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	person_n	trinity_n	2,522	5	9.8786	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10394	Saint Pauls triumph, or cygnea illa & dulcissima cantio that swan-like and most sweet song, of that learned and faithfull seruant of God, Mr. Iohn Randall, bachelor of diuinitie: vttered by him (in an eleauen sermons, vpon the eight chapter of St. Pavl his epistle to the Romans, vers. 38.39.) lately before his death, in the time of his great and heauy affliction, and vpon the Communion-dayes, either altogether, or for the most part. And now published for the glory of God, the edification of his church and people, and the hononrable [sic] memoriall of the author, by William Holbrooke, preacher of the word of God.	Randall, John, 1570-1622.; Holbrooke, William.	1623 (1623)	STC 20678; ESTC S102568	146,192	249

with God or that men haue with God the first wee will let passe as not so incident to the point in hand For the second the Communion which men haue with God it is of two sorts also generall or speciall Generall which all men haue with God by nature as men for Christ hauing taken vpon him the whole nature of mankinde all men doe Communicate with him as he is man they partake with him and he with them as man with man as the Apostle-shewes Heb. 2.14 For as much as the Children were partakers of flesh and bloud hee also himselfe likewise tooke part with them c. The speciall Communion is that which we haue with God through Christ by grace and this likewise is of two sorts either in the outward meanes or in the inward truth of grace In the outward meanes of grace and this is the case of all Professors of the Gospell that are outwardly called to the Communion of the word and of the Sacraments they haue Communion with God in Christ in respect of the outward meanes of grace and are reputed members of Christs Body and this they haue as Christ is head of the Church visible In the inward truth of grace and this is proper and peculiar to the faithfull onely that are effectually called and by faith truely ingrafted into Christ and this Communion they haue with God in Christ as Christ is the head of the Church inuisible that is of the whole company of Gods chosen and this is the true Communion here intended Vnderstand it thus God loues his chosen freely in Christ Iesus and in his loue giues his Spirit to his chosen by his Spirit hee workes faith into their hearts by faith Christ dwels within them and is made one with them and they with him and so in him they are made one with God so then if yee aske me what this Communion is I say it is our vniting or ioyning to God If yee aske me who are the persons that are ioyned they are true Beleeuers all they and none else If ye aske me in whom they are ioyned I say in Christ Iesus Lastly if yee aske mee what manner of Communion this is I say it is by grace and by the Spirit and therefore it is a spirituall and holy Communion and so you haue the whole Doctrine and euery branch of it plainely cleared and opened So much for Explication Now secondly for Confirmation Confirmation 1. By Scriptures and that shall be both by Scriptures and Reasons First by Scripture 2 Pet. 1.4 We are made partakers of the godly or diuine nature c. True Beleeuers are not onely made partakers of Gods blessings or of his guifts but of Gods nature and being And how not by way of partition as if some part of the godly Nature were taken from God and giuen to vs for that is impossible the diuine nature can neuer be deuided but by way of Communion as communicating in the nature of God by a blessed vnion 1 Cor. 6.17 Hee that is ioyned to the Lord is one Spirit The Apostle here affirmes two things of euery true beleeuer First that euery true Beleeuer is ioyned or glewed to the Lord as the word signifies Secondly the proceede of it and that is this that they are one Spirit Euery true Beleeuer is ioyned or glewed to the Lord there is our Coniunction Euery Beleeuer that is ioyned to the Lord is one Spirit there is the proceede of this Coniunction euen to an holy and sound Communion The Scripture speakes yet more particularly affirming that we are not onely ioyned to Gods being and nature but to euery person in the God-head This blessed Communion is made betwixt vs and the whole blessed Trinity the Father Sonne and holy Ghost as in the 1 of Iohn 1.3 Our fellowship is with the Father and with his Sonne Iesus Christ there is our Communion with the Father and with the Sonne 1 Cor. 1.9 Yee were called vnto the fellowship of his Sonne Iesus Christ there is our Communion with the Sonne and in the 2 Cor. 13.13 The Communion of the holy Ghost be with you all c. there is our Communion with the holy Ghost We haue this Communion therefore with God the Father God the Sonne and God the holy Ghost In precise tearmes take it thus wee haue a Communion with God in Christ through the Spirit God the Father is the subiect to whom wee are vnited Christ is the Mediator in whom we are vnited the Holy Spirit is the worker by whom we are thus ioyned and vnited God loues vs freely and in his loue giues vs his Spirit and thereby workes faith in our hearts and by Faith and by the Spirit Christ is made one with vs and we with him and in him wee are made one with God So much for proofes by Scripture The Reasons why there is such a Communion of the faithfull with God are these The first reason is Confirmation by Reasons Reason 1 the Loue of God to them Ezek. 16.8 When I passed by thee and looked vpon thee behold thy time was the time of loue and I spread my skirt ouer thee and couered thy nakednesse yea I sware vnto thee and entred into a couenant with thee saith the Lord God and thou becamest mine What is the reason that the Lord did all this for his people It was his loue it was the time of loue and therefore he did ioyne them to himselfe and made them his Yet further our Communion with God in Christ is compared to a Marriage in Scripture Hosea 2.19.23 Ephes 5.31.32 Now why doth a Man marry a Woman Is it not because he loues her else hee dissembles but God cannot dissemble And therefore the maine reason why God marries vs and makes vs one with himselfe is this because he loues vs. Secondly the mediation of Christ makes this Communion God is in Christ and the Beleeuer is in Christ and there is the Communion the Beleeuer is one with God in Christ Christ by his Incarnation makes this Communion by his intercession he procures it and by his death he doth purchase it and by our sanctification he applyes it and makes it ours By his Incarnation hee makes it For Christ being God and comming downe and taking our nature vpon him and becomes man then there is Emanuel God with vs Matth. 1.23 not onely God with Christ as hee being made one with God but God with vs as we through Christ being made one with God and he with vs. Secondly in his Intercession he procures it as Ioh. 17.20.21.22 Neither pray I for these alone but for them also that shall beleeue in me through their word that they may all be one as thou Father art in mee and I in thee that they also may be one in vs Here Christ prayes for all true Beleeuers and what is his request that they all may be one c. that is there may be an holy Communion not onely betwixt

be content without the loue of God but this is but as grauell in their mouthes wanting the other they stand in slippery places and suddenly they goe downe to Hell Therefore let vs relish all things wee inioy as being sweetned with this loue of God our Wiues Children Friends Goods yea our owne liues and then when these are gone yet the loue of God whereby they were made sweet vnto vs will still remaine Let vs labour therefore for some relish of Gods loue in Iesus Christ it is hard to get it Faith onely workes it FINIS THE THIRD SERMON Vpon ROMANS 8. the two last Verses For I am perswaded or I am sure that neither Death c. THe dependence of these words with the former and the meaning of them in themselues I haue already shewed Also I cast this Scripture into this moulde shewing that the substance thereof emptied it selfe into these seauen particulars First the things implyed and that was that there is a Communion betwixt God and the faithfull in the word seperate which necessarily implyes a Coniunction with God things cannot be seperate that are not first ioyned together Secondly there is shewed the Bond of this Communion the loue of God Thirdly the Apostle shewes the ground of this loue and Communion Iesus Christ Fourthly he declares the Interest which the Faithfull haue in Christ Iesus by a tearme of neere reference our Lord. Fiftly he doth here auouch the safety of all Gods Children in the middest of all dangers and inlargeth himselfe in many particulars neither death nor life nor Angels c. Sixtly he professeth his owne confident perswasion that hee hath of this I am sure Seauenthly hee beares himselfe boldly vpon this confidence against all Commers Death life Angels c. Of the first and second points we haue spoken Now in the strength of God we are to procceede to speake of the third point and that is the ground and foundation of this loue which God beares to his Children and that is Iesus Christ Nothing is able to seperate mee from the loue of God which is in Christ Iesus The Doctrine for our Instruction is this Doctrine The ground or foundation of all Gods loue which hee beares or shewes to true Beleeuers is Christ Iesus The Doctrine is contained within the Text fully and deliuered almost in so many words for marke the words the loue of God which is in Christ Iesus As if he should say the loue that God beares to true Beleeuers in Christ Iesus is setled in him erected in him and made good vnto vs in him as hee being the ground and foundation of it The Doctrine may seeme plaine enough at the first sight and so it is yet that we may rightly and soundly comprehend it or rather be comprehended by it Explication it needes some Explication First of the names Christ Iesus Christ signifies the annointed Iesus signifies a Sauiour and wheras he is called in Scripture sometimes by the name of Christ onely and sometime by the name of Iesus onely the Apostle here ioynes them both together Christ Iesus thereby to set forth the perfection and fulnesse of Gods loue to vs in his Sonne Iesus is the name of his Person Christ the name of his Office he is called Christ respectiuely to God by whom he is annointed he is the Lords annointed and hee is called Iesus in respect of vs whom he comes to saue he is our Iesus our Sauiour Behold how compleat and perfect Gods loue to vs in Christ is Hee loues vs in his person he loues vs in his office he loues vs in his Christ and in our Iesus in his annointed and in our Sauiour How could he deuise to loue vs more then is meant and contained in these words that God loues vs in Christ Iesus Secondly we are to speake somewhat of the phrase in Christ Iesus which is to be receiued vnder a distinction for there is a difference in the actions of Gods loue to vs in his Sonne I say a difference in respect of our Sense and in respect of Gods loue it selfe Some actions of Gods loue to vs are so in Christ that they are wholly suspended on Christ and his merits are the onely procuring cause of them As for example forgiuenesse of sinnes is an action of Gods loue to vs and yet this wholly depends on Christ and his merits that his precious bloud must procure this mercy for vs from God else they will neuer be forgiuen and this and the like loue of God is both in Christ and for Christ There are some other actions of Gods loue which arise meerely and onely out of the absolute will of God without any concurrance of Christs merits As the eternall purpose of God whereby hee hath determined to chuse some men to saluation this is an action of Gods loue meerely rising out of his absolute will without Christs merits for Christ is a Mediator and all his merits are the effects of his loue not the cause of it and yet this loue though it be not for Christ yet is it in Christ too Ephes 3.11 according to the eternall purpose which hee wrought in Christ Iesus that is in regard of the execution of it for euen this eternall purpose and all the actions of Gods loue which arise from his absolute will are effected and brought to passe in and through Christ This distinction wee must here vndergoe that so God may haue his right and Christ may haue his right that we may honor the Father so as that we may also honour the Sonne and the Sonne so as that the Father may not loose his honour that so the absolutenesse of the loue of God and the Mediation of Christ may not impeach one another Thirdly we must obserue that Gods loue in this verse is called the loue of Christ in the 35. verse shewing that God not onely loues vs in Christ but that Christ loues vs too We must conceiue it thus God loues his Sonne Christ Iesus and in him all true beleeuers Christ Iesus loues God the Father and in him he loues all true beleeuers and this is the right straine of Gods loue to vs in Christ Iesus So much for explication For proofe of this point Proofes looke into these places of Scripture Mat. 3.17 This is my beloued Sonne c. Here is a Proclamation from heauen published by Gods owne mouth God the Father speakes it of his own Sonne This is my beloued Sonne c. The words intend two things First the loue of God to Christ Iesus This is my beloued Sonne that is my most dearely beloued Sonne for so it is in the originall Secondly the loue of God in his Sonne to all those that he is well pleased withall in whom I am well pleased He doth not say with whom I am well pleased as my loue staying vpon him only but in whom as my loue extending it selfe to all that are in him This loue that God beares