Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abide_v	able_a	hold_v	19	3	4.6017	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95869	Christ and the Church: or Parallels, in three books. In the first ye have the harmony between Christ and the foregoing types, by which he was fore-shadowed in the Old Testament, both persons and things. In the second the agreement between Christ and other things, to which he is compared in the holy Scriptures of the Old and New Testament. In the third the agreement between the Church and the types, by which it was foreshadowed in the Old Testament; and other resemblances, by which it is set forth in the holy Scriptures. By Henry Vertue, M.A. rector of Alhallows Hony-lane.	Vertue, Henry, d. 1660.	1659 (1659)	Wing V274; Thomason E975_1; ESTC R203902	335,049	439

fulnesse of time actually send Christ into the world to become man and so to suffer Death for our Redemption 2. He is the Foundation of Faith or Doctrine and this is to be understood by a Metonymie of the subject for the adjunct Christ being put for the Doctrine of Christ that is the fundamental Doctrine of Christ which consists not of those Theological Conclusions needful to Divines for their peculiar Profession Irenic p. 149 but of those Catholick Articles which concern the Catholick Faith needful to be known and believed of all to salvation the ignorance of which is damnable and the obstinate and pertinatious denyal of which makes an Heretick as Paraeus speaks learnedly which Fundamental Doctrine is the intire and incorrupt Doctrine of the Law and the Creed contained in the Writings of the Prophets and Apostles And this Foundation Moses and the Prophets began to lay in the old Testament and the Apostles did perfect it in the new Testament by their Preaching and Writings In which respect the Church is said to be built upon the Foundation of the Prophets and Apostles Eph. 2.20 And both waies the comparison holds well between Christ and a Foundation namely in regard of the use of a Foundation which is to uphold the Building making it to stand firm and to keep it from ruine so the house built upon the Rock stands firm against all opposition Matth. 7.25 Let the rain descend the stoods come and the winds blow yet the house stands and is secured from falling Of such use is our blessed Saviour and that in both respects 1. As a Foundation of Salvation Christ sustaines the whole Church by the merit of his Death and Passion by the power of his Divinity and the efficacy of his Intercession and Spirit he Justifies Sanctifies and preserves it making it able to hold out against the gates of Hell Matth. 16. Psal 125.1 so that it shall be as Mount Sion which cannot be removed but abideth for ever Not all opposition of enemies shall hinder the Salvation of the Church I give my sheep saies our Saviour eternal life Joh. 10.28 and none shall be able to take them out of my hand 2. As a Foundation of Faith or of Doctrine all superstructures so farre forth hold good as they hold correspondence with the Fundamental Doctrine of Christ but if any Doctrine cross and thwart the Doctrine of Christ taught by the Prophets and Apostles it presently falls to the ground 2 Sam. 5.3 4. as Dagon before the Ark And in this respect St. John having given that advise 1 Joh. 4.1 Believe not every spirit but try the spirits whether they be of God or no brings in the Doctrine of Christ as the rule of tryal Vers 2. saying Every spirit that confesses that Jesus Christ is come in the flesh is of God and every spirit that confesses not that Jesus Christ is come in the flesh Vers 3. is not of God and this is that spirit of Antichrist c. But yet Omne simile est etiam dissimile because no things are so like one to another but that there is some dissimilitude between them know we therefore that though Christ resembles a Foundation in regard of the main use of it yet Christ differs also from an ordinary Foundation and namely in this that the Foundation of an earthly building is lowest but Christ the Foundation of the Church is on high and above it St. Austin takes notice of this difference and gives the reason of it He moves the question How is Christ both the Foundation and the Head Quomodo Christus fundamentum caput est cum fundamentum solet deorsum esse caput autem sursum Resp Ideo fundamentū domus deorsum ponitur quia pondere suo deorsū versus fertur nisi sit quod sustineat tota cadit quia tota ad terrā vergit Rebus ad ima tendentibus in imo ponitur fundamentum Ecclesia autem Dei in imo posita tendit ad coelum fundamentum ergo nostrum ibi positum est Tom. 8. in Psal 30. seeing the Foundation uses to be below and the Head above To this he answers Therefore the Foundation of a house uses to be below because by the weight of it it is carried downwards and except it hath something to bear it up it falls down because it wholly verges towards the earth for things that tend downwards the Foundation is laid below But the Church of God being here below tends to Heaven and therefore there is our Foundation laid Hence we may learn many things 1. See the sad condition of them that do ground their hopes for salvation on any other besides Christ either on themselves or on any other on their own merits or the supererogatory works or sufferings of others we see that Christ onely is the Foundation of Salvation how do they therefore at once dishonour the Lord Jesus Christ and prejudice themselves that shall build their hopes of happinesse upon any with neglect of him they deprive him as much as in them lyes of the honour of being the onely foundation of the Church and their hopes for Salvation must needs be as the house built upon the sand no sooner the rain descends Matth. 7.27 the floods come and the wind blowes but instantly that house falls So these may haply for the present bear up well but let Satan be set loose upon them and set upon them with his temptations instantly their hopes will vanish and come to nothing 2. See the horrid blasphemy of the Church of Rome making Saint Peter and in his right the Pope the Foundation of the Church whereas we are taught in the Scriptures that Christ is the onely Foundation that is or can be laid how then St. Peter and consequently the Pope for these are directly contrary each to other Again the Church of the old and new Testament is but one Church and so can have but one and the same Foundation but St. Peter cannot in reason be said to be the Foundation of the Church of the old Testament therefore neither of the new And if St Peter be the Foundation of the whole Church then of himself which is most absurd he is a part of the building therefore not the Foundation of the whole Lastly the Foundation of the Church must be perpetual not failing else how shall the Church stand but St. Peter is not so he is dead almost 1600 years since They say he is perpetuall in his Successors but 1. This is absurd for they say because it s sayd to thee Matth. 16. and Thou therefore it cannot include all the Apostles but St. Peter onely and yet shall these singular particles include so many Popes 2. It s false for Saint Peter as an Apostle had no Successors the Pope of Rome succeeds not Saint Peter in his Apostleship the Apostles had immediate Calling as Saint Paul says of

Amathi in condemnationem Israelis ad Gentes mittitur quod Nineve poenitentiam agente illi in malitia perseverent sic Dominus noster columba vel dolens utrumque enim interpretatur vel quia S. Spiritus in specie columbae descendit mansit super eum vel quia nostris doluit ipse vulneribus vere filius Amathi i. e. veritatis Deus enim veritas est mittit ad Niniven pulchram i. e. mundum quo nil pulchrius oculis carn●is aspicimus ut quia Israel audire contempsit totus gentium mundus exaudiat To. 3. in Jon. 1.1 2. so our Lord a Dove or sorrowing for the word signifies both either because the Holy Ghost descended in the likenesse of a Dove and rested upon him Math. 3.16 or because he bore our sorrows Isa 53.4 truly the son of Amittai that is of the truth for God is the Truth is sent to Nineveh the fair that is into the world then which with our bodily eyes we see nothing more beautiful that because Israel refused to hear the whole world of the Gentiles might hear Hear him again The Prophet would fly to Tanshish Voluit propheta fugere in Tharsis non ad certum aliquem locum sed mare ingrediens quocunque fugere festinat De Salvatore autem possumus dicere quod dimiserit domum patriam suam assumpta carne quodammodo de coelestibus fugerit veneritque in Tharsis i. e. in mare seculi istius Ibid. not to any certain place but entring the Sea he hasted to fly any whither But of our Saviour we may say that he left his house and country and assuming our nature he did after a sort fly from Heaven and came to Tarshish that is the Sea of this world Hear St. Chrysostome who glossing upon Matthew 12.41 brings in Christ thus speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ille servus fuit ego Dominus sum ille è ceto exiliit ego à mortuis resurgam subversionem ille urbi futuram praedicavit ego regni coelestis evangelia vobis annuncio Ninevitae quidem absque signo crediderunt vos autem multa miraculorum signa videtis nec quicquam ante Jonae verba illi audiverunt vos autem per diversa Philosophiae genera educavi Praeterea Jonas tanquam minister ad Ninevitas accessit ego autem ad vos Dominus Creator deveni Illi quidem Barbari erant vos autem inter prophetas innumeros educati De Jona nemo illis praedixit de me plurimi praedixere opera praedicationi consona perspicitis Jonas etiam ne derideretur fugit ego autem crucis patibulum subiturus illusiones vestras laturus ultro adveni Et ille quidem peregrinus erat hominibus illis omnino ignotus ego autem vobis conjunctus secundum carnem ab iisdem oriundus sum progenitoribus In Matth. hom He was a servant I am the Lord he was vomited out of the fish I shall arise from the dead he foretold overthrow to that City I bring the tydings of the Kingdom of Heaven and the Ninevites believed without any sign but ye see many miracles neither heard they any thing before those words of Jonas but I have educated you by divers kindes of Philosophy Besides Jonas came to the Ninevites as a Minister I am come to you your Lord and Creator They were Barbarians ye have been brought up among many Prophets No man had told them beforehand concerning Jonas many have prophesied of me and ye see works answerable to the predictions Jona also for fear of mocking fled I am come of my own accord ready to undergo the death of the Cross and to bear all your mockings And he was a stranger and altogether unknown to those men but I am neerly joyned to you according to the flesh and have the same progenitors with you Hear Hilarius Pictaviensis To him namely to Jonah the Lord compares himself for Jonah Huic se Dominus comparat namque Jonas ventis desaevientibus projectus è navi est devoratus à ceto post triduum vivus emissus non retentus à monstro non cibi conditione confectus sed contra humani corporis naturam integer illaesus in superas auras evadit Hoc potestatis suae signum constitutum esse demonstrat ipse remissionem peccatorum per poenitentiam praedicans de Jerusalem vel Synagoga immundorum spirituum dominante flatu ejiceindus Pilati potestati i. e. seculi judicio tradendus à morte glutiendus post triduum ex ea contra conditionem hominis quem assumpserat non retentus vivus incorrupius emergens Comment in Matth. can 16. col 544. the winds being boysterous was cast out of the ship and devoured by a Whale and after three dayes sent out alive not retained by that monster nor consumed as other meat uses to be but contrary to the nature of an humane body he comes into the open Air entire and without hurt This doth the Lord shew to be a sign of his power preaching repentance for the remission of sins he was to be cast out of Jerusalem or out of the Synagogue by the prevailing power of the unclean spirit he was to be delivered to the power of Pilate that is to the secular judgment he was to be swallowed up of death and and after three dayes contrary to the condition of man which he had assumed not held of death he rises alive and incorrupt Hear St. Basil of Seleu●ia Jonas sayes he did rather immitate Christ in suffering evil then preach him in words nor did he in words foretel the burial of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jonas malorum tolerantia Christum est imitatus potius quam verbis praedicarit nec verbis Christi sepulchrum praedixit sed in ceto sepultus post triduum sine noxa redditus omnes docuit mortales immortalitatis januam esse mortem de sepulchro vitam erumpere Orat. 13. Jonas ex navi in ventrem ceti Christus à liguo in sepulchrum transit Jonas pro nautis periclitantibus Christus pro nobis in hoc seculo fluctantibus Jussum est primo ut praedicaretur Ninevitis a Jona sed non ad eos pervenit prophetia nisi post quam eum evomnit piscis Ita prophetia praemissa est ad Gentes sed nisi post resurrectionem Christi non pervenit ad Gentes To. 2. epist 49. ad Deo gratias Praesbyt but being buried in the Whale and after three dayes restored to the free and open air he taught all men that death is the gate of immortality and that out of the grave life breaks forth Hear St. Austin Jonah sayes he pass't from the ship to the Whales belly so Christ from the Cross to the grave Jonah for the mariners being in danger and Christ for us being tossed up and down in this world Jonah had order but the prophesy