Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	flesh_n	son_n	7,126	5	5.5139	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13262	The arraignment of the Arrian. His beginning. height. fall In a sermon preached at Pauls Crosse, Iune 4. 1624. Being the first Sunday in Trinitie terme. By Humphry Sydenham Mr. of Arts, and fellow of Wadham Colledge in Oxford.	Sydenham, Humphrey, 1591-1650?	1626 (1626)	STC 23559; ESTC S101838	24,628	39

nature where we coast daily about sence and reason how can we but dash against vntimely errours but if we keepe aloofe in principles of Religion where those winds of doubt and distrust swell and bluster not faith will be at last our wafter vnto truth Let 's not then any longer root our meditations in vallies vnder vs but looke vp to those hills from whence our saluation commeth Let 's conuerse a little with Prophets and Euangelists and those other Registers and Secretaries of the Almightie In te est Deus non est Deus praeter te Esay 45.5 Infidell either deny a diuinity of Father or Sonne or confesse an vnitie of both for one thou must doe of the Sonne thou canst not for there is a God in him the Father Pater qui in me manet ipse loquitur the Father that is in me he speaketh and the works which I doe be doth Ioh. 10. of the Father thou dar'st not there is a God in him the Sonne I am in the Father and the Father in me Ioh. 14. Here then is both a proprietie of nature and vnitie of consent God in God yet not two but one fulnesse of diuinitie in the Father fulnesse in the Son yet the Godhead not diuers but the same so that now there is no lesse a singlenesse of name than operation And therefore those words of the Apostle though in the first encounter and suruay they offer a shew of contradiction yet searched to the quicke and kernell are not without a mysterious weight Rom. 8.32 It is said of the Father Filio proprio non pepercit sed pro nobis tradidit He spared not his owne Sonne but gaue him for vs all to death yet Ephes 5. It is said of the Sonne Tradidit semetcipsum pro nobis He gaue himselfe for vs Heere is a double Tradidit an a pronobis and a sepronobis if he was giuen of the Father and yet gaue himselfe how can it follow but that there must be both a simpathy of nature and operation And indeed it were a meere sacriledge and robbery of their honour to depriue them of this so sacred a correspondence We allow to all beleeuers but one soule and one heart Acts 4 to all those that cleaue to God one spirit 1 Cor. 16. to husband and wife one flesh to all men in respect of nature but one substance If in sublunary matters where there is no alliance or reference with those more sacred Scriptures approue many to be one shall we riffle the Father and the Sonne of the like Iurisdiction and deny them to be eternally one where there is no iarre of will or substance Heare how the Apostle doth chalke out a way to our beleefe by the rules of diuine truth 1 Cor. 8.6 There is one God which is the Father of whom are all things and we of him and one Lord Iesus Christ by whom are all things and wee by him Here is Deus and Dominus a God and a Lord and yet no pluralitie of Godhead and an ex quo and a per quem of whom and by whom yet a vnitie of power for as in that he sayes one Lord Iesus Christ he denied not the Father to be Lord so by saying one God the Father he denied not the Sonne to be God In te igitur est Deus per vnitatem naturae non est Deus praeter te propter proprietatem substantiae Ambros lib. 1. de fide ad Gratian 2. cap. With what sacred inscriptions do we find him blazoned the ingrauen forme of his Father the image of his goodnesse the brightnesse of his glory and with these three of an Apostle Esay 9.6 a Prophet rankes other three not subordinate in maiestie or truth as if the same inspiration had dictated both matter and forme Counsellor the Almighty God the euerlasting Father the euerlasting Father in a double sence either as he is author of it as Iuball was said to be the Father of Musicke when he was but the Author or inuentor or in respect of his affection because hee loues with an euerlasting loue yet some leaning on the word of the Greeke Interpreter 〈◊〉 which the vulgar renders Pater futuri seculi would restraine it onely to the life to come but Caluine extends it to a perpetuity of time and continued Series of all ages In cap. 9. Esay And the Chaldee translation which with the Hebrew is most authentique seemes not onely to assent to it but applaud it too Nomen eius ab ante mirabilis consilio Deus fortis permanens in saecula saculorum Howeuer the Septuagint terrified with the maiestie of so great a name giue it vs by Magni confilij Angelus which words though they haue no footing in the originall yet both Augustire and Tertullian approue the sence taking Angelus for Nancius so that Christ tooke not vpon him the nature of an Angell as some would iniuriously foize upon Origens opinion but the office by which as a Legate or mediator rather he appeared to those Patriarches of old Abraham and the rest Gen. 18.3 I haue once more brought Christ as farre as Iacob and Abraham but the Text tells me a little farther and so doth my aduersary too till I haue verified in Christ the strength of that voice I am the God of Abraham and the God of Iacob We may not leaue him here with the bare title of an Angell we must goe higher to that of the Sonne of God where we shall meet our implacable Arrian in his violent opposition If there be a Sonne hee must be borne if borne there was a time when there was no Sonne for to be borne presupposes a beginning and that time Saint Augustine diuided as it seemes betweene pity and indignation answeres Qui hoc dicit non intelligit etiam natum esse deo sempiternum esse To be borne with God is to be eternall with God and he opens himselfe by his old similitude Sicut splendor qui gignitur ab igni as light which is begotten of fire and diffused is coequall with the fire and would be coeternall too if fire were eternall so the Sonne with the Father this being before all time the other must kisse in the same euerlastingnesse The Father thinking his reason built too slenderly doth buttresse as it were and backe it with the authoritie of an Apostle 1 Cor. ●… such an Apostle as was sometimes a persecutor and therefore his authoritie most potent against a persecutor where he stiles Christ the power and wisedome of God If the Sonne of God be the power and wisdome of God and that God was neuer without power and wisedome how can we scant the Sonne of a coeternitie with the Father For either we must grant that there was alwayes a Sonne or that God had sometimes no wisedome and impudence or madnesse were neuer at such a growth of blasphemie as to belch the latter If the reuerend allegation of a learned Prelate or those