Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	son_n	work_n	16,121	5	6.3028	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19747	A protestation against popery by way of a confession of Christian religion collected for the benefit of private friends	I. D., fl. 1607.; Dunster, John, attributed name.	1607 (1607)	STC 6172; ESTC S117486	16,972	41

A PROTESTATION AGAINST POPERY BY way of a Confession of Christian Religion collected for the benefit of private friends Apoc. cap. 18. ver 2. Cecidit Cecidit Babylon illa magna Senec. in Troas Haemanus Troiam erigent Nullas habet spes Troia sitales habet AT OXFORD Printed by Joseph Barnes Printer to the Vniversitie 1607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vnfainedlie beleeue that there is one immortall vncompounded vnlimited Essence which created this world furnished the shop thereof with wonderfull variety who since doth guide and gouerne the same by a prescribed and regular order taking immediate notice not only of Angels offices and mens actions but of every yea the smallest and basest thing in the world not permitting any thinge to the lust of fortune or command of destiny this supernall power J call God and avow him to be the maintainer and rewarder of vertue the revenger and iudg of wickednes and J ascribe vnto him heauen for his throne and the ball of the earth for his footstoole and J subiect vnto his absolute command all the powers of heauen and earth render vnto him obedience praier and thankesgiuing for his tribute That there is such a God J appeale vnto the cōscience of the most desperate forlorne wretch in the world tell me whosoever thou be that hast thy conscience most deaded seared with a hott iron when thou committest a sinne and thinkest that thou hast a vaile cast before the eies of God resoluest thus in thy hart Who seeth me J am compassed about with darknes the walles couer me whome need J to feare the most high will not remember my sinnes yet tell me J say why is thy hart so disquieted within thee why is thy coūtenance cast downe for shame why do thy knees smite togither and thy ioints shiuer for feare Jf there be no power that doth knowe or cā punish thy fault what need this anguish But J wot well that these stiring motions within thee are as so many summons to put thee in mind that there is a God in thy conscience which seeth thy sinne wil arraigne thee for the same and award condēnation against thee if thou prevent not his iudgment by repentance I beleeue this God is one as it is said in Deuteronomie Audi Israel Deus tuus Deus vnus est there is not for every kingdome a God a God for Zidon a God for Amon a God for Moab and a God for Ekron but one alone God manageth the affaiers of the whole world for if it be true in government of an earthly kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more in the being of a Deitie for a multitude of Gods would crosse and incumber the designes one of another and none should be omnipotēt and so there should be a tumultuous disorder in the gouernment of the world which Ovide pointeth out vnto vs saying Mulciber in Troiam pro T'roiâ stabat Apollo And Homer in the 21. of his Jliades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This God is simply one in nature essence yet this one God doth subsist in three persons each of them severally communicating in the whole of that one nature and essence yet so as we cannot say that there are three Gods but one God for though the persons be distinguished in number yet they be not devided in Essence which is a mistery to which mans vnderstanding must vaile bonnet seeing that it hath not pleased God wholie to reveale it to the sonnes of men and that the Cherubins do couer their faces before it as beeing not able to apprehend the persit view therof wherfore let vs say with holy Moses Hidde things belonge vnto thee ô lord but revealed thinges vnto vs and our children and let vs onlie learne as much of this vnitie Trinitie as it hath pleased God to reveale vnto vs in his word alwaies remembring that saieing of Arnobius De Deo loqui etiam vera periculosissimum est That there are three persons in the Deitie the father the sonne and the holy Ghost as it may be proued by manie pregnant places of scripture so it is evident frō the baptisme of Christ in Iordan where the Sonne was baptised by Iohn the holie Ghost descended in the visible forme of a doue the father gaue witnes from heauen that this was his welbeloued sonne etc. vpon which place St. Augustine giueth the note Qui nescis trinitatē ito ad Iordanem And yet that there is likwise an vnitie of Essence of which without inequalitie the whole Trinitie doth participate may be proued by an vsuall forme of speech in the Hebrew original when speaking of God a nowne of the plural number is ioined with a verb of the singular as in the begining of Genesis 1.5 In principio creavit Elohim 1 Dij caelum et terram-Dij for the persons in the plurall number creauit to note the vnity of the Essence in the singular number This Trinity of persons thus conspiring in the vnitie of Essence is notwithstanding distinguished by attributes and proprieties These attributes or proprieties are twofold 1 Incommunicable and 2 Communicable Incommunicable proprieties are 1. Of the father to be vnbegotten 2. Of the sonne to be begotten the curious search of whose generation is sealed vp with that saying of Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of the holy Ghost to be proceeding How the generation of the sonne and the procession of the holy ghost do differ J cannot tell only J say with St. Augustine that they doe differ sed ego distinguere nescio non valeo non sufficio The cōmunicable proprieties are simple infinite immutable eternal iust merciful only wise omnipotent of which the three persons doe inseparablie communicate Out of these proprieties doe issue Apotelesmata and actions in which the Trinitie doe likewise severally yet inseperablie communicate These outward actions of the Trinity doe belōg vnto one of these three heads viz 1. Creation 2. Redemption 3. Sanctification Creation is 1. Of the world in generall 2. Of man in speciall God created the fabrick of the world of nothing bestowing but six daies for the making and adorning of the same euer since by his watchful eie of prouidence hath and doth carefully gouerne the same Which Plato could teach vs who avoweth it to be one and the selfe same supreame powers office to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We condemne therfore the blasphemy of the Epicures which make our God an idle and carelesse God like vnto Baal in the book of Kings which was asleep and must be awaked as also the opinion of Auerroes vpon how goodly pretence soever builded who hemd the prouidence of god within the circle of the moone saying as it is in Iob The clouds hide him that he cānot see he walketh in the circle of heauē thinking it absurd ad hoc deducere Dei maiestatem vt sciat quot culices

I haue redeemed thee Reioice yee heavens for the Lorde hath done it showt ye lower parts of the earth burst forth into praises ô ye mountaines ô forrest and every tree therin for the Lord hath redeemed Iacob and will be glorified in Israell I beleiue that God J doe not say approued or suggested or furthered but permitted and directed and J may truly say willed and ordeined the fall of Adam that therby he might take occasion to manifest his glory that in two respects 1 In erecting a consistorie and tribunall for his iustice 2 Jn exposing to the view of all men the inexhaustible treasure of his rich mercy or that J may speake in the words of a prophet In opening of a fountaine of mercy to the house of Dauid and to the Inhabitants of Ierusalem and to all the Israel of god for sinne and for vncleannes Concerning the first J confesse that there can no other reasō be assigned of the reiection of the wicked but that of Christ in the Gospell Etiam pater quia sic placuit tibi or to speak to the capacity of the ignorāt but the alone absolute wil of God ordeining and as J may so speak adiudging to distruction the wicked before they were presēted vpon the stage of the world or had done either good or evill For hath the potter power of a lump of clay to make a vessel to dishonour and shall not the almighty Iehouah by his vnlimited transcendent power ordeine vessells of wrath for the euill day and for destruction Seing he is the lord in the parable of Matthew who said Annō licet mihi quod volo facere in meis yet againe J confesse that God condemneth not into hell any man but for sinnes and trespaces for I hold this to be a true position in diuinity that sinne is not the cause of reiection yet may be and indeed is the meritorious and impulsiue cause of damnation wherefore whosoever thou art that settest thy face against heauē openest thy mouth in blasphemies against God lay thy hand vpon thy mouth and look back vnto the fall of Adam and consider what thou broughtest with thee frō thy natiuitie and from thy fathers house Doe not censure God in thy blasphemous thoughts as if vpon lust only and not of deserued iustice he did award sentence of condemnatiō against thee and J could also wish that many men would be more sparing to scann this doctrine chose rather to admire and magnifie then strictly to examine by the Canon of our reason the secret and hiddē will of God saying with St. Paul ô the deepnes both of the wisdome and knowledg of God how vnsearchable are his iudgments and his waies past finding out And with St. Augustine Disputare vis mecum mirare mecum et exclaema ô altitudo Ambo consentiamus in pauore ne in errore pereamus Concerning the second I beleue that all men being infected from Adams sinne not only with imputatiue guilt as Pighius would haue it but by naturall corruption also as S. Paule avoucheth haue iust cause inhering and residing in them at their birth for which they should be reiected of God and left weltering in their filthy blood to the contempt of their person yea to be sent into hell to haue their originall impietie expiated with brimstone but that God for the glorie and riches of his mercy being loath to wreak his fury in the generall perdition of all mankind not of foreseene either woorkes or faith but of his good pleasure and only meere mercy hath called some out of the cursed estate of al mankind on whom to bestow fauout and the kingdome of his loue ordaineing them in his secret c●…unsell to be Citizens with the Angels of the heauenly Ierusalem and heires of heauen coheires with Christ And doth call them at due time some at the third hower and some at the eleventh if not outwardly all by his word yet inwardly all by the hidden vertue and efficatious power of his holy spirit out of the power of darcknes to be of the houshold of God and in the bosome of the Church there to be consecrated by Baptisme nourished at the Lords table instructed by the word gouerned by his spirit and euen then he bestoweth vpon them his Beloued with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giueth remission both of sinnes and punishment and all the benefits and meritts not of his passion only but of his incarnation also and hath giuen vs the hand of faith to reach and apply them vnto our selues yea to owne and possesse them as truly as if ours not by imputation onlie but originally by inhaesion so that before God all the company of the faithfull are accounted as onlie one Numericall body with Christ for the spirit of God by his sanctifying power by little and little doth worke away the old man of our corruption and doth put on vs a new creature making vs reallie partakers of the substaunce of the flesh yea of the whole person of Christ and his proper ornaments and graces as righteousnes and sanctification The which great blessing of our every way vndeserued redemption when I seriously revolue with my selfe I cannot but break forth into praise in the words of Zachary Blessed be the Lord God of Israel because he hath visited and redeemed his people etc. and vse those words of admiration otherwise applied I confesse in the book of Numbers According vnto this time it shall be said of Iacob and Israel what hath God wrought Man hauing receiued these rich fauours of God in his creation and redemption hath nothing charged vpon him for his tribute but only to shew a good faithfulnes to adorne his christian profession and to be carefull to shew forth good workes Wherfore I confesse vnto the glorie of God that every one of Gods children which hath his sinnes washed away in the bloud of the Lamb hath it not left vnto him as Arbitary but hath a necessitie laid vpō him to doe good works and that in these respects following 1. In respect of God it being his will and commandement that they should be done by such our obedience to testifie our thanckfulnes for his great mercies of Creation and Redemption 2 In respect of our selues that we by these fruits of Sanctification may be led backward to a certainty of our Iustification effectual Vocation Electiō so finding our names written in the book of life may be perswaded Certitudine fidei cui nō potest subesse falsū of our future glorificatiō 3. In respect of others 1. Ne quis de nobis conqueri possit Philip. ca●… 2 2. That other men seeing our good workes may be allured to glorifie our father which is in heauen to saie as the Gentiles to the Iewes in the prophesie of Zachary Ambulabimus vobiscum for we haue hard that God is with you This truth beeing alwaies resolued on that our best workes are not perfit