Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	ghost_n	son_n	5,433	5	5.5632	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30771	The several ways of resolving faith in the Roman and Reformed Churches with the authors impartial thoughts upon each of them, and his own opinion at length shewn, wherein the rule of faith doth consist ...	Banckes, Matthew.	1677 (1677)	Wing B632; ESTC R20075	29,922	220

is not if it be not Tradition is no way concern'd let the Greeks and Latins too hold whether way they please about it If it be an Article of Faith and that the Greek and Latin Churches agree in the substance and sence of it and differ only in the manner of the expression there has been no failure of Tradition in the Greek Church concerning the procession of the Holy Ghost Forasmuch then as it remains only to be known whether the Greeks and Latins agree in Sence though they differ in words or the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Filium be the same in effect with the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á Filio let 's see what the Roman Doctors who we may be sure will be no more favourable to the Greeks then 's fitting say to 't Peter Lombert writing of the Procession of the Holy Ghost from the Father and the Son saith Sciendum est quòd Graeci confitentur Spiritum Sanctum esse Filii sicut Patris quia Apostolus dicit Spiritum Filii Veritas in Evangelio Spiritum Veritatis Sed cùm non sit aliud Spiritum Sanctum esse Patris vel Filii quàm esse à Patre Filio etiam in hoc in eandem nobiscum Fidei sententiam convenire videntur licet in verbis dissentiant Unde etiam quidam eorum Catholici Doctores intelligentes unam eandémque fore sententiam praedictorum verborum quibus dicitur Spiritus Sanctus procedere à Filio esse Filii professi sunt Spiritum Sanctum etiam procedere à Filio Lib. 1. Sentent Distinct 11. D. E. Where the same Author goes on to shew That several eminent Greek Fathers Athanasius Didymus Cyrillus and Chrysostom accord even in expressions also about the Procession of the Holy Ghost Aquinas propounding the Question Utrum Spiritus Sanctus procedat à Patre per Filium concludes affirmatively and answers Objections made to the contrary as is to be seen Part prima Quaest 26. Artic. 3. Yea and Mr. White however in the Apologie for Tradition he calls the Greeks assertion concerning the Holy Ghosts Procession as is truely said of him a meer negative Tradition or a Denial that they have any such Tradition that the Holy Spirit proceeds from the Father and the Son yet explicating els where the sacred Mystery of the Blessed Trinity averrs it to be a more significant Speech to say that the Holy Ghost proceeds from the Father by the Son then from the Father and the Son which in illustrating the Doctrine of the Trinity by Cognitum Cognitio Amor he thus shews Patet vim motivam quae est in Bono cognito esse totam in ratione Boni rationem veró cognitionis non esse nisi conjunctionem hujus virtutis ad movendum quare alio modo dicitur tertia Persona Procedere à Patre alio modo à Filio quasi directè principaliter à Patre à Filio non nisi concomitanter seu tanquam à modo Causae Unde non mirum si Christus Dominus aliqui Patres disertè dicant eum procedere à Patré sine mentione Filii unde intelligitur quòd sit magis expressiva locutio dicere quòd procedit à Patre per Filium quàm quòd procedit à Patre Filio Cùm enim per quasi viam medium denotet impossibile est procedere per Filium non à Filio quia omnis pars viae respectu termini habet rationem termini à quo principii unde ly pèr explicat esse à à non primo principio SECT XI What rational assurance we have That Scripture is not corrupted in Necessaries to salvation The way to know what things have been ever Orally taught Two Reasons given why Tradition though it be of an indefectible nature should not be the Rule of Faith Whether a fundamental Error can ever obtain a a setled quiet possession in the visible Church An offer from Reason for the impossibility of the thing Errors not-fundamental may overspread the Church and why Several instances of such Errors in the Roman Church THe practical delivery of Christs Doctrine never as has been seen failing it may by carefully searching the Scripture be known what things contain'd in it are of necessity to be generally believ'd and practic'd because no more is so but what has been always believ'd and practic'd by Christians provided assurance may be had what has been ever practically deliver'd and that Scripture is not corrupted in such places of it as contain the Necessaries to salvation or Articles of Catholick and Apostolick Faith For the latter which I 'le first insist on That Scripture is not corrupted in necessary Points I shall briefly say but this Since the actings of Gods Providence are not known to us but as they are seen in second Causes the most rational account we have That Scripture is come safe to our hands without Corruption in all things of necessity to be generally believ'd and practic'd is from hence that Scripture being constantly read by multitudes of Knowing Christians could not possibly be corrupted in Texts containing such things as were perpetually taught repeated and practic'd in the Church of which sort the Necessaries to Salvation are without being taken notice of and if occasion requir'd rectified As for satisfaction in the other difficulty viz. What things have been ever orally taught this in general from what has been sayd appears certain that no Point of Christ's Doctrin shall ever fail And although in this or that Place the continuance of Christian Faith be not necessary yet where ever there has been a visible great Society of Christians wherein it was once firmly setled and which has had a constant succession of Pastors continued in it nothing held by that society to be an Article of Faith could totally cease to be so esteem'd unless so vast a Body in which there would be in every Age a considerable number of wise and pious men could either be universally impos'd on by fraud or forc'd by violence or that all it's Members would carelessly neglect or wilfully forsake what they believ'd to be a necessary Means to save themselves and their Posterity from endless Torment and to bring them to everlasting Jay Universally then such a Body could neither desert nor loose it's Faith in any necessary Point And in case any remarkable Member or Part thereof should ever do it 't would be known and presently oppos'd by the sound Part adhering to the Truth as constant Experience has made evident in the timely resisting of all Heresies This if granted to be true plain reason will enforce our assent that the Latin or Western Church being such a Society as is before mentioned did at the begining of the Reformation and still does hold and maintain all the Articles of Catholick and Apostolick Faith Obiection If the Latin or Western Church when the Reformation begun did really hold all the

it perpetually incline him to pursue his Chief Good I hope the enjoyment of God will not be made such a necessary effect thereby as that he 'l enjoy God whether himselfe will or no. The certainty therefore of a thing wrought by Moral Causes is no evidence that Man is not endued with Free-will but only shews that the Motives act so vigorously and powerfully considering the present disposition of the Mind and the Circumstances a man is in that the Wills native indifferency to will or not to will is cast by them on that side which makes for producing the Effect but yet so that it 's the Wills own choice to do it which determins itself by reason of the present agreeableness and gratefullness of the Motives thereunto For unless we 'll deny the constant Experience of all Ages we must needs confess that there is a certainty of divers Effects in the course of several things in the world such as were mentioned Section 7. besides many more not spoken of which flow from Moral Motives so that it would be more tolerable if there were no way to reconcile Free-will and that certainty to make doubt of the former rather then of the latter but we see by what has been said That a certainty of effects proceeding from Moral Causes and the native Liberty o● Mans Will may well enough consist together The other two Arguments brought to prove That Tradition is defectible are Founded on two Instances the former of which is this The Tradition of the one true God was in a short time so defac'd and corrupted that the world did laps into Polytheism and Idolatry although it was setled in the heart of Noah and firmly believ'd by him to be the way to Happiness and the contradicting and deserting this to be the way to Misery and this Doctrin according to the Traditionists must be suppos'd to have been so taught to his children and by them also to their Posterity To this I answer first that there is not the like reason why a Doctrin committed only to three Families should be so permanent as that which is entrusted to millions of people allbeit the Motives for the preservation of it were the same But I secondly answer that the Motives for propagating Christianity are far more excellent then the Motives whith Noah and his Sons had for the continuing the belief of the one true God For the express motives in ancient time both before and under the Law were only temporall rewards and punishments which because they were seen to befal the bad and good promiscuously in that some of both sorts abounded with Riches and Honour and others had their afflictions 't is obvious to conceive considering the frequent tentations to Ambition Luxury and Avarice that men would be farr less intent to regard Truth and exercise acts of Piety and Vertue when everlasting Bliss and Misery were only gather'd by Consequence to be the final Portion of good and evill men then when in express words they were constantly press'd and inculcated as Motives the one to incline men to embrace Truth and Goodness the other to deterr them from Error and Vice as since the Preaching of Christs Gospel they have ever been Neither which I thirdly and lastly Answer will it be granted That the Tradition of the one true God ever faild or was totally lost till it appear that Abraham and Lot had not knowledge of Him from Sem or some of his Progeny Could Abraham saith Dr. Stillingfleet Origin Sacr. Book 2. Chap. 2. Sect. 9. when he was contemporary with Sem be ignorant of the Truth of the Flood when Sem from whom he deriv'd himself was one of the Persons who escap'd it in the Ark Could Sem be ignorant of the actions before the Flood when Adam the first Man lived some part of his time with Noah And could Noah then be ignorant of the Creation and Fall of Man The same Learned Author in the same Sect. a little before writeth thus Adam conversed sometime with Noah Sem his Son was probably living in some part of Jacobs time or Isaacs at least And how easily and uninterruptedly might the general Tradition of the ancient History be continued thence to the time of Moses when the number of Families agreeing in this Tradition was increas'd and withall incorporated by a common ligament of Religion I demand then saith the Doctor where can we suppose any ignorance or cutting off this general Tradition in so continued a Succession as here was The latter Instance offerr'd to disprove the Indefectibility of Tradition by is about the Procession of the Holy Ghost which the Latin Church saith the Objection affirms is from the Father and the Son and a nenessary Article of Faith the Greek Church holding That He proceeds only from the Father and not from the Son disowning any such Doctrin to have been deliver'd to them by the precedent Age or to any other Age of their Church as the Doctrin of Christ and yet no question can be made but that if the Procession of the Holy Spirit from the Father and the Son be an Article of Faith it was taught in the Greek as well as in the Latin Church and therefore the Non-belief of it in the Greek Church is an evident Argument of the actual failure of Tradition in this Point and of the possibility of it's failings in others also To this I return That seeing the Doctrin of the Blessed Trinity and more especially of the Holy Ghost was purposely handled in the Second General Council held at Constantinople which was principally call'd for confuting and condemning Macedonius who deni'd the Divinity of the Holy Ghost and that nevertheless no mention is made in the Creed there set forth of his procession save from the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also the same Creed was not only receiv'd but continued likewise a long time after in the Latin Church without the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems strongly probable at least that the procession of the Holy Ghost from the Son was not thought by the Constantinopolitan Fathers to be an Article of Catholick Faith seeing it was so obvious so easie and one would think so opportune also after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they had indeed believ'd it to be an Article of Faith The excuse that some make why they did it not which is that there was none as yet who denied the procession of the Holy Ghost from the Son seems trivial since it was the very Divinity of the Holy Spirit that Macedonius oppos'd which alone therefore if the excuse were good should haue been asserted by the Council and the contrary opinion thereto only condemned But whatever was the cause or the occasion why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was omitted which I wave this is certain that the Doctrin of the Holy Ghosts procession from the Son is either an Article of Catholic Faith or it