Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	holy_a	person_n	trinity_n	2,662	5	9.6888	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

therefore God hath given no Law unto them and hence it is that they do not cannot sin and they who deny any power in man to will and to do the will of God according to his Ministries they render men to be but as Beasts and God as giving Laws to Brutes which would not only be dishonourable but unequal therefore let us be more prudent than to have so dishonourable thoughts of God who will let all men know in the end that in his Ministries he had to do with men capable to understand him and suitably will he judge them in Righteousness Act. 17. 31. Obj God made man upright and he had once a power and will to obey him and lost it by sin therefore he may justly require of him what once he gave him though he cannot perform it Answ 1. God doth not require under any of his Ministrations the exercise of the power that is lost but the power that is yet remaining here lyeth the great mistake in this matter It 's true We are to suppose that Adam had a power in his perfect and sinless Estate to have yielded perfect obedience to his Maker and that he lost and that is not now required But since the Fall that which God requires is sincere obedience under all his Ministries he knew there could be no perfect obedience by reason of debility through corruption of nature but he knew that man might yield sincere obedience in Faith and Love and in that hath promised both assistance and acceptance in his Son see this further cleared in the next Chapter viz. He requireth sincere obedience so that this objection falls and comes to nothing for he accepteth us according to what we have and not according to what we have not and he will judge men at the last day not for or by their lost power in Adam but for their own wilful wickedness and not improving the power they have 2. The design of God in the Gospel being the restauration of the World out of its faln state which design is founded in Grace by Jesus Christ Crucified and raised again And to suppose that God should make known a new design of Grace to men to the World to recover it out of its lost Estate and for that end to lay a new foundation and to send forth his Gospel to call men to partake of the grace and glory thereof on such terms as no man on Earth had power to perform with the common helps afforded is not only inconsistent with reason but must necessarily render his undertaking in this matter successeless and cloud the whole design to most of men 3. It s that which not only tends to frustrate the design of Gospel-grace to the world but it tends to render the design of God in the Gospel to the greatest part of the world to be rather a designed trap and snare than a design of grace to command men to Repent believe and obey the Gospel on peril of damnation the second death on their neglect or disobedience and knew that in no case they could not nor ever intended any such grace unto them in any sense is to have such thoughts of a Holy and Righteous God as are uncomely for sober spirited Christians CHAP. V. Some further Questions and Objections Answered that are or may be made about this matter 1. Object THe Scripture saith that men by Nature are dead in Trespasses and Sins What capacitie then can be in dead men to obey the Gospel Answ 1. Negatively What we are not to understand in this matter 1. We are not to understand that men by Nature are dead as a stock or a stone this is a great mistake in those who thus think and speak as if men were as dead and uncapable to believe and obey the Gospel as a stock or a stone or as men that are naturally dead this is a ridiculous and untrue imagination If you should see a man go to a stone and command him and threaten him and break him to pieces because he does not obey him Would you not think such a man to be besides himself Therefore let us not retain that which tends to reflect so much on the Holy and Infinite Wise and Righteous God 2. Nor are we to understand men to be as dead that is as uncapable to believe and obey the Gospel as the merely sensitive irrational and brutish Creatures For so to understand it tendeth to unman Man and to equal him with the unreasonable Creatures and little less than to un-god the infinitely wise and glorious Beeing Secondly Affirmatively What we are to understand thereby 1. That all men by sin are in a state of death and that natural spiritual and without help eternal 2. And as in that estate are under the sentence of death and must die Heb. 9. 27. Rom. 5. 12. 3. Were and are altogether uncapable to help themselves without a Mediator and at a distance from the helps by God afforded as I shewed in the last Chapter As suppose a man were born blind and deaf such a one being uncapable of any Ministry from without that might tend to reach his understanding will and affections would be without a miracle uncapable to understand believe and obey the Gospel but otherwise men considered as men are not so dead but that in the use of the means and Ministries of God they may possibly understand believe and live Act. 17. 24-27 Obj. There are many Scriptures that seem to speak the contrary viz. That there is no such power or capacity in man by Nature of willing and doing the will of God so as to obtain life thereby The first Scripture is Joh. 6. 44. No man can come to me except the Father which hath sent me draw him Answ It 's true that no man can come to Christ without Gospeldrawings which is the way in and by which the Father draweth as before I shewed and v. 45. Every one that hath heard and learned of the Father cometh to me and by the teachings of the Gospel it is we learn and come to Christ There are several Cannots in this matter and all reach not to the positive debility of man to believe and obey the Gospel in the true sence I speak of As 1. No man Can believe and obey the Gospel that never heard it Rom. 10. 14. This being the way of God's drawing and working souls to himself Mark 16. 15 16. Jam. 1. 18. This is his way of drawing Hos 11. 4. and without this drawing no man can come Joh. 30. 31. And it s no more than what I say that there is a capacity in man with the helps that God affords to believe and obey the Gospel and without it there is no capacity 2. No man can come to Christ that will not come and where the Gospel is published there is no Cannot without a Will-not Tha 's the Cannot that keeps people at a distance from Christ and Life it ariseth from the

Judgment that are not excepted in his Word 7. That probably all sins of Ignorance if not wilful are herein comprehended as in times to be forgiven which seems to be grounded upon Reason For if Sodom had enjoyed the means of Light as some others did they had Repented and the Judgment been diverted and Sodom had remained Matth. 11. 23. Act. 17. 13. So that such as might or would have Repented had they had the means of Light as some others may have a time for mercy and the Scripture seems to present us with this that all except such as sin wilfully and knowingly against God may have a time for remitting the penal part of their Judgment after they have born the punishment of their sin Heb. 10. 26. 8. It 's not intended that this Deliverance will extend to any degree of glory but only a deliverance from pain and misery for they are under no promise of reward of good works because they had none therefore must justly suffer the reward of their bad works but no reward of any good and on this account must be under the Eternal Judgment and sence of Loss 9. And that what of favour and mercy may be extended on this account shall be on the account and for the sake of Christ He shall have the honour of all acts of grace to Eternity Col. 1. 20. Eph. 1. 10. and this as it seems to be Scriptural so it seems to be rational and most God-like Who is the Fountain of Reason and Righteousness and as he hath let us to know that he will sute his Judgments as a Righteous Judge sutable to mens various facts for measure which is a rational and righteous way of Justice Heb. 2. 2. Luk. 12. 47 48. Jam. 2. 13. Rev. 18. 7. Rev. 22. 12. So likewise from the same reason and rule of Righteousness hath he given us hints of limitation in respect of time as if he would not be for ever punishing Luk. 12. 58 59. And this word till or until in Scripture rarely imports Eternity but limits to time Matth. 18. 34 35. and 5. 25 26. I shall now come to answer such Objections as may seem to lay in the way of this matter 1. Obj The Scripture tells us that but few shall be saved Matth. 7. 14. Luk 13. 24. Answ 1. This rightly understood no whit contradicts what hath been said for first Few yea very few comparatively obtain the first degree of Salvation as the Elect Spouse of Christ few enter in at this gate and many may sluggishly seek and not be able There are but few of the Undefiled ones such as Rev. 14. 4 5. such as Psal 119. 1 2. Luk 1. 6. Phil. 2. 15. But multitudes walk in the broad way which leadeth to destruction 2. Few comparatively obtain so far as not only to meet with loss blame and shame 2 Pet. 3. 14. 1 Joh. 2. 28. but punishment in the day of Reckoning and though sluggish Christians and formalists enter not in at the straight gate yet this proves not that they shall find no mercy at all if so Woe will be the case of most of Professors at that Day 2. Obj. The Scripture sentenceth the Wicked with Eternal Damnation assuring us that it shall be Everlasting Matth. 25. 41 46 Answ 1. Rightly understood it may fall in with the same as hath been mentioned for its evident that Matth. 25. intends professing-Christian-Nations for others cannot be accused and sentenced for not shewing kindness to Christ in his Members that never knew or heard of either him or them and so may be such as under the sound of the Gospel sinned against the holy Spirit or such as may obtain a time of mitigation 2. Eternal Everlasting and for-Ever being understood according to the common use and import of the Word in Scripture seems rather to confirm this Understanding than otherwise for we must understand it according to the time or times intended and not always for ever without end but very often the contrary and that both in the Old and New Testament 1. In the Old Testament Gen. 13. 15. and 17. 8. and 48. 4. Exod. 39. 8. and 40. 15. Lev. 16. 34. Num. 25. 13. in all which places for-Ever and Everlasting must be limited to the times intended therein and Jer. 7. 7. and 25. 5. for Ever and Ever must be thus understood 2. In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common words for Everlasting and for Ever yet must frequently be thus understood with limitation to the times intended as sometimes to the end of the world Matth. 28. 20. to this World or Life Luk. 16. 8. The God of this World 2 Cor. 4. 4. The World to come Luk. 18. 30. Course of life Ages to come Eph. 2. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes intends the time before the World was 1 Tim. 2. Sometime the time of a mans life Philem. v. 15. That thou shouldest receive him for ever which could be no longer than they lived together and this is a common sence of the word for-Ever both in Scripture and among men for-Ever i. e. so long as men live together Exod. 21. 6. By all which it appears that the use of the word in the New Testament futes with the use thereof in the Old Testament if rightly understood relative to the times intended and so is no stop at all to what is here presented but rather a help therein 3. In a true sence the Judgment will be Eternal in the largest sence of the Word for all that obtain not in the Judgment must be under the Eternal Judgment and sence of Loss which will be very great and will render their Judgment to be Eternal Quest Will not this occasion a Carnal liberty and boldness in sin Persons from a supposition that there may be an end of the pain may thence take liberty to sin the more without fear Answ There is no occasion from hence for any to take liberty to sin for if every one shall receive according to the things done in their bodies whether it be good or evil it should rather tend to provoke to a sincere and holy walking as a preparation for that day If there shall be loss in the neglect of doing Good and punishment for doing Evil sutable to the facts both for measure and time there is no ground for a Carnal-liberty in sin from hence especially the Scripture giving us some light in this matter both as to the terribleness of the Judgment and time of its Executions viz. If Sodom be suffering the Vengeance of Eternal fire so many thousand years and yet shall return in the end the serious thoughts of this Judgment would be very terrible If a fit of Sickness and terrible pain be so hard to be born here for a season in which men wish for death and cannot obtain it what will be the dreadful state of Sinners that must lie in the fiery