Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	receive_v	son_n	spirit_n	15,514	5	5.9712	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01747	A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God.	Gill, Alexander, 1565-1635.	1601 (1601)	STC 11879; ESTC S118376	22,851	81

shall serue in stead of the rest and I will take his Wisedome for my example and proue vnto you that likewise to be Infinite and that not onely in existence but in action also And first that hee is wise God is most worthy to be such as he is but if he were not wise he were not worthy to bee God ergo hee is wise Now marke how these depende one on another In God is Wisedome which by reason of his Infinitie is also infinite and by his Eternitie is also eternal so that there is no time wherein it may be said that this infinite Wisdom is not infinitely exercised for then were it not eternally infinite Therefore his wisedome is infinite not in existence onely but also in action Againe the wisedome of God is such as hath no defect or imbecillitie therein But if it were not Infinite both in action and in existence a man might find defect therein and imagine a more Infinite wisedome then that is but this is impossible So might I conclude of all the other Dignities of God but I haste to the purpose and I thinke that you will not vnwillingly graunt what I haue said but vnderstand the rest All the Dignities of God beeing actuated or brought into working require of necessitie an Infinite Obiect whereon they worke because they thēselues are Infinite but nothing can be Infinite but God alone therfore it followeth that these Dignities are obiected or exercised in God alone And this is that Eternal Sonne begottē before the worlds in whome the Father resteth or as the Prophet speaketh His beloued in whome his soule delighteth which cannot be applyed to any creature without which God is happy in him selfe therefore saith the Apostle that in him dwelleth the Godhead bodily How is that not in his manly body eternally for his humane body tooke beginning of the flesh of the Virgin when the fulnes of time came but yet bodily that is as essentially or substantially as the body of a man is substantiall to the man For euery Dignity of God being infinite in action as was proued must of necessitie produce such as it selfe is As for example the Wisdome of God or his Infinite Vnderstanding must haue an Infinite intelligible or vnderstandable obiect which is produced thereby by an infinite vnderstanding So that ye must know of necessitie and marke three Termes as I will a while call them the Terme from whence the Terme whereto or wherein and the middle Terme betweene them I will for your capacitie which I know not to bee much exercised in these matters make a comparison meet for your vnderstanding When the minde or vnderstanding of a man conceiueth any vnderstandable obiect then is you know first the vnderstanding in the minde it selfe secondly the obiect vnderstood and thirdly the discourse or vnderstanding whereby that obiect is apprehended Now giue me leaue to tell you what differences you must make betweene the vnderstanding of God and the vnderstanding of man in this comparison First the minde of man beeing finite the vnderstanding is not able to view al that which can be vnderstood thereby at one time or with one action of vnderstanding but must conceiue of one thing after another whereas the vnderstanding and wisedome of God is such as at one sight seeth himselfe and euery thing els past present and to come and this not once onely but euen continually because it is eternally infinite Secondly the intendement of man worketh nothing in the thing conceiued to make it either to be if it be a meere conceit or to be other then it is if it be existent but the vnderstanding of God is by reason of his power so actiue as that it causeth that wherein it is exercised both to be and that according to his maner of apprehension or vnderstanding of it which vnderstanding is by his Infinitie so infinite and by his Eternitie so continuall as that of necessitie there must bee a subsistence or a person wherein it must be exercised which must also be Infinite and Eternall And this is that glorious Sonne of God who is thus begotten or produced eternally both before the world was euen as hee is now and shall not cease to be produced after the world shall cease eternally Thus you see two of the termes spoken of from whence wherein now you must know the middle terme betweene them The terme whence is the Wisedome intelligent God the Father The terme wherein is the Wisedome intelligible God the Sonne The middle terme is ipsum intelligere which in my Comparison I called The discomse it selfe which also in this must needs bee Infinite For an Infinite intelligible cannot bee conceiued of an Infinite intelligent but by an Infinite intelligere and this is that Holy Ghost which as you may easily vnderstand must of necessitie proceede from both the Father and the Sonne and be also infinite and eternall and therefore God Now because they are all Infinite and of Infinite essentially there can bee but one therefore are these three in Essence or Being one but in Subsistence or cleare distinction of Persons three Vnderstande my comparison which I made I will yet cleare the matter further for your conceyuing If you take in a myrrour the light of the Sunne and reflect it directly thereon againe in the Sunne it is one in the glasse another and yet the reflection of the beames is also a third but for all this there is but one nature and worde of light which comprehends al three so is it in this Tri-Vnitie of which I speake My leisure serues me not to dilate these things but I hope you are able to vnderstand what I say therefore I will proceed It is said that Powers are knowne by their actions and actions are limitted by their obiects I know the meaning of it and it is not vnfitte in this place But to my reason The Power of God is infinite and by his infinite wisedome hee knoweth it to be infinite but God could not know that his Power were infinite vnlesse he were able thereby to bring forth an infinite action and euery infinite action must of necessitie be exercised in an infinite subiect For whatsoeuer is receiued is receiued according to the capacitie of the receiuer therefore there is an infinite subiect wherein the power of God is exercised that is the Sonne of whom I speake And here againe behold the Tri-Vnitie an infinite power the Father an infinite action the Holy Ghost an infinite subiect the glorious Sonne all three one infinite Being Returne to your comparison As the vnderstanding of man could no way know his owne power but by his actions neither can there be any actions of vnderstanding where there is nothing to be vnderstood no more is it possible to bee in the Deitie Now vnderstand that as I haue reasoned from the Wisedome and Power of God so might I reason from all his other Dignities so that for one reason which I

according to that saying of the Angell The holy Ghost shall come vpon thee and the power of the most High shall euershadow thee therefore also that holy thing which shall be borne of thee shall be called the SONNE of GOD. Shall I tell you what Lectures the Diuines haue made vpon the text of this letter Z●ch 11. 13 did reade herein that goodly price at which the wicked Iewes did value him For ● i. in the Hebrue Arithmeticke is tenne so the three tennes in the triple Crowne of this letter are the thirtie pieces of siluer which the traytour tooke to betray that precious blood which was too deare a raunsome for the whole world And one in another place said They haue sold the Iust for siluer Consider the letter and euerie part thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This inferiour semicircle is the creature the earthly Paradise in the middest of which is the Tree of life And that thus the letter vau● is one part and signifies in that tongue a nayle if you will that nayle that pierced his tender handes and his beauteous feete to which if you adde the iod reuersed you may well perceiue the figure of the whole Crosse that Tree of life which bare that heauenly fruite that spirituall food whereof Adam and his faithfull children which ouercome may cate and liue for euer Reuel 2. 7. Thus you may see how the Word became flesh and dwelt among vs. You may see that riddle of the Angel to Esdras 2. Booke chap. 5. vers 37. expounded The image of that Word from which and whereto the bookes of both the Testaments do found You may see what confidence wee may haue in that promise of Christ who in the dayes of his flesh said Whatsoeuer you shall aske the Father in my name hee will giue is you Ioh. 16. 23 But after his Ascension the myracles that are to bee done in that Name are more stupēdious Mark 16. 17. And againe He that beleeueth in me greater workes then these shal he do for I goe to the Father Beholde the mysterie of it cause it to ascend and describe that circle whose center is euery where whose circumference is no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now are the superior and inferior conduit-pipes soudered together as the Hebrues speake now the higher influences the Spirit and Graces of God are not giuen by measure and the refluences so great as that Whosoeuer beleeueth out of his bellie shall arise fountaine of liuing water springing vp vnto eternall life O glorious Name O sacred Mysterie by which you may wel perceiue that there is greater Vnitie betweene the Deitie and the Humanitie then by any wordes of Contiguitie or Continuitie may bee expressed You may well perceiue how according to that place of the 89. Psalme He the first borne or as Iohn saith Chap. 1. The onely begotten of the Father is made higher then the Kings of the earth Here is our righteousnesse our sanctification and redemption complete here is our adoption and reward our consolation our life and religion our reuerence and our feare yet our ioy and boldnesse all in all The presence of God I may not say what experience hath taught mee by this magnificent and admirable Name neyther am I able to giue due honour thereunto My thoughts are swallowed vp when I consider the other great mysteries which this one letter doth import the mysterie of the triple world the mysterie of mercy and of Iustice of Election and Reprobation of that great Iubile or Sabbath of Sabbaths when that which is aboue shal again descend to restore the creature from corruption and change into that nimietie or excesse of Goodnes wherein it was created But these things are therefore here to bee omitted because the discourse thereof were long and because they are rather consequents then premises to the question To tell you at once to make an end of this argument The whole Nation of the learned Iewes confesse that the Messiha should bee called by this great Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which purpose there are besides these which haue been brought many places of Scripture which in the Hebrue veritie are most direct though by our translations they might seeme somewhat harsh They hold I say that Hee must be both God and Man and in a word there is nothing which wee Christians doe affirme concerning our Lord but the euidence of Scripture doth compell them to confesse it Onely they differ in this from vs whether This Iesus be that Christ that should come into the worlde though this also be a thing not questionable as you may learne of Daniel 9. vers 24. 25. 26. 2. Esd 7. vers 28. 29. Although the common errour and expectation of the Iewes was of a terrestriall Monarchy yet the best learned of them agree that the Kingdome of Christ is not of this world For they remember that place in the Testament of Iacob The Scepter shal not depart from Iuda till Shiloh come By which it followes that whē Messiha shal come there should bee no more shew of an earthly kingdome That of Zach. 9. 9. is as direct Ierusalem behold thy king commeth vnto thee poore They remember also that in the 21. Psalme I am a worme and no man a shame of men and the contempt of the people And that also of Esay 53. Hee hath neyther forme nor beautie when we see him there shall be no forme that we should desire him He is despised reiected of men c. Reade the whole Chapter and the Psalme compare them with the histories of his Passion and behold Him on the Crosse in the horror of his anguish extreme perplexitie Were it to any purpose to make you know what the ancient Philosophers who knew not the Scriptures haue thought of this matter all speaking this one thing which the light that GOD hath giuen to mankind did make them know although they concealed their intendiment by diuers names Yet Hermes called him plainely the Sonne of GOD. Zoroaster the Vnderstanding of his Father Pythagoras Wisedome as Paul and Salomon euery where and particularly Prouerb 8. and in the booke of that title Parmenides named him The Sphere of Vnderstanding Orpheus termed him Pallas to the same effect as the other if you know the fable and yet hee speakes more plainely to the Trinitie in his Hymnes of the Night of the Heauen and of the Ayre Platoes separate Ideas meane nothing else and in fumme as many of the Philosophers as were worth any thing were not ignorant of this thing But I feare these authorities are with you of little worth yet haue I brought them that you may see how wee are furnished with all kinde of proofes and how you doe contemne all maner of testimony If this which I haue said perswade you to looke better to the foundation of your faith it is sufficient if it perswade you nothing then haue I done contrary to the Commandement which forbiddeth