Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	ghost_n	son_n	trinity_n	2,658	5	10.0265	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93131	The Quakers wilde questions objected against the ministers of the Gospel, and many sacred acts and offices of religion. With brief answers thereunto. Together with a discourse [brace] 1. Of the Holy Spirit of God, his impressions and workings on the souls of men. 2. Of divine revelation, mediate and immediate. 3. Of error, heresie, and schism: the nature, kindes, causes, reasons, and dangers thereof: with directions for avoiding the same. All very seasonable for these times. / By R. Sherlock, B D. at Borwick-Hal in Lancashire.	Sherlock, R. (Richard), 1612-1689.	1655 (1655)	Wing S3255; Thomason E858_1; ESTC R203556	215,435	300

in relation to us 1. His Person in the term Spirit 2. His Office in the Attribute Holy Sanctus dicitur quia sanctificat Spiritus quia spiratus He is called the Holy Ghost from his Office which is to sanctifie or make holy and the Spirit from his Person which is spired or proceeding First the Holy not holy only in respect of his Person as is also the Father and the Son which is implyed in that celestial Trisagion perpetually sung by the Quire of Heaven to the glory of this ever blessed Trinity Esai 6.3 Holy holy holy Lord God of hosts c. Holy three times to denote the holiness of all the three Persons of the God-head Holy Father Holy Son Holy Ghost But the Holy particularly and peculiarly in respect of his Office which is to sanctifie and hallow most especially the hearts of men as to God the Father is appropriate the Work of Creation who is therefore called the Almighty the Omnipotence or Almightiness of God being most apparent in the Creation of all things And as to God the Son is appropriate the work of Redemption who is therefore called the word of God Joh. 1.1 and the wisdome of the Father 1 Cor. 1.24 Gods manifold Wisdome being made apparent in the Redemption of mankinde for it is a mysterie which the very Angels themselves desire to look into 1 Pet. 1.12 Even so the work of Sanctification is appropriated to the Holy Ghost who is therefore called the Holy One Gods holinesse being most apparent in purifying and sanctifying the unhallowed souls of men Isai 10.17 And the light of Israel shall be for a fire and his Holy One for a flame Bonav Spiritus Sanctus est lumen illuminans sanctus sanctificans flammáque inflammans The holy Ghost is that Divine light which illuminates our darkened understandings that Holy One who sanctifies our souls and polluted hearts that sacred and celestial fire which inflames our cold earthly affections even as of old he enlightned sanctified and enflamed the minds of the Apostles of Christ which was signified by his Descension not only with a rushing winde which purifies and cleanses but also in Tongues of fire which warms and enlightens Act. 2.23 The Spirit not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a spiritual Nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit expressing his Personal Essence received from the Father and from the Son by spiration and procession Even as the second Person of the Trinity receives his personal Essence from the Father only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Generation and is therefore called the Son of God The Son is of the Father alone not made nor created but begotten So the Holy Ghost receives his Personal Essence from the Father and from the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by procession or spiration and is therefore termed the Spirit of God The Holy Ghost is from the Father and from the Son not made nor created nor begotten but proceeding proceeding from the Father Joh. 15.26 Gal. 2.6 Rom. 8.14 and therefore often termed the Spirit of the Father proceeding from the Son and therefore often termed the Spirit of the Son proceeding both from the Father and the Son and therefore termed the Spirit of God And yet further in either of these terms the Holy and the Spirit both the Personal Essence and also the Office of the Holy Ghost is implyed For 1. he is therefore called the Holy not only in respect of his Office as before Lib. 2. cap. 3. but also in respect of his Personal Essence for therefore saith Isidore in his Originals is he called the Holy because he is the Coessential and Consubstantial holiness of the Father and the Son 2. He is therefore termed the Spirit not only in respect of his personal Essence as before but also in respect of his Office which is to inspire and infuse his divine and celestial blessings into the souls of men And from the name also of this divine Person the Spirit we are to take notice and firmly believe That the Holy Ghost is of the same essence and consubstantial with the Father and the Son and in all respects coaequal and coaeternal so that as the Father is God and the Son is God so the Holy Ghost is God and as the Father is Almighty and the Son Almighty so is the Holy Ghost Almighty and so of all the other Attributes of the God-head whereupon all acts of divine worship also are aequally due to the Holy Ghost as to the Father and the Son Who together with the Father and the Son is worshipped and glorified The difference betwixt this Holy Spirit and the other sacred Persons of the God-head consists in 3 particulars 1. That he is the third or last person of the God-head the third not in dignity but in order only not in diversity of essence or inaequality of majesty but in order of subsisting which against Arrians Socinians c. is firmly to be believed according to that Decree of the third Toletan Councel Quicunque Spiritum sanctum non credit aut non crediderit à Patre Filio procedere eumque non dixerit Patri Filio coaeternum esse coessentialem anathema sit that is whosoever doth not beleeve the Holy Ghost viz. to be a real true subsisting person and doth not believe him also to proceed from the Father and the Son and to be with the Father and the Son coaeternal and consubstantial Let him be accursed 2. The second Difference is the way of this holy Persons subsisting viz. By spiration from the Father and the Son Touching the manner whereof we must say as the Prophet Isaiah doth of the Sons generation from the Father Isai 53.8 Who shall declare his generation 'T is not only ineffable not to be declared but unconceivable also The heart of man conceives it not neither can the tongue of men or Angels express it Aug. Inter illam generationem hanc processionem distinguere nescio non valeo non sufficio quia illa ista est ineffabilis that is to distinguish betwixt the Generation of God the Son and the Procession of God the Holy Ghost is impossible because both the one and other be for the manner thereof unspeakable 3. But thirdly Hoc autem interest saith Isidore Isid ibid. inter nascentem filium c. betwixt the Son of Gods generation and the Spirit of Gods procession there is this difference indeed That the Son is from the Father alone but the Holy Ghost is both from the Father and the Son procedens non genitus c. proceeding not begotten to distinguish him from the Son proceeding not unbegotten to distinguish him from the Father the which we are to observe lest contrary to the true Catholick Faith we should admit either of two Sons or two Fathers in the ever blessed Trinity or any way confound the several Persons therein as if they were not distinct each from other really

Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so neither must you do any thing without your Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assemble together and have but one prayer common to you all A fifth branch of Schism followes upon these two last Festa ecclesiae rectè colum qui se filios ecclesiae esse cognoscunt Aug. de Tem. ser 253. which is to reject and profane those publique times of Gods service whether festival or fasting observed by the Church of Christ in all ages concerning which I shall only remember the words of S. Aug. They do rightly observe the festivals of the Church who acknowledge themselves to be faithful and loyal sons of the Church and not Schismatiques CHAP. IV. That Heresie and Schism are the mutual causes each of other AS Heresie and Schism like abortive twins are in many particulars coincident and cleave together like Jacob and Esau the one holding fast by the heel of the other so they are mutually the productive causes and cursed parents each of other For 1. Heretical errors in points of faith do easily produce a Schism and cause a separation amongst Christians in the use of the same Sacraments and of the same publique worship at the same time and place For difference in opinions breeds difference in affections and different affections produce divers societies and congregations and these according to their opposite opinions frame opposite forms and waies of divine worship So the Arrian Heresie brought forth a different doxologie in the Church the Orthodox Christians saying Glory be to the Father to the Son and to the holy Ghost And the Arrians Glory be to the Father by the Son in the Spirit 'T is the property of Heretiques as to depart from the faith so from the Congregation also Ex nobis prodierum sc ab unitate catholica recedentes Gloss interlin These are they that separate themselves Jude 19. So S. John also sets forth the waies of Heretiques They went out from us but they were not of us for if they had been of us they would no doubt have continued with us c. 1 Joh. 2.19 2. That Schism is the cause of Heresie is also manifest from the example of the Israelites who first were but Schismatiques in breaking communion with the Church of God at Hierusalem but presently after they became guilty of Heresie nay downright Idolatry worshipping the golden calves of Jeroboam Non vobis objicio nisi Schismatis crimen quod etiam haeresin male perseverando fecistis Ad. Don. Epist 164. erected in Dan and Bethel so the Donatists their crime at first was only Schism they separated themselves from the congregation of Christs flock under a pretence of more holinesse then the rest of their brethren but their perseverance in this Schism made them afterwards Heretiques as S. August in one of his Epistles cals them And in our own Church at home 't is too manifest that 't was Schism which first opened the gap whereat all those infectious Heresies which overspread us entred The breach of Communion in the use of publique prayers and participation of the Sacraments Ecclesia unitatem qui non tenet tenere se fidem credit Cyp. de unit eccl and submission to the Apostolical government of Episcopacy being followed with Heresies that subvert all government decency and order and the very Sacraments themselves Nor indeed can we imagine it should be otherwise if we consider it first 1. That Ecclesiastical government and authority discipline and order together with a publique Liturgie or form of prayer whereby all members of the same Church joyn in the worship of the same God as with one heart so with one voice That these I say are the mounds or hedges which keep out the wilde Boars of the Forrest from rooting up the Lords vineyard and the little Foxes from eating up the grapes thereof In respect whereof the Church which is the spouse of Christ is called an inclosed garden Cant 4.12 As therefore the breaking down of any garden wall laies it common and waste so the breach of these mounds by Schism and disobedience laies waste the Church makes it a wilderness and desert wherein bryers and thornes heresies and iniquities spring up and grow In respect therefore of the first viz. Ecclesiastical government He that will not hear the Church saith the Lord let him be unto thee as an heathen c. Mat. 18.17 And Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your souls viz. To keep you free as from the pollution of sin so from the poyson of Heresie which are the two snares of the Devil wherein he also continually watcheth to entrap and devour the souls of men And in respect of the second A publique known form of Prayer it was ever conceived by the wise and learned Fathers of the Church That liberty for every man to vent in publique his own private conceptions if not first examined and approved did open a gap to all licentiousness in opinion for the proof whereof I shall only mention two testimonies The 1. is the 23. Canon of the third Councel of Carthage in these words Quascunque sibi preces aliquis describet non iis utatur nisi prius eas cum instructioribus fratribus contulerit no man may use any prayers which he hath made till first he hath consulted with his more learned brethren concerning them The 2. which is more apposite to our present purpose is the 12. Canon of the Milevitan Councel in these words Placuit ut preces quae probatae fuerint in concilio ab omnibus celebrentur nec alia omnino dicantur in ecclesia nisi quae à prudentioribus tractatae comprobatae in Synodo fuerint ne fortè aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum It was decreed that the prayers which were approved in the Councel should be used by all and that no other should be said in the Church but those that had been weighed by the more prudent and approved in a Synod lest either through ignorance or negligence any thing should be said or framed against the true faith If then the wisdome of the Church determined that approved and set forms of prayer were necessary for the preservation of the true faith it must needs follow that the neglect and contempt hereof hath not been the least cause of so much depravation and corruption of the faith amongst us 2. That Schisms and breaches of publique communion are those gaps whereat Heresies do enter we must need acknowledge if we consider That the Devil who is the author of all Schism and division who is therefore so well known to the vulgar by his cloven foot is serpens lubricus a sly slippery insinuating serpent give him but the inch and he will quickly have the ell suffer him but to make a rent in the garment and he presently assailes the body