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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	sabbath_n	16,566	5	10.2403	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32801	The divine trinunity of the Father, Son, and Holy Spirit, or, The blessed doctrine of the three coessentiall subsistents in the eternall Godhead without any confusion or division of the distinct subsistences or multiplication of the most single and entire Godhead acknowledged, beleeved, adored by Christians, in opposition to pagans, Jewes, Mahumetans, blasphemous and antichristian hereticks, who say they are Christians, but are not / declared and published for the edification and satisfaction of all such as worship the only true God, Father, Son, and Holy Spirit, all three as one and the self same God blessed for ever, by Francis Cheynell ...	Cheynell, Francis, 1608-1665.	1650 (1650)	Wing C3811; ESTC R34820	306,702	530

that he may be meet for the masters use and prepared unto every good work I instance in some dark expressions on purpose to shew that even in them there is by interpretation an acknowledgment That we are elected by Father Son and Holy Ghost to Grace Peace and Glory and therefore ought to admire beleeve worship love obey all three Persons as one and the same God blessed for ever we must be holy before them in faith and love 2. If we consider our Creation we are created by Father Son and Holy Ghost as hath been proved and therefore we were created for the worship and service of all three The spirit of Elohim sate upon the waters hatched the world and all the beauty and glory of it 3. If we consider the vigorous providence of God all things are preserved upheld maintained ordered governed by Father Son and Holy Ghost the Holy-Ghost governs the Church and over-rules the world also 4. If we consider our fall and therein our abominable sin and the intolerable curse due unto it 1. Our sin which we committed in Adam the first sin it was a sin of cursed atheisme divellish pride unbelief rebellion apostacy a sinning sin because it did disable pollute infect poyson both our souls and bodies with originall and damnable corruption all sins against Father Son and Holy-Ghost proceed from this root of bitternesse 2. The curse due to this sin is intolerable unavoidable it is the curse of an Omniscient and Omnipotent God a temporal spiritual eternall Curse the Curse of the Father Son and Holy Ghost Men and Angels cannot help us we cannot be pardoned Redeemed Sanctified Adopted Comforted Saved but by the Father Son and Holy Ghost still this doctrine of the Coessentiall Trinunity must be preached and applyed for our spirituall and eternal good as will appeare by our following discourse 5. If we consider our effectuall vocation The father cals us in Christ by his Spirit speaking in Law and Gospel and working powerfully upon our consciences and hearts all three Persons do joyntly performe this saving work Shew which Person can be spared 6. Our Iustification is by the free-grace of the Father manifested in the Covenant of grace by the righteousnesse of Christ imputed by the Father and applyed by the Spirit our faith is grounded on the Testimony of the Spirit and wrought by the efficacy of the Spirit 7. Our Redemption is by the Father who gave us his Son by Christ who gave us himself by the Spirit who doth draw us unto Christ and puts us into the armes and bosome of our Redeemer We are redeemed from the guilt and punishment of sin more eminently by Christ but we are redeemed from the power and dominion of sin from our vaine conversation from this present evill world and tyranny of Sathan not only by the death resurrection and intercession of Christ but by the efficacy and power of the holy Ghost And it is to be observed that though Christ makes the Purchase yet the Spirit makes and gives the Assurance 8. Our Adoption is by all three The Father doth adopt us in Christ by the Spirit of Adoption 9. The Covenant of Grace is made and confirmed by all three 10. The Church is gathered instructed preserved saved by all three the Church enjoyes and maintaines spirituall and heavenly communion with all three in all Ordinances and duties 3 Cor. 13. 4 1. In hearing the word Father Son and holy Spirit do all teach us as hath beene proved at large John 6. 45. 1 Cor. 2. 13. Heb. 1. 1 2. Heb. 3. 7. 2. We are baptized in the name of all three devoted dedicated consecrated to the service of all three 1 Cor. 12. 12 13. Mat. 28. Tit. 3. 5 6. 1 Pet. 3. 21. Matth. 3. 11. Iohn 3. 5. Rom. 6. 3 4 5 6. we are adopted into the family of God that we may be married to the Son of God and made co●heirs with Christ in glory 3. In the Lords Supper the Father invites and entertains us gives us his Son for our Head Husband Saviour Feast and all Christ gives us his Body and Blood to nourish us and the Spirit enables us to receive this spirituall nourishment after a spirituall manner that we may thrive and grow thereby the Spirit mortifies our lusts strengthens our faith renews our repentance inflames our zeale pacifies our conscience purifies our heart assures us of the favour and love of God seals our pardon to us and seals us up to the day of redemption The love of the Father The Grace of the Son The Communion and Peace of the Spirit is so plentifully vouchsafed to experimentall Christians in this Sacrament that I may well subscribe Probatum est 4. In Prayer and thanksgiving we do manifestly hold Communion with all three First We pray to the Father in the name of Christ by the power of the spirit of supplication Ephes. 2. 18. 1 Cor. 1. 2. 1 Thes. 3. 11. Rom. 8. Gal. 4. 2 Thes. 2. 16. Rev. 1. 4. Secondly Our thankfull praises Eph. 3. 21. Ephes. 5. 18 19 20. are presented to all three 5. We keep a Sabbath to Father Son and holy Spirit all our Fiduciall breathings after God all our Penitentiall meltings before God our Obedientiall closing with God our pangs of love raptures of zeale extasies of joy do arise and spring from the beliefe and consideration of the rich grace tender mercies and sweetest love of our deare Father our beloved Saviour and our sanctifying Comforter Gal. 2. 20. Col. 1. 12. Ephes. 1. 3 5 6 11 13 17. Eph. 2. 4 5 6 8. 1 Pet. 1. 8. Every Lords day much more every Sacrament-day should be a sealing day a sanctifying day an edifying saving Sabbath God doth upon such daies take as wholy off from our own business that we might make it our only business to serve and enjoy God by maintaining an holy Communion with God in Christ by the effectuall working of the holy Ghost for a whole day together that we may in the close of the day attaine the end of our Sabbath-service which is a rest of complacency sweet content and full satisfaction in the armes and bosome of a Father a Saviour and a Comforter this this is to enjoy a Christian Sabbath The heathens knew something of a Sabbath The Jewish Holy days were Appendices to the fourth Commandement and therefore might be well taken off again the morall Commandement remaining entire For it is granted that they are taken off from the second Commandement and yet that remaines entirely morall and I beleeve it will be cleare to any man that studies the point that the Jewish holy daies did belong most properly and directly to the second Commandement Indirectly and but Reductively to the fourth because they were at most

but Appendices to the fourth Commandement But even Jewish Holy daies and the most solemne services upon them did in their Primary and Principall Institution as Wallaeus himself doth acknowledge point at Christ and his benefits and the point is cleare by the Epistle to the Hebrewes and more especially by the ninth and tenth Chapters of that Epistle Heb. 9. 10 11 14. Heb. 10. 1 4 9 10. Luk. 4. 18 19. 1 Cor. 5. 7. The Sabbath was instituted before the Law was given on Mount Sinai but the fall of man defaced the whole work of the first Creation and therefore it is no wonder if Christ the Lord of the Sabbath require us to keep a Sabbath in remembrance of the new Creation by the work of Redemption which was actually finished by the Resurrection of our blessed Lord upon the first day of the week For Christ entred into his Estate of Rest in the day of his Resurrection though he did not enter into his place of rest in the third Heavens till the day of his Ascension and the place is but accidentall in respect of the State of rest and rest it self The Will of our Lord was the instituting cause the Rest of our Lord the moving cause When God rested from the work of Creation he was refreshed Exod. 31. 17. and when Christ rested from the work of Redemption he was refreshed and his Father took delight in the work of the new Creation which he could not take in the old Creation which was so defaced that he did repent of it Gen. 6. but God will never repent that he sent his Son to redeem or his Spirit to sanctifie his Elect but Father Son and Spirit will be refreshed and satisfied with all the sweet fruits of this new Creation and Renovation by the death resurrection and Spirit of the Lord Iesus Mat. 17. 5. Ioh. 19. 30 Isa 53 10 11. Rom. 4. 25. Rom. 8. 33 34. Rom. 11. 29. Heb 7. 21 22. The approved practice of the Primitive Christians declares the Doctrine of the Apostles and the Doctrine of the Apostles shews what was the Command of Christ the Lord of the Sabbath concerning the sanctification of the first day of the week which is therefore called the Lords day and the Christian Sabbath The Jewish Sabbath was the Holy day or Sabbath of Jehovah as Creatour and all three Co-essentiall persons did create us The Christian Sabbath is called the Lords-day since the Lord Christ hath been declared to be the Son of God by his resurrection Rom. 1. 4. and the Lord of all Rom. 14. 9. Mat. 28. 17 18. The Ministry and Sacraments under the new Testament are appointed by Christ and therefore used by vertue of the second Commandement though the outward worship be changed in like manner the Sabbath appointed by Christ must be observed by vertue of the fourth Commandement though the day be changed because this is the generall scope both of the second and fourth Commandements that we ought to observe all the Institutions of God from time to time We are then obliged both by Law Gospel to observe the Lords day we may with confidence expect a blessing upon our observation of it for he who sanctified the day did blesse it also that is annexe a blessing to the sanctification of it Read Peter Martyr upon the second of Genesis and the fourth Commandement when God rested from the works of Creation he appointed a Sabbath although he did not rest from works of Providence and in like manner Christ hath appointed a Sabbath upon his resting from the work of Redemption by price although he doth not rest from the work of Redemption by Power till all his Enemies be vanquished and his Elect saved These grounds being laid it is most evident that we are to keep a spirituall rest to Father Son and holy Ghost upon the Lords day We are not only to draw neare to the Ordinances but to God and Christ in them by the power of the holy Spirit because all spirituall Communion with God in Christ is maintained by the power of holy Ghost 2 Cor. 13 14. And our Communion with God upon the Lords day ought to be more immediate and eminent more spirituall and heavenly than at other times Christians do enjoy God not only in his Creatures providences and works of their callings according to the variety of their occasions but also in acts of Immediate worship and service even upon the week daies but we are to do God some more eminent service on the Lords day we should not content our selves with week-dayes-prayers and praises our holiness and communion should be extraordinary upon this solemne day and therefore 1. Eminent for the degree of it there should be a Sequestration of our minds and hearts from the world and a consecration of them to the blessed Trinity in the highest degree and after the most immediate manner in all exercises of Religion with admiration confidence love reverence delight and thankfulness that we may come as neare to God who comes down on purpose to meet us in his Ordinances with a full blessing as it is possible for Creatures that are cloathed with flesh We must abstaine not only from servile works but servile thoughts cares affections The Sacrifice was doubled on the Sabbath to shew that our holiness should be redoubled on that day Num. 28. 9. The Sabbath was called holiness Exod. 31. 15. and the Holy of Jehovah Isa. 58. 13. to shew that we should be exceeding Holy upon this Holy day We should be transported beyond flesh and the world and have our conversation in heaven that day for the day requires some transcendent holiness 2. Our Holiness and Communion should be Restorative for we contract much soile abate the vigour of our graces by converse with the world upon the week days and now there should be Restauratio deperditi We should sadly review our experiences and failings all the week and make up all our defects upon this acceptable day this season of Grace when God sits in state and scatters treasures of grace amongst hungry and thirsty Saints that are poor in Spirit and wait for spiritual Alms at a Throne of Grace 3. Constant Communion we should maintaine a continued and un-interrupted Communion with God in private as well as publike all the whole day together It is lawful for us on the week days to go about our worldly occasions after we have been at prayer but we find that when we have been well warmed by Family duties we are apt to catch cold againe presently when Company or worldly businesses break in upon us but we must keep our hearts in a Sabbaths days frame all the Lords day yea and at night also when our bodies are wearied in service we must not be weary of Service but our hearts must be panting and working after more of God and Christ and the holy Spirit 4.

Vide Clem. Alex stromat lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Vide Basil Ascet. Reg. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil est de fide nisi quod Deus per Apostolos Prophetas revelavit aut quod inde evidenter deducitur Bellarm. l 4. de verbo Dei c. 9. z Vide Salmer in 2 Epist. ad Timoth. Disput. 4. a Phot. Biblioth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Vide Cyrill de Trinit pers Christi c. 10. Theodoret. Epit. divin dogm c. de Spiritu Sancto Damasc orth fid l. 3. Naz. Orat 23. in laudem Heronis Athan. de Decret Synod Nicen Eundem Epist ad Serapion de sentent Greg. Nyssen Dyons contra Eunom Tertul. adversus Praxaean Theodoret. Dialog 2. cap. 4. Nazianzen orat 37. de Spiritu Sancto Epiphan contra Sabel Basilium contra Eunomium Sabellium Arium Cyprian lib. 2. adversus Judaeos ad Quinirum cap. 6. August contra Maximin Bellarm. de verbo dei l. 4. c. 11. c Quod expresse non habetur in Scripturis potest tamen inde evidenter deduci Vocabulum in Scripturis non legimus rem cui hoc vocabulum recte adhibitum est fideique sensum invenimus Vide Augustinum Epist. 174. ubi contra Pascentium Arianum dispurat Eundem insuper in Ioannem Tract 97. Ambrosium lib. de fide contra Aria nos cap. 5. Augustinum contra Maximinum Arian Theod. Hist. lib. 1. c. 8. Basil. contra Eunom c. 4. Tractat. Definit Tom. 2. Athanas. d Greg. Nyssen contra Eunom lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. e Job 12. 16. Pro. 8. 14. Isa. 28. 29. Gal. 4. 8. Phil. 2. 6. Col. 2. 9. The Subsistence of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The three divine Subsistences 1. The Subsistence of the Father 2. The Subsistence of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide D. Davenant in Coloss. 2. 9. Iesus Christ is truly God The Divine titles of Jesus Christ prove his Person to be divine and one of the natures united in his person to be divine f Isa. 9. 6. En infantem aeternitatis Patrem En parvulum optimum maximum Deum maximum g Christ is Iehovah and therfore he is God Ehié Jehovâ quod ex eo contractum est I●h ab Hajâ vel havâ Esse derivantur Essentiam infinitam notant Nomen itaque Jehovae cui reliqua duo sunt aequalia Deo proprium est Gomarus oper par 3. disp 2. de Deo vero Iesus Christ is Immanuel h Epiphan contra Apostolicos Vide Cyril lum in Ioh. cap. 3. 8. Hiuro in Zach. 2. Ambr. l. 5. de fide cap. 4. Aug. contra Pascen tium nemo igitur jam calumniaturde verbo et si enim verbum ipsum in Lege scriptum non reperitur res tamen reperitur ego et Pater unum sumus Epist. 174. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 17. 10. Vide D. Glassium in Explic orat Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiph. Contra Sabellium Divine Attributes are ascribed to Christ. 1 Eternity Micah 5. 2. from the dayes of Eternity Iohn 17. 5. 2 Omnipotence 3 Immutability 4 Omniscience 5 Immensity Prov. 8. 22. Ioh. 1. 1. 3. Matth. 18 20. Matth. 28. 20. 3 Divine works Iohn 2. 19 21. Horsum profuit personae dignitas ut irae infinitae onus sustineret sufficiens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset Isa. 53. 4. Act. 20 28. Heb. 9. 12. 14. 26. Divine Honour due to Christ. Rom. 10. 14. 1 Cor. 1 2. Joh. 14. 1. Psal. 2. 12. Ro. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. v. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16. 13 1. The Divine Nature and Person of the holy Ghost 2. Divine Titles m Christus est Potentia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus Sanctus est potentia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Gomarum Disp. de Trinit Tom. 3. Disp. 7. 8. Divine Titles which prove the Nature person of the Spirit to be Divine Num. 12. 6 Heb. 1. 1. 2 Pet. 1. 21. 1 Cor. 3. 16. 17. 1 Cor. 6. 19. compared together 1 Cor. 12. 5 6. 3. Divine Attributes The Omnipotence of the Spirit 4. Divine works of the Spirit The Omniscience of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 1. 1 Cor. 2. 10 11. Joh. 16. 13. The Omnipresence of the Spirit Rom. 8 9. 2 Tim. 1. 14. 1 Cor. 3. 16 Rom. 8. 26 27. 1 Cor. 12. ●● 1 Thes 2. 13 Vide Basilium lib. de Spiritu Sancto Vide Nazianzen Orat. 37 testimoniorum examē de Deita●e Spiritus Sancti inventes Petrum Damianū lib. 3. Epi 1 1 Cor. 6. 19 20. Rom. 12. 1. 2. 1 Pe● 2. 5. 1 Cor. 3. 16 17. Eph. 2. 18. 22. Vide Aug. cont Maximinum Acts 7 51. Isai 63. 10. Ephe. 4 30 Heb 3 7 8 Galath 5. 18. 25. Rom 8. 12 13. 14. 1 Thess. 5. 19. 1 Cor. 12. 13. Matth. 3. 11. John 3 5. The unity of the Godhead a Deus unus t● inu●us solus unicus simplicissime unús unicissime unicus The Father Son and Holy Spirit all three are but one onely God 1 John 5. 7 John 10. 30 Unitatem essentiae contra Arianos Trinitatem personarum contra Sabellianos tuemur Tres substantias esse dixerunt Subsistentium personas per Substantias edocentes non Substantiam Patris et Filije● Spiritus Sancti diversitate dissimilis essentiae separantes ex c●n●il Anti●chen Hilar. de Synodo adversus Arianos c We do not only acknowledge a Trinity but a Trinunity in opposition to the errour of the Tritheites Vnum Trinum de monstrant trinunum Deum simplicissimè unicum 1 I●h 5. 7. Hi tres sunt unus ille Deus trinunus Deus Infinitum hoc est summe absolutè perfectum non potest esse nisi unum Si ●nus potest emnia quid opus est pluribus diis omnia autem potest Deus trinunus Deus est trinunus est unus absolute trinus relate unus quoad essentiam trinus quoad subsistentiam * See Mr. Fry his Answer to the Charge of Blasphemy and Errour c. p. 20 22. d Deus ita est unus ut etiam ●it solus ita solus ut non possit esse alius En naturam infinitam summē unam unicissimè unicā e Deus non tam unus numero dicendus est quàm unicus Pater filius sunt unum potius quàm unus Ioh. 10. 30. Sunt inquies unus Deus imò potius sunt idem unicusque Deus f Personae coessentiiales in se m●tuò subsistentes inconfusè uniuntur indivisè discernuntur g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Natura divina est singularissima simplicissimè uni●a i Non minus individuum est essentia divina quàm persona D. Al●ing Problem k Natura divina est