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
A74986	An antidote against heresy: or a preservative for Protestants against the poyson of Papists, Anabaptists, Arrians, Arminians, &c. and their pestilent errours. Shewing the authors of those errours, their grounds and reasons, the time when and occasion how they did arise; with general answers to their arguments taken out of holy scripture and the ancient fathers. Written to stay the wandering and stablish the weak in these dangerous times of Apostasy. / By Richard Allen, M.A. sometime Fellow of Penbrooke [sic] Colledge in Oxford.	Allen, Richard, b. 1604 or 5.	1648 (1648)	Wing A1045A; Thomason E1168_2; ESTC R208803	57,457	159

and used many ways and manifold sleights to elude this sacred truth but all drive at this one end even to spoil if it were possible our Saviour Christ of his Divinity and so destroy at one blow the whole body of Christianity The Antidote we shall divide into three doses or propositions 1. That there are three persons in the eternal Godhead c. sc Father Son and holy Ghost 2. That the Son is God everlasting equal with the Father 3. That the holy Ghost is God everlasting equal with the Father and the Son 1. That there are three persons in the Godhead c. Gen. 1.26 And God said let us make man in Our Image Gen. 3.23 And the Lord God said behold the man is become as one of us Isa 6.8 And I heard the voyce of the Lord saying whom shall I send and who will go for us I plainly expressing the unity of essence and Vs the plurality of persons Gen. 19.24 And the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven Hosea 1.6 7. God said unto them I will save them by the Lord their God So Zech. 2.8 9. 3.2 Psa 2.7 the Lord said unto me thou art my son Gen. 1.2 The Spirit of God moved upon the waters Mat. 3.16 17. 28.19 The Father Son and Holy Ghost are plainly and distinctly named So 1 Ioh. 5.7 There are three that hear record in heaven the Father the Word that is the Son and the Holy Ghost We see how this sacred truth which at the beginning was more obscure in every age grew clearer and clearer like the morning light till it came to perfect day first a plurality of persons is intimated then a Trinity is expresly named and lastly a plain difference or distinction is made of divers persons one speaking of or to the other and both are called the Lord of hosts and Lord God So Iob. 8.17 18. The witness of two men is true I am one c. plainly making his Father and himself two Ioh. 5.32.37 There is another that beareth witness of me sc the Father and Ioh. 14.16 17. And he will send you another Comforter even the Spirit of truth Here the word another puts a manifest and plain dif●erence between the Father Son and Holy Ghost so that there is another and ●nother i three distinct persons in the Godhead but not another and another ●hing for one single undivided essence is ●ommon to all three Joh. 15.26 The Comforter c. which cometh out from the Father Joh. 16.28 I came out from the Father Now by these emanations or comings out of the Son and Holy Ghost from the Father it is evident that they are distinct persons from the Father each of them having a true subsistence proper to himself And yet these three persons are but one essence three in one and one in three differing but not divided several but not sundered many and yet one all distinct for their persons all one for their nature substance or essence according to that 1 Joh. 5.7 and these three are one Object In this text we are to understand not an unity of essence but of consent or agreement as it is more plainly exprest v. 8. and these three agree in one Sol. In these two verses the Apostle opposeth the heavenly and earthly witness or the testimony of men and the testimony of God The earthly witness he calls the testimony of men in the plural number because they are three in number and though they agree in one yet they are not one but three different and distinct things The heavenly witness he calls the testimony of God in the singular number v. 9. knitting three in one because though they are three in number yet they are but one in nature three persons in one substance or essence and so three bear witness in heaven and yet all is the testimony but of one God Secondly The Son is God everlasting c. Isa Who shall declare his generation Joh. 1.14 18. 1 Joh. 4.9 The only begotten Son of the Father He is not a Son by grace either of Creation as the Angels or Adoption as the Saints are for then he were neither the only Son nor begotten To which of the Angels said he at any time thou art my son Heb. 1.8 No for though they are all the sons of God by Creation yet this is the only Son by generation and God hath no other The Son of God then cannot be a creature as wicked Arrians affirm because he is begotten for if he were made created or adopted then he were not the begotten Son nor the only Son because by creation and adoption God hath more sons then one Now begetting is always of the nature and substance of the parents and so this Son is begotten of Gods own substance therefore also called his Own Son Rom. 8.32 And because God is a most single essence that cannot be divided or communicate it self by parts therefore he hath not a part as the sons of men have but the whole substance of his Father and so must needs be one God with the Father He must needs also be coequal of the same power and majesty and coeternal too everlasting as the Father himself is everlasting because being both but one substance or essence they were never nor could be one without the other He is called in Scripture expresly God as Isa 9.6 The mighty God Tit. 2.13 The great God 1 Joh. 5.20 The true God Rom. 9.5 God over all Psa 40.7 Heb. 1.8 to the Son he saith thy Throne O God endureth for ever Such works are ascribed to him as agree only to God 1. The work of Creation Ioh. 1.3 All things were made by him Of Preservation Heb. 1.3 All things are upheld by him Mat. 9.2 Forgiveth sins Ioh. 10.28 giveth eternal life which none but God o● do and Ioh. 5.19 whatsoever the Father doth that the Son doth likewise The essential attributes of God are given to him as 1. Omnipotency Rev. 1.8 Eternity Isai 9.6 Omniscience John 21.17 He is equal with the Father John 5.18 Phil. 2.6 Divine worship is given to him which is due only to God Psal 97.7 Worship him all ye Gods Heb. 1.6 Let all the Angels of God worship him Which were plain Idolatry if he were a creature and John 5.23 the same honor is due to the Son that is due to the Father The Apostles profess themselves the servants of Jesus Christ Rom. 1.1 2 Pet. 1. 1. Jude 1. Rev. 1.1 We are commanded to trust in him Isai 11.10 Rom. 15.12 To beleeve in him as we do in God John 14.1 and Psalm 2. ●2 Blessed are all they that put their trust in him But Jer. 17.5.7 it is Cursed are all they that trust in man and make flesh their arm and whose heart departeth from the Lord It is apparent then that the Son is God equal with the Father Thirdly The Holy Ghost is God everlasting one living and true God with the Father and the Son For

first he is called expresly both Lord and God 1 Cor. 12.5 and 6.28 the mighty God Isai 40.13 18. and Isai 6.9 compared with Acts 28.25 26. Psal 95. compared with Heb. 3. Levit. 26.12 13. compared with 1 Cor. 3.16 6.19 2 Cor. 6.16 where he is called the Lord our God the Lord our maker Our bodies are the temples of the living God 1 Cor. 3.16 and the temples of the Holy Ghost 1 Cor. 6.16 Now if we were commanded to build him a temple of wood and stone it were a clear proof of his Godhead because this service is only due unto God how much more seeing our selves are called his temple August lib. 1. Cont. Maxim Arian Divine attributes are given to him 1. Omniscience 1 Cor. 2.10 Omnipresence Psal 136.7 Eternity Heb. 9.14 But above all that which God takes to himself as a peculiar mark to be known from all false Gods even to foretel things to come Isai 41.23 is ascribed to the Holy Ghost 2 Sam. 23. 2. Acts 1.16 1 Tim. 4.1 Such works are ascribed to him as are proper only to God As of 1. Creation Job 26.13 33.4 Of Preservation Gen. 1.2 Of Regeneration Sanctification John 3.5 Tit. 3.5 1 Cor. 6.11 Also he raiseth the dead Rom. 8.11 And therefore the second general Councel held under Theodosius the great condemned Macedonius in these words If he were created how doth he create How doth he sanctifie How doth he give life c. for these are not the works of a creature but the peculiar works of the great and mighty God Lastly The very name of Spirit sheweth his nature for as the Spirit of man is of the nature of man so the Spirit of God is of the nature of God not a part as the spirit of man is a part of him but the whole Godhead for the Divine Essence is not compounded of parts And whereas he is called the Spirit of the Son as well as of the Father and is said to be sent or come by and from them both from hence appears clearly the essential Union that is between them that all three are but one God The Catholick Faith then is this That we worship one God in Trinity and Trinity in Unity neither confounding the persons nor dividing the substance The Father is God the Son is God and the Holy Ghost is God and yet they are not three Gods but one God For the Godhead of the Father of the Son and of the Holy Ghost are all one the glory equal the Majesty co-eternal In this Trinity none is afore or after other none greater or less then other and he that will be saved must thus think of the Trinity Athanas Symb. CHAP. III. Of the Creation Truth IN the beginning God created the Heaven and the earth and all things therein both visible and invisible Man he formed of the dust of the ground not corrupt and sinful as now he is but according to his own likeness or image in true holiness and perfect happiness Errours There were anciently many Errours about the Creation that now we do not hear of the Masters whereof were Simon Magus Cerinthus Marcion Manicheus and divers others At this day first the old Anthropians or Anthropomorphites are new risen they conceived grosly because it is said man was made after the likeness of God that therefore God had a body in shape like mans body Epiphanius imputes it to their rudeness sparing to call them Haereticks but rather Schismaticks So the Messalian Haereticks of old thought that God might be seen with bodily eyes mistaking that saying of our Saviour Mat. 5. Blessed are the pure in heart for they shall see God This Errour is maintained at this day by those that affirm that Adam was created after the likeness of God in personal shape and that God hath a personal shape the which he can make visible when he please Ofiander taught that man was made like unto God by influence of the divine substance an Errour borrowed of the Manichees and Priscillianists For M●●●s taught that the body of man was made of the substance of the Prince of darkness but his foul was part of the Divine substance From the same stock sprang that doctrine of one E. Avery who published in print Anno 1647. That the reasonable soul in all mankind is God himself With these rank the Familists who say That Adam was all that God was and God all that Adam was The Papists also have their Errours concerning the Image of God in Adam original righteousness the place of Paradise tree of life c. Antidote Man was made after that the heaven and earth were finisht as a creature partaking of both in his soul heavenly in his body earthly a little model of the whole Creation And it is said he was created after the likeness or Image of God not that the body of man is like God in shape and proportion for God is a Spirit and hath no body or bodily members no visible form or lineament and therefore is called the invisible God Col. 1.15 But man is like God 1. In the grace majesty and comeliness of his body excelling the other creatures and after a sort resembling the Divine Majesty 2. In his soul Because 1. It is immortal like God 2. It is endued with understanding and will like God and adorned with Divine graces as wisdom knowledg righteousness and true holiness and that these are the more special and principal parts of the Image of God in man appears Ephes 4.23 Col. 3.10.3 Man is like God in his dominion over the other creatures given him in his first Creation Gen. 1.28 being in that regard a petty God to other creatures as Magistrates are to other men Psal 82.6 Lastly The very name of Image doth clearly evince that the soul of man is not God himself nor any part of the Divine substance because nothing is the Image of it self or can be said like it self And the souls of wicked men shall perish for ever in hell Mat. 10.28 And therefore the soul of man is no part of the Divine substance but an immortal nature created of nothing by the power of God and breathed into the body CHAP. IV. Of Divine Providence GOD having made the world of nothing did not leave it to it self Truth but doth stil by his Almighty power and wisdom sustain and govern the same preserving all things that are and disposing all things that are done freely and according to his own good pleasure so that nothing is or comes to pass rashly or by chance but according to the counsel of his heavenly will Errours Adversaries to this truth are 1. Atheists and Epicures that deny all Providence holding That all things were created and are dayly acted by chance and fortune 2. Stoicks and Stoical Patrons of fate and destiny that have devised a certain chain

the god of this world hath blinded Their eyes c. 2 Cor. 4.3 The end of the Scriptures is the instruction of the Church Rom. 15.4 Whatsoever things were written were written for our learning and one necessary mean to attain this end is the perspicuity and plainness of the Scripture for if it were dark or doubtful how should it instruct us In vain is it called a Light if it be dark in it self and to no purpose are we sent to learn it if it be so to us The Scriptures are an instrument to beget Faith Joh. 20.31 Rom. 10.17 And the first step or degree of faith is knowledg which the Scriptures could not beget if they were dark difficult or obscure Object But S. Peter says there are many things in S. Pauls Epistles hard to be understood which unlearned men wrest to their own destruction 2 Pet. 3.16 Sol. If any thing be hard in one place either it is such as the ignorance thereof will not hazard our salvation or else it is explained and made easie in another place And by unlearned men the Apostle understand not men wanting humane learning as the liberal arts and sciences c. but men unlearned in the Scriptures themselves such as most times the learned and wise men of the world are For it is known that men otherwise unlearned simple a●d ignorant coming in humility the fear of God and love of truth using prayer reading comparing of Scriptures c. have attained unto a sufficient measure of saving knowledg For the Scriptures discover themselves by their own proper light one place expounding and opening the meaning of another August de Doct. Christ .l 2. c. 2.9.24 all things are seen by the light but light by it self Lastly Those books that we commonly call Apocrypha are not of divine authority because they were not written by the Prophets or men divinely inspired as the other Scriptures were that are therefore called the Scriptures of the Prophets Rom. 12.26 Our Saviour divides all Canonical Scripture into Moses and the Prophets Luk. 16.29 But none of those books were written by Moses or any of the Prophets nor dictated by the Spirit of God but savour of a prophane and lying spirit as containing matter and stories both vain foolish and fabulous very often contradicting themselves and also the known Word of God as in the books of Tobit and the Maccabees the Stories of Bell and the Dragon are specially to be found The Jews received none of those books in their Canon neither by any of the primitive Christians or ancient Fathers were accounted for Canonical and what account the learned Papists themselves make of them may appear by Arias Montanus who in the front of his Bible hath these words There be added in this Edition the books written in Greek which the Catholick Church following the Canon of the Hebrew reckoneth amongst the Apocrypha CHAP. II. Of the Blessed Trinity Truth THere is but one living and true God everlasting and in the unity of this Godhead there be three persons of one substance power and eternity the Father the Son and the holy Ghost Errours This one point of Christian Religion is the very basis or foundation of all the rest and if this be shaken the rest must needs totter and fall to the ground and therefore the devil hath raised up such furious adversaries to oppugn it with strange and monstrous blasphemies as of old did Simon Magus Cerinthus Ebion Manes a Persian a man according to his name furious and mad and such like at this day the adversaries to this doctrine of the Trinity are all the enemies of Christ and his divinity as the unbeleeving Jews all Mahometans Turks Moors and such miscreants among Christians only such as have suckt their principles from the schools of those Infidels They stand marshalled all in two Regiments 1. The first is of those that deny all distinction of persons in the Godhead making the Father Son and Holy Ghost but several names only of one and the same person in regard of some distinct actions or offices This Heresie was commonly ascribed to Sabellius but Noetus a disciple of Montanus hatcht it and Simon Magus layd the egg long before at this day it is revived by one M. Erbury a late Chaplain of the Army who taught That there is but one person in the Godhead and when we read of the Father Son and Holy Ghost we must not take them for so many distinct persons but only as so many appearances of God unto men And truly if M. Erbury had been that Sorcerers own disciple he could not have devised a doctrine more like his as it is recorded by St. Augustin lib. de Haeres ad Quodvultdeum cap. 1. There be others that admit a distinction of these 3 persons but deny the equality of them That the Son and Holy Ghost are not God equal with the Father of one substance and eternity with the Father This was the Heresie of Arius whose chief undertaking was against the Son of God and his eternal generation and of Macedonius who denyed the Godhead of the holy Ghost They are both revived at this day among us that of Macedonius by one M. Biddle who not questioning the Godhead of the Son a point as he professeth wherein he is not yet so well resolved denies only the Godhead of the holy Ghost granting no more but that he is an excellent creature and chief of all the ministring spirits One M. Best not fearing that fearful judgment that befel Arius who burst asunder in the midst like Judas the traitor that his bowels gushed out hath notwithstanding revived his Heresie and in these times of general and desperate Apostacy hath found many favorors and followers Now the fountain of all these impure waters was Simon Magus an impious sorcerer and the conduit that conveyed them to our times almost was Mahomet an impudent impostour For about the year 630. or as others please 670. that vile and lewd Arabian began his cursed book called the Alcoran and therein amongst a multitude of other impure follies impious fables and lyes he raked also together cōmended to his barbarous followers all those Heresies and Blasphemies against the Trinity Out of this filthy puddle Michael Servertus a Spaniard a man better read in Mahomets cursed Law then in the holy Gospel of Jesus Christ suckt his Heresie about the year 1530. for denying the eternal Son of God he was burnt at Geneva and out of his ashes arose that monster Socinus But to pass by particular persons the first Country that made defection from this truth was Transylvania a Country bordering upon the Turks from whom they received this point of their Religion for to gratifie or comply with those barbarous neighbours they abjured their Faith in the holy Trinity about the year 1593. denying the Son and holy Ghost the contagion of this pest is now spread into most places of Christendom The devil hath devised