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	holy_a	incomprehensible_a	13,551	5	13.7213	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22675	Certein places gathered out of .S. Austens boke intituled de essentia diuinitatis verye necessary to vnderstand certein darke places of the byble and especiallye the Prophetes gachered [sic] by Herman Bodius a faithfull preacher. and now lately turned into Inglysh.; Unio dissidentium. Selections. English.	Augustine, Saint, Bishop of Hippo, attributed name.; Jerome, Saint, d. 419 or 20, attributed name.; Ambrose, Saint, Bishop of Milan, d. 397,; Bodius, Herman.; Bucer, Martin, 1491-1551.	1548 (1548)	STC 919; ESTC S100309	8,015	32

Certein PlaCEs GATHERED OVT OF S. Austens Boke intituled de essentia diuinitatis verye necessary to vnderstand certein darke places of the byble and especiallye the Prophetes gathered by Herman Bodius a faithfull preacher ▪ and now lately turned into Inglysh Imprynted At London at the signe of the Hyll at the west dore of Paules By Wyllyam Hill And there to be sold Cum Gratia et Priuilegio ad Imprimendum solum THE PREFACE to THE Reader YT is well sayed of the philosophers gētle reader a good thinge is not to be prysed after the greatnesse thereof but after the goodnesse The which sayeng well waighed doth moch speake against the peruerseiud gements of manymen now adays which esteme al thinges by the greatnesse and especially bookes set-fourth cōcerning religion which be daily set fourthe more and more to the glorie of God who be thanked therfore and to the profight of the weake breathren Thei thīke in these litle bookes is smal goodnesse Me thinke suche men as write so briefly do beest of all for onely thei put in that which is necessary leauing out other trifles and those bookes I compayre to preciouse stones who in quantyt● beyng small yet in vertue be greate neyther is the greatest stone of most valew as we trie stones so wold I haue vs tri bokes not iudgynge thē eyther by greatenesse or lytlenesse but by the goodnesse vsinge the rule that Sainte Ihon giueth try the spretes wether they be of God and Paule assaye all thinges kepe that y ● is good which ye must do by the worde of god as S. Paul teacheth i Timo .iiii all scripture is profitable to teach and reproue this rule if ye vse I doubt not but thou wilt like good gentle reader this booke of S. Austens by me feithfully translated Of whose praise I nede not to speke This onely wold I warne the of briefli that thou read it or thou iudge it This done I cōmyte the to God whose holye spirite leade the in to all truthe FINIS THE EXPOSYTION of darke Places gathered out of S Austen ALmighty God the father y e sonne and holy gooste are three one One in substaunce three in parsones Who onely is vnuisible can not be sene onely immense incomprehensible only vncircumscribed onely vnchaungeable with out bodi and euerlasting Euery where present but hidden euery where whole but yet with out measure Inuisible because in his substaunce he can not be sene as y e Apostle writeth .i. Timo .vi. whom no man hathe sene and in the gospell Iohn .i. no man dyd see god at any time Without body because he hath no bodely shape in him ne is compacte of any membres as Iohn .iiii. god is a sprete they that adore hym muste worshype hym in sprete Immensus or with out measure For his quantite biggnes greatnesse longnes or other his quantityes or qualitees can not be me asured of any creature Vncircumscript or discryueable For as moche he cannot be dyscryued by any meanes In no place because he stireth not from one place to another Vnchangeable because he cānot be changed from that he is as he witnesseth by the prophet malachie I am the Lorde and am not chaunged The same God is called vnchaungeable because nether wrath rage repentaunce forgetfulnes and calling to remembraunce and other lyke affectyons can chaunge by any meanes in his substaunce He is called immortaul or euerlasting in that he cannot die and wheresoeuer in the sacred bible y e holy scripture doth ascribe affections or motions of the minde or any partes of mans bodye vnto God as heade heare eyes other lyke these and such other are not to be vnderstanded if ye wyl vnderstande them truly not after y e letter as the story lieth after wich sorte the Iewys aud heritiques onely wyse in yearthly thinges take it Imagening God to haue abody and to be conteined in a place But all those muste be taken spretuallye and so graunted to be in him And yf anye man suppose that God hathe means membres and is ledde wythe the affectyones of the mynde as 〈◊〉 be wythe oute dowbte that men maketh hym Selfe an Idole or a false GOD in hys owne herte Wherfore when we read a head gyuen to GOD yt muste be vnderstande in a fygure as I tolde before wherby is mente the god-head which was before all thynges and to which al things ar in subieccion By the heares of hys heade fyguratyuely muste bee vnderstande the holye aungelles or all the electe and chosen sainctes of GOD. Daniell .vii. I dyd beholde tyll seates were set and the olde aged sate hym downe hys clothes were as whyte as snowe the heares of his head like pure wolle The same is meant by the whyte clothes or garmentes that is declared by the whyte heares that is the holye aungelles and the greate numbre of Sainctes all in white GOD is saied to haue eyes in that he seeth all thynges and nothyng is hydden frome hym In whose sighte as the Apostle writeth no creature is inuisyble hebre .iiii. For all thynges are open and bare before his eyen in an other sorte of speakynge the eyes of the Lord do signefy a respect as y e eyes of y e lord vpō y e iust Also the eyen of the Lorde do signefy mistycally hys commaundement whereby is mynistred to vs the lyghte of knowledge Psal .xviii. The Commaundement of the bryght geuyng light to the eyen The heares of the Lords eye liddes are the secrete hydden and incomprehensible iudgemēts of god or by them a spiritual phrase of speaking in the holy bible is noted wherof is sayed in the psal the heares of hys Eyelyddes to aske the Chyldren of men trye theim Eares are gyuen to God because he heareth al thynges and nothyng is counceled from him Sapiencie i. the care of heauen heareth all thinges By the nosethrilles of God is meante his inspiration in to the hartes of the feythful .ii Regum .xxii. the smoke came doune from his nosethrilles .i. They be wailful vnquietnes of the repentaūte through his inspiration The face of god the knowledge of his godhed to men Psal lxxix Shewe thy face o Lord and we shall be safe that is giue vs the knowledge of y e which is manyfested to men by thy sone Other wise y e face of god doth signefye the inuisible substaunce of y e god head of the sonne of god wherof he sayeth him selfe answering moses by his angel Exo xxxiii thou shal se my backe or my hīder partes my face thou maist not see ī which sayng this is imported my incarnatiō thou shal see in the latter dayes my Godhead thou maist not see The mouth of the Lord is the sonne of God the father Iesus christ our Lorde of whome Ieremy in y e voyce of the Iewes theruor i because we haue stirred his mouthe to anger otherwise it is taken the mouthe of the Lord for his commaundemente Esay .xviii. The mouthe of the Lorde

hathe spoken The worde of the Lorde is the sonne of God the father as in the psal by the worde of the Lorde the heauens weare establyshed he sente hys worde and healed them The tounge of God mystecally doth signefy the holye ghoste by whome god the father doth open his secretes to men psal .xliiii. mi tonge the pēne of a writer that writethe fast The lippes of the Lorde the concordaunce Or agrement of bothe the testamentes wherof is writen Prouerbe xvi prophecyenge in his lippes his mouthe shal not erre in iudgement The arme of God the father singularely is taken for his sonne as hiere xxxii And nowe O Lorde my God whiche broughte thy people oute of the Lande of Egipte by stronge hande and a bent ar me And for his cause the sone of God is called the fathers arm that euerye chosen creature in him is preserued Act .xxiiii. The ryghte hande of God the Father is hys onelye Begotten sonne psal Cxvii the right hande of the lord mayde vertue the right hande of the LORD promoted me Otherwyse it dothe sygnefye the glorye of the Father hys blysse endles psalm Cix sytte on my righte hand the right hand of the Lorde dothe sygnefye all hys electe Sayntes eyther in heauen or in Yearthe on the other syde by his lefte hande is meante reprobrate and parlones caste a way as the Deuyll and all the vngodlye The hande of the Lorde is the Sonne be cause by hym all thynges are made Otherwyse it Dothe sygnefye the powre of GOD as in Ieremye .xviii As the claye in the potters hande so ye O house of Israell are in my handes Thyrdly it betokeneth his scourge whip or vengeaunce Sophonie .i. and I wyll streache furthe my hande vpon Iuda and Ierusalem Iob .xix. The hande of the lord touched me The finger of God put in the singuler nombre doth signify the holye ghooste by whome the lawe was written in the mount Sinai in twoo tables of stone Luke .xi. If I cast out deuels in the spirit of God etc. Fingeris in the plural numbre doth meane the holy prophetes bi whome the hosy goost dyd wrytte the bokes of the lawe and prophetes by his inspiratiō Psalms .viii I shal se the heauens the workes of thy fingers by the heauēs are vnderstande the bokes of the law and prophetes bi the fingers the holy prophetes The image of God the father who is vnuisible it is his only be gotten sonne Collossians .i. He is the image of God the father who can not be sene The harte of god the father is figuratiuely the hidden priuitie of hys wysdom psalm .xliiii. My harte hathe breathed oute a good worde God also is said to haue wynges in so much as he doth louingly defende his owne as the henne gathering hir chickēs vnder hir winges psalm vnder the shadow of thi winges defende me God also is sayd lykewise to haue shoulders because he doth beare paciently the weake membres of Iesu Christe as it were on hys shoulders in cariīg he defēdeth thē psal .xc. with his shoulders he hathe ouershadowed the and vnder his winges thou shalte truste The belly of God doth signify the hidden misterye and springe of his substaunce or knowledge psal Cix oute of my bealy before the daye starre haue I forgotten the. Secundarily it dothe import the incomprehensible and hidden iudgementes of God The hynder or backparts is his incarnation Exo .xxxiii my hynder or backe partes you shall see The fete of God are the establishement of his myght and powre in that he is euerye where and all thynges are subiecte to hym Esa lxvi heauen is my seate and the yearth is the footestole of my feet Secondarily as by the heade his godhead is meante so by hys fete figuratiuelie is betokened his mā head psal .viii. al thīgs vnder his feet shepe al o xē by y e feet of Iesus christ is meant his holy prophetes or prechers Deut xxxiii thei y t approch nigh his seat shal take of his learninge The clothes of the sonne of god is his flesh takē vp in to heauē of his godhead Esa xxxv who is this y e cōmeth frome Edom whiche died clothes from bosra otherwise by his garmētes is meant his holye churche which is Ioigned to hym by faithe and loue The boke of god is y e holy church Genes .xlvi. he shal wash in wine his clothes .i the bloud of his passion his sheshe and in the bloude of y e grape his cloke y t is his churche The shoone do signefy mistecally his incarnatiō psal .lix. I wil streache fourth my shoone into Idomea .i. I will manifest mine incarnation to the gentiles The walkīg of the lord y e cōmīg of y e sōne of god īto the world his returne to his father psal lxvii thy walkīg was seē o god y e ingoīg of my god y ● dwelleth in the holye God is sayed to ascende when the sonne of god caried in to heauen fleshe taken of vs as it were prisener psal .lxvii he ascēded into the highe leading which with him captiuity as aprysoner God is redd to hide his face whē he dothe kepe frome certē wicked parsons accordinge to their desertes the true knowledg of him as we see it now cōto passe in the people of the Iewes He dothe shew his face whan he entrethe to the hartes of the faith full with his fauourable mercye in a pryuy secret and close inspiration pouringe in to their hertes his loue to loue him abundantlye GOD dothe sitt not bodelye as men do but in powre aboue euerye creature psalme .lxvi the Lorde hathe raigned ouer the heathen god dothe sitte on hys holye seate God is saied to sitte vpon the rubin which is interpreted the fulnesse of knowledge or multitude wherby is meant holy angells or the soules of the godly and spirituall men wherin godsitteth and raigneth invisibly for he sitteth in them that are replenished with the knowledge and loue of him prouerb the soule of the iust the feare of the wisedome Whan ye read that god commeth downe in to the worlde therby ye shall vnderstande that he dothe so me thing amōg men that was not done before after this sorte is the sonne of god saied to haue come downe when he did take to him a true mans body of the blessed virgin mary for our satuatiō of whose downe cōmyng or incarnation is writē psal .xvii. he bowed downe the heauēs he came downe and a mist vnder his feate he bowed the heauens because before his comminge be sent his messengers the āgells and ꝓphetes to preach his cōmīg to mē a mist was vnder his fet in that the vngodly blinded through ther owne wyckednes coulde not acknowledge his incarnation neyther as yet can God is saied to stand whē he sufferethe the weake paciently to amēd ther life through penaunce or repētaunce Aba .iii. he stode mensured the yearth did loose y e gētiles when he stode to ayd them

did vndoo or loose thē y ● beleue in him frōthe bandes of synne God is saied to passe ouer or passe bi whē whā he geueth out of y e hartes of ani mā forsīne in whome he was thought to dwel before through faith lerning him goeth to an other as frome y e Iewes to the gētiles frome y e heritikes to y e faithful godly which he is not wō● to doo either bi chaungīg of place or visibly but inuisibli by the secret iust iudgement of god God is sayd to walke not by going from one place to an other so to beleue is heresye but hys walking is to haue a delyghte in the hartes of his electe Sainctes as it is written yet I wyll dwell in them and walke in thē and I wyl be theyre lorde or at the leastwyse the walkynge of God is to goo from place to place in the Holye preaching of his gospell The speache of god is inuisyble without the sound of any voyce or any other whysper by putīg in secretelye into myndes of the godly what hys wyll is geuynge them a true vnderstandīg eyther by opening to them thinges to come as to the holye prophetes the whiche speakinge by the mouthe of god as some wyll haue it is taken three maner of wayes The fyrste through a creature subiecte as to Moyses when he appeared in the bushe and fyre and to Abraham or Iacob to whome he dyd appeare by angells the second way by dreames as to Jacob the prophet zachary and Ioseph the husbande of the blessed Mary and other holy men to whome he would open his secrete y ● third was neither by creature that can be sene neyther by a dreame but by hys secrete inspyracyon touchinge the hartes of the feythefull inuysyblye he makethe them speake as in the prophetes it ys red when they themselues when y e spre●e of god cam on thē cry alowd sayeng thys sayth the lord To see of the lorde is to allow y e that is wel done as in Gene .x god dyd see all that he had made thei were veri good otherwyse to se ī hī is to disalow y e wickednes of mē in knowing it Esay lix y e lord dyd see euil dyd appeare in his eyē Thirdly to se ī him is to make vs se y t is to say knowing or vnderstandīg psal cxxxviii try me lord know my harte cet and see if y ● way of iniquiti be in me Iob. xxviii thē he dyd se her shew her serch hir out .i. he made vs seynge hir shewīg hir tellīg other of hir serching hir out To knowe in god is to make mē know as Gene xxii now do I know y t thou seruest y e lord his knowledge begineth not in any time seīg he knoweth al thīges before be ī ayde therfor god is said to kno whē he maketh mē knowe y t thei which were vnknowē to them selfes before what thei were by his asking .i. trying thei mai be knowē to thē selfes of this sort is y t ī y e law spokē of y e people of Israel den .xiii y t I may assay thē wether thei kepe mi cōmādemētes or no Not know in god is to refuse or reiecte certein cast awayes and reprobate parsons Luke .xiii. I know ye not whence ye are hence from me ye that do wickednes God is sayd to be ialouse when he doth chastice scourge and correct hys creature whome he wold not haue perrissh and therby calleth him backe to hym againe eyther is he said to be ialouse when he suffereth no sine vnpunished God is said likwise to be āgry not by anye mocyon of the mynde or other perturbacyon whyche can not chaunce in hym but because he doth iustlye punisshe the wycked he is sayde to be angrye that is to reward them as they haue deserued and that is called the vengeaunce of God his angry wrath rage or fury GOD is sayd to repente not because he is sorye for anye thing that he hathe doonne as Menne are for he that knoweth al thinges before they be done can not repente him of anye thynge that he hath done the repentaunce of god is to chaunge any thynge that he hadde done before as to chaunge that whyche was begonne thys waye after an other sorte eyther from good to euell as of Saule whom the lord repented him that he made hym Kynge eyther from euell to good thys chaunge from good to euell from euell to good as ofte as it chaunceth eyther by the secret and iust iudgemente of GOD eyther by the extreamytie of his iustice or by his mercye we saye that god doth repent When the scripture saith that God dothe not repente therby is meante that in no case he chaungeth suche thynges as he had appointed psal Cix The lorde hath sworne and he will not repent .i. The father to the sonne thou art an euerlastinge preiste of the order of Melchisedech The son of God is called the preist of the father not in that he is god but mē in whiche parte .i. manhed he offred vppe hym selfe by hys passion and deathe an acceptable Sacrifice to God the father for that he shoulde be the priest also whiche is the sacrifice God is saied to forget when he doth not take mercye vppon certein synners and vngodlye persons not by cruelty whyche can not be in hym but throughe his secrete and iust iudgement God is saied to hardē the hartes of certen mēas it is writē of Pharao not becaue almightye God doth hardē ther hartes through his almightinesse for to beleue is wicked but whē ther oun naughtinesse askīg vēgeāce he taketh not awaie the hardnesse of hart which thei them selfes do norishe by euil doyeng as though he doth harden them hym selfe where as he dothe permitte thē to be hardened by the iuste iudgemente of god God is sayed to slepe when y e only begotten sonne of the father dyd vouchsafe dye for vs in manhead which he had taken vpō hym whose deathe was well called a swete slepe otherwyse God is sayed toslepe when hys father dothe not watche but slepe ī the hartes of certen faithfull beynge in prosperite this slepe dyd oure Sauioure figure in hym selfe Mathewe .viii. when he slepte in the shyppe in the mydde waues thyrdelye when GOD dothe succoure and ayde hys chosen wythe the sloweste beynge in greate Daunger in the worlde he is said to slepe Psa .xliii A rise lorde why dost thou slepe God dothe watche when he sheweth hym selfe ready to defend his chosen and auenge hys aduersarye These and suche other which at attributed to God by the text of holye scripture are not to be vnderstande as the plain text liethe but figuratiuelye For God almightie in the substaunce of hys godhed is a sprete and no flesshe inuisble without body not made of mannes membres and for this cause he is not to be loked out w t the bodelye eyes but withe eyes of the mynde as it is written blessed be the clene harted they shall see God and to see God is to beleue in hym trulye and loue hym with al our hartes to this saying of God that we may all attayne first let vs pray God to giue vs fayth then to increase it finally to make it perfit y e which if we haue we shall vnderstand al these and suche other places as they ought be in the meane season to the weaker I truste my laboure shal not be loste surely this was myne indeuoure the which if chaunce hereby God the glorye and praise him in al his workes to whō be all prayse honoure and glorye nowe And euer worlde wythoute Ende Amen ⚜ FINIS ☞ ❧ ⚜ ☜ Imprynted At London at the signe of the Hyll at the west dore of Paules By Wyllyam Hill And there to be sold ANNO M.D.XLVIII The .xiii. day of 〈◊〉 Cum Gratia 〈◊〉 ●●●●●legio ad Imprimen●●●●olum ❧ A Notable collection of diuers and sōdry places of the sacred scriptures which make to the declaratyon of the Lordes prayer Comenly called the Pater noster Gathered by the famous Clerke 〈◊〉 Peter viret Frenchman And translated oute o● Frenche into Inglysh by Anthony Scoloker Th● .viii. Daye of Iune Anno. 1548 IMPRINTED at London by Anthony Scoloker Dwelling wythout Aldersgate And Wyllyā Seres Dwellyng In the ●●●●rentes in holbo●●● Cum Gratia et 〈◊〉 〈◊〉 〈◊〉 solum 〈◊〉 〈◊〉