Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	ghost_n	holy_a	trinity_n	32,243	5	10.2915	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18908	Antidoton or a soueraigne remedie against schisme and heresie: gathered to analogie and proportion of faith, from that parable of tares. Matth.13. Aug.ep.3.Nullorum disput.&c. We ought to haue no men their disputations (although men Catholike and praise worthie) in that count as we haue the canonicall scriptures: so that it should be vnlawfull for vs to improue and refuse some things in their writings, if happily we finde that they thought otherwise then the truth hath. Such a one am I in other mens writings, and so would I haue others to vnderstand of my writings.	Clapham, Henoch.	1600 (1600)	STC 5330; ESTC S111140	38,797	50

will come againe And where the auncients do alleadge that of Paul There is another glorie of the Sunne and another glory of the Moone and another glory of the Stars for one Starre differs from another in glory So also in the resurrection of the dead If any here reply that this is to be vnderstood of the first resurrection which is here from sinne he speakes openly against the generall and scope of the Chapter which was to teach the resurrection of our bodies not soules against some that in the Church denied it Againe if they say that the comparison is between earthly and heauenly bodies in this place it is apparantly false for here he concludes Looke what difference in the glorie of Starres though all glorious euen such difference in the resurrection of bodies though all glorious for before the resurrection no bodie is glorious And surely were it we considered but the state of a bodie where we see all the members excellent yet a difference of excellency and yet the difference no cause of emulation in the bodie because ech member hath that which is fitting his own place as also if we consider that all the beauteous order of God it lieth in distinctions it must help to perswade that in his mysticall bodie there be an Identitie or One-nes touching the generall Eternall life yet there must be distinction or difference touching the measure of glorification Where the aduerse minded do alledge that Parable of the workmen brought into the vineyard some at the third houre some at the sixt some at the ninth some at the eleuenth agreeing so giuing to euery man a penie and so hence affirme that no one differs in the measure of glory all obtaining but one and the same price a peny I answer a Parable being a figuratiue doctrine it must be expounded by that which is lesse figuratiue or plainly proper The Apostle hauing taught the Corinths so plainly of a difference not between corruptible and incorruptible bodies but between glorie and glorie of bodies risen it shall be preposterous after so plain assertion to conclude the contrary from a darke phrase Secondly Augustine Chrysostome and a thousands besides them haue deliuered a better sense of the peny that is how it importeth onely Eternall life Which eternall life though one yet vttering it selfe in more or lesse glorie according to the place ech member then enioyeth in this mystical glorious bodie Some here bring forth fruit an hundred fold some sixtie some thirtie Vnto those of fruits an hundred fold Ambrose referreth the glory of the Sun vnto those of 60 the glorie of the Moone and vnto those that bring forth fruits thirtie fold he sweetly referreth the glory as of commō stars And surely as the contrarie perswasion doth effect in men a remisnes and slouthfulnes in the Lords worke so the beliefe of this doctrine is as a goad in our sides for stirring vs forward in the works of the vineyard for out of the vineyard or Churches fellowship no promise of peny or eternall life Which point remembred as it will cause his people to maintaine Churches vnitie so the tares also remembred hauing place in the Church yet finally damned it may force vs to make our election sure by good works Not to make it sure vnto God by good works but vnto our selues as a certaine Romanist well granteth These be his words Per illa verba 2. Pet. 1.10 haberi non potest c. By those words of Peter 2. Ep. 1.10 it cannot be vnderstood that election should be because of workes following but that by perseuerance in good workes Predestination which is immoueable it may be showen certaine to vs by a coniecturall certaintie As for all time spent out of the Church or euilly spent within the Church what shall we count it but time lost A certaine heathen could wel say There is no cause why thou shouldest thinke any old because of his gray haires or wrinckles He hath not for that loued long but been long For I pray thee thinkest thou that he hath sailed much who after his putting forth of the hauen is by a sore tempest driuen here and there and by force of winds diuersly rushing is all that while but come round about Such a one hath not sailed much but hath been tossed much Nor let vs thinke such vnfruitfull and time onely lost but which more is a building vp of fagots for our owne burning the breeding of a viper in our bosome the laying of sondry stepping stones to eternal damnation Wheras in holy expence of time we gaine more and more assurance by those fruits of faith that our life is laid vp and hid in Christ vntill his appearance With whose appearance as our glory shall begin so neuer shall it end though wicked Chiliasts haue pronounced it to be but of a thousand yeares durance but as verily as we are by the holy Ghost ioyned to the Sonne and the Sonne to the Father so verily we cannot be any more pulled from the possessed glory then the spirit can be rent from the Sonne and the Sonne from the Father and the father from himselfe To which glorious Trinitie in Vnitie all kingdome power and glorie be giuen for euer Amen Theodoret on Ezek. chap. last An ende being put heere vnto my speech we desire such as shall reade this booke if so they find any thing herein interpreted by vs worthy the tra●ell they therefore would praise the Lord of All. But if the gayne answere not the Expectation or that they find not fruit answereable to the labour that then they would pardon the imbecillitie of Nature but yet would embrace the minds alacritie recompensing our labours with their prayers begging of the Sauiour of All remission of our sinnes with whom togither with the Father and the holy Ghost be glorie for euer and infinitly euer Amen a 2. Sam. 2● 16.17 b Pythag. in his golden Epiks the very exordium c Hesiod in his opera and Die d Psal. 82.1.6.7 e Iohn 10.34.35 f Mat. 13 24. c. A notable Motiue to the publication hereof A ground of the Authors aberration The authors voyages yet he could be resolued The time when and Bishop by whom he was ordained to Presbyteral function A meanes for his setling and reducement Pastors and Doctors their late description of offices too to fantastical and new Their Lay-Elders as fond An inartificiall diuision in the Demonstration of Di●● Their Deac●● mutilation Widowes too childishly c●ncluded from Rom. 12.8 How the former affected do cary themselues towards the Author reclaimed How the former affected do cary themselues towards the Author reclaimed An equall petition for reading the sequell a Math. 8.21 b Isa. 9.6 c Pro. 8. 9. Psa. 104.24 d Vers. 14. c. e Prou. 25.11 f Hosius de expresso verbo Dei g Eccle. 12.9.10 h Zuingl on his 52 art i Mat. 12.43.44.45 k So the

Ioseph her husband carnally That he was not Christ but that Christ came vpon him in the forme of a Doue And that Iesus suffered but Christ fled away c. Against whose abominable opinion touching Iesus his onely being man Iohn is said to haue written his Euangell which indeed affordeth arguments specially for proofe of his Diuinitie Now must the Nicolaitans that died such come forth answere for their communitie of women As also the Carpocratians for denying saluation to the flesh with others their followers holding it of the diuell giuing it vp to all filthinesse as it were therby to be auēged on the body their soules prison Now the Ophitai who taught the Serpent which deceiued Eue was Christ who by that meanes made a way for reuealing himselfe after to mankind And for this cause worshipped the serpent for Christ c. vpon which the Church gaue them that name Ophitai or Serpentinists Now must they come forth and know to their shame that they worshipped the diuel of hell in stead of Christ. The Montanists who held Montanus for the holy Ghost condemned mariage for filthinesse c. now those blasphemous filthy tongues must come out and bee tormented with Diues tongue in hell fire The Arians who taught that there was a time wherein God was not a Father nor the Sonne a Sonne that the Sonne was not of one substance with the Father but of another nature a creature and meere man tearmed God onely in regard of office as Magistrates be c. Now must they stand forth before that God who will to them indeed proue no Father but a consuming fire The Macedonians who taught the holy Ghost not to be God but a seruant trudging about the businesse of the Father and the Son those now must to iudgement And wel shal they know that so they taught because they had not the holy Ghost The Anthropo-morphits so called for attributing to God in proprietie the very shape and proportion of Man they shal in this great day well vnderstand that they spoke and conceiued of spirituall things but carnally as bare naturall men Now the followers of Apollinaris they must answere for teaching Christ to ass●me onely a liuing bodie without a reasonable soule substituting the Diuinitie in place of a soule making a confusion of Diuinitie and humanitie as if Christ were neither God nor man but a third thing mingled euen as wine and water mingled is no more wine nor water but a mixture or mingle mangle Pelagius faction holding man naturally to haue in his power to will and do well they now shal find that they both are supernaturall and diuine gifts Now the sect of Eutyches who held that Christ assumed no nature of ours the Anabaptists doctrine in these dayes they shall in this day learne that that body and soule shall be damned the first fruites whereof were not first assumed by Christ Iesus The Mono-thelites so tearmed for teaching that Christ Iesus had onely one will they in this day shall be taught to their shame that Christ had two wils vnconfounded the one peculiar vnto his Godhead which was as the nature was Infinite the other peculiar to his manhood and as it was finit The first Will strong as God the second infirme as man but infirmity without sinne In a word all the wicked tares or other weeds they must now be seuered from the Lord his wheat and that which more is they must be collected and bound vp in sheaues Not in one sheaue but sundrie according to the measure of their euils One faction in one sheafe another faction in another sheafe but all prepared for one hell for one fire euerlastingly burning Yet though but one hell one fire of wrath scripture seemeth to imply by vniuersall consent of the Church that the measure of torment shal be diuersly proportioned according to the proportion and qualitie of sinne in the subiect Nor dislike I a certaine Ancient his iudgement touching this namely that as in creatures all apt to burne yet some feede the fire more then the other as for example oylie and gummie timber more then fewell of a diuers nature euen so of sinners damned all capable to burne but the same fire and torment more enlarged by the subiect it worketh vpon as his sinne shall be more large and notable Sin be it more or lesse is so considered as the subiect whereon the burning wrath of God shal haue matter to feed vpon for euer And this is the way whereby the iustice of God against sinne it shall be declared a Iustice for euer In this day the Originists who haue taught that diuell and all shall once come out of that fire and be saued they shall find that sinne in the damned neuer dies nay I rather thinke that it is encreased if so sinne can be enlarged in hell seeing sinne vnmortified is budding bringing forth more euil in thought word worke and so consequently the gnawing worme neuer to die that fire neuer to be put out And as the tares the most politicall wicked together with the whole corporation of Satan they thus shal find in the end their glorie turned into shame their temporarie heauen into an eternall hell So the Lord his wheat or children of the kingdome for though the other were in it yet they were not of it they are in this great day gathered into the Lords barne Though they grew together here they must be seuered there The wicked shall not stand in the assembly of the righteous nor after that day shall the soule of any righteous Lot be combred and galled with Sodome The Iebusits gall vs heere but they drinke gall and wormewood for it there We contentedly suffer here but it is appointed that we shall be glorified there Into the Lords barne Abrahams bosome Paradise heauens glory we shall all be receiued and there for eternitie placed But as there is more or lesse measure of torment for the wicked so shall there not be a diuersitie of glorification in Christ Iesus his members The vniuersall streame of antiquity concluding affirmatiuely I dare not ioyne with them that conclude negatiuely Besides the scriptures they vrge to this purpose I cannot see them otherwise applied then aptly and fitly For our Sauiours words in Iohn In my fathers house are many dwelling Mansions if it were not so I would haue told ye I go to prepare a place for you Where they reply that these seuerall mansions are to be vnderstood here in the Church I answer that cannot be for the sundrie mansions must be considered in the place whither Iesus was repairing namely in heauens glory and not in the earth whence he was departing Which better appeareth in that after he preoccupates this questiō of the Apostles What shall become of vs meane time whereto he answereth their thought saying Though I go to prepare a place for you I