Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	essence_n	father_n	holy_a	5,479	5	5.9009	4	false

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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

God everlasting one living and true God with the Father and the Son For first he is called expresly both Lord and God 1 Cor. 12.5 and 6.28 the mighty God Isai 40.13 18. and Isai 6.9 compared with Acts 28.25 26. Psal 95. compared with Heb. 3. Levit. 26.12 13. compared with 1 Cor. 3.16 6.19 2 Cor. 6.16 where he is called the Lord our God the Lord our maker Our bodies are the temples of the living God 1 Cor. 3.16 and the temples of the Holy Ghost 1 Cor. 6.16 Now if we were commanded to build him a temple of wood and stone it were a clear proof of his Godhead because this service is only due unto God how much more seeing our selves are called his temple August lib. 1. Cont. Maxim Arian Divine attributes are given to him 1. Omniscience 1 Cor. 2.10 Omnipresence Psal 136.7 Eternity Heb. 9.14 But above all that which God takes to himself as a peculiar mark to be known from all false Gods even to foretel things to come Isai 41.23 is ascribed to the Holy Ghost 2 Sam. 23. 2. Acts 1.16 1 Tim. 4.1 Such works are ascribed to him as are proper only to God As of 1. Creation Job 26.13 33.4 Of Preservation Gen. 1.2 Of Regeneration Sanctification John 3.5 Tit. 3.5 1 Cor. 6.11 Also he raiseth the dead Rom. 8.11 And therefore the second general Councel held under Theodosius the great condemned Macedonius in these words If he were created how doth he create How doth he sanctifie How doth he give life c. for these are not the works of a creature but the peculiar works of the great and mighty God Lastly The very name of Spirit sheweth his nature for as the Spirit of man is of the nature of man so the Spirit of God is of the nature of God not a part as the spirit of man is a part of him but the whole Godhead for the Divine Essence is not compounded of parts And whereas he is called the Spirit of the Son as well as of the Father and is said to be sent or come by and from them both from hence appears clearly the essential Union that is between them that all three are but one God The Catholick Faith then is this That we worship one God in Trinity and Trinity in Unity neither confounding the persons nor dividing the substance The Father is God the Son is God and the Holy Ghost is God and yet they are not three Gods but one God For the Godhead of the Father of the Son and of the Holy Ghost are all one the glory equal the Majesty co-eternal In this Trinity none is afore or after other none greater or less then other and he that will be saved must thus think of the Trinity Athanas Symb. CHAP. III. Of the Creation Truth IN the beginning God created the Heaven and the earth and all things therein both visible and invisible Man he formed of the dust of the ground not corrupt and sinful as now he is but according to his own likeness or image in true holiness and perfect happiness Errours There were anciently many Errours about the Creation that now we do not hear of the Masters whereof were Simon Magus Cerinthus Marcion Manicheus and divers others At this day first the old Anthropians or Anthropomorphites are new risen they conceived grosly because it is said man was made after the likeness of God that therefore God had a body in shape like mans body Epiphanius imputes it to their rudeness sparing to call them Haereticks but rather Schismaticks So the Messalian Haereticks of old thought that God might be seen with bodily eyes mistaking that saying of our Saviour Mat. 5. Blessed are the pure in heart for they shall see God This Errour is maintained at this day by those that affirm that Adam was created after the likeness of God in personal shape and that God hath a personal shape the which he can make visible when he please Ofiander taught that man was made like unto God by influence of the divine substance an Errour borrowed of the Manichees and Priscillianists For M●●●s taught that the body of man was made of the substance of the Prince of darkness but his foul was part of the Divine substance From the same stock sprang that doctrine of one E. Avery who published in print Anno 1647. That the reasonable soul in all mankind is God himself With these rank the Familists who say That Adam was all that God was and God all that Adam was The Papists also have their Errours concerning the Image of God in Adam original righteousness the place of Paradise tree of life c. Antidote Man was made after that the heaven and earth were finisht as a creature partaking of both in his soul heavenly in his body earthly a little model of the whole Creation And it is said he was created after the likeness or Image of God not that the body of man is like God in shape and proportion for God is a Spirit and hath no body or bodily members no visible form or lineament and therefore is called the invisible God Col. 1.15 But man is like God 1. In the grace majesty and comeliness of his body excelling the other creatures and after a sort resembling the Divine Majesty 2. In his soul Because 1. It is immortal like God 2. It is endued with understanding and will like God and adorned with Divine graces as wisdom knowledg righteousness and true holiness and that these are the more special and principal parts of the Image of God in man appears Ephes 4.23 Col. 3.10.3 Man is like God in his dominion over the other creatures given him in his first Creation Gen. 1.28 being in that regard a petty God to other creatures as Magistrates are to other men Psal 82.6 Lastly The very name of Image doth clearly evince that the soul of man is not God himself nor any part of the Divine substance because nothing is the Image of it self or can be said like it self And the souls of wicked men shall perish for ever in hell Mat. 10.28 And therefore the soul of man is no part of the Divine substance but an immortal nature created of nothing by the power of God and breathed into the body CHAP. IV. Of Divine Providence GOD having made the world of nothing did not leave it to it self Truth but doth stil by his Almighty power and wisdom sustain and govern the same preserving all things that are and disposing all things that are done freely and according to his own good pleasure so that nothing is or comes to pass rashly or by chance but according to the counsel of his heavenly will Errours Adversaries to this truth are 1. Atheists and Epicures that deny all Providence holding That all things were created and are dayly acted by chance and fortune 2. Stoicks and Stoical Patrons of fate and destiny that have devised a certain chain

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

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