Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	ghost_n	holy_a	9,059	5	5.3927	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74986	An antidote against heresy: or a preservative for Protestants against the poyson of Papists, Anabaptists, Arrians, Arminians, &c. and their pestilent errours. Shewing the authors of those errours, their grounds and reasons, the time when and occasion how they did arise; with general answers to their arguments taken out of holy scripture and the ancient fathers. Written to stay the wandering and stablish the weak in these dangerous times of Apostasy. / By Richard Allen, M.A. sometime Fellow of Penbrooke [sic] Colledge in Oxford.	Allen, Richard, b. 1604 or 5.	1648 (1648)	Wing A1045A; Thomason E1168_2; ESTC R208803	57,457	159

and used many ways and manifold sleights to elude this sacred truth but all drive at this one end even to spoil if it were possible our Saviour Christ of his Divinity and so destroy at one blow the whole body of Christianity The Antidote we shall divide into three doses or propositions 1. That there are three persons in the eternal Godhead c. sc Father Son and holy Ghost 2. That the Son is God everlasting equal with the Father 3. That the holy Ghost is God everlasting equal with the Father and the Son 1. That there are three persons in the Godhead c. Gen. 1.26 And God said let us make man in Our Image Gen. 3.23 And the Lord God said behold the man is become as one of us Isa 6.8 And I heard the voyce of the Lord saying whom shall I send and who will go for us I plainly expressing the unity of essence and Vs the plurality of persons Gen. 19.24 And the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven Hosea 1.6 7. God said unto them I will save them by the Lord their God So Zech. 2.8 9. 3.2 Psa 2.7 the Lord said unto me thou art my son Gen. 1.2 The Spirit of God moved upon the waters Mat. 3.16 17. 28.19 The Father Son and Holy Ghost are plainly and distinctly named So 1 Ioh. 5.7 There are three that hear record in heaven the Father the Word that is the Son and the Holy Ghost We see how this sacred truth which at the beginning was more obscure in every age grew clearer and clearer like the morning light till it came to perfect day first a plurality of persons is intimated then a Trinity is expresly named and lastly a plain difference or distinction is made of divers persons one speaking of or to the other and both are called the Lord of hosts and Lord God So Iob. 8.17 18. The witness of two men is true I am one c. plainly making his Father and himself two Ioh. 5.32.37 There is another that beareth witness of me sc the Father and Ioh. 14.16 17. And he will send you another Comforter even the Spirit of truth Here the word another puts a manifest and plain dif●erence between the Father Son and Holy Ghost so that there is another and ●nother i three distinct persons in the Godhead but not another and another ●hing for one single undivided essence is ●ommon to all three Joh. 15.26 The Comforter c. which cometh out from the Father Joh. 16.28 I came out from the Father Now by these emanations or comings out of the Son and Holy Ghost from the Father it is evident that they are distinct persons from the Father each of them having a true subsistence proper to himself And yet these three persons are but one essence three in one and one in three differing but not divided several but not sundered many and yet one all distinct for their persons all one for their nature substance or essence according to that 1 Joh. 5.7 and these three are one Object In this text we are to understand not an unity of essence but of consent or agreement as it is more plainly exprest v. 8. and these three agree in one Sol. In these two verses the Apostle opposeth the heavenly and earthly witness or the testimony of men and the testimony of God The earthly witness he calls the testimony of men in the plural number because they are three in number and though they agree in one yet they are not one but three different and distinct things The heavenly witness he calls the testimony of God in the singular number v. 9. knitting three in one because though they are three in number yet they are but one in nature three persons in one substance or essence and so three bear witness in heaven and yet all is the testimony but of one God Secondly The Son is God everlasting c. Isa Who shall declare his generation Joh. 1.14 18. 1 Joh. 4.9 The only begotten Son of the Father He is not a Son by grace either of Creation as the Angels or Adoption as the Saints are for then he were neither the only Son nor begotten To which of the Angels said he at any time thou art my son Heb. 1.8 No for though they are all the sons of God by Creation yet this is the only Son by generation and God hath no other The Son of God then cannot be a creature as wicked Arrians affirm because he is begotten for if he were made created or adopted then he were not the begotten Son nor the only Son because by creation and adoption God hath more sons then one Now begetting is always of the nature and substance of the parents and so this Son is begotten of Gods own substance therefore also called his Own Son Rom. 8.32 And because God is a most single essence that cannot be divided or communicate it self by parts therefore he hath not a part as the sons of men have but the whole substance of his Father and so must needs be one God with the Father He must needs also be coequal of the same power and majesty and coeternal too everlasting as the Father himself is everlasting because being both but one substance or essence they were never nor could be one without the other He is called in Scripture expresly God as Isa 9.6 The mighty God Tit. 2.13 The great God 1 Joh. 5.20 The true God Rom. 9.5 God over all Psa 40.7 Heb. 1.8 to the Son he saith thy Throne O God endureth for ever Such works are ascribed to him as agree only to God 1. The work of Creation Ioh. 1.3 All things were made by him Of Preservation Heb. 1.3 All things are upheld by him Mat. 9.2 Forgiveth sins Ioh. 10.28 giveth eternal life which none but God o● do and Ioh. 5.19 whatsoever the Father doth that the Son doth likewise The essential attributes of God are given to him as 1. Omnipotency Rev. 1.8 Eternity Isai 9.6 Omniscience John 21.17 He is equal with the Father John 5.18 Phil. 2.6 Divine worship is given to him which is due only to God Psal 97.7 Worship him all ye Gods Heb. 1.6 Let all the Angels of God worship him Which were plain Idolatry if he were a creature and John 5.23 the same honor is due to the Son that is due to the Father The Apostles profess themselves the servants of Jesus Christ Rom. 1.1 2 Pet. 1. 1. Jude 1. Rev. 1.1 We are commanded to trust in him Isai 11.10 Rom. 15.12 To beleeve in him as we do in God John 14.1 and Psalm 2. ●2 Blessed are all they that put their trust in him But Jer. 17.5.7 it is Cursed are all they that trust in man and make flesh their arm and whose heart departeth from the Lord It is apparent then that the Son is God equal with the Father Thirdly The Holy Ghost is

therefore it ●s not a thing indifferent because it is an ordinance of Christ nor yet absolutely necessary to salvation as hath been said before Baptism is called the lavacre of regeneration Tit. 3.5 and Joh. 3.5 it is said Except a man be born again of water and of the Spirit he cannot enter into the Kingdom of God not that any part of our Regeneration is ascribed to water but only by water the office of the Holy Ghost is declared as also by fire Mat. 3.11 which some mistaking did brand their children with a hot iron Though the outward washing of water then be not the very washing away of sin yet it is so called the sign borrowing the name of the thing signified for the more forcible perswasion of our hearts and stronger confirmation of our Faith that our eyes are not fed with bare signs but presented with the thing it self and that our sins are as certainly done away by the blood of Christ as our bodies are cleansed by the washing of water To let pass those ridiculous toies of salt spittle and other stuff used by the Papists the main difference at this day among us is concerning circumstance of time The Pelagians and Anabaptists deny Infant-baptism and both upon the same ground With this Errour of the Anabaptists many godly people are entangled that are free enough from the rest of that pestilent Sect. Their Reasons are 1. Because there is neither precept nor example for it 2. Infants do not beleeve but it is sayed Acts 8.37 If thou beleevest thou mayst be baptized Answ It is answered To the first That there is both precept and example for Infant-baptism the precept is Mat. 28.19 the examples are Acts 16.15 33. 1 Cor. 1.16 where Infants are included as part of the nations and housholds and although there be no express command for baptizing Infants yet seeing also there is no express exception they must be baptized or else those general precepts and examples including all both Infants as well as men are not followed and observed And if it be sufficient Reason against Infant-baptism that there is no express precept or example for it then let the Anabaptists themselves for shame leave off that shameful stripping and dipping their proselytes or else shew me where they have any express command or example for it Object Secondly They that do not beleeve must not be baptized but Infants do not beleeve Ergo. Whosoever doth not labor shall not eat 2 Thes 3.10 But Infants cannot labour Ergo. Answ Both these Arguments are somewhat alike and neither good because that is drawn to Infants which belongs only to men of years And indeed this latter is the better of the two because it hath an express text for confirmation which the other hath not But to remove that rub of the Anabaptists out of the way concerning the Faith of Infants We say 1. That they have reasonable souls faculties of understanding and will which are the seat of Faith and the weakness of the Organs cannot hinder the power of the Holy Ghost to work Faith in them if he please 2. Without Faith there is no salvation if Infants then have not Faith the Anabaptists must shew some other way of salvation besides Faith in Christ or else conclude that all Infants dying are damned but yet I hope they will not pass this cruel sentence upon them unless they provide a Limbus or place of ease for them as the Papists do 3. Circumcision is the seal of the Righteousness of Faith Rom. 4.11 And yet it was administred to Infants Infants therefore ought to be baptized and as good reason there is to baptise as there was to circumcise them 4. We have many presidents of children that were regenerate and sanctified as of Jeremiah John Baptist c. who were filled with the Holy Ghost from the womb and if children have the Holy Ghost then they may be baptized Act. 10.47 Can any man forbid water that these should be baptized who have received the Holy Ghost as well as we 5. Our Saviour himself testifieth in express words That Infants beleeve in him Mat. 18.6 And that babes and sucklings confess him and bear witness unto his name Mat. 21.16 And did grace them with many favours own them for the children of God taking them in his arms laying his hands upon them and blessing them saying That to them belongs the Kingdom of God Who then shall be so bold or impious to refuse and reject those that our Saviour himself received and embraced so lovingly giving such gracious testimoneis of them with whom God entered into Covenant as well as with their parents Gen. 17.7 And unto whom the promises of God were made as well as unto them Acts 2.39 But say the Anabaptists how shal we know that children believe And saith one If I had a certificate from God that a child believes I would not stick at his Baptisme Let them tell us what infallible certificate they have for men of riper years And whether they do not plunge more hypocrites and unbelievers in their flouds then we sprinkle at our fonts is a question to be made But the Anabaptists contradict themselves crossing one Argument with another overthrowing their own grounds and destroying the foundation that themselves have layd As for their stripping it is against common honesty and modesty and that dipping is not necessary to be used is clear by their own Argument because they have no where one express word of command or warrant for it And also the blood of Christ is called the blood of sprinkling Heb. 12.24 And as it was typified under the Law by divers sprinklings so it is exprest under the Gospel by sprinkling as well as dipping CHAP. XXVI Of the Lords Supper Truth THE Lords Supper is the Sacrament of Preservation in the Church wherein by the signs of bread and wine are signified sealed and exhibited to every faithful receiver the body and blood of Christ for his spiritual nourishment and continual growth in him unto life everlasting Adversaries of old were many that did either despise and refuse this holy Sacrament or abuse or prophane it either mingling adding or altering and changeing the Elements and substituting others in their places But to let them pass at this day the principal Errours Errours are these three Antidote The first is of Transubstantiation and that holdeth that after the words of Consecration and by vertue of the same there is a conversion or turning of the bread and wine into the body and blood of Christ so that the very true and natural body of Christ is corporally present and carnally eaten in the Sacrament the substance of bread and wine being vanisht away nothing remaining thereof but only the outward accidents to serve the senses The first occasion of this heresie seems to be given by the Capernaites John 6.52 but was confirmed under this title by the Councel of Lateran called against Berengarius in

divine authority of credit sufficient in and of themselves to be beleeved without the testimony or approbation of any man or men If the Scriptures be the Word of God then who dares deny their authority refuse what they command or do what they forbid But the Scriptures are the Word of God For First The pen-men that wrote them were called and sent of God they were assisted of God confirming their doctrine with mighty signs and wonders beyond any humane power or skill and they were inspired of God teaching and writing though themselves simple and unlearned most high and divine mysteries above the reach of any natural wit and such as the very Angels of Heaven desired to look into Secondly The doctrine or matter that is written is 1. Heavenly and divine about heavenly and divine things 2. It is most certain and true all things that were foretold most certainly came to pass and though they were written in several places ages and times by several persons of several arguments yet all the books of holy Scripture from the beginning to the end do most sweetly accord or agree together as the dictates of one and the same Spirit of truth Thirdly The effects of this heavenly doctrine are divine and wonderful as never any writings in the world did produce the like For though it be contrary to humane reason and most cross to our natural lusts and affections yet it works and wins so upon men both powerfully and sweetly that it wooes and weans men not only from the world but also from themselves It discerns the thoughts comforts the heart enlightens the mind convinceth the conscience and makes such a change in the whole man that it makes him a new man transforming and conforming him to the image of God in true holiness all most sure arguments of a divine Spirit Fourthly It hath made a thorough conquest of the whole world by the endeavors of very weak and silly men bringing mighty Nations in obedience unto Christ maugre all opposition that could be made against it a plain demonstration that it is the Word of God and not of man and it hath continued and been preserved even to admiration though a world of counsels have been taken and attempts made to destroy it Fifthly The testimony of the Church in its due place is to be esteemed as not a little moving the consent and confession of Christians in all ages but especially the sufferings of holy Martyrs in defence of the same Sixthly The testimony of the Holy Ghost to our hearts and consciences puts all out of doubt this doth not only perswade but most certainly assure us that the Scriptures are the Word of God it imprints a firm belief of it in our hearts called the sealing of the Spirit Eph. 1.13 Lastly The holy Scriptures give testimony of themselves 2 Tim. 3.16 All the Scripture is given by inspiration of God 2 Pet. 1.21 Holy men of God spake as they were moved by the Holy Ghost And the Prophets always delivered their message with Thus saith the Lord The Mouth of the Lord hath spoken it The Scriptures then are of supream and soveraign authority above the Church and greater then the Church by so much as the authority of God is greater then the authority of men The Scriptures for the matter or substance were before the Church even that immortal seed whereof the Chu●ch sprang and grew and is still the ground whereon it stands the pillar whereby it is supported Ephes 2.20 The pillar and ground of the Church is the Scripture Irenaeus l. 3. cont Haer. c. 11. The authority of him that spake it is sufficient to confirm it Theodor. in Ezek. c. 34. The Scripture is to be judg in all matters of concroversie Isa 8.20 To the Law and to the Testimony Joh. 5.39 Search the Scriptures for they testifie of me Acts 17.11 The men of Berea searched dayly the Scriptures whether those things were so as Paul spake Secondly The Old Testament is not abrogated or grown unprofitable but together with the New is still necessary for our instruction 2 Tim. 3.16 All Scripture the Old Testament as well as the New is profitable for instruction Joh. 5.39 Search the Scriptures saith our Saviour i. the Old Testament for then there was no other Our Saviour spake many things out of the Old Testament to confirm the doctrine of the New therefore it is of as great authority Object But the Law and the Prophets were until John since that time the Kingdom of God is preached Luk. 16.16 Sol. They were until John and then not abrogated but swallowed up of a greater light the Old Testament is the same Gospel that is in the New the same Spirit same Christ Christ yesterday to day and the same for ever Heb. 13.8 Yesterday under the Law to day under the Gospel and the same still The Old and New Testament give mutual light and testimony one to another the one foretelling those things that the other testifies are really and truly come to pass Thirdly The Scriptures of the Old and New Testament are perfect and sufficient of themselves without any other help or supply to instruct us in the means of salvation We are forbidden to add to or diminish any thing from it Deut. 12.32 Rev. 22.18 19. And if a part were so perfect that it needed no addition how much more the whole Psa 19.7 The Law of the Lord is perfect converting the soul Joh. 20.31 These things were written that beleeving we might have life everlasting and what can be desired more 2 Tim. 3.15.17 The Scriptures make us wise unto salvation they make the man of God perfect This perfection of the Scripture excludes tradition For what shall be added to that which is perfect or what supply needs to that which is sufficient of it self Tradition is either written or unwritten 2 Thes 2.15 Written Tradition is the Scripture it self Unwritten Tradition if it be agreeable to the Scripture is included in the same and so to be received as the Scripture it self if it be against or contrary to the Scripture it is to be rejected as the fruit of some lying spirit and not the Spirit of God for as much as that Spirit of truth cannot contradict the written Word whereof himself was the Author Fourthly In all necessary points of faith the Scriptures are plain and easie enough to be understood so that the simple and unlearned may and ought to read them Prov. 6.23 The Commandment is a lamp or candle and the Law is light Psa 19.7 8. The testimony of the Lord is sure and giveth wisdom unto the simple the Commandment of the Lord is pure and giveth light unto the eyes Psa 119. Thy Word is a lanthorn unto my feet and a light unto my paths And if it be a light it must needs enlighten others and cannot be hid but only to them that are lost not that the Scriptures themselves are hidden dark and obscure but

his Fathers Will unto us that now we need no more any new Revelations and therefore as the Apostle says 2 Pet. 1.16 19 20. We do not follow devised fables for we have a more sure word of prophecy whereunto we take heed even a prophecy of the Scripture or written Word Secondly We read indeed in times of persecution that the very children did beget their own Fathers unto Christ by reading unto them a few plain Chapters out of the New Testament God giving a blessing thereunto when better means were not afforded yet it is evident that bare reading without preaching is not enough neither can we expect a blessing from God upon one without the other when he hath afforded the means and liberty of both The common practise of all both Jews and Christians confirms it who were not content with bare reading but Nehem. 8.9 they read in the Law and gave the sense causing the people to understand the reading Acts 13.15 After the reading they desire a Word of Exhortation And our blessed Saviour the great Doctor of his Church after he had read closed the book and then preacht Luke 4.16 For bare reading without preaching or expounding is as bad to most people as speaking in an unknown tongue which Saint Paul accounts madness 1 Cor. 14.23 Thirdly The grace of Vocation is External or Internal External in the outward preaching of the Gospel Internal in the 1. Illumination or enlightening of the mind with the knowledg of God 2. Renovation Regeneration and Conversion of the heart and will by changing turning and winning the same to cleave unto God by Faith We say then First That the outward calling without the inward is not sufficient to conversion the preacher cannot give Faith and repentance which are the Work of God John 6.29 and the Gift of God 2 Tim. 2.25 It is not moral swasion or force of Argument it is not the enticing words of mans wisdom can change or turn that stony heart that is in the midst of every one of us it is Gods Work Ezek. 36.26 called a Creation Psal 51.10 and therefore his peculiar work John 6.44 None can come to me except the Father draw him saith our Saviour It is not in the power of mans will being in bondage to Satan and the powers of darkness Col. 1.13 to return and come unto God but we are called and beleeve according to the exceeding greatness of his power and according to the working of his mighty power Eph. 1.18 And our Faith stands not in mans wisdom but in the power of God 1 Cor. 2.5 Secondly This grace of inward Vocation and Regeneration is irresistible that a man cannot resist the operation of it because the purpose and power of God is in it John 6.37 All that the Father gave me shall come unto me Not that God offers any compulsion or violence to the will for then it were not will he draws us indeed but with cords of love most sweetly wooing us and yet so powerfully winning us after a manner unspeakable that we cannot resist because we cannot but yield our nature being changed by his grace and of unwilling made willing to obey Thirdly This inward calling is immutable because it is according to Gods purpose Rom. 8.28 and that is unchangeable Rom. 11.29 The Gifts and Calling of God are without repentance And so the Regenerate those that are effectually called can never fall wholly away again For Jer. 32.4 God makes an everlasting Covenant with them and puts his fear in their hearts that they shall not depart from him Fourthly This grace of inward Vocation is free otherwise it were not grace not gotten by any diligence and endeavour or given for any dignity or worthiness in the person called but freely according to Gods good pleasure so that the reason why one man receiveth grace another receiveth it not one beleeves another doth not one is converted another is not is not in man that willeth but in God that worketh and dispenseth his grace according to his own pleasure opening the heart of one and not of another John 3.8 The wind bloweth where it listeth c. Even so is every man that is born of the Spirit Lastly It is proper and peculiar to Gods Elect. Acts 13.48 and Rom. 8.30 Whom he did predestinate them he also called and none else Indeed many are called that are not chosen Mat. 22.14 but none effectually There is a calling of nature and a calling of grace many are called by the voyce of the creatures that never heard the Scriptures many are invited by the Word that are not won by the Spirit have their minds enlightened too and yet their hearts not opened or renewed Many are called outwardly that are not inwardly and effectually this is peculiar to Gods chosen who are called by his Spirit working in due season through grace they obey that calling are freely justified and at last most certainly glorified The Elect are still sure of salvation because the links of this golden chain are so strongly fastened one within another according to Gods unchangeable purpose and invincible power that they can never be broken and undone CHAP. XIII Of Justification AND whom he called Truth them he also Justified and we are Justified or accounted righteous in the sight of God not for any works or worthiness of our own but for the only merits of Jesus Christ and by faith in him our sins being imputed unto him and his Righteousness unto us Adversaries to this Doctrine are the Papists Errours with their brethren the Anabaptists The Anabaptists teach That we are not justified by faith alone but by the cross and affliction The Papists affirm 1. That we are not justified by faith only but by faith and works together and works in their account carry the greatest stroke 2. That we are justified by faith not as an Instrument but as a vertue meriting or deserving and so t is a part of that Righteousness whereby we are justified before God 3. That we are justified before God by a Righteousness that is inherent in us infused not imputed 4 Osiander imagined That we are substantially righteous in Christ as well in Essence as in quality and that the truly righteous do not apprehend Christ by faith but have him and his Righteousness essentially derived unto them so that in our Justification God conveying himself into us maketh us a part of himself So the Familists say That every one of their family is Christ godded with God and deified 5. Many Pharisaical Christians there be that think to be justified by civil and external Righteousness 6. And certain Libertines That taking no care of wel-doing think to be justified by faith alone or a solitary faith 7. A world of carnal people regard neither faith nor works and yet hope to be saved as well as the best This point of Justification Antidote is the greatest that is in Controversie between us and the Papists which they quite