Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	ghost_n	holy_a	trinity_n	2,581	5	9.6972	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30345	A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.	Ball, John, 1585-1640.; Ashe, Simeon, d. 1662.	1645 (1645)	Wing B579; ESTC R6525	360,186	382

doth give life and sence to the body and not the whole Trinity If the speciall Offices of Christ be considered severally much more if all of them be considered joyntly it will evidently appeare that both natures must necessarily concurre in the formall execution of them For he cannot worthily performe the office of the chiefe Doctor of the whole Church and heavenly Prophet nor execute the office of an eternall high Priest that is offer a Sacrifice truly propitiatory daily heare the prayers of all his people and present them before God nor exercise kingly power and authority in heaven and earth who worketh to the forme of meere humanitie or onely as he is man When in those offices there must be a divine excellencie and efficacie The end of personall union is the administration of his office Qualis substantia personae t●● li● operatie qualis operatio talis substantia and the personall union of two natures in Christ had not been necessary unlesse both had concurred as a formall beginning to that worke For every agent necessarily worketh according to and by its forme whence it followeth either that the person of the Mediatour doth not consist of two natures or both natures of Christ as proper formes doe necessarily concurre to the proper works of a Mediatour because the proper operations must be conjoyned in one worke of a Mediatour as both natures are joyned and united in one person There is one God saith the Apostle and one 1 Tim. 2. 5 6. Mediatour between God and man the man Christ Jesus adding the man Christ to shew that in him were both natures that is he was God and man in one person and so a fit middle person or Mediatour And man may be taken personally not naturally it being most usuall to name the whole person of Christ from either 1 Cor. 2 ● nature as he is called the Lord of glory when his person is understood And so in this place the man Christ that is that person Ia● animad in Bell. contr l. 5. 6. 3. not 11 12. who hath that nature by which he is truly called man and of that appellation there may be divers weighty reasons more amongst the rest this that the Apostle would encourage us to put our trust and confidence in him as being our elder brother By voluntary dispensation Christ is Mediatour as God incarnate and not by nature as God And according to that dispensation Christ Joh. 17. 3 and 14. 1. 1 Joh. 2 1 2. is Mediatour to the Father who is personally called God sometimes in this respect and distinguished from Christ as Mediatour and Christ is our Advocate to the Father but never represented in Scripture praying to the Son or holy Spirit but the Father only which dispensation is carefully to be observed from which we must not depart upon any vain speculation which humane curiosity might suggest A Mediatour must be a middle person equally distant and equally drawing nigh to both parties betwixt whom he doth mediate Bellarm. de Christ l. 5. c. 2. §. Praeter●a Ille solus est verè medius inter Deum hominem cum utriusq naturam habeat And thus Christ God incarnate is a fit middle person for he draws as neare to the Father as God as to us as man and is as farre distant from God as he is man as he is from us as God and he comes as neare to the Father as he departeth from us and comes as neare to us as he doth to the Father But Christ as a just man is not so a middle person for he comes not so nigh to the Father as just as he doth to us as man nor is so farre distant from us as just as he comes nigh to us as man Then as Mediatour he should be joyned to the Father in will only but in nature dis-joyned and be distant from man not in nature but in quality only then should he be Mediatour not as substantially one with the Father but only as he is united to him in will If it be alleadged that if Christ be Mediatour as God incarnate then he is Mediatour to himselfe because he is God and then also he should differ from himselfe because a Mediatour is a middle person We answer it is not necessary a thing should differ from the Iun. ibid. cap. 5. not 1 3 5 15. extreames according to all that in respect whereof it is of a middle condition but it is sufficient if it differ in some thing from one and in some thing from another as is before explained So the Son of God incarnate by voluntary dispensation differeth not only from the Father and the holy Ghost but from himselfe as God only scil as man he differeth from himselfe as God and as God from himselfe as man The whole Trinity being offended with us for sin was to be pacified but the Scripture teacheth Christ was our Mediatour to the Father and we must silence our conceits and learne of God what to believe And assuredly if the Father be reconciled the whole Trinity is reconciled And further it may be added that he who according to absolute essence or nature is the partie offended may according to voluntary dispensation sustaine the person and doe the office of a Mediatour and so Christ was primarily a Mediatour to the Father for us and by consequence and secundarily to the whole Trinity and so to himselfe as God It is further objected if Christ be Mediator according to his divine nature then all three persons in Trinity be Mediatours but this is a meere deceit for the divine nature is taken essentially for the divine nature common to Father Son and holy Ghost or personally for the divine essence considered distinctly in the Father Son and holy Ghost In the latter sence we say Christ according to his divine nature is our Mediator as he was incarnate and did assume our nature unto his divine person and not the Father or the holy Ghost But then it will be said he was inferiour to the Father In office it is true by voluntary dispensation he is inferiour but in nature Iun. ibid. not 13. he is equall to the Father and nothing hinders but one equall to another in nature may by voluntary and free choice under-take Phil 2. 6 7. an office of inferiority Being in the forme of God he humbled himselfe The Scripture teacheth expressely that God the Father Joh. 1. 18. 3. 16. 3. 13. Rom. 5. 8. Ephes 1. 7. Col. 1. 14. 1 Joh. 1. 7. ● 1. 4. 10. Act. 20. 28. gave his only begotten Son to death for us and the only begotten or proper Son of God according to both natures and in both states is said to administer his office the property of either nature observed as also the only begotten Son of God is said to descend from heaven to earth for our sakes and to suffer death for us

God in a mystery even the hid wisedome which God had determined before the world unto our glory the glory of the universall catholique Church the wisedome which none of the Princes of this world hath knowne which containeth those things which 1 Cor. 2. 7. vers 8. vers 9. vers 10. vers 12. Ephes 3. 8 16. 1 Cor. 2. 16. 1 Cor. 2. 14. vers 6. Joh. 7. ●9 Act 2. 33. Joel 2. 28. Act. 1. 16 17. Joh. 16. 7 8. Joh. 26. 13 14 15. He shall receive of me Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è scientia mea ijsque quae ipse novi 2 Cor. 3. 6. Gal. 3 15. Heb. 8 13. 2 Cor. 3. 8. 3. 9. God hath prepared for those that love him all that love him and not only them that were in the Apostles time The wisedome containing the deepe things of God even the things which God hath freely given to his Church called the unsearchable riches of Christ the riches of his glory The wisedome which is the very minde of Christ and the knowledge whereof is called the very knowledge of the minde of Christ of which the spirituall and perfect men are only capable The plentifull powring forth of the holy Spirit was differed untill the glorification of Christ and he being glorified it was to be differed no longer Christ being exalted at the right hand of the Father he obtained the promised Spirit above measure and powred it forth in such plentifull measure as had not formerly been bestowed upon the Church so that then was fulfilled what was foretold by the Prophet Joel I will powre my Spirit upon all flesh That Spirit is the Spirit of the Father alone and of Christ and will pleade the cause of none but of Christ in all this age of the world as the Advocate of Christ against the world He shall not speake of himselfe but whatsoever he shall heare that shall he speake and shall shew it unto you So that after the Apostles there shall be no new inspiration necessary to Salvation unlesse we shall say there shall be another Christ or another Comforter The Apostles in respect of their office were able Ministers of the new Testament of the Spirit not of the letter of righteousnesse and not of condemnation Able Ministers furnished with sufficient gifts and so with sufficient knowledge of the Testament which is not to be abrogated whereunto nothing must be added of the new Testament which shall not be antiquated or disan●lled Of the Spirit and by inspiration taught those things which agree to the most perfect and spirituall and of righteousnesse which is the last immediately conjoyned with life eternall The Prophets speake of the times of the Messiah as the times Joh. 4. 25. Isa 2. 1 2. Heb. 1. 1. Act. 2. 17. 1 Pet. 1. 20. Gal. 4. 1 2 3. 2 Cor. 5. 17 18. Col. 1. 19. 2. 9. 2 Cor. 3. 10. 2 Cor. ● 11. Mat. 24. 14. Rom. 8 7 8 9. 1 Cor 1. 21. 2 Cor. 3. 9. Act. 13. 26. Rom. 1. 17. Heb. 2. 3. 1 Pet. 1. 23 25. Col 2. 2 3. Col. 1. 25 26. 1 Joh. 1. 3. Non enim novis revelationibus nunc regitur ecclesia Bellar. de verb Dei l. 4. cap. 9. of cleare light and revelation after which no new inspiration is to be expected When the Messiah cometh he will teach us all things The times of the Messiah are called the last times which are the times wherein that Doctor of righteousnesse is promissed after whose comming we are to looke for no clearer or fuller revelation of divine mysteries So the Apostle saith Christ was manifested in the last dayes to wit in the times of the Gospell The time of the Messiah was that time appointed of the Father wherin the heire was no longer to be an infant under tutours and governours but as of ripe age he should live under the guidance of the Spirit of whom as by the Spirit of liberty being enlightened he should with open face as in a glasse behold the glory of God The Doctrine of the Gospell inspired into and preached by the Apostles is most glorious the Gospell of the glory of Christ who is the Image of God and the brightnesse of his glory in whom it pleased the Father that all fulnesse should dwell in comparison whereof the Law is not glorious which shall be preached in all the world untill the end come and shall continue without abolition The Apostles preached the word of faith righteousnesse and life the word of salvation and power of God unto salvation even great salvation and the immortall seed which doth endure for ever even Jesus Christ in whom are hid all the treasures of wisedome and knowledge that the whole Church might have communion with the Father and with the Sonne But the Word of faith righteousnesse and life the immortall seed the Word that doth reveale the ministery of Christ fully and intirely is a word consummatory and not preparatory in communion doth consist perfection or consummation And Titus Bostorum Episc ad Luc. 10. In Hospitium duxit hoc est in ecciesiam quae omnes capit omnes complectitur in these respects the calling of Christians to the state of grace is more excellent then the calling of the Jewes as the instrument of their calling is more excellent The same Word for substance was delivered to both but not for full and cleare manifestation In the Gospell Christ the promises heaven and life is more distinctly revealed and fully propounded God dealt with the Jewes as with children young and tender with Christians as with men growne to age and come to some ripenesse The Neque hic amplius secundum legalis umbrae tipicique cultus a●gustias audiemus Non intrabit Ammonita in ecclesian Dei aut Moabita Audimus autem I●e docete omnes gentes Isai 54. 13. Jer. 31 34. Heb. 8. 11. 1 Joh. 20. 1 Joh. 2. 21 24. bounds of the Church are now extended to all nations and all men are invited to repentance that they might live It may be questioned whether the word be not fruitlesse and unprofitable seeing the Lord promiseth in Covenant that men should not teach every man his neighbour but they should be all taught of God But the internall teaching of the holy Ghost is not to be severed from externall instruction by the holy Scripture for then it should follow that the Scriptures were written in vain that in vain we were exhorted to reade the Scriptures yea to give attendance to reading exhortation and doctrine and that the ministery of the Word was altogether fruitlesse But the Apostles themselves plainely declare that the reading of the Scriptures and ministery of the Word and writing to them that were anointed by the spirit was not uselesse and unprofitable Such passages of Scripture then are to be understood comparatively and not as simple negations and shew what plenty of knowledge