Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	call_v	prophet_n	2,783	5	6.3476	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64989	The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entituled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.	Vincent, Thomas, 1634-1678.	1668 (1668)	Wing V438; ESTC R25705	51,791	83

or shew himself There was no need to save my Brethren for I do not remember one word either of Scripture or right reason that was opposed to what they asserted and proved so that it was neither to save my Brethren nor to shew my self that I then appeared but to stop a blasphemer's mouth and to make manifest his wickedness that he might proceed no further 2 Tim. 3. 8 9. Silences our further controverting the Principle Your further reproaching and reviling it you mean for if you would have disputed it without your wicked comparisons and reflections I would not have interposed By a Sylogistical but false and impertinent Reflection upon G. W. his person it runs thus He that scornfully and reproachfully compares the Doctrine of the Trinity of Father Son and Spirit to three finite men as Paul Peter and John is a Blasphemer But you G. W. have so done Ergo That this is a false and impertinent reflection on G. W. his person you assert but prove not I shall therefore prove the contrary And first that the minor is not false nor impertinent appears by his words and your confession for you acknowledge that in scorn to the Doctrine of the Trinity he compar'd it to three finite men viz. Paul Peter and Iohn which you call a most apt comparison to detect the ridicule of our Doctrine Secondly that the major is not false nor impertinent as is manifest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt or blast the fame of another is all one as to blaspheme him and hence the perverse disputings and railings of men of corrupt mindes that consent not to wholesom words and the Doctrine that is according to Godliness are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemies 1 Tim. 6. 4. And what can be more derogatory to the glory of the infinite God than to fasten the imperfections and limitations of finite creatures upon him and to assert three separate essences as the necessary consequent of three distinct persons this was the old Arian Plot whereby he and his followers endeavored to prejudice the mindes of well meaning but simple men against the Deity of Christ and the Holy Ghost and this is to blaspheme God and the Scriptures A strange way of argumentation to beg what cannot be granted and to take for granted what still remains a question viz. that there are three distinct and separate persons in one essence What you mean by separate I know not if you mean so separate as to destroy the unity and simplicity of the Divine Essence I own no such separation if you take it to be all one with distinct then I say it was no begging of the question for it had been sufficiently proved that there are in the Divine Essence three distinct persons the Father the Son and the Holy Ghost Let them first prove their Trinity and then charge their Blasphemy It is not for want of proof that this Doctrine is rejected and blasphemed and still called our Trinity in a way of reproach assure your self the day is coming when you will wish you had made it yours also but you have a way to scorn all that is offered in defence of it as mens lo here Interpretations and lo there and to brand all the determinations of Councels Fathers c. concerning it as the issues of Faction Prejudice and Cruelty and there is little hope that any Arguments though never so strong will convince men of such proud insolent humors this Doctrine is more than hinted in the first line of the Bible Gen. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb of the singular number signifies the Unity of the Divine Effence and the Noun of the plural number denotes the Trinity of persons God that created Heaven and Earth is God the Father Son and Holy Ghost Read also Iob 35. 13. God thy Makers Heb. Consult Mr. Caryl on the place Eccles. 12. 1. Remember thy Creators c. Isa. 54. 5. My Makers is thy husband Heb. in all which Texts the Trinity of persons is denoted by words of the plural number See also Isa. 42. 1. where you have the Father choosing and upholding the Son and the Spirit put on him as Mediator three persons spoken of Mat. 3. 16 17. and 28. 19. Ioh. 14. 16. there is Christ praying the Father and he giving another Comforter the Spirit of Truth what can be more plain than a Trinity of persons in this Text So Ioh. 15. 26. the Spirit sent by Christ from the Father and Act. 2. 32 33. 2 Cor. 13. 14. 1 Ioh. 5. 7. for brevity sake I onely name the Texts I might also adde that the names properties or attributes works and worship of God are frequently in the Scripture given to each of these three Persons so that they are one and the same perfect and infinite Essence each of them God and one God by nature but three persons And now having proved the Trinity W. Pen must either deny Moses and the Prophets Christ and his Apostles and God himself speaking from Heaven or else confess the Blasphemy But I must not forget this persons self-confutation who to be plainer called them three Hee 's But what self-confutation it is to call three persons three Hee 's you neither do nor can tell that each of them is frequently spoken of in the Scripture as a distinct he is so plain you cannot deny it and expressed by the Pronouns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 1. 2 3. and chap. 16. ver 8. 13 14. 27. and I called them three Hee 's to try if you would own the Deity of Christ and the Holy Ghost under any Title and you by refusing to call them three Divine Hee 's have made it manifest that your Quarrel is not with the word Person as some then apprehended but with the Doctrine or Fundamental Truth expressed by the three persons viz. the modal distinction and essential union or one-ness of the Father Son and Holy Ghost which is no less than to deny and reject God for though you pretend to own God the Father yet in rejecting the Son you reject the Father for saith Christ he that despiseth me despiseth him that sent me Luke 10. 16 and the beloved Disciple telleth us that whosoever denieth the Son the same hath not the Father 1 Ioh. 2. 23. If he can finde a he without a substance or prove that a subsistence is any thing else than the form of a he he will do well to justifie himself from the imputation of ignorance That my calling the three persons three Hee 's implies a He without a substance is the first thing that you would here insinuate but this is your gross ignorance of this great mystery For each of these Hee s is by nature God and hath the entire undivided nature substance or essence of God and all that you can say to the contrary is but like childrens shooting Paper-pellets against a Rock your latter phrase discovers your ignorance of Philosophy

no direct reply to this Sylogism but findeth fault with the terms and W. P. telleth us that God did not use to wrap his Truths in Heathenish Metaphysicks but in plain language but let the Reader judge whether there be the heathenish Metaphysicks he speaketh of in this Sylogism wherein there is not a word but what is to be found in the Scripture not but that some words may be made use of in explaining Scripture Truths which are not in the Scripture themselves so they expresse the thing which the Scripture doth signify in other Phrases more proper to the languages the Scripture were wrot in and I could make it evident out of the Books of the Quakers themselves that they use many words which are not in the Scripture No answer could be obtained to my argument in the Meeting but W. P. taking the argument into further consideration attempteth at length in his Pamphlet to make a reply and first taxeth me to be as little a Scholar in regard of the manner of my Sylogism as a Christian in regard of the matter of it My Sylogism was urged to prove the three glorious persons in the Godhead the denial of which doth necessarily infer the denial of Christ to be God equal with the Father and let any judge who approveth himself most a Christian either W. P. in denying this or I in asserting and proving it As to the manner of my Sylogism some Quakers it may be who know not what a Sylogism is may believe that it bespeaks me to be little a Scholar but no Scholar will judge so from that Sylogism which they know to be according to rule and to carry a firm proof in it drawn from the Induction of particulars but W. P. discovereth himself to be that which he taxeth me for namely little a Scholar and though he hath been at the University yet that either he never read Logick or never understood Logick or hath forgot Logick or that purposely he hath laid aside Logick that herein he might be like to the Quakers in answering nothing to the purpose for besides his finding fault with my Sylogism his reply to it doth most of all detect his want of Learning and grosse absurdity for which he would have been hissed out of the Schools had he done it in the University for though he telleth us he will give his reason why he will deny my Minor yet most ridiculously and ignorantly he argueth against my conclusion The Minor as he repeateth it is But they are not three manifestations three operations three substances or three some things else besides subsistences The conclusion Therefore three subsistences If he had indeed denied the Minor he must have asserted that they were either three substances or operations or manifestations or something else but he mistaketh the conclusion for the Minor and argueth that they are not three subsistences No one substance can have three distinct subsistences c. W. P. argueth against the Trinity of persons in the unity of Essence behold the Christian he argueth against the conclusion of a Sylogism calling it the Minor behold the Scholar yet because his argument is against our Doctrine therefore I shall give answer thereunto and his other cavils together in the sixth chap. After this he reflected upon Mr. Madox in the 11. page whose answer you have in the following Chapter CHAP. III. An Answer to the 11. page of W. P's pernicious Pamphlet by W. M. ANd because G. W. willing to bring this strange Doctrine This Doctrine is strange to none but such as are strangers to God and ignorant of the Scriptures whose eyes the God of this world hath blinded lest the light of the glorious Gospel of Christ who is the Image of God should shine into them 2 Cor. 4. 3 4. but as Ephraim when joyned to idols counted the great things of Gods Law a strange thing Hos. 8. 12. so these men having prostituted themselves to an Idol of their own brains The Light within which is their Christ and Savior count the Doctrine of the true God a strange Doctrine To the capacity of the people You mean to the scorn and contempt of the people for his design was not to explain but to expose the Doctrine and it is absurd to imagine that he could facilitate that to the understanding of others which he himself neither derstands nor believes Compar'd their three Persons to three Apostles By their three persons you mean the three increated Persons of the ever blessed Trinity the Father the Word and the Holy Ghost Of the insolency and wickedness of this Comparison you shall hear by and by onely here let me tell you that we have endeavoured to make them ours by a fiducial application of them to our selves and it is no dishonor to us though it be a blasphemous reflection on them that they are in reproach called our three persons because we appear in vindication of them saying he did not understand how Paul Peter and Iohn could be three persons and one Apostle Neither did we assert it either directly or by consequence For though we call the father Son and Holy Ghost three Persons or He 's according as they are held forth in the Scriptures yet we say there is a vast and infinite difference between three created and the three increated persons for three created persons are so many distinct and separate Essences as they are persons but all the increated persons have the same simple and unseparated essence of God Ioh. 10. 30. I and my Father are one 1 Joh. 5. 7. These three are one not one in person for so the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another from Christ Ioh. 5. 32. There is Another c. and the Holy Ghost is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14. 16. Another Comforter i. e. Another as to subsistence or manner of being but one in nature and essence so that though Paul Peter and Iohn being of a finite nature cannot be three persons and one Apostle yet I am sure from the Scripture that the Father Son and Holy Ghost being of an infinite nature are three persons and yet but one God and till you can prove that finite and infinite or God and the Creature are all one it will be in vain to make such a comparison for the shaking of this Foundation-truth A most apt comparison to detect the ridicult of their doctrine Or rather to discover the monstrous blindness hardness and unbelief of his own and your hearts who dare so boldly spit in the face of God like men that have cast off all fear and reverence of God as well as of men One Maddocks whose zeal out-stript his knowledge busling hard as one that had some necessary matter for the decision of Controversie These extravagant expressions designed to cast disgrace on my person I purposely overlook because I contend not for mine own honor but for the honor of God In stead thereof perhaps to save his brethren

High-Priest to offer up Sacrifice and make reconciliation for the sins of Men Heb. 2. 17. It was necessary he should be God because none but God so neerly united could strengthen the manhood to bear up under such a pressure of wrath and break thorow such sufferings as had taken hold on Christ for mans sins and if he had not been God as well as man the sufferings and satisfaction would have been but finite and so no proportionable satisfaction but through the infinite dignity of his person the satisfaction is of infinite value That Christ hath actually made satisfaction unto Gods Justice for the sins of men is the great Doctrine which I shall prove from the Scripture 1. We read in the Old Testament of the many Sacrifices which were offered up unto God for the appeasing of his wrath and the procuring remission for mens sins all which of themselves could not in the least attain that end for the Apostle telleth us plainly Heb. 10. 4. that it was not possible that the blood of Bulls and Goats should take away sin but these Sacrifices did typically refer unto the Sacrifice which Christ should offer of himself unto God whereby satisfaction should be made unto God and remission obtained for men 2. In the New Testament the Scriptures are plain which prove the satisfaction which Christ made to Gods Justice for mans sin by his death on the Cross. Math. 20. 28. The Son of Man came to give his life a ransom for many and 1. Tim. 2. 6. He gave himself a ransom the price which Christ did pay for the ransom of men doth evidently prove that it was for satisfaction From what did Christ ransom many if it were not from the vengeance of God which their sins did expose them unto and how could his giving his life ransom them if he did not hereby give satisfaction unto the demands of Gods Justice Rom. 5. 6. In due time Christ died for the ungodly and how did Christ die for the ungodly was it onely for their good and so give them an example was it not in their stead and that by his death in their room he might satisfy offended justice we are said to be reconciled to God by the death of his Son v. 10. And could this be if he died only for an example Can we say that we are reconciled to God by the death of any Saints whose death is exemplary Was not Christ an innocent person And would the Father have deliver'd him up unto death had it not been in the room of others He died for sin indeed not his own he being perfectly free from sin but for our sins 1 Pet. 2. 24. Who his own self bare our sins in his own body on the Tree And how did he bare our sins but by bearing the punishment due for them He was wounded for our transgressions c. Isa. 53. 5. And wherefore did he bear the punishment of our sins but that he might give satisfaction unto God's justice Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood c. so 1 Iob. 1. 2. Christ was set forth to be a propitiation or propitiatory sacrifice which doth plainly imply that God was angry with sinners and that Christ by the propitiatory sacrifice of himself did appease God's anger by giving satisfaction here by unto his Justice And therefore also Christ is called an offering and sacrifice Eph. 5. 2. As Christ hath loved us and given himself for us an offering unto God for a sweet smelling savour and Heb. 9. 22. He appeared to put away sin by the sacrifice of himself c. How could Christ put away sin by this sacrifice if this sacrifice were not for satisfaction Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us How could Christ redeem us from the curse of the Law and deliver us from the wrath to come part of the curse due to us for sin if he had not by being made a curse for us and thereby undergoing the punishment our sins deserved made satisfaction unto Gods justice 4. It is only through this satisfaction which Christ hath made that remission of sins and reconciliation unto God is attained or attainable by any of the Children of men The three former propositions are the reason of this last which doth necessarily result from them and in this the Scripture also is clear Eph. 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace So Col. 1. 14. and Verse 20. Having made peace by the blood of his Cross by him to reconcile all things to himself Rom. 5. 10. If when we were enemies we were reconciled unto God by the death of his Son My small Tract will not permit inlargements in urging all the Scripture-arguments which may be brought to prove this great Doctrine of Christs satisfaction nor to vindicate the Scriptures that prove it from all Socinian exceptions If any would read more largely this subject handled in answer to the Socinians Dr. Owen his Mystery of the Gospel vindicated and Socinianisme examined I would commend to them as a Book of great worth and use in this day when Socinians begin so much to put forth the head as also for a lesser and later piece I would commend to them Mr. Ferguson's Iustification only upon a satisfaction The Texts I have quoted and urged may satisfie the sober and considering Christian who I believe doth wonder at W. P's confidence in asserting that there is nothing in the Scripture that doth look towards a satisfaction CHAP. VIII An Answer to W. Ps cavils against the Doctrine of Christs Satisfaction THe Apostle Peter telleth us 2 Pet. 3. 16. Of some unlearned unstable persons who wrest the Scriptures to their own destruction W. P. hath plainly discovered himself to be such a one whom the Apostle doth speak of as will appear in the review of the Scriptures he alledgeth against Christs satisfaction wherein I shall shew how they are wrested by him Exod. 34. 6 7. The Lord passed by c. proclaimed The Lord the Lord God gracious and merciful keeping mercy for thousands forgiving iniquity transgression and sin If W. P. had read and considered and believed the following words in the same 7. verse And will by no means clear the guilty the beames of Gods justice and holiness might have shined with such a lustre in his face as that he should not have dared to offer such an affront and indignity thereunto and incur the guilt which God there threatneth he will not clear men of without the supposition of a satisfaction to his offended justice to set up his mercy and love as inconsistent herewith and what blasphemy as well as absurdity is this to say that God could not be gracious should he exact the utmost farthing when he is so much the more gracious unto men in exacting nothing

the works of your Father you do and will do you are his more close and subtle agents that in a seeming more refined way do all you can to enlarge the bounds of his Kingdom and like Satan when the Sons and Daughters of God assemble themselves to worship their Father some of you will appear amongst them to disturb them I wonder how you can have the face to pretend Religion when it is so apparent that you are more than ordinarily acted by the Devil to oppose it 4. You are Serpents and a generation of Vipers full of deadly poyson poyson in the head the poyson of damnable errours from whence poyson doth drop forth at your lipps and into your pens you are Serpents putting forth your stings where ever you come hissing at all those who are not of your brood If our Saviour were on Earth to preach to you as he did to the Pharisees he would with as great reason thus stile you as he did them Que II. Do you know where you are 1. You are in the Devils School he is training you up in some of the deepest mysteries of his Kingdom some amongst you are but raw Scholars and in the lower form but you that I speak to are arrived to some proficiency and are well instructed in some of the chief principles of the Devils Catechism so that you are able also to instruct others in the Devilish Doctrines you have learnt of him Your master is a lyer from the beginning and the Father of lyes and you have learnt and believed some of his lyes as if they were certain truths 2. You are in the Devils arms he huggeth you so fast that it is more difficult to pluck you from thence than the most wicked and profane 3. You are in the Devils chains whereby he is leading you captive at his will they are chains of darkness and errour which he hath upon you whereby he is dragging you towards the regions of eternal darkness Que III. Do you know what you are doing 1. You are dishonouring God in dishonouring the Son you dishonour the Father in reproaching Gods Embassadours you reproach the King that sent them you are spots and blemishes to Religion and render it ridiculous to the prophane world 2. You are murdering your own Souls embruing your hands in your own blood you are poysoning wounding killing your selves and you are some of the greatest soul-murderers of others of any that live upon the Earth Que. IV. Do you know whether you are going You are going the certain way to Hell your way is not in the common rodewith others but it is a by-way and dark path in which you often stumble and fall and at length it will meet with the great rode of the world at the Gate of Hell in which you will as certainly enter at last if you go on in this path as Cain and Iudas that are there already And here I might sound a peal of Judgement in your ears and forewarn you of the wrath to come to escape which one day you would give ten thousand worlds for an interest in Christs Satisfaction and imputed Righteousness when it will be too late but for the present most of you are Judgement-proof and Sermon-proof and so prejudiced against us Ministers who are employed as Watch-men by the Lord to forewarn the people of their danger that our reproofsand warnings are rejected and railing language is the return of our admonitions Yet in the name of the Eternal and Living God Father Son and Holy Ghost whose I am and whom I serve in the work of the Ministry I call upon you that are eluded by the Quakers and have not as yet sucked in all their poysonous principles which they have cunningly concealed from you but now have made manifest to the world that without any further delay you would come out from amongst them and seperate your selves that you would save your selves from this untoward generation that you would deliver your selves as a bird out of the snare of the fowler and as a Roe out of the hand of the hunter praying to the Lord to grant you repentance for going amongst them unto the acknowledgement of his truths which they deny and that you may be recovered out of the snare of the Devil who hath hitherto led you captive considering that if you go in this way your steps will certainly take hold on Hell O then hasten hasten poor captiv'd deluded Souls hasten for the Lords sake for your poor souls sake hasten from these Soul-murderers unto the Lord Jesus the Soul-Savior and into the ways of life and salvation which he hath prescribed in his word Lastly I shall in a word bend my speech unto all as yet undeluded Christians by way of exhortation to stedfastness in the truths and way of the Lord and as they desire their salvation to beware of the Quakers damnable Doctrines There are two ways whereby God doth try his people the one is by persecution and other is by heresie and the Apostle telleth us 1 Co. 11. 19. that it is necessary heresies should arise that they which are approved might be made manifest this later way doth sometimes discover more unsound Professours than the former the approved and elect of God I am sure will stand and if any go out from us it is a sign they were not of us for if they had been of us no doubt they would still have continued with us 1 Ioh. 2. 19. And here I shall again repeat what I did before assert that it were better for you to drink a cup of poyson than to suck in the Quakers damnable opinions Take heed of this infection which is worse than poyson and plague more dangerous and destructive For this end labour to get on the girdle of truth let the truths of the word be fastned about the loyns of your minds that is get the principles of Religion fixed in you which that they may mingle them with faith and love and live under the powerful influence of them And that you may be the further off from danger avoid the Company and Meetings of the Quakers lest coming thither out of novelty being out of Gods way you be left by God and as too many have been you be caught by the Devil in the snares which there he layeth and come not neer the Tents of these enemies of Jesus Christ lest you be swallowed up in the same ruine which is coming upon them If you would save your selves from their plagues you must keep your selves out of their ways I shall shut up all with the exhortation of the Apostle Peter having told believers of the unlearned and unstable who did wrest the Scriptures to their own destruction as do the Quakers he exhorteth them 2 Epist. 3. cap. 17. 18. v. Yee therefore beloved seeing ye know these things before beware lest ye also being lead away with the errour of the wicked fall from your own stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Iesus Christ Now to God the Father to God the Son and God the Holy Ghost be glory and honour both now and for ever Amen FINIS ERRATA THe speeding of the sheets off the Presses hath caused too many both literal Errata's and in the sence too the chiefest found out in a hasty reveiw you have as follow and are desired to mend Page 9 line 21 read destruction p. 11. l. 25 read own p. 15 l. 11. read understands p. 16 l. 30 r. redicule l. 32 r. heart p. 17 l. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 18 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12 Iob 35. 10. l. 2 my l. 14 for my r. thy l. 18 r. for 18 28 p. 20 l. 3 for the r. three l. 10 after substances adde therefore the Father Son and Holy Ghost are three distinct substances or three distinct nothings p. 23 l. 27 blot out W. P. required his presence else where p. 27 l. 18. blot out Father Son and Holy Ghost p. 28 l. 17 r. blasphemer p. 34 l. 28 r. Three p. 35 l. 33 r. their p. 40 l. 6 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23 r. true where ever you find subsistance read subsistence p. 42. r. foolish l. last r. reasonings p. 45 l. 15 r. there p. 48 l. 18 r. W. P's p. 51 l. last r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 52 l. 1 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17 r. Praxean l. 28 for thee r. the p. 53 l. 8 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34 r. arguments p. 54 l. 27 r. much concern my self l. 29 r. but chiefly p. 55 l. 2 r. peccatum l. 7 r. when ye have c. p. 56 l. last r. to give p. 59 l. 31 r. out of