Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	holy_a	son_n	5,346	5	6.2821	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39277	Clavis fidei, or, The key of faith written in Latine by John Ellis ... and propounded by him in publick lectures upon the Apostles Creed, to the students of Harts Hall in the University of Oxford ; faithfully translated into English by W.R. for the good and benefit of the ingenuous reader, as an help to build him up in his most holy faith.	Ellis, John, 1599?-1665.	1668 (1668)	Wing E585; ESTC R40476	36,379	109

say an apple cometh from the root by the branch yet the root and branch are not two principles The pool ariseth from the river and the river from the fountain but the water of the fountain river and pool are all one and the same The Father as the fountain begetteth the Son as the river The Father and the Son as the fountain with the river breathe forth the Holy Ghost as it were a pool yet their essence is one and the same The late Grecians are accused because they think that the Holy Ghost did not proceed from the Son neither will I contend very much to excuse them but if their doctrine were with moderation explained perhaps the difference between them and us may seem to be in words and not in the thing it self And if any urge us more morosely that it is no where said that the Holy Ghost proceeded from the Son we will not contend about the word if he be granted to be the Spirit of the Son no less then of the Father and to be sent from the Son as from the Father which is all one in sense as to proceed Neither do I beleeve that the Grecians will deny this Certainly this procession is done in an unspeakable manner and how it may be done is not for us to search over-curiously The Spirit is said to be Holy because he is essentially holy when as the Angels are so by the grace of creation beleevers by the grace of adoption And again he is said to be Holy because he is the Author of true or perfect holiness he is a quickening Spirit because he is the efficient cause of spiritual life in our souls The body is dead without the soul and the soul is dead without the Spirit Let us say with David O Lord renew a right spirit within us Psal 51.10 and so the short third part of the Creed is briefly explained The fourth follows I beleeve the holy Catholick Church I beleeve the Church was is shall be and that I am a lively member thereof I beleeve not in the Church the affiance of the heart is to be directed onely to God This Church is a company of men that are called who do embrace the word of God and that rightly use the Sacrament The Church is called Ecclesia from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call forth The convention or meeting of Citizens amongst the Athenians who were called forth by the Cryer from the rest of the company to hear the judgement of the Senate had that name given them answerable to which there are a company of the faithful amongst Christians who by the preaching of the word are called out of the kingdom of the devil to hear Gods will and pleasure The Church is called holy because it is sanctified by the most precious bloud of Jesus because by his merits it is purified through the word sacrament and faith and because it is taken up in the holy exercises of Divine worship and Christian charity They are not true members of the Church who abroad in the world shine in sanctity and at home abound in iniquity nor those who are like to the lascivious Monks whose body is in the Quire and their minde in their chamber of whom Innocentius said of old In the night they embrace venery and in the morning they adore the Virgin From outward sanctity we cannot necessarily conclude the inward holiness of the Church But beloved be you holy within and without To be Saints and seem so is good to seem and not to be such is worst of all Feigned sanctity is double iniquity saith S. Austin To proceed The Church is called Catholick that is Universal This word is not written in the Scriptures but after the times of the Apostles it began to be used The Church is so called because it is gathered out of all kinds of men throughout the whole world and because it doth profess and approve of the Catholick doctrine of the Prophets of Christ and of the Apostles by an unanimous consent So Catholick is the same with Orthodox and it is opposite to heretical as it was first of all opposed to the Arrian heresie and to others not judging aright of the Trinity And they were called Catholicks who did follow the true doctrine of the Divinity of Christ as it was expounded by the Nicene Council This signification of Catholick is the most principal one Where there is not an universality of the faith there the universality of time and place is of no avail If any one should say that the Church of Rome is Catholick in respect of place Object It is a contradiction in the adject Answ because all and one do not agree The Universal and Individual the whole and the part Neither is the Romish Church Catholick in respect of the doctrine of it because it is foully fallen from the faith and fosters most grievous errours Neither doth that make for it that it is called Catholick For it is not enough to be so called but to be such We are not to look what is done but what ought to be done The Pontificians are called Catholicks by us but either according to their own opinion or ironically even as they call us the Reformed But ours is the true Catholick Church because the doctrine thereof was declared by the Apostles throughout the whole world and because it is entertained and received by men of all sorts because it was proposed in all ages although not in a like degree and for that it is consonant and agreeable to Holy Writ Let others please themselves in the beautiful shell of a name we had rather obtain the kernel of the thing Hitherto concerning the Church now let us treat something of the Communion of Saints in the Church Communion is a relation between two or more having something common Saints are the members of the Church which are said to be holy either for the imputation of Christs righteousness or their begun conformity to the law or for their separation from the world The communion of Saints is the common possession and interest which the members of the Church have amongst themselves in Christ their Head and all his benefits and gifts This communion therefore consists First in the union of the members of the Church with their Head Christ which is not the subsistence of the body of Christ within our bodies but the inhabitation of the same Spirit And truly they are three yea four times blessed whose fellowship is with the Father and with his Son Jesus Christ concerning which Saint John speaketh in his first Epistle chap. 1. verse 3. Good God what a noble association is this What is more desireable in this life then to have perfect amity with God the Father and Christ by faith by hope by reciprocal love by mutual colloquies obsequiousness joy by the communication of good things as it is between a father and an adopted son between the bridegroom and the

bride I beseech you therefore by the plentiful effusion of the bloud of Jesus on the Cross that ye walk with God or have your conversation with God not in the darkness of unbelief or of sin but in the light of faith grace and vertue God by his nature is light void of darkness if ye would be joyned to him ye must of necessity bid adieu to darkness and your delightful sins The second part of this communion is the union of the members of the Church between themselves We being many are one body in Christ and every one members one of another saith the Doctor of the Gentiles Rom. 12.5 and from thence the holy man doth infer golden or precious precepts amongst some other these Let love be without dissimulation Communicate or distribute to the necessity of the Saints rejoyce with them that rejoyce weep with them that weep be of the same minde one towards another as if he should say I would have such a sympathy or fellow-feeling among you Christians as to be equally affected both with the good and evil things of all whether in prosperity or adversity Beloved Auditors yeeld ye obedience to these admonitions of the Apostle Be ye endued with humanity or brotherly love charity meekness bounty let it be a shame to Academians who ought to be more rational creatures then others to be given to anger brawlings envyings disobediences evil-speaking inhumanity and revenge shun these vices which become not the Students of humane learning and after the examples of the Christians of the Primitive Church Be ye of one heart and of one minde Acts 4.32 And if ye shall forgive others the injuries that are offered unto you by them ye shall also obtain remission of sins from your heavenly Father The which is treated of in the following words I beleeve the remission of sins Forgiveness of sins is the will or good pleasure of God whereby he forgiveth beleevers both the sin and the punishment due to sin for Christs merits sake Yea their most enormous sins shall be forgiven for it is repugnant to the infinite goodness of God to be overcome by any humane wickedness He doth injury to God that despaireth of his mercy rightly Saint Augustine against those words of Cain Genes 4. Mine iniquity is greater then that it may be forgiven After this manner saith he Thou lyest Cain for the goodness of God is greater then the iniquity of all men and elsewhere he hath written That greater is the mercy of God then the misery of all men Verily it is a most excellent speech of his unto God in his meditations Although O Lord I have committed that for which thou mayest condemn me yet thou hast not lost that whereby thou mayest save me It is most true for if a sinner do repent the Lord will not remember his iniquities Let the wicked forsake his way and turn again unto the Lord and the Lord will have mercy on him Isai 55.7 In God there is omnipotent mercy and merciful omnipotency such is the benignity of his omnipotency and the omnipotency of his benignity that there is nothing that he will not or cannot forgive a beleeving soul yea oftentimes beyond remission God bestows most abounding grace What cannot repentance do Who in the secular state sinned more enormously then Paul Who in the religious more out of measure then Peter Yet they by repentance did not onely attain to the ministery but also the magistery of holiness But to explain this Article more fully We must know that God is the principal efficient cause of remission He alone can forgive sins primarily or by chief authority But the Priests or Ministers of the Church are onely administring causes as they are messengers of the Divine forgiveness God onely of himself forgiveth sins because he cleanseth the soul from the inward blemish or stain and releaseth it from the debt of eternal death but he hath not granted this to the Priest to them notwithstanding he hath given the power of loosing and binding that is by shewing them they are loosed and bound 4 Sent. Dist 18. as Lombard writes Some may say Object that it is not agreeable with the justice of God to forgive sin and not to punish it This is true Answ if he punish it neither in the sinner nor in another to wit the surety But God hath punished sin in Christ Some may object again that it is an unjust thing to punish the innocent for the offender We answer It is not if the innocent party offer himself spontaneously to punishment if he can go through it and get out of it and if this tend to the glory of God and the salvation of men all which conditions do meet very well in Christ It may be further objected that this remission of God is not freely bestowed because satisfaction was required to the forgiveness of sin But we say the satisfaction required was not made by us but by another If we be urged still that he who on such condition forgiveth doth not forgive freely It may be answered It is true unless the party that requires it doth also give the satisfaction But God the Father hath given his Son that he might satisfie for us Hitherto Of the remission of sins the resurrection of the body or flesh followeth Credo resurrectionem carnis I beleeve the resurrection of the body or flesh It is a very difficult thing to understand by the sense or perception of corrupt reason how or in what manner the same body should rise again after so many transmutations and be reunited to the same soul And therefore many in the Areopagus derided Paul when they heard of the resurrection of the dead yet by the light of faith it is most clearly manifest that there shall be such a resurrection It will not be difficult to them to beleeve this who do beleeve that with God there is nothing difficult the restitution of the body or flesh is by far easier then its first constitution or forming It is of lesser concernment by much to restore that which hath been then to make that which never had any being He which could make all things out of nothing can easily raise again our bodies out of something to wit restore them out of the dust of the earth and why should we admire that that could be born again which hath had a being when as we behold that to have a being which never had any before Holy Job in the Old Testament an Evangelical man before the Gospel doubted not of this thing I know saith he that my Redeemer liveth and after that worms shall consume this body of mine yet in my flesh I shall see God whom I shall see for my self and not another Job 19.25 Thy dead men shall live saith Isaiah to the Lord together with my dead body shall they arise chap. 26. verse 19. And in the New Testament the Lord Jesus John 5.28 doth most apparently attest the