Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	son_n	substance_n	1,728	5	9.0864	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

is therefore called the Word or speech of God because he hath declared the whole will of God to us as John himself seemeth to expound it chap. 1. 18. No man hath seen God at any time the only-begotten Son who is or rather was in the bosome of the Father he hath declared him As he is in the same sense called both Life and Truth And the same may be said of his being called the Image of the invisible God But he is called the expresse Image of his person or substance hereby is meant that God hath already exhibited in him whatsoever he hath promised to us But as to the saying of Christ he that seeth me seeth the Father this is not fit to prove the Divine Nature of Christ since that reason of seeing is not appliable to the Essence of God which is invisible but to the knowledge of those things which Christ as his Fathers Embassador both said and did For proof of this see Joh. 12. 45. Neither lastly can the divine Nature of Christ be evinced from thence namely that all the fulnesse of the Godhead or of Deity dwelleth in him bodily since this word God-head may denote the divine wil see Eph. 3 19. forasmuch as the Apostle doth oppose that speech not to persons but to Philosophy legall ceremonies it is evident that it is meant of the Doctrine of Christ not of his Person But should we take the words as they sound yet could not such a divine Nature as the adversaries have imagined be thence collected For it is true and manifest that the fulnes of Deity or Godhead doth now dwell in Christ even bodily in that his very body is altogether divine as being made both of divine spiritual matter namely that of the heaven see 1 Cor. 15. 45 47 48. and being indued with divine life and divine splendour divi●e strength But concerning the word corporally of that we wil discourse somwhat afterwards Q. But where saith the Scripture that Christ had glory with the Father before the world was A. John 17. 5. Now Father glorifie me with thy self with the glory which I had with thee before the world was or as the Greek runneth with the glory which I had before the world was with thee Q. What say you to this place A. Neither can the Divine Nature of Christ be evinced from hence for that Christ might have glory with the Father before the world was and yet not be thereupon God is apparent from 3 Tim. 1. 9. where the Apostle saith of the faithfull that grace was given to them before the world began Besides it is here written that Christ doth beg this glory of the Father which sheweth neither that he was formerly in actual possession therof for then he would have been in possession of it still and consequently needed not as he doth to beg it as the reward of his work nor had a Divine Nature for then his Divine Nature would have supplied him with such glory as he wanted without being beholden to another Wherefore the sense of the place is that Christ beseeches the Father to grant unto him that glory which he had with him in his decree before the world began Q. Where saith the Scripture that the Spirit of Christ was in the Prophets A. 1 Pet. 1. 10. 11. Concerning which salvation the Prophets diligently scarched and inquired who prophesied of the grace that should happen to you searching at what or what manner of time the Spirit of Christ in them did signifie Q. What say you to this A. The spirit here said to be in the Prophets is therefore called the spirit of Christ either by a prolepsis because he is now become the spirit of Christ or because he foresignified the things of Christ as Peter himselfe hinteth saying when it testified beforehand the sufferings of Christ and the glories that should follow which forme of speech you likewise have 1 Joh. 4. 6. where the spirit of truth and the spirit of error are so called because they speak the things belonging to truth and to error Q. Where saith the scripture that Christ came down from heaven came out from the father and came into the world A Joh. 3. 13. No man hath ascended into heaven but he that descended from heaven the son of man that is or rather was in heaven And chap. 16. 28. I came out from the father and came into the world againe or rather on the contrary I leave the world and go to the father and Ioh 17. 18. As thou hast sent me into the world Q What say you to these passages A. That the divine nature of Christ cannot hence be evinced is apparent in that the words of the first testimony namely who came down from heaven may be figuratively taken as in Jam. 1. 17. Every good donation and every perfect gift is from above descending from the father of light and Rev. 21. 2. 10. I John saw the holy City the new Jerusalem descending from God out of heaven But if they ought properly to be taken which we most willingly admit it is apparent that they are not spoken of any other then the son of man who since he of necessity hath a humane person he cannot be God by nature Moreover whereas the Scripture testifieth of Christ that the father sent him into the world we read the same concerning the Apostles of Christ in the words before quoted John 17. 18. As thou hast sent me into the world so have I also sent them into the world But that saying namely that Christ came out from the Father are equivalent with his descending from heaven but his coming into the world is such a thing which the Scripture sheweth to have happened after his nativity see John 18. 37. where our Lord himself saith I was therefore born and therefore came I into the world that I should bear Record to the truth and 1 John 4. 1. It is written that many false prophets were gone out into the world So that from those forms of speech a divine nature of Christ cannot be evinced But in all these speeches is described how divine the beginning of Christs prophetick office was Q. But where is Christ called that one Lord Lord of glory King of Kings and Lord of Lords A. 1 Cor. 8. 6. To us there is one Lord Jesus Christ by whom are all things and we through him 1 Cor. 2. 8. For had they known they would not have crucified the Lord of glory Rev. 17. 14. They shall make war with the Lamb and the Lamb shall overcome them for he is a King of Kings and Lord of Lords and chap. 19. 16. and he hath on his vesture and thigh a name written King of Kings and Lord of Lords Q. What say you to these testimonies A. As to the first the divine nature of Christ cannot be concluded from the Apostles calling him that one Lord. For first he manifestly distinguisheth him from the father whom

thus And Iesus was about thirty years of age when he began being as it was received by Law the son of Ioseph I say if you compare these Texts with the first words of Iohns Gospel Q. What answer you to the second A. Neither is here any express mention made of his being from Eternity from this place the Scripture testifieth that the Son of man that is Jesus Christ as man who it is certain could not possibly have been from Eternity in that he was born at a certain time had been sometimes in Heaven namely when he ascended up thither to receive his message from God Q. What answer you to the third A. In this place the being of Christ from Eternity is not onely not exprest since it is one thing to have been before Abraham another to have been from Eternity but not so much as this namely that he was before his Virgin-Mother For that those words may be read otherwise namely Verily verily I say unto you before he become Abraham I am he appeareth from those places in the same Evangelist where there is the same expressions in Greek as chap. 13. 19. From this instant I tell it you before it come to passe that after it is come to passe you may believe that I am he And chap. 14. 29 Now I have told you before it come to passe that when it is come to pass you may believe Q. What would the sense of that reading be A. Very elegant For Christ admonisheth the Jewes who went about to catch him in his words that whilst they had opportunity they should believe him to be the Christ or Light of the world before the Divine Grace that Christ offered to them was taken away from them and translated to the Gentiles Now that those words I am he are to be supplyed in the same manner as if he had said I am the Christ will appear by comparing Mark 13. 6. with Math. 24. 5. See also Iohn 8. 24. 28. Again that those words Before he become Abraham do signifie what we have said may be discovered by the meaning of the word Abraham which as the Scripture Gen 17. 5. doth hint signifieth a Father of many Nations Wherefore since Abraham did not become Abraham indeed that is a Father of many Nations until the grace of God manifested in Jesus Christ redounded unto many Nations in that he was before the Father of but one Nation it is apparent that the meaning of these words which we have brought is genuine and true Q. What are the testimonies of the Scripture wherein they think the being of Christ from Eternity is not expressed yet may be deduced thence A. Those which seem to attribute some things to the Lord Jesus from Eternity but others at a certain and determinate time Q. What are those places that attribute certain things to the Lord Iesus from Eternity A. They are those from whence they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity Q. From what places do they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity A. From these chiefly Mich. 5. 2. And thou Bethlchem Ephrata though thou be least amongst the thousands of Iudah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have been from the beginning from the dayes of Eternity And Psalm 2. 7. Thou art my Son this day have I begotten thee And Pal. 110. 3. Where according to the vulgar translation it is read From the womb before the morning star have I begotten thee And Prov. 8. 23. where Wisdome saith of her self I was begotten from Eternity Q. How must one answer these quotations A. Before I make an answer to each you must know that that generation out of the Essence of the Father is impossible For if Christ had been begotten out of the Essence of the Father either he had taken part of the Essence or the whole he could not take part of the Essence because it is not dividable nor the whole since it is one in number and therefore incommunicable Q. What answer is to be given to the first quotation A. This passage maketh nothing for Christs generation out of the Essence of the Father from eternity in that mention is here made of a beginning and of dayes which have no place in eternity And these words which in the vulgar translation are rendred From the dayes of eternity are read in the Hebrew From the dayes of age but the dayes of age are the same with the dayes of old as Isa 63. 9 11 Mal. 3. 4. So that the sense of the place is that Christ should fetch the Original of his Birth from the very beginning and from the antient times that is from that time when God established a King over his people which was done in David who was both a Bethlemite and the Author of the Stock and Family of Christ It is further observable that those words Have been are not found in the Hebrew and therefore nothing compelleth us to understand them rather then some others as namely have been determined or appointed or fore-known which last word is taken out of the Apostle Peter 1 Epist 1. 19. 20. Q. What say you to the second A. Neither is there any mention touching the generation of Christ out of the Essence of the Father from eternity for the word to day inasmuch as it denoteth a certain time cannot signifie eternity And that God begate him doth not evince that it was out of his own Essence especially considering that these words as Interpreters observe were in the first sense spoken of David of whom it is certain that he was neither begotten from eternity not out of the Essence of God Besides the Apostle Paul applyeth the same words to the resurrection of Christ Acts 13 33. and the divine Author to the Hebrews alledgeth them to demonstrate the glorification of Christ whereby he became an High-Priest Hebr. 5. 5. Finally it is apparent from the Scripture that God begeteth sons otherwise then out of his Essence thus are the faithful said to be begotten of God Iohn 1. 13. 1 Iohn 3. 9. 1. Iohn 5. 1. 4. Iames 1. 18. Q. What say you to the third A. We must know that in the vulgar and Greek versions that place is ill rendered for it is read otherwise in the Hebrew namely From the womb of the morning thou hast the dew of thy youth or Birth In which words he either speaketh of the perpetual vigour of Christs life which should be continually fresh and flourishing or else of the multitude of Christians that should issue from him and be in number equal to the drops of the morning dew Q. What say you to the fourth A. That you may the better perceive the thing you must know that the Adversaries reason from this place in this manner The Wisdome of God was begotten from