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A37175 An exhortation to brotherly communion betwixt the Protestant churches written by ... John Davenant ... Davenant, John, ca. 1572-1641. 1641 (1641) Wing D318; ESTC R1793 83,948 242

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not only truly said of the Man Christ that he is Omnipotent Omniscient c. but also that of the humane nature of Christ that the same is Omnipotent Omniscient c. yet doe so temper and explaine this their opinion that they deny these divine properties to bee powered into the humane nature or ever become properties fixed and setled in the humane nature and determine them only by the personall Union and exaltation that followed upon it to be attributed to him in his Person and not severally If there be any difference betwixt these Opinion it is so subtle so farre removed from the capacity and cōmon understanding of Christian people that it cannot be in the number of fundamentall Doctrines except we will faine a new kinde of fundamentalls hitherto unknown and unheard of to the Catholike Church and people of God As concerning other questions which those foure words have bred unto us Verbally Really in the Concrete in the Abstract we may freely say such termes of Art ought not to enter into the articles of the Christian Faith from the knowledge wherof depends the life and Salvation not only of learned men and Logicians but of the unlearned and of all common Christians Moreover it is little suteable that we should seek fundamentall Doctrines in Propositions as long as it is not agreed on of the sense and signification of the termes which are used in the framing of them But what comes to be understood Colloq Mompel pag. 222. c. 22● under the name of Concrete what under the name of Abstract could not be consented on betwixt James Andrewes and Theodore Beza neither as yet doe the Divines of both sides well agree in the signification of these words when they are referred to Christ Therefore it is enough for the retaining of Unity betwixt Churches that all acknowledge the Communication of Properties not to be verball but reall so farre forth as that the same and one only Person to whom it is attributed is truly and really God is also truly and really man and therefore things may really be predicated of God which belong to Man and of the Man Christ which belong to God But if we should change the name of God into Godhead or Man into Manhood all also will acknowledge that the Propositions are not to be received with the same certainty None will doubt of this Proposition God was Crucified for our sins But if it be thus altered The Godhead or Divine Nature was Crucified for our sins It will afford occasion not only of doubting but of being deceived So this Proposition is placed without the reach of all question The Man Christ is omnipotent omnipresent c. But if the word Man be changed into the word Manhood as to say The Manhood or humane nature of Christ is omnipotent omnipresent c. it will not appeare so plainly to the Orthodox in their Judgement Tom. 2. vide Epist 102. Tom. 6. contra Ser. Arian tom 7. De Pecc mer. lib. 1. c. 31 tom 10. S.N. 14. de verbis Dom. Hist Sacra vart 2. pag. 15 16 17. 18. Augustine sheweth us the light to frame and understand such Propositions made of Christ God and Man almost in every book Let the places noted on the margin be consulted with Also Luther himselfe in Hospinian hath many things most worthy to bee considered of the Person of Christ and communication of his Attributes and most to the purpose for the true understanding of this question I will adde this one thing that those two Propositions The Man Christ is God The God Christ is Man Which are the foundation of all the rest in which this communication of Attributes whereof the strife is is made are above and against all rules of Logicians and Philosophers In vaine therefore doe we leane to the consequencies of Logick when we endeavor to annex other new fundamentalls unto them we doe it in tearing and rending the unity of the Churches when they cannot see alike the force of such consequencies For those which acknowledge and embrace the truth of all fundamentals in this question about the Person of Christ are not to be cast off from other Churches for every error in the manner of speech or ignorance in the manner of inferring or deducing of consequencies Now in the last place let us briefely see what is to be determined in that controversie which is about divine Predestination Of Divine Predestination AS concerning this controversie many things in the very heat of disputation have fallen from some private Doctors of great account which seem not to agree square to the exact rule of Truth But these things ought not to be urged to the breaking asunder of the Unity and Communion of the Churches if once it appeare to all Protestant Churches that that is confessed whatsoever in this matter is necessary to be believed unto Salvation and that all errors are rejected of all which crosse and oppose Mans Salvation to be obtained by Christ Look into all the Confessions of the Reformed Churches you shall finde nothing left out of them which may be called fundamentall nothing put into them which overthroweth any fundamentall Article All doe consent that none is elected or Predestinated from Eternity to Salvation except out of the meer and most free mercy and grace of God that none in time is brought to Salvation or Eternall Life except by the way of Faith Repentance and new Obedience Also all grant that God from Eternity did as well decree to give to the Elect as he did foresee all those saving goods should bee given them by helpe whereof they are brought to Eternall Life That he did also decree so to give to them and did foresee that this saving grace should so bee given that they cannot boast of any cause or occasion found or foreseen in themselves of this Gods bounty unto them Lastly they grant that all the certainty which single persons have or ought to have to eternall Life ought not to be sought a Priori beginning at the Top in the Decree or Prescience of God but a posteriori beginning at the bottome in the fruits of Faith and Holinesse And moreover they conclude this That the Elect themselves cannot be sustained or refreshed with the comfort of their electiō or salvation when and as long as they wander out of the way of Salvation because the holy Spirit will not beare witnesse to their hearts Rom. 8.14 15 16. that they are the sonnes and heires of God but when they are led by the Spirit of God But men cannot have a sure and firme comfort of their Election and Adoption except the Spirit witnesse this unto their spirits Now as touching that Passing men by or not Electing them which is commonly called Reprobation I see nothing Fundamentall whereof there is any dissention betwixt the Reformed Churches If as yet all things be not well agreed on betwixt particular Doctors Let them so