made in the likeness of Man Where the Apostle speaks of him as he was before he was made flesh and as when made flesh and I think it was he that was and is the Son of God in both Natures or else I know not of whom he speaks not in the Humane Nature only for so he could not be in the Form of God and equal with him nor in the Divine Nature only for so he could not be in the Form of a Servant and humble himself to Death therefore it must be as the Son in both Natures both before and after his Humiliation it being the same He in both 2 Tim. 1. 9 The Gospel grace is that which was given us in Christ Jesus before the world began Then surely Christ Jesus must be so considered as with the Father before the world began or else the grace could not be given us in him before 1 Pet. 1. 20. Who verily was fore-ordained before the Foundation of the World but was manifest in these last times c. Let these Scriptures among many suffice to prove that Christ considered from Eternity was the same as when manifest in time relative to the Father the same Son of God in both Natures 2. The Scriptures that fore-tell of him before he was come in flesh so speak of him as to come viz. as God and Man Gen. 3. 15. The Womans Seed that was to bruise the Scrpents head was not the Divine Nature only for that only could not be the Womans Seed nor the Humane Nature only for that could not bruise the Serpents head nor accomplish the work designed therefore it must be Christ God and Man as he came forth in time Gal. 4. 4. Gen. 12. 3. with 22. 18. In thy seed shall all the Nations of the Earth be blessed and Gal. 3. 8 16. The Apostle applyeth this Promise to Christ personally and not mistically as some would have it that is all the Elect or the Church of whom Christ is the head then the Nations must come to the Church for the Promises and the Church to it self which is ridiculous and contrary to the Gospel 2 Cor. 1. 20. Now if the Nations shall be blessed in Abraham's seed which is Christ then I must say as I said before this seed is not the Divine Nature only this the Opposite will not grant that the Divine Nature only should be Abraham's seed nor could the Humane Nature only accomplish the promised Blessing to the world therefore it must intend Christ the Son of God in both Natures according to Gal. 4. 4. so Isa 9. 6. and Mica 5. 2 4. is the same 3. The Scriptures that speak of his Birth declare him to be the Son of God in both Natures Luk. 1. 32 33 35. the same that was conceived in the Womb and born of the Virgin was the Son of the highest the Son of God and was it the Divine Nature only that was born of the Virgin and was the Son of God I think none will affirm it then it must be Christ the Son of God in both Natures Chap. 2. 11. Vnto you is born this Day in the City of David a Saviour which is Christ the Lord. Was he born a Saviour only as God in the Divine Nature This I suppose none will affirm nor only in the Humane Nature for so only he would not be a Saviour then it must be in both Natures see the same Mat. 1. 21. 4. As the Christ

day and for ever Though it be a mystery too hard for us to understand how it is yet not too hard for God that his Son should be the same from Eternity and yet in time to be made of the Seed of David according to the Flesh declared to be the Son of God by his Resurrection from the Dead This is a mystery that men Angels may wonder at and believe it though we cannot understand the manner how it is and it concerns us Not to contradict it because we understand it not nor too curiously to pry into it but believe it because God hath said it remembring that Christ hath a hidden Name that no man knoweth but Himself and Father nor probably ever shall Rev. 19. 12. Mat. 11. 27. And herein lyeth the wonderful mystery of the love of God to men to have one to be his own proper Son in his own Nature and in our Nature united that we by Faith might be the Sons of God in him 4. That as God-Man he was a Creature pag. 31. That which I there said is That he was considered as in his both Natures from Eternity as the Son of God Col. 1. 15. Who is the Image of the invisible God the first-born of every Creature that in this verse and the verses before he is spoken of as God-Man for so he was a Creature a Son a wonderful one Against this it is Objected 1. That it is not said that he is the first Created but the first born 2. That it is not said he is the first born of every Creature as being one of them c. 1. I do not say he was the first Created but the first Born in God of every Creature as he is said Rom. 8 29. to be the first born among many Brethren 2. That he is spoken of as the first-born of every Creature as being one of them is most clear and manifest though he was last in manifestation yet was first in order of nature and design He that is Lord of all must be before all and this is it is intended in this place as the scope and sence of the words doth demonstrate that he was the first born of every Creature as being one of them though infinitely more glorious than all of them That this is it is intended appears not only in that it speaks of him the same in whom we have Redemption by his Blood v. 14. As having made peace by the blood of his Cross v. 20. which was as Man and so a Creature But 2. From the same word being compared with v. 18. where he is said to be the first born of the Dead it s the same word as v. 15. The first born of every Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born or begotten of the dead as one of them that was dead the first fruits of them that slept so in the same sence in the Creation-work was he the first born of every Creature as being one of them The beginning of the Creation of God Rev. 3. 14. 3dly It appears from the reason of his being the first born of every Creature that is For by him were all things created c. v. 16. Therefore he must be the first born he must be before them and how he was before all things even as he came forth in time hath been already sufficiently cleared 4. It will further appear compared with Rom. 8. 29. where he is said to be the first-born among many Brethren which certainly must be as one of them or else there is nothing in the words So in this must we understand him to be the first born of every Creature as being one of them or there is nothing in the words but it 's plain that as Rom. 8. 29. presents Christ in Person as at the bottom of Election Redemption and Salvation so this presents him as at the bottom of the Creation And that he was a Creature and the Creator too is most evident God and Man in one Person for if he was a man then he was a Creature else he could not have dyed if he was not a Creature then he was no man so that you may see whither such Un-scriptural Notions will lead but to be the Creator a Creature in one Person is no more but the same as God Man in one Person The sum of all is this That he was the first that was begotten or born in the Eternal Will and Bosom of the Father and that as he came forth in time God and man the Creator and a Creature in one Person him by whom all was made 5. That this Creature God-Man made all things and who durst to deny this the Scripture being so abundantly full in this matter that I need say nothing further to confirm it the denial here of giving the Scripture the Lye Col. 1. 15 16. and Blasphemy against the Son of God But the doubt is that I allow Christ no more than to be a medium or instrument in this matter To this I say that he was both a medium or instrument and efficient cause and worker therein as he is the medium in the work of Redemption a Mediator between God and man yet he that hath wrought forth our Redemption So it s the same in all his works John 5. 17. Hitherto the Father worketh and I work 6. That this word God-Man was made Flesh This I have in substance already often answered and from Scripture proved that he that was the Word was made Flesh Joh. 1. 14. But here it seems lyeth the block in the way Then he that was a Man was made a Man The resolve is clear from Scripture he that was God and man in Gods Eye was made so in our eye when made or manifested in Flesh Phil. 2. 6 7. Joh. 1. 14. 7. That he is the Son of man in both Natures I do not say that he had the nature of God from Man or from the Woman nor that the nature of man was the Nature of God or that there was a confusion of Natures but the contrary but that the Son of God was born of a Woman Gal. 4. 4. and so was truly the Son of Mary and so the Son of Abraham and of David Luk. 1. 35. He that shall be born of thee shall be called the Son of God and this Son of God was the Son of Mary the Son of Man the Son of David v. 32 33. John 5. 22. 27. The same that is the Son of God is the Son of Man and the same that is the Son of Man is the Son of God so not two but one Son therefore let not man presume to make two or to dis-unite what God hath united This great truth further appears from the promise of breaking the Serpent's head to the Seed of the Woman and the blessing to the Nations in Abrahams Seed which Seed must be whole Christ God and Man else as Man only he could neither break the Serpents