Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37649	A vindication, or, Further confirmation of some other Scriptures, produced to prove the divinity of Jesus Christ, distorted and miserably wrested and abused by Mr. John Knowles together with a probation or demonstration of the destructiveness and damnableness of the contrary doctrine maintained by the aforesaid Mr. Knowles : also the doctrine of Christs satisfaction and of reconciliation on Gods part to the creature, cleared up form Scripture, which of late hath been much impugned : and a discourse concerning the springing and spreading of error, and of the means of cure, and of the preservatives and against it / by Samuel Eaton, teacher of the church of Jesus Christ, commonly stiled the church at Duckenfield.	Eaton, Samuel, 1596?-1665.	1651 (1651)	Wing E126; ESTC R30965	214,536	435

this is but poorly learned in Christianity It is easily answered that though the Apostles and Saints shall judg the world c. yet they are no where called the Judges of the World And their judging is Catacherstically and very improperly so called The Apostles more especially are said to judg the twelve Tribes or the World because as Paul speaks all shall be judged according to their Gospel Rom. 2. 16. and both Apostles and Angels do judg the World as Assessores as Peter Martyr saith Christus Apostolos Sanctos omnes cooptavit assessores They sit after the manner of Justices of the Peace upon the Bench and hear all and allow of all and approve of all and allow of all and consent to all and are Witnesses of Christs righteous proceedings and in no other sence can they be said to judg and what hath he gained by this and what doth his new discovery which he thought I never thought of amount to His distinction is to better purpose which he brings afterward of principal Judg and Deligate or Deputy Judg and yet it will not mar my Market as he imagines his words are In a sence it is true no creature can be Judg but God that is principal in Government God being both the Alpha and Omega of it deriving his power from none being the Original of all power And afterward he lays down two Propositions 1. That the most high God who is the Worlds principal Judg will not immediately but by a Delegate judg the World Acts 17. 31. John 5. 22. 1 Cor. 15. 28. 2. That Jesus Christ is subordinate Judg in reference unto God the supream Judg but superintendent in reference to the Saints Act. 10. 42. 3. 20. Mat. 16. 27. Joh. 5. 27. Rep. One distinction which hath been often given and is ordinary and familiar with Christians of no vast knowledg will satisfie the Propositions and answer all the Scriptures and reconcile all seeming differences The most high God who as Father Son and Holy Ghost in each person is the Worlds principal Judg and every person not excluding the other is so And Christ as he is the second Person in the Godhead as he is the Son and as he is equal with the Father is the Worlds principal Judg considered a part from the flesh which he hath now assumed the Father and the Holy Ghost not excluded And this I prove from Scripture Gen. 18. 26. The Person before whom Abraham stood was Christ the secon● Person in the Trinity not incarnate at that time and he is calle● Iehovah and Abraham calls him the Iudg of all the Earth And in Gen. 19. 24. he acted as a Judg he Jehovah the Son rained fire and brimstone upon Sodom from Jehovah his Father And in Isai 45. 22 23. Christ calls himself God and saith there is none else and saith that every knee shall bow to him that is in the day of Judgment as the Apostle an Expositor without exception holds forth in Rom. 14. 10 11. But Christ as considered in flesh being found in fashion as a man as he is Mediator betwixt God and man being both God and man in one Person is designed and ordained by the Father Son and Holy Ghost to judg the world in righteousness as from Act. 17. 31. he proves And so the Father Son and Holy Ghost judg no man but have committed all Judgment to the Son in flesh Ioh. 5. 22. and in the Son in flesh they judg and this Power and Honour hath he received as Mediator in flesh but when all enemies are subdued and judged then he shall deliver up this Kingdom and Power and Glory to the Father Son and Holy Ghost the one true God who shall be all in all and the Son himself according to the flesh shall be subject And in this sence as Mediator in flesh he may be called a delegate Judg for that the humane Nature of Christ should be taken up into the fellowship of this Glory with the eternal Son this was by ordination As the Son in flesh had been humbled so the flesh with the Son must be exalted to this Glory Phil. 2. 9 10. And the Glory which Christ hath as Mediator is founded upon Christs sonship in this respect as Judg as in all other respects indeed in any other respect but as the Son he is not capable of being Judg for though whole Christ be Judg yet the natural right to it and ability to perform it is as he is the Son and that the whole in both Natures is Judg is of grace And can any rational man think that Christ a meer man should be able to judg the secrets of men if he were not God as wel as man so that that honor to judg as Mediator is given to him in flesh as declarative of that essential Power and Glory which he had as Son with the Father and Spirit from Eternity that all might honour the Son with the equal honour as the Father is honoured And whereas he saith That the Father is principal in Judgment and is the Alpha and Omega of it alluding to the place where the Father is so called why should not the Son be principal in Judgment with the Father being the Alpha and Omega of it seeing he also is so called in Scripture Thus I have followed him in all his Evasions and shifts and have unmasked his Answers and plucked off the fair Vizard that he had put upon them and have discovered the deceit and found fraud and falshood that was hid under them And I have vindicated the rest of the Scriptures that I alledged from his corrupt Interpretations that he put upon them and have confirmed the Arguments which I produced and they now abide in their strength and have removed and taken out of the way that which troubled their Testimony which they brought to the Godhead of Christ that they could not be heard by reason of the noise that his Answers made in mens ears Let it be considered from first to last what a poor weak feeble base mean contemptible dispiseable Christ Saviour Mediator Intercessor he makes this great God and our Lord Jesus to be and what a penurious defective lame and beggerly righteousness and satisfaction he brings unto us for our support and how shamefully and reproachfully he strips him robs him of the Honour and Glory in all things that is due unto him The worship which he must have can but amount to Reverence which is only due to one that hath the meer honour to come in the name of another which is all he grants to Christ for he denies him to be the ultimate object of worship and there is no intermediate object of worship which is not founded in the ultimate or last object and all that come in Gods name Moses and all the Prophets share with him upon that account in this reverence And he cannot be the object of faith at all according to him but a

Christian Religion largely and satisfactorily shews if the Reader will be at the pains to peruse him 4 The inanimate creatures have some kind of impression of the Trinity upon them and one God in three Persons hath in a kind left his image and his resemblance upon them The Sun begets beams and rayes and from both these proceeds light and yet neither is the Sun before the beams nor the beams before the light that proceeds from them but in order onely and relation so far as the beams are begotten and the light proceeds but not in time which doth adumbrate the coeternity of the Three Persons So also there is the Fountain and there is the water that bubbles up which is as it were begotten of the Fountain and there is the stream that proceeds from both and these are at once in time for in the first moment that there is a fountain there is the bubling of water or the rising up or boyling of it and no sooner is the bubling but there is an issuing or proceeding of water the water runs from it if there be passage and yet in order the fountain is first the bubling is next and the proceeding of water is last but they are together in time And may it not be said that the impression of the Trinity is here but the character in which the Trinity is written in the book of the creatures is smaller and darker then that every one can read when yet things of the God-head some of them may more easily be spelled forth 5. Though we affirm that the Father creates and the Son creates and the Holy Ghost creates and that these three are three persons yet we do not hold that these three are three reall distinct Agents but one Agent For they are all of them but one thing but one God and so really but one Agent but this one Agent subsists divers ways in three persons as one God subsists divers ways in three persons and these persons are not another thing from that one God and so not another thing from that one Agent So that he goes upon a mistake while he disputes against three principall Agents As suppose there were one soul in three bodies moving them alike in all operations and acting by them these three bodies would not be three Agents but one Agent though all the bodies perform the work And if there be one God in three persons or which is all one subsisting three manner of ways yet the three manner of ways of subsisting doth not make three Gods nor three Agents But there is no similitude that will rightly and exactly and fully in all things hold forth the working of God in trinity of persons only some little crevice of light may be opened to give a little insight into this truth 6. Our Divines when they have confessed that God is known by the Creation but have denyed that God the Father Son and Holy Ghost are known thereby they have meant it of a demonstrative knowledge which of God men may arrive at but of the Trinity they cannot yet there may be some things that may shadow it out though very darkly 7. It is certain that that which is clearly seen of God in the Creation belongs to his Essence For the Apostle tels us so much Rom. 1. 20. his Godhead is seen things belonging to his Essence viz. his power his wisdome the liberty of his will his goodnesse holinesse and many more properties belonging to his Essence which are common to all the persons but those subsistantiall personall properties they are not by any visible characters to be discern'd But he objects against our Divines for saying God is known from the Creation but not Father Son and Holy Ghost and he objects against the reason that they render viz. That the efficient force and vertue by which the world was created belongs to the Essence of God and not to the personall subsistence his words are these Yet by their leave God is a Person all actions being proper unto persons therefore by their grant the work of creation holds forth but one Agent for it is not imaginable that if there were more then one principall Agent they should not all be equally discovered by the work Repl. I have answered unto this Gods being a Person and have declared that God rather imports essentiality then personality yet withall I have shewed that essence is never separated from person but subsists in it and if God be properly spoken of there the essence is meant as it subsists in three persons in Father Son and Holy Spirit Yet when it respects acting things without them these three persons act in that which is common to them all and wherein they are in one and not wherein they are distinguished and are three they act by the same essentiall property as power wisdome c. and these are one and the same in them all and so it is Gods work in Father Son and Holy Ghost and not the Fathers work alone and apart nor God the Sons work alone and apart nor God the Holy Ghost's work alone and apart nor yet the work of all these wherein they differ and are three distinct from each other but the work of all as they are one And the Father is no more discovered then the Son nor any one more then other but God in all is discovered So that he is upon a mistake when he speaks of three principall Agents that must be discovered in the work of creation For these persons that are work but one thing one being one God one reall Agent for the very thing that the Father acts the Son acts and the Holy Ghost acts and the power is one and the wisdome is one and the act is one Or suppose it were granted that there are three principall Agents yet there are not three Agents essentially distinct but personally only and so it comes all to one whether one say that there are three Agents that may be called principall or whether one say there is one principall Agent for the one Agent is in three persons and acts with some personall diversity and the three Agents are but one in essence and but one thing and act one thing and by one power therefore it is not materiall how it is expressed Agent as it relates to God may admit of the same distinction as is made when we speak of God Agent is considered either essentially or subsistentially Essentially and then there is but one as there is but one God Subsistentially and then there are three as there are three Persons But they do not differ really and essentially one from another as the Persons do not but onely in the manner of acting And Agent taken personally though they should be three yet need not be discovered each of them in the work because as they are essentially one so they work one individuall work by one individuall power and force and efficacy which is numerically the same