Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	ghost_n	holy_a	trinity_n	2,914	5	9.7351	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33411	St. Peter's supremacy faithfully discuss'd according to Holy Scripture and Greek and Latin fathers with a detection and confutation of the errors of Protestant writers on this article : together with a succinct handling of several other considerable points.	Clenche, William.	1686 (1686)	Wing C4640; ESTC R5309	132,726	227

it evident every where that Peter now first of all confesses Christ to be the Son of the Living God St. Chrysost de negatione Petri introduces him expostulating with our Savior thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did not I discover you before all others and cry'd out you are Christ the Son of the Living God And Athanasius in his 4th Orat. contra Arrianos speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At length Christ is confess'd first by Peter then by all of them that he is truly the Son of God From this his first confession of Christ he is called by St. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation and beginning of Orthodoxy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Mystagogus of the Church St. Cyril in his 11th Catech. calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churches supreme Promulger And St. Austin calls him Apostolicus Confessor After all this you are to take notice that altho' I have said Peter was the first that knew Christ's Divinity I have hitherto made a Comparison of him only with the other Apostles with Nathaniel the Centurion and the ordinary Persons Aboard-ship not with the Blessed Virgin Mary whom I dare not affirm or think to be ignorant of that Mystery after she was inform'd by the Embassy of the Arch-Angel Gabriel that she should Conceive and bring forth the Blessed Jesus who should be called The Son of God the Son of the Most High She who was so highly honor'd by every Person of the Holy Triad could not but know the Mystery of the Trinity She whom the Holy Ghost by supervening did ingravidate She whom the Power of the Highest God the Father did Obumbrate She whose Virginal Womb was the Mansion and Mother-Pearl to God the Son cannot rationally be suppos'd to be nescient of his Natural Filiation Yet after all this it seems as if all were not then revealed unto her for she is said to wonder at what Old Simeon told her which is a sign it was new unto her Neither dare I exclude St. John the Baptist from the knowledge of this Mystery he who was fill'd with the Holy Ghost from his Mothers Womb even when he was in that Confinement by his supernatural skipping and exulting may be said to have known him to have saluted him and to have paid him Tributary Homage He who heard a None from Heaven by a Celestial Herald promulging him to be the Son of God He who saw the Holy Ghost effigiated in the form of a Dove descending from above and lighting upon him may very well be imagin'd to have been instructed who he was As for Joseph Zachary and Elizabeth Simeon and Ann the Prophetess who were honor'd with Revelations and Visions fill'd with the Holy Ghost and had the gift of Prophecy if they did not fully know his Consubstantiality they had at least some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some obscure Rays of it and if they knew this imperfectly they clearly knew he was the Savior the Shiloh the Messias I shall add but one thing more on this Subject and that is concerning the Devils knowing of Christ and herein St. Austin is very positive acknowledging but little difference 'twixt their Confession of Christ and that of Peter's as will appear by several passages in his Writings Petrus dixit Tu es Christus filius Dei vivi Dominus Beatus es Simon Barjona c. O Domine hoc tibi dixerunt Daemones quare ipsi non sunt beati quia Daemones hoc dixerunt timore Petrus amore Hom. 6. And in his 10th Tract in Epist Johan Hoc Petrus hoc Daemones Tu es filius Dei vivi Sanctus Dei eadem verba non idem animus hoc Petrus cum dilectione dicebat Daemones sine dilectione In his 16th Serm. de verbis Apost Hoc dixit Petrus audivit Beatus est hoc dixerunt Daemones audierunt obmutescite una vox est sed Dominus radicem interrogat non florem Daemones dixerunt timendo Petrus amando Now how the Devil did arrive to this Knowledge Opinions are various some Divines hold that when he was a glorious Angel in Heaven God revealed unto him that his Son should assume Humane Nature and that Man should be exalted to the Hypostatick Union with the WORD Theophyl says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Thief stole this Knowledge from the Voice from Heaven Augustin Lib. 9. de Civit. Dei says Innotuit eis per quaedam suae virtutis effecta by the operation of so many Miracles wrought by the Finger of God which the Devil knew did transcend his and all Angelical Power Others think he did not certainly know the Incarnation of the Son of God but only suspected it This is the Opinion of St. Chrysostom's Scholiast who upon the Devils pretending to know Christ in St. Mark by his saying Scio qui scis says he meant by Scio suspicor conjector opinor And indeed 't is much to be questioned whether he had firmam certam notitiam adventûs filii Dei for tho' it were granted that he did hear the Oracle of God from Heaven yet on the other side seeing Christ in the form and appearance of an ordinary Plebeian Person Poor Low and Humble and seeming to be in want of Bread he in his Haughty Proud Thoughts pondering the Poverty and Humility of Christ Incarnate did look on this his Lowliness and Condescension incompatible with his Majestick Divinity This made him accost our Savior to satisfie this his Doubt and Scruple which did so much excruciate him but he addresses himself as one doubting Si filius es Dei This is agreeable to the Sense of Theophyl on Matt. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the other side seeing him hungry he began to doubt how the Son of God should be hungry therefore he tempts him that he might be certainly inform'd who he was CHAP. IV. Concerning Christs Reply to St. Peter 's Answer Whether the Bishop of Rome 's Supremacy be grounded on Scripture Of Christs being the Rock and of St. Peter 's being the Rock Of St. Austin 's Interpretation of Super hanc Petram HAving dispatch'd St. Peters Solution to our Saviors Question I shall next take Christs Reply unto him in to Examination And this tho' it seems in it self to be the plainest and most intelligible thing imaginable as not containing one difficult word in it yet if taken with the Glosses which the Opposers of Peters Supremacy have affix'd to it it may appear to be as knotty a place as any as if the intent of Commentators were not to illustrate dark Texts but to raise Dust and obscure Serene Passages not to dilucidate what may seem dubious and so expose the unquestion'd Truth but to make Scripture serviceable to that Interest and Design they are a moulding of which unwarrantable dealing this place is a most Pregnant Example being by the various Interpretations of Men of different Persuasions rendered perplex'd and impregnated

Vinum Eucharistiae ante sacram invocationem adorandae Trinitatis Panis erat Vinum merum peractâ invocatione Panis fit corpus Christi Vinum Sanguis Christi And in like manner Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bread is chang'd into the very Body of Christ Now that we might not disbelieve this stupendous change because 't is supernatural he tells us how it is effected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Bread is chang'd into the Flesh of our Lord by arcane words by the Mystical Bendiction by the accession of the Holy Ghost on John 6. St. Chrysost in his 83 Hom. on Matt. says That this change is not a work of Human Power but Christ himself performs it He Sanctifies and Transmutes it That Christ who as soon as he will'd or spoke a thing by his Omnipotency effected it as soon as he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will the Leaper was cleans'd as soon as he said Lazare exi foris he caus'd and enabl'd him to come forth as soon as he Commanded the Devils to dislodge out of the Demoniacks he drave them out as soon as he ordered the Winds to hold their Breath he caus'd a Calm as soon as he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rais'd the Virgin to Life The same Almighty Jesus at his last Supper having taken Bread into his Hands and having said Hoc est Corpus meum did by vertue and energy of those Operative Divine Words incomprehensively ineffably change and transelement it into his Body and the like concerning the Wine This adorable Mystery I shall not in the least question because I cannot comprehend it that is to incur Nicodemus his Error neither will I disbelieve it because 't is above the strength of Nature that was the weakness of Zaoharias but with the Blessed Virgin I will rely on the word of God who neither can deceive nor be deceiv'd Fiat secundum verbum tuum firmly without any diffidence by a generous and vivid Faith acquiescing in the veracity of Christ his words Cum Christus ipse affirmet ac dicat hoc est corpus meum quis deinceps audeat dubitare ac eodem dicente hic est Sanguis meus quis dubitet ac dicat non esse Sanguinem Aquam aliquando mutavit in Vinum quod est Sanguini propinquum non erit dignus cui credamus quod Vinum in Sanguinem transmutâsset Quare cum omni certitudine Corpus Sangninem sumamus nam sub specie Panis datur tibi Corpus sub specie Vini Sanguis says St. Cyril in his Mystag Catechism Which words are as clear for Transubstantiation as any thing in the Council of Lateran or Trent Now as I do undoubtedly believe that when Christ spake these words they had their effect as soon as they were uttered and for this I have St. Chrysost Authority who affirms That Christ when he said this is my Body made it his Body So with the same Father I do believe when a lawful Priest of the Catholick Church pronounces the same Consecratory words that they have the same effect Sacra ipsa oblatio sive illum Petrus sive Paulus sive cujusvis meriti sacerdos offerat eadem est quam dedit Christus Discipulis quamque sacerdotes modo conficiunt nihil habet ista quam illa minus cur id quia non sanctificant homines sed Christus qui illam antea sacraverat in his 2. Hom. on 2 Epist Timothy I know this Doctrine is much oppos'd by our Adversaries and they fancy that we are sufficiently confuted by having it try'd at the Tribunal of our Senses but this is not at all prevalent with me for Christ never intended that this supernatural change should be subjected to our External Senses for had it been visible to them it could not have been matter of Faith which is properly argumentum rerum non apparentium It is observable that Christ before he wrought this invisible Miracle had done many visible ones to convince his Disciples of his Divine Power they having imbibed that belief could never rationally doubt of his Veracity or Ability in performance of what he had said knowing him to be Omnipotent Ipse Dominus testificatur nobis quod Corpus suum accipiamus sanguinem quid debemus de ejus fide testificatione dubitare says St. Ambrose Christ then willing to exercise their and our Faith in this Mystery and at the same time to free us from eating Flesh and drinking Blood in their proper Species which we naturally abhor was pleas'd to give us them Clothed Apparell'd under another Species of Bread and Wine Quod occulis apparet species sunt visibles panis vini quod sub speciebus iisdem fides nostra non sensus aut ratio comprehendit id verum Christi corpus And accordingly Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore God indulgently condescends to us and preserves the Species of Bread and Wine but transelements them into the strength of his Flesh and Blood There is no question but that the Fathers were Men of Sense and as acute and subtle Persons as any of our Adversaries yet in judging of this Mystery they admitted not their Senses as Umpires Credamus ubique Deo nec repugnemus ei etiamsi sensui cogitationi absurdum esse videtur quod dicit superat sensum rationem nostram sermo ipsius verba Domini falsa esse nequeunt sensus noster saepe fallitur quoniam ergo ille dixit hoc est Corpus meum nulla teneamur ambiguitate sed credamus says St. Chrysostom in his 60 Orat. ad Pop. Antioch and some of them advise us not to judge of this great Mystery either by our tast or by our sight being of an higher nature than to have such an inquest to sit on 't Non est panis etiamsi gustus panem esse sentiat sed esse corpus Christi vinum quod a nobis conspicitur tametsi sensui gustus vinum esse videatur non tamen vinum sed sanguinem esse says St. Cyril in his Catech. St. Ambrose raiseth a Question for you but then he solves it Sed forte dicis speciem sanguinis non video sed habet similitudinem ut nullus horror sit cruoris Lib. 4. Sacrament And in like manner Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why do's it seem to us not to be Flesh but Bread that we should not loath the eating of it And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seems unto us to be Bread but 't is Flesh indeed And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is chang'd by an ineffable energy tho' it seems to us to be Bread Now the high abuse you offer Catholicks in this Point is by representing our belief herein after a Gross Carnal Capharnaical meaning impressing those of your Party with the same false Ideas concerning us as the Heathens conceiv'd against the Primitive Christians as if we were a Barbarous Inhumane sort of Cannibals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉