Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	father_n	person_n	trinity_n	5,937	5	9.9723	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84947	Theios divine beames of glorious light. Shining from the sacred scriptures, which expell the fogges of error, that engender darknesse, in doubting soules, by mistaken thoughts, touching the diety, faith, and Christain ordinances. With a cordial to heal the corasives which the ill potion prepared by Mr. John Fry, a late member of Parliament, hath ingendred. / Written by one, who desires more that God may be glorified, then to affix his name to gain the vaine applause of man. Licensed and entered in the Stationeers Hall book.	Fry, John, 1609-1657, Attributed name.	1651 (1651)	Wing F2256; Thomason E625_10; ESTC R206458	8,705	15

the Son a creature and the person of the Holy Ghost a creature which I think none will affirm If they are not created or limited then they must be uncreated or unlimited for I know no medium between created and uncreated limited and unlimited If they are uncreated and unlimited then there are three uncreated and unlimitea Substances and so consequently three Gods For my part I find no footing for such expressions in Scripture and I think them fit only to keep ignoraut people in carnal and gross thoughts of God and therefore I do explode them out of my Creed The cheife of Mr. Fryes discourse here is against the words Subsistance Trinity Person and Vnity ascribed to the diety concerning which any Christian who beleeves the Scriptures may receive full and ample satisfaction from them I will insist on each particular viz. 1 Touching the word Subsistance The word of the Lord saith God hath strength and wisdome Job 12.16 And he is the fountaine of essence by which all things subsist and have their being Act. 17.28 And he is therefore called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Jah Ebie all derivitives of the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be or have subsistance and so acknowledged by the Apostle Rev. 1.4 8. Rev. 11.17 Rev. 16.5 He that is was and is to come 2 Touching the word Trinity this Record is not onely in earth but hath been and shall be in heaven from eternity to eternity for ever and ever 1 Iohn 5.7 there are many places of Scripture to prove it Matth. 18.19 2 Corin. 13.14 Matth. 3.16 17. Hag. 2 5. Psa 33.6 Rev 1.4 5. 1 Cor 12.4 5 6. Eph 2.18 Eph 2.22 Esa 63.9 10. Iob 14.16 Iohn 15.26 Gal 4.6 1 Thes 3.11 12. 2 Thes 3.5 and many more Texts of the Word of the Lord. 3 Touching the word Person It is a Scripture phrase used to the diety Heb. 1.2 3. And this is more particularly laid down touching the pesons in the Trinity viz. the Father Mat. 18.10 the Son 2 Cor. 2.10 2. Cor 4.6 and the holy Ghost Psal 95 6. compared with Heb. 3.7 which is according to the personall actings ascribed to the Trinity Psal 2.7 8. Psal 110.4 Cant 2.1 Mal 3.1 Cant 4. ult Acts. 1.16 Acts 4.24 Acts 10.1 Acts 13.2 35. Iohn 11.42 Heb 1 5 Rev 2.2 1 Cor 12.4 5 6. 2 Cor 13.14 2 Thess 2.16 Gal 1.1 Ephes 5.5 Rev 1.4.5 Damascen doth thus in his judgement prove the Trinity by this demonstration Vnus deus non sine verbo est God being but one is never without the Word But this word he hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanishes in the aire because the condition of our nature is temporall but like as our word proceedeth from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether diverse from it so is the Son unto the Father which is the word the same in substance but divers in subsistance oportet autem verbum spiritum habere nam verbum nostrum nequaquam spiritus est expers But the word also must have a spirit for neither is our word without a spirit But here is a difference our spirit is not of the same substance with us but the drawing in of the aire for we are of a compound nature but the spirit of the word is of the same substance with the word Damascen lib. 1. de fide orthodox ca. 6 7. And to amplifie it yet further he saith in the same place Impossibile est Deum destitutum esse native faecunditatis c. It is impossible that God should be destitute of naturall fecundity The Lord there fore must needs beget sed expropria substantia generat but he begetteth out of his owne substance and that from all eternity for if the Son had not been from the beginning co-existent with him of whom he was begotten we shall bring in a change of his substance nam cum non esset pater postea factum est pater for so when he was yet no Father he afterwards should become a Father Damas idem And Bernerd saith ubi numerus c. where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernerd lib. de considerat 4. Touching the Vnity of the Diety the Scriptures plainly declare that God is one Deutre●n 6.4 Jsay 44.6 Iohn 17.3 yea And in the decalogue the very first command is Thou shalt have none other Gods but mee neither of which Mr. Fry can deny exeept he will explode them also out of his Creed which if any will not submit to let them here consider reason from Damascen 1. Deus perfectus est c. God is perfect Si multo afferimus Deos in multis differentiam contemplari oportet if we affirm many gods in many wee must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is their perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identity there must also needs be an unity in the God head 2 Deus incircumscriptum est God is uncircumscrible he cannot be circumscribed defined or limited to a place Quomodo si multis diversique sum incircumscripti erunt c. but they be many and divers how can they be incircumscrible for wheresoever is one there cannot be another 3 Differentia contrarietatem inducit c. difference bringeth contrariety and repugnance if then the world be governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna Considering the strife betweene these Governours Damascen lib 1 desid orthodox cap 5 6 7. Bernard sets forth the unity of the God-head thus God is one but not as the Sunne or Moone is one because there is not another but he is Vnus sibi idem est semper uno modo He is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moon Clamat uterque se non esse unum sibi ille motibus ista defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes Bernard Lib. 5. de considerat II. Exception Is to a Clause in Mr. Fryes booke entituled The Clergy in their Colours viz. I cannot let passe one observation and that is the strange posture these men put themselves into when they begin their prayers before their Sermons whether the fools and knaves in stage plays took their pattern from these men or these from them I cannot determine c. what wry mouthes squint eyes