Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	become_v	cast_v	great_a	173	3	2.1558	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49107	An answer to a Socinian treatise, call'd The naked Gospel, which was decreed by the University of Oxford, in convocation, August 19, Anno Dom. 1690 to be publickly burnt, as containing divers heretical propositions with a postscript, in answer to what is added by Dr. Bury, in the edition just published / by Thomas Long ...	Long, Thomas, 1621-1707.	1691 (1691)	Wing L2958; ESTC R9878	172,486	179

one Substance the one as a Fountain the other as a Stream flowing from him or as the Beams from the Sun which are not separated These many and plain Evidences of the Belief of the Ancient Fathers before the Council of Nice do evidently declare what sure footing they had for their Faith viz. the unanimous Consent of Apostolical Men Martyrs and Confessors who maintained that the Son of God was of the same Divine Nature and Substance with his Father consonant to the Doctrine of the Holy Scripture and consequently they also shew how rashly and inconsiderately the Doctor says p. 37. c. 1. That we have no firm ground to go upon that this Doctrine was first advanced by a Novice Emperor upon implicite Faith in two Bishops P. 38. c. 2. That it hath no foundation in Scripture Antiquity or Councils and that the Athanasian may be numbred among the Popish and Arian Doctrines which we know to be contradictory in the case of the Trinity And if in the mouth of two or three Witnesses every truth should be established how much more should this Truth be received as unquestionable being confirmed by the Harmony of the Old and New Testament by the Notions of the Apostolical Writers in the Primitive Times and by their Successors home to the Nicene Council who all delivered it not as their own Faith but as the Faith of their Predecessors home to the Apostles days And as for Councils the Synods that were before the Council of Nice and all since except a few under some Emperors deluded by the Sophistry of the Arians and circumvented by their Hypocrisie and Falshood have been constantly of the same Judgment with that of Nice Concerning the Eternal Generation of Christ there is a plain sence of the Anti-Nicene Fathers that will answer all the Objections made by the Arians against that Eternal Generation of Christ and their Opinions that he was only the first begotten of the Creatures being himself made in order to the making of the World for they assert That the Word did alway exist with his Father but there was a prolation emission or application of the Son ad exteriora the Father in order to the Creation and this is by some metaphorically called a Generation not as if he then had a beginning for God as Athenagoras says who is an Eternal Mind had in himself his Eternal Word from Eternity though the Energy or Operation of that Word appeard first in the Creation in which sence be calls the Word the first begotten But such says he as was not made but by whom all things were made This one Distinction of the Word or Son of God being Co-eternal with the Father and his Emission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Progression for the manifestation of his Father and himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Creation of the World if duly considered as delivered by the Fathers before the Nicene Council will confute all the Councils of the Arians and Socinians against those parallel places of Scripture and particularly against such as speak of the Primogeniture of our Saviour as if he were a Deus Factus or a Creature Having shewed the Authority of Scripture and the Fathers to be against the Arian and Socinian Doctrines there is no necessity of urging that of Councils which they peremptorily decline so Sandius in his Preface to the Reader Ask for the old Paths saith he not of Synods nor of Councils nor the Books of Creeds which later Ages have set forth He was conscious that these would be generally against him except a few that were manged by Arian Emperors so that we have their consent to let these be silent for fear of their Anathema's It is observed that in all Lands where any venemous Creatures are bred there may be found some others that serve as an Antidote to that Venome and sometimes in that very Creature where the Poyson is lodged there is a Medicine to expel it as in the Viper the same Divine Providence hath in all Ages so ordered it that whatever Heresies have been conceived by erroneous Persons have been stifled in their birth by such as God hath raised up for the suppression of them An instance whereof we have in this Heretical Treatise which as it was brought to light by a Rector of Exeter-Colledge so by another Rector of the same Colledge it was provided long before to condemn it to perpetual Darkness and I may truly say it was Damnata prius quam nata condemned to dye before it was born And if the Antidote prepared by the One be duly applied the Dose of Poyson is not of so quick an operation but by the Blessing of God the ill effects of it may be prevented I have therefore for the benefit of ignorant and wavering Persons translated that Learned Lecture of the Reverend Dr. Prideaux the King's Professor of Divinity in Oxford and Rector of Exeter Colledge in the Year 1633. which begins p. 276. of his Lectures in Folio the Text which he chose to insist on is Matth. xvi v. 16. Simon Peter answered and said Thou art Christ the Son of the living GOD. THis celebrated Testimony concerning our Saviour is recommended to us by these four Particulars First That it was not Sudden but Deliberate Secondly It was not Private but spoken in the Name of all the Apostles Thirdly That it was not casually uttered but after a double Demand of Christ To which add Fourthly The Approbation of Christ and the Reward of St. Peter that published this Testimony Now the Scripture is not wont to propose trivial things with so great solemnity there is therefore something more in the matter than at first appears in the words of this Answer from whence both the Ancient and Moderns with clear and often confirmed assent have believed and asserted not only the Humanity of Christ which he took of the Seed of Abraham but also the Divinity of the Son of the Living God by ineffable Generation communicated to him by the Father from Eternity But that which St. Peter foretold That false Teachers shall be among you which will bring in damnable Heresies denying the Lord that bought them 1 Pet. 2.8 Rom. 9.17 Rom. 9.22 to which they were afore ordain'd saith St. Peter raised up saith St. Paul fitted and prepared that same the nauseousness of these times have vomited into the bosom of the Church Faction doth cherish Industry defends Sagacity promotes Wit urgeth Hypocrisie publisheth under the Veil of Sincerity So that unless such as Timothy carefully take heed to themselves and their depositum and such as St. Jude contend for the Faith once delivered there is great danger lest the Unclean Spirit that was cast forth by the Reformation return to the House that is swept and cleansed with a more numerous Train and the last State of the Church become worse than the former 2 S. Now among those Seven unclean Spirits that create trouble to the Church swept and garnished

presume by his short line of Reason and Discourse to fathom the deep things of God which the Apostle says are past finding out When the Socinians say though it be contrary to Reason and Scripture That Divine Worship must be given to a Creature as they affirm Christ to be why may not the same Scriptures be believed when they tell us that Christ is One and equal with the Father God over all c. though Reason cannot apprehend how the Divine Essence can be communicated to more than one Person yet is it good Logick though no Socinian Reason that though the Divine Essence be singular yet it may be predicated of more than One without Multiplication or Division But are the Socinians the only Masters of Reason that all Mankind must stand or fall at their Tribunal Are they the Light of the World and all Men else in Darkness Yea even Christ himself who hath taught many things as contrary to their Doctrines as Light is to Darkness then we may say that neither God is true as well as that all Men are Lyars The Socinians grant That the Man that makes Reason his Judge ought to have divers necessary qualifications as that his Reason be clear and uncorrupt that the Person be of great Probity and Sincerity free from Vice and prejudicate Opinions well instructed and exercised in Human and Divine Knowledge one that hath studied discoursed and meditated on the Things he doubts of considering what is said pro and con by learned Men. And when all these Things meet one thing more is necessary the Illumination and Assistance of the Spirit of God And hath this Spirit and sound Reason forsaken the Universal Church in all Ages and confined itself to the Raccovian Catechists or is every private Man thus qualified Are not the most carnal ignorant or obstinate ever learning and never able to come to the knowledge of the Truth being lead away with divers Lusts which darken their Understandings and cause them to imprison the Truth of God in Unrighteousness and lean more to their own Understandings than to the Revelation and Assistance of the Holy Spirit I doubt not but the Socinians will grant that such Men are not fit Judges for themselves or others in Matters of Salvation Who then shall judge for them If they choose another it will be probably one of whom they have such a good Opinion as most inclined to their own Sentiments And how are they assured that he is not tainted with some of the same Failings as himself is he ought therefore to consider what the Church of GOD hath held in all Ages what the most general Councils after mature deliberation have approved of and above all what is most consonant to the Holy Scriptures of the Old and New Testament and make these his Rule and then he will plainly see how contrary the long approved Doctrines of Original Sin and of Eternal Death the Wages of Sin the Necessity of Satisfaction to the Divine Justice and in order thereto the Incarnation of the Son of God which are as clear in the Holy Scriptures as the Sun in the Firmament are to his clouded and carnal Reason we may not wonder that there are in all Ages Men of perverse Minds c. because we have been foretold there should be such or that the Sophistry of such Men may raise prejudices against the most evident Truths even against the Being of a Deity and the first Principles of any Religion but for any who hold the Scriptures to be the Word of God and yet deny the Fundamentals of the Religion therein taught and shine as the Sun throughout one end to the other is against Reason as well as Scripture what is more plain than the Creation of the World by God in Gen. 1. yet may an Atheist urge the same Reason by his Metaphorical Sense of that History as the Socinians do by their absurd Interpretation of that of St. Joh. 1. and apply the particulars of the History of the Creation to the Erection of the Jewish Pedagogy and Policy by Moses as the Socinians do the first Institution of the Christian Religion to be the Sense of the Creation of the World by Christ Who was with God and was that God by whom the World was made as is most express Col. 1. and Heb. 1. See the Bishop of Worcester against Crellius Whence is it that the Ancient Fathers and Modern Doctors have lost their Reason and the Socinians found it that they as the Chineses say are the eye of the World Quid est quod Velleius intellegere possit contra non possit as Cicero de Natura Deorum Sure they have as good Intellectuals and as good helps to improve them and have given as great Testimonies of their Probity as any Socinian whatsoever their boast of Reason therefore may be checkt with that of Lucan of the British Druids Solis nosce Deos Coeli numina vobis aut Solis nescire datur Socinus grants That we ought not to forsake the common and usual sence of the Scripture and apply a Metaphorical Sense when the matter is capable of it And if his Disciples would grant but one thing more viz. that we ought not to wrest little words and particles which may admit of various significations contrary to their common import to which the subject matter doth determine them the Controversies between us and them would be soon decided for as the R. R. Bishop notes concerning that great Point of the Satisfaction of Christ which is so obstinately denied that it cannot be more clearly expressed by any Man than it is in the Scripture and if any Company of Learned Men should purposely write of it as the Apostles have done the Socinians would find the like evasions from the Sence of the one as they have to elude the other We say then that no Man of sober Reason assisted by the Illumination of the Word and Spirit of God can dissent from the Revelations of the Gospel because first it doth propose such things as are above the reach of human Reason but not contrary to it for one Light may be greater than another but not contrary to another and that Mind or Reason which is improved and elevated by the Light of Faith beyond the Sphere of its natural activity and is endowed with a spiritual understanding doth not only believe those Mysteries to be true but also may perceive many Reasons for their credibility which are hid from others that have not the same Opticks such as he may infer from the Wisdom of God who proposeth them and from the Nature of the Things proposed And if the Socinians talk of human Reason in the Concreate i. e. such as yet remain in the natural and corrupted Man of which St. Paul speaks 1 Cor. 11.14 it cannot be expected that this should agree with the Gospel for if to the eye of the body many things appear otherwise than in truth they are which

the same God the Holy Spirit in whom all things subsist and this Deity spoken of in three Persons is one individed God And Chap. 11. When we are freed from this Body we shall be in Heaven with Christ God and Man whom we worshipped here on Earth Polycarp an Apostolical Author in his undoubted Epistle to the Philippians says Thus God and the Father of our Lord Jesus Christ the Eternal High Priest and Son of God Build you up in the Faith and Truth c. Such an Invocation is proper only to God with whom the Son is joyned And again We are all in the sight of God and the Lord and must all stand before the Tribunal of Christ And in another Fragment of Polycarp's mentioned by Eusebius l. 4. c. 15. we have these words I bless thee in all things and glorifie thee by the Eternal High-Prist Jesus Christ thy beloved Son by whom to thee together with him in the Holy Spirit be glory now and for ever Ignatius Bishop of Antioch and a Martyr was the Disciple of Polycarp he begins his Epistle to the Smyrnians thus I glorifie Jesus Christ God who hath made you so wise And thus he salutes the Ephesians In the good will of the Father and Jesus Christ our God there is one Omnipotent God who manifested himself by Jesus Christ his Son who is his substantial Word and not by pronunciation but the begotten Essence of the Divine Power Ad Magnes 3. So in the 5th to the Philip. The Lord commanded his Apostles to baptize in the name of the Father Son and Holy Ghost not in one that had three names only nor in three that were Incarnate but in three of the same Dignity for one of them was made Man neither the Father nor the Holy Ghost but the Son only who was so not in opinion nor in Phantasie but indeed for the Word was made Flesh and dwelt among us How should not he be God who raised the Dead made the Lame to walk cleansed the Leapers and gave sight to the Blind And to the Philadelphians There is one God the Father unbegotten one Son the only begotten God the Word and Man one Paraclete the Spirit of Truth If any one say there is one God and confess Jesus Christ but conceives him to be a meer Man and not the only Begotten the Word and Wisdom of God but thinks him to consist only of a Body and a Soul this Man is a Serpent as Ebion was who taught error and deceit Epist 6. To those of Smyrna Epist 7. he calls Christ the God that bore flesh And Epist 8. to Polycarp He that was not passible as God suffered for us as he was Man In the 9th to the Antiochians He who acknowledgeth one only God to deny the Deity of Christ he is a Devil and Enemy of all Righteousness And in the Conclusion of that Epistle He who only is unbegotten preserve you both in Body and Soul by him who was born before Ages Epistle 11. ad Ephes The Word was made Flesh the Incorporeal in a Body the Impossible in a Body passible In his Epistle to the Romans Suffer me to be an Imitator of the Passion of Christ my God And in another Epistle to the Ephes There is one Physitian Carnal and Spiritual made and not made God in the Flesh the true Life in Death of God and of Mary Clemens Romanus useth the same distinction of our Saviour according to the Flesh and attributing to him the Splendor of the Magnificence of God preferring him above the Angels And his Expressions do so agree with those in Heb. 1. that Junius after St. Heirom and others have supposed him to be the Author of that Epistle he exhorts the Corinthians to Humility because saith he Our Lord Jesus Christ the Scepter of the Magnificence of God came not in Pride Consider says he what an Example is set before us if the Lord so humbled himself what should we do who live under the yoke of his grace There is a second Epistle of St. Clement mentioned by Eusebius l. 3. c. 38. And in the Apostolical Canons which speaks thus Brethren we ought so to think of Jesus Christ as of God nor ought we to think meanly of our Salvation for if we think too meanly of him we can hope but of little things from him St. Justin Martyr who being a Philosopher became a Christian in his Dialogue with Tryphon the Jew calleth Christ King and God he wrote an Exposition of the Faith and of the Trinity in the same Essence There is one God of all saith he who is known in the Father the Son and the Holy Spirit for since the Father begot the Son of his own Nature and Essence and produced the Holy Spirit from the same therefore those which are of one and the same Essence are rightly esteemed to be of one and the same Dignity And he calls Christ God before all Ages And in his Apology to the Senate he saith That Son of God who alone is properly called his Son is the Word that was with him before the World was made as the Light is with the Sun Ireneus in his third Book against the Heresie of Valentinian c. c. 6. saith Neither the Lord nor the Holy Spirit would have absolutely named him God who was not God unless he had been the true God Thus the Lord said unto my Lord Sit thou on my right hand until I make thy enemies thy foot-stool For the Father speaks it to the Son to whom he had given the Heathen for his Inheritance and put all things under his feet thus also it is said Thy throne O God is for ever c. Therefore God even thy God hath anointed thee where both he that anointeth and he that is anointed are both called God by the Holy Spirit and speaking of the Personal Union c. 20. he says The merciful God in his love to Mankind did unite God and Man together and that it behoved the Mediator of God and Man to partake of the Nature of both This Author blames those that deny the Father of the Universe to have a Son who being the Word is the first Begotten and so is God and again in his Dialogue with Tryphon the Jew he reproves them who deny Christ to be God being the Son of the Ineffable and Singular God and therefore calls him the Lord and God as being the Son of God And p. 33. he calls him The only Begotten of the Father of the Universe the Word and Power properly begotten by him and afterward made Man by the Virgin And he tells Triphon That the Son was begotten of his Father not by way of Abscission as if the Substance of the Father was divided but as one Fire is kindled by another without any diminution of the first which remains the same still viz. the Fire kindling and that which is kindled are of the same nature still Among many other I shall mention only