Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	scripture_n	son_n	20,869	5	5.7917	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47125	The arraignment of worldly philosophy, or, The false wisdom its being a great hinderance to the Christian faith, and a great enemy to the true divine wisdom / by George Keith.	Keith, George, 1639?-1716.	1694 (1694)	Wing K143; ESTC R1585	27,083	30

and seeing also according to Scripture the Father the Son and the Holy Ghost are this One only most High and Supream Infinite Being or Godhead It must needs be confessed That this Divine Spirit in the Saints that hath its measures higher and lower is not the Godhead of either the Father the Son or the Holy Spirit but the Mediatory Spirit of the Son as above-mentioned in which the Father the Son and the Holy Spirit dwelleth as in a most glorious Temple or place of Habitation called in Hebrew Schechina i. e. Tabernacle And because the Godhead of Christ and the Holy Ghost dwelleth in the same whose Godhead is the same with the Godhead of the Father most immediately therefore it is that it receiveth and beareth frequently the Name of the Son and also of Holy Ghost and is called the Spirit of the Father and also the Spirit of the Son But it is not to be supposed or thought that this Middle Being is more immediately near to us than the Godhead as with respect to God's Essence or Being for that doth most intimately or immediately penetrate all things and is most immediately present in all things but with respect of Manifestation and Revelation that infinite Being of the Godhead is such that no created understanding or mind of Men or Angels can see or behold his glory therefore He is said to be such in Scripture whom no eye hath seen or can see and dwelling in the Light which none can approach unto for no man hath seen God at any time to wit as He is in Himself but the only begotten Son of God who dwelleth in his bosome hath declared him who is the Image of the invisible God the brightness of his glory and the express Image or Character of his Substance And seeing both the Scriptures Testimony and the Saints experience doth prove that somewhat really divine by way of influence and emanation doth come into the Souls and Hearts of the Saints from above even from the glorified Man Christ Jesus that is glorified in Heaven called in Scripture Grace Life Light Spirit Power Vertue and is compared to Rain Dew Water Wine Oyl Milk Honey and is called Metaphorically by these Names It is certain this Divine Being and Substance that doth so descend from Christ in Heaven into the souls of men here on earth must needs be some Middle Nature betwixt God and us for the Godhead of Christ and of the Holy Ghost which is one and the same Godhead with the Father filleth all places and is in all places and so cannot ascend or descend or move from one place to another therefore that divine vertue and influence of Light Life and Grace that descendeth and floweth down from above out of the fullness that dwelleth in the glorified Man Christ Jesus is not the Godhead but some Middle Being called by some Vehiculum Dei i. e. the Vehicle or Chariot of God that is a real substance and no accident or bare quality seeing according to the best and truest Rules of Philosophy Accidens non migrat de subjecto in subjectum Accidents do not move from one subject to another And if Grace were a spiritual Accident or Quality it could not be taken from one and given to another as the slothful Servant's Talent was taken from him and given to him that had ten Talents VII There is another great error held by many called Professors of Philosophy both among Papists and Protestants viz. That the Souls of pious and holy men have no higher Faculties or Powers but such as are Rational or discursive whereby the Reason or rational Faculty of man's Soul draweth conclusions from certain Premisses the which Premisses are either the conclusions of other Premisses hanging together like the Links of a Chain or some Maxims or first Principles of the Humane Understanding But many such Maxims called first Principles are false and unsound Notions from which must needs proceed false and unsound Conclusions and with such that called Natural Philosophy doth abound But some of the Antient Philosophers as the Platonists and particularly Plotinus did hold That there was in the soul of man a power or faculty above that which is discursive whereby being assisted by the Divine Light it could erect or elevate it self into God and be joyned to him he appearing to the Soul having neither Form nor any Idea or similitude as Porphirius relateth of Plotinus that so it happened frequently to him and once so to Porphirius himself the which high attainment and experience they declared came to be witnessed by the Souls passing through certain degrees of purification illumination and abstraction from all worldly things and fleshly desires and affections yea and by the Souls being raised above all its natural powers and faculties of Imagination or Ratiocination and the actings thereof to contemplate God alone and be joyned to him by this one higher power of the Soul which Plotinus the Platonick Philosopher doth so distinguish from Reason that he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. greater than Reason and before Reason Ennead 6. lib 9. cap. 10. The which divine enjoyment he calleth a silent touch of the Soul whereby it toucheth God cap 9. and whereby the Soul retiring it self from all multiplicity as if a large circle did contract its Rays and Circumference to a small Point or center into unity becometh one and joyneth Center to Center viz. the Soul's Center to God its Center and this he calleth the fleet or flight of the one to the one cap. 11. By which it appeareth how much more dark and ignorant the late Schoolmen and Professors of Philosophy are than these ancient Plaronick Philosophers were who professed such a divine attainment fruition and enjoyment of God not only without all Words and external Objects but even without all internal Form Idea or Image of any worldly thing which so high attainment of divine knowledge must needs be granted by all intelligent men to have proceeded from some real degree of internal divine revelation and inspiration a thing so much generally now opposed and by none more than by them that are reputed great Scholars and Philosophers But whether these above mentioned Platonick Philosophers who did soar more aloft in an High Profession of divine knowledge than all other Sects of them called Philosophers did really experience and enjoy what they did profess I think it not propor in this place much to dispute I shall only at present freely declare my Judgment That I think it is very probable that at times when it was best with them they might have had some divine touch taste and relish of a real divine enjoyment But it was not permanent nor abiding with them for had it been so it would no doubt have brought them further than they arrived and would have cleared and freed their Minds of those gross errors that generally they were clouded and entangled with even the best of them for the best of them

foolishness to the Greeks that sought after wisdom To wit The Worldly Philosophy as well as a stumbling block to the Jews 4. Both Platonists and Stoicks placed all their happiness in an inward principle lodged within themselves which tho some owned to be God yet they greatly erred in not understanding in acknowledging That all divine influences and communications flow from God into men through the Man Christ Jesus our alone Mediator and therefore any Religion they had was mixt with great ignorance and error or not understanding the necessity of the One Mediator in whom God has placed all fullness of the divine influences and communications of Grace and Truth Light and Life out of whom we are to receive our several measures as our Faith is exercised on him and as our dependance is upon him even as the Members depend upon the Head and the Branches on the Root for life and nourishment But they placing all within themselves even of what they did or could enjoy of God were in a great error even as much as who should say The Branch has all within it that makes it fruitful or the members of the body have all within them that makes them live and move so no dependance upon the Head Christ the Mediator betwixt God and men yea this error is so great that whoever holds it as too many do at this day as well as formerly they make themselves as God or equal to him for it is the alone perfection and dignity of God to have all within himself and needing nothing without himself for even the Man Christ had not all from within himself but hath God to be his Head as God hath given him to be our Head as he taught concerning himself My Father is greater than I and as the Father hath Life in himself so he hath given to the Son to have Life in himself that he may quicken whomsoever he will therefore we read that in his prayer to the Father he lifted up his eyes to Heaven Joh. 17. 1. expecting to be heard from thence yea in his comparing his Disciples to the Branches and himself to the Vine and his Father to the Husbandman this great mystery is held forth how as our dependance is on the Man Christ so his dependance is on the Father for as the Vine giveth sap and nourishment to the Branches so the Husbandman giveth earth and soil to the Vine it being a great part of the Husbandmans work to put fat or good earth to the root of the Tree as well as to prune and dress the Branches of it And he did receive of the Father these Divine Gifts that he gave and still giveth to his Church 5. None of all the Philosophers taught remission of sin and justificasion by the blood of Christ and Faith in it or understood that Evangelical mystery how Christ was wounded for our Transgressions and was bruised for our Iniquities and that by his stripes we are healed and how he did bear our sins in his body on the Tree and made peace for us by the blood of his Cross But they placed their whole Acceptance upon their Vertues and good Works tho divers of them professed Platonists and Stoicks as well as Peripateticks and particularly Aristotle in his Ethicks That what Vertues and good Works they did bring forth was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Divine Thing or Principle within them But that this was a great Error in them Paul doth abundantly prove both out of his Epistle to the Romans and Galatians That as the Jews were not justified before God by any Works of the Law so neither were the Gentiles but all were guilty before God For whatsoever the Law saith it saith to them that are under the Law that every mouth may be stopt and the whole world become guilty before God Now this that makes the whole world guilty and stops every mouth is the Law within which is from the divine principle seeing the greatest part of the world have no Law without And therefore he concludes That no man is justified by the works of the Law but by the faith of Christ All are justified who have that Faith which Faith is the gift of God and is wrought in every one that has it by the mighty power of God which Faith is a Living Faith and is always accompanied with good works 6. Tho many of the ancient Philosophers profess'd to believe the Immortality of Souls and future Rewards and Punishments to mens souls yet they had no belief of the Resurrection of the Body as is clear not only no from their own books but also from the Testimony of the Holy Scripture For when Paul preached to them at Athens Jesus and the Resurrection certain Philosophers of the Epicureans and Stoicks mocked him and called him Babler Now as this their Denial of the Resurrection of the Dead did proceed from the two aforementioned Errors held by many both then and at this day viz. that the body of man was no part of him but the soul's prison and grave and that the body has no Life or perception when united to the soul so it did proceed from a 3d gross error as absurd as any of the 2 former viz. That the substance or first matter of earthly bodies differ in kind from heavenly bodies and consequently that no earthly body is convertible into an heavenly body and no animal body is convertible into a spiritual body And from such a great Error the ignorance and unbelier of those floweth that do not believe that Christ's Animal and visible body of flesh and blood is converted and changed to be now in Heaven a spiritual and heavenly body And as they do not believe this change of Christ's body the substance remaining the same so nor do they believe that the bodies of the Saints shall be changed from animal to spiritual and from Terrestrial to Coelestial and Heavenly tho the Scripture-testimony is plain and express for such a change the substance of the body remaining the same For if the substance did not remain the same the change would not be a conversion or transmutation but an exchange or permutation as when one changeth Copper for Gold by selling Copper for Gold this is quite another thing than when Copper is transmuted and converted into Gold 7. The ancient Philosophers did not believe any general Day of Judgment or end of this world but mostly they did conceit That as it was from Eternity in the manner and condition as it is now in rouling and revolving in a continual sphere of generation and corruption even Vegetables and Animals as well as Men so it would continue to Eternity in the like manner and condition as it is now in still running round in a continual sphere of generation and corruption and of Living and Dying and Dying and Living again but as to this they were divided in Opinions some holding That the Souls of Men that were throughly purged from all