{"passage":["Hebrews 11:1"],"results":[{"document":"orthodox1679","id":"19.1","url":"/api/v1/documents/orthodox1679/paragraphs/19.1","segments":[{"text":"yet it was the same Gospel, the same Christ, the same Faith (for kind), and the very same Covenant, that they were justified and saved by, before Christ took Flesh of the Virgin, that we have now, and is to continue to the end of the World.","proofs":["11"]}]},{"document":"heidelberg","id":"21","url":"/api/v1/documents/heidelberg/questions/21","segments":[{"text":"which the Holy Ghost","proofs":["Hebrews 11:1"]}]},{"document":"explicatory1675","id":"86","url":"/api/v1/documents/explicatory1675/entries/86","segments":[{"text":"It is our hearty accepting, receiving and resting upon Christ alone for Salvation, as he is offered to us in the Gospel.","proofs":["Hebrews 11:1, 24–26"]}]},{"document":"dickson1684","id":"2","url":"/api/v1/documents/dickson1684/entries/2","segments":[{"text":"it is the Father that sends, it is the Son that gives John the Commission, and it is the holy Ghost in the close, that is mentioned as a joynt speaker. (2) Because, in that Epistle written to Thyatira, there are three distinctly named, first, the Father and the Son, in these words, these things saith the Son of God. Next, there is named in the last verse of that second chapter, the Spirit, he that hath an ear, let him hear what the Spirit saith unto the Churches. (3) Because, in the beginning of that Epistle to the Church of Sardis, they are all three put together, these things saith He, (to wit, the Son) that hath the seven Spirits of GOD. Here, GOD, that is the Father, is distinctly considered, as another Person. The seven spirits, are the holy Ghost. (4) Because, these three Persons are most fully and clearly distinguished in the fifth chapter. First, the Father sitting on the Throne. Secondly, the Lamb, or the Son of GOD: And thirdly, the seven Spirits, or the holy Ghost, so called from the pouring out of his Gifts upon the Churches, in that aboundant manner, as if he were seven Spirits, or a sevenfold Spirit. It is evident also, that the Father, Son, and Spirit are really distinct from one another, and are three Persons. They are indeed in respect of their Essence, which is indivisibly communicable to them, One and the same GOD; but considered Personally, they differ really, for the Father is not the Son, neither is he, that sits upon the Throne, the Lamb. Neither the Father, nor the Spirit were incarnate, but the Son, who died, and was buried, which can be said of none, but of a Person. It cannot be said that the Father died, or that the Spirit died. Next, is not the holy Ghost the spirit of GOD, as the Son is the Son of GOD? And if that, suppose, a real distinct personality, this must do it also. Now if the Father be God, and the Son be God, and the Spirit God also, who have one, and the same divine nature, and essence indivisibly communicated to them; and so, if there be but one God, and yet these three really distinct, then they must be distinct persons, in respect of their Personal properties, seing they are Persons, and distinct. The Son, (as was said) is called the express Image of the Fathers Person, which evidently shews, that the Father, considered as distinct from the Son, is a Person, and subsists. If then, thus it be, must not the Son, as distinct from the Father, and so lively and expresly representing his person, be a person also, having this from the Father? The same must be true likewise, of the holy Ghost, who is GOD equal with both, yet different from both; for he who proceedeth from the Father, and from the Son, must differ from the Father, and from the Son; as he who is begotten, must be distinct from him that begat him. Some Quakers either ignorantly, or perversely, will have the word 〈 in non-Latin alphabet 〉, translated substance, (as it is)","proofs":["Hebrews 11:1"]}]},{"document":"dickson1684","id":"14","url":"/api/v1/documents/dickson1684/entries/14","segments":[{"text":"(2) Because, Faith is the substance of things hoped for, the evidence of things not seen. Or Faith, is a firm ground, or a firm confidence; that is, which causeth to subsist, or stand firm, the things which are promised by God in Christ, and which therefore are expected by hope, which is not done only by an assent, to Gods promises in our understanding, but also by a trusting to the same in our will. I say faith, is a firm ground of the things, which are hoped, and an argument of things not seen. Or a conviction, in Greeke Elegchos: for Faith respecting GODS Revelation and Promise, convinceth and assureth the heart of man, more strongly of the truth of a thing, than any other argument brought from natural Reason, can do;","proofs":["Hebrews 11:1"]}]},{"document":"dickson1684","id":"25","url":"/api/v1/documents/dickson1684/entries/25","segments":[{"text":"(1) Because, we profess to believe, according to the Creed, that there is a Church Universal, namely such a one, as we have now described: but what we believe must be invisible;","proofs":["Hebrews 11:1"]}]},{"document":"dickson1684","id":"29","url":"/api/v1/documents/dickson1684/entries/29","segments":[{"text":"(5) Because, length of time doth not hinder, but that Faith may make things past, and things to come spiritually present: and therefore distance of place doth not hinder, but that things most distant, as to place, may be made spiritually and truely present;","proofs":["Hebrews 11:1"]}]}]}