Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	father_n	ghost_n	trinity_n	32,545	5	10.3870	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19747	A protestation against popery by way of a confession of Christian religion collected for the benefit of private friends	I. D., fl. 1607.; Dunster, John, attributed name.	1607 (1607)	STC 6172; ESTC S117486	16,972	41

A PROTESTATION AGAINST POPERY BY way of a Confession of Christian Religion collected for the benefit of private friends Apoc. cap. 18. ver 2. Cecidit Cecidit Babylon illa magna Senec. in Troas Haemanus Troiam erigent Nullas habet spes Troia sitales habet AT OXFORD Printed by Joseph Barnes Printer to the Vniversitie 1607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vnfainedlie beleeue that there is one immortall vncompounded vnlimited Essence which created this world furnished the shop thereof with wonderfull variety who since doth guide and gouerne the same by a prescribed and regular order taking immediate notice not only of Angels offices and mens actions but of every yea the smallest and basest thing in the world not permitting any thinge to the lust of fortune or command of destiny this supernall power J call God and avow him to be the maintainer and rewarder of vertue the revenger and iudg of wickednes and J ascribe vnto him heauen for his throne and the ball of the earth for his footstoole and J subiect vnto his absolute command all the powers of heauen and earth render vnto him obedience praier and thankesgiuing for his tribute That there is such a God J appeale vnto the cōscience of the most desperate forlorne wretch in the world tell me whosoever thou be that hast thy conscience most deaded seared with a hott iron when thou committest a sinne and thinkest that thou hast a vaile cast before the eies of God resoluest thus in thy hart Who seeth me J am compassed about with darknes the walles couer me whome need J to feare the most high will not remember my sinnes yet tell me J say why is thy hart so disquieted within thee why is thy coūtenance cast downe for shame why do thy knees smite togither and thy ioints shiuer for feare Jf there be no power that doth knowe or cā punish thy fault what need this anguish But J wot well that these stiring motions within thee are as so many summons to put thee in mind that there is a God in thy conscience which seeth thy sinne wil arraigne thee for the same and award condēnation against thee if thou prevent not his iudgment by repentance I beleeue this God is one as it is said in Deuteronomie Audi Israel Deus tuus Deus vnus est there is not for every kingdome a God a God for Zidon a God for Amon a God for Moab and a God for Ekron but one alone God manageth the affaiers of the whole world for if it be true in government of an earthly kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more in the being of a Deitie for a multitude of Gods would crosse and incumber the designes one of another and none should be omnipotēt and so there should be a tumultuous disorder in the gouernment of the world which Ovide pointeth out vnto vs saying Mulciber in Troiam pro T'roiâ stabat Apollo And Homer in the 21. of his Jliades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This God is simply one in nature essence yet this one God doth subsist in three persons each of them severally communicating in the whole of that one nature and essence yet so as we cannot say that there are three Gods but one God for though the persons be distinguished in number yet they be not devided in Essence which is a mistery to which mans vnderstanding must vaile bonnet seeing that it hath not pleased God wholie to reveale it to the sonnes of men and that the Cherubins do couer their faces before it as beeing not able to apprehend the persit view therof wherfore let vs say with holy Moses Hidde things belonge vnto thee ô lord but revealed thinges vnto vs and our children and let vs onlie learne as much of this vnitie Trinitie as it hath pleased God to reveale vnto vs in his word alwaies remembring that saieing of Arnobius De Deo loqui etiam vera periculosissimum est That there are three persons in the Deitie the father the sonne and the holy Ghost as it may be proued by manie pregnant places of scripture so it is evident frō the baptisme of Christ in Iordan where the Sonne was baptised by Iohn the holie Ghost descended in the visible forme of a doue the father gaue witnes from heauen that this was his welbeloued sonne etc. vpon which place St. Augustine giueth the note Qui nescis trinitatē ito ad Iordanem And yet that there is likwise an vnitie of Essence of which without inequalitie the whole Trinitie doth participate may be proued by an vsuall forme of speech in the Hebrew original when speaking of God a nowne of the plural number is ioined with a verb of the singular as in the begining of Genesis 1.5 In principio creavit Elohim 1 Dij caelum et terram-Dij for the persons in the plurall number creauit to note the vnity of the Essence in the singular number This Trinity of persons thus conspiring in the vnitie of Essence is notwithstanding distinguished by attributes and proprieties These attributes or proprieties are twofold 1 Incommunicable and 2 Communicable Incommunicable proprieties are 1. Of the father to be vnbegotten 2. Of the sonne to be begotten the curious search of whose generation is sealed vp with that saying of Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of the holy Ghost to be proceeding How the generation of the sonne and the procession of the holy ghost do differ J cannot tell only J say with St. Augustine that they doe differ sed ego distinguere nescio non valeo non sufficio The cōmunicable proprieties are simple infinite immutable eternal iust merciful only wise omnipotent of which the three persons doe inseparablie communicate Out of these proprieties doe issue Apotelesmata and actions in which the Trinitie doe likewise severally yet inseperablie communicate These outward actions of the Trinity doe belōg vnto one of these three heads viz 1. Creation 2. Redemption 3. Sanctification Creation is 1. Of the world in generall 2. Of man in speciall God created the fabrick of the world of nothing bestowing but six daies for the making and adorning of the same euer since by his watchful eie of prouidence hath and doth carefully gouerne the same Which Plato could teach vs who avoweth it to be one and the selfe same supreame powers office to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We condemne therfore the blasphemy of the Epicures which make our God an idle and carelesse God like vnto Baal in the book of Kings which was asleep and must be awaked as also the opinion of Auerroes vpon how goodly pretence soever builded who hemd the prouidence of god within the circle of the moone saying as it is in Iob The clouds hide him that he cānot see he walketh in the circle of heauē thinking it absurd ad hoc deducere Dei maiestatem vt sciat quot culices

nascuntur for we concerning our God haue learned of a better master that although he hath his dwelling on high yet he abaseth himselfe to behold things in heauen and earth Alfon●… Rex ●…niae 〈◊〉 Si cre●… affuiss●… dum ordina●… a De●… gatus that he is a God not only of the mountaines but of the vallies likwise lending his prouidenc●… to the examination of things of the least consequence as feeding of Rauens lighting of sparrowes vpō the ground clothing of lilies and numbering of haires A doctrine not fully beleeued of them who when they see the wicked to build heapes of sinne as high as Bable and yet to escape the vengance of God when otherwise the godly are vnder his rod and punishment doe break out into blasphemie fome out openly that which Davids foole did but say in his hart Nō est Deus-*Henc Cato would faine haue God to giue him a reason-why Caesar overcame Pompey and Hercules in the Poet complaines in the extremity of torment Morn●… ver R●… Christ that he which had freed the world of robbers and sauage beasts and beene profitable to al men had liued in miserie and should die in shame when on the contrarie Euristheus a tirāt did liue in the ruffe of pride and was liues-like the rod of God was not vpon him Et sunt qui credere possunt esse Deos Nether did the minds of heathen mē only but of Gods Saints also totter and reele in their iudgmēts concerning prouidence-for there was a time when Ecclesiastes complained Behold the teares of the oppressed and none comforts them likwise Habacuck Thou art a God of pure eies and canst not see evill thou canst not behold wickednes wherfore dost thou looke vpon the transgressours and houldest thy tongue when the wicked devours the man that is more righteous then he But to stop the mouths of heathen men and the better to settle the strugling thoughts of all Christians J will say no more thē that which Ecclesiastes and Habacuck vpon better advise of gods alwaies righteous iudgmēts after the tēpest of the thoughts was alaied haue avowed before me to wit that howsoever God doth seeme not to see or to winck at the wicked yet indeed if we suspend our hasty iudgment a while and waite in patience till he hath whet his glittering sword and his hand shall take hold on iudgment we shal finde that of Moses to be true That he rewardeth to their face them that hate him to bring thē to distructiō for so speaketh Ecclesiastes If in a countrie thou seest the oppressiō of the poore and the defrauding of iudgment iustice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they and Habacuck likwise ô Lord thou hast ordained them for iudgment and ô god thou hast established them for correction if not in this world yet vndoubtedly in the world to come-for J remember that the Apostle giueth it for a note that bccause the Thessalonians were afflicted with persequutions by wicked men 2. Th●… that this was an argument that there is a iudgment to come in which it should go well with thē and as ill with their enemies This God having created al things in the stage of the world by a word only of his mouth being come in the 6. day to create man as being a work of more excellency and therfore more difficulty doth as it were call a councell and advise with the other persons of the Trinity Venite faciamus hominem nor simply so but a more excellent creature then the rest In similitudinem nostram nor only let vs make man but let vs invest him with liberties and priviledges aboue other creatures and make him a None-such in the worlde to rule over fishes of the sea birds of the aire and beastes that walke vpon the plane of the earth So then man was created of the dust of the earth and God breathed into him the soule of life and had infusde frō aboue such supernatural graces that he was indeed the mirror of Gods creatures miniō of the world like vnto God vpon whom the alone God had conferred in abundant measure all his speciall ornaments for he had no darknes in his vnderstanding nor perversnes in his wil nor Rebellion in his affections no sicknes nor crasines in his whole body nor never shoulde haue had if never mispending this rich dowrie of God hee did never run bankerupt beyonde the bounds of Gods commandements But this man thus highly exalted in the loue of God Peacock-like taking a view of his owne glory discontinued his wonted obedience to his Soveraigne nor only so but having all that he could aske or thought he should receiue from God sicut betooke himselfe to the Divel to serue him vpō * credit only of better pay thinking by violence to breake into heaven and to exalt his throne by the throne of the almightie But foolish man by this his Apostasie and wilfull disobedience forfeited his former more blessed estate and was stript of his Masters livery and all his excellent graces dispossessed of Paradice and sent vnto the Divel to pay him his wages for his former service and al his posterity by the guilt of his transgression haue their nature defiled and are abandoned of God and entitled to the Divel for his children and of-spring a wicked seed witches children and sonnes of Beliall And now ô yee sonnes of men saith God by his Prophet Micheas Remember what Balak king of Moab had devised and what Balam the sonne of Beor answered him that you may know the righteousnes of the Lord for so I hope I may apply this prophesie O yee sons of men now at this time during our bondage vnder the divel remember what the Prince of darknes had devised against vs and how Iesus Christ the sonne of the living God hath answered him and stopt his mouth with a voice of blood nailed his accusation to a Crosse that yee may know the righteousnes nor that only but the exceeding loue rich mercy of the Lord to mankinde for there being no way to free vs out of the power of the Devil but by satisfying the iustice of God for the former transgression God the Father in the fulnesse of time sent his beloved sonne made of a woman and clothed in our flesh by the shedding of his precious bloud to redeeme out of the power of the Devil al those that by faith applie the merite of his passion vnto themselues and do afterwarde shew their thankfulnes vnto God for so great Redemption having alwaies in their mindes those words of the Lord which hee spake by his Prophet J say Remember these things ô Iacob and Israell for thou art my servant I haue formed thee thou art my servant ô Israell forget mee not I haue put away thy transgressions like a cloud and thy sinnes as a mist turne vnto me for