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spirit_n	father_n	know_v	lord_n	5,736	5	3.6750	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39364	Polemica Christiana, or, An earnest contending for the faith which was once deliver'd unto the saints in I. a letter to the author of the Dialogue, &c., II. a vindication of the doctrine of Mr. Richard Hooker, against the mis-representation of an anti-trinitarion, in a pamphlet entitled, Considerations on the explications of the doctrine of the trinity, III. reflections upon some passages in a book entitled, The history of religion, IV. a vindication of Vincentius Lirinensis, from the unjust reproach cast on him, by an anonymous writer, in a book entitled, Animadversions on Mr. Hill's book / by Edmund Elys ...	Elys, Edmund, ca. 1634-ca. 1707.	1696 (1696)	Wing E685; ESTC R41121	13,781	30

hath his Substance or Essence of or from the Father he would seem to Obviate this Answer in these words They will say Mr. Hooker doth not affirm that the self-same Substance is Begotten and Unbegotten this indeed were a slat Contradiction But he saith That as 't is in the Father 't is Unbegotten as in the Son 't is Begotten Answ This is a most notorious Falshood Mr. Hooker does not assert That the Essence as in the Son is Begotten but that the Person of the Son is Begotten in that he hath his Essence of or from the Father Let us now consider what a Fast Friend this Disputer is to the Phanaticks i. e. The Despisers of the Liturgy of the Church of England which Mr. Hooker has so judiciously and irrefragably Defended What shall we do here says He shall we say Reverend Hooker has mistaken and mis-led his Sons who are all the Church of England into an Error concerning the Trinity Hath he ascrib'd to the Divine Essence Properties which he calleth Persons that are not in it To give up Hooker is to dishonour the Church of England it self to part with Father Hooker is to endangerthe very Surplice and even the Cross in Baptism nay that Book of Books the Common-Prayer If Mr. Hooker could Err about the Trinity what will the Phanaticks and Trimmers say Will not they be apt to pretend too He may have Erred in his profound Dissertations and Discourses for the Rites and Discipline of the Church Now I appeal to any Person of common Ingenuity in the whole World to Judge whether I had not Just Cause to Publish that Paper Entitled An earnest Call to those Non-conformists who really Believe the Doctrine of the Holy Blessed and Glorious Trinity To come into the Communion of the Church of England That by their Constant Regular Confession of the Christian Faith they may Confound the Devices of those Gain-sayers whom by their Separation they have so much Encourag'd I cannot imagine how 't is possible that any Nonconformist that has the least Spark of Grace that has in any measure the true Love of the Holy JESVS in his Heart should not be Inclin'd to the Communion of the Church of England upon the reading of these words of the most Judicious and Heavenly-minded Mr. R. Hooker in the Fifth Book of Ecclesiastical Polity The very Creed of Athanasius and that sacred Hymn of Glory the Gloria Patri than which nothing doth sound more Heavenly in the Ears of Faithful Men are now reckoned as superfluities which we must in any case pare away lest we cloy God with too much Service Is there in that Confession of Faith any thing which doth not at all times edify and instruct the attentive Reader Or is our Faith in the Blessed Trinity a matter needless to be so oftentimes mention'd and open'd in the principal Part of that Duty which we owe to God our Publick Prayer Hath the Church of Christ from the first beginning by a secret universal instinct of God's good Spirit always tied it self to end neither Sermon nor almost any Speech which hath concern'd matters of God without some special words of Honour and Glory to that Trinity which we all adore and is the like Conclusion of Psalms become now at the length an Eye-sore or a Gauling to their Ears that hear it Against which Poison Arianism if we think that the Church at this Day needeth not those ancient Preservatives which Ages before us were so glad to use we deceive our selves greatly The Weeds of Heresy being grown to such Ripeness as that was do even in the cutting down scatter oftentimes those Seeds which for a while lay unseen and buried in the Earth but afterwards freshly spring up again no less Pervicacious than at the first I shall not at this time recite any more of the words of this most Pious and Learned Man but only these with which I find my own Heart most Zealously affected Wisdom to the End she might save many built her House of that Nature which is common unto all she made not this or that Man her Habitation but dwelt in Vs The Good Lord give Grace to Thee and Me Dear Reader to Hold the Mystery of this Faith in a Pure Conscience Amen Reflections UPON Some Passages in a Book ENTITLED The History of RELIGION IT is to me most Evident and unquestionable that this Gentleman's Design is this in the Crowd of his Invectives against what he calls Priest-Craft of Heathens and Papists closely and subtlely to Convey into the mind of the Reader a Contempt of the Authority of the Church of England in Enjoyning all those that will be of her Communion to make Profession of Believing the Doctrine of the Holy Trinity exprest in those Forms of sound words which we commonly call the Creed of St. Athanasius and the Nicene Creed He tells us plainly p. 85. that The Council of NICE it self shew'd a Spirit of Contention rather than of Peace and Charity Truly this Man shews himself to be a Person of very ill Quality in using such vile Artifices to Delude the Reader as to endeavour to make him Conceit that St. Hilary and St. Gregory Nazianzen did not approve that most Orthodox Council Having thus Revil'd those most Orthodox Fathers of the Council of NICE affirming that they were led by a Spirit of Contention Hilary says he Bishop of Poictiers describes this saying we Decree every Year of the Lord a New Creed concerning God nay every Change of the Moon our Faith is alter'd c. Answ 'T is evident to every Man that knows any thing of Ecclesiastical History that St. Hilary speaks against those Creeds that were made in Opposition to the Council of NICE and that he would not allow the Arians to have the Name of Christians CHRISTIANUS sum says he non ARIANUS Lib. ad Constantinum Augustum Those other words of his which I shall here recite will most certainly put this Gentleman to a Blush if it be possible for him to Blush at any thing Deus Alius quam qui est Ex Deo Nullus est Hoc fidei nostrae secundum Evangelicam Apostolicam Doctrinam Principale Dominum Nostrum Jesum Christum Jesum Christum Deum Dei Filium a Patre nec Honoris Confessione nec Virtutis Potestate nec Substantiae Diversitate nec Intervallo Temporis separari Gregory Nazianzen says this Gentleman was so full of Detestation at these Quarrels of Christians that at last he resolv'd never more to come into an Assembly of Bishops because saith he I have never seen a good and happy End of any Council Answ Whatever St. Gregory Nazianzen said of any other Councils most certainly no Man ever had a greater Esteem of the Orthodoxy of the Council of NICE than this Blessed man abundantly declares in his Writings particularly in his most admirable Oration In Laudem Magni Athanasii Our Historian is not asham'd to own as great a Respect for

POLEMICA CHRISTIANA OR AN Earnest Contending For the FAITH Which was once deliver'd unto the SAINTS IN I. A Letter to the Author of the DIALOGUE c. II. A Vindication of the Doctrine of Mr. RICHARD HOOKER against the Mis-representation of an Anti-Trinitarian in a Pamphlet Entitled Considerations on the Explications of the Doctrine of the Trinity III. Reflections upon some Passages in a Book Entitled The History of Religion IV. A Vindication of VINCENTIVS LIRINENSIS from the unjust Reproach cast on him by an Anonymous Writer in a Book Entitled Animadversions on Mr. HILL's Book By EDMUND ELYS sometime Fellow of Baliol Colledge in OXFORD Magna est VERITAS Praevalebit Printed in the Year 1696. TO The AUTHOR of the Dialogue c. SIR I Entreat You by the Common Principles of Humanity that You would seriously Peruse what I have here written Considering that within a short Time both You and I shall be Call'd out of this World to give Account of all our Doings to the Maker of all Things and Judge of all Men. Since you Profess you believe all the Sayings of our Blessed Saviour I pray consider these sacred Words Mat. 5. 8. Blessed are the pure in Heart for they shall see GOD. I suppose You will not Deny but that Purity of Heart consists in the True Love of God and our Neighbour It seems to me that you are Guilty of great Irreverence towards the Divine Majesty in that You throw out such Words as these at every Turn Good God! But Good God then c. Bless me again and again You shew your self to be most Barbarously Vncharitable in Reviling Priests of all sorts In plain Terms say you the Priests of all sorts hope insensibly to raise themselves a Dominion over us The Priests of all Ages have rather strove as a Faction of Men to raise themselves Great than to seek through Self-denial and Humility for the truly Glorious and Incorruptible Crown Answ Those Holy Men in the Four First General Councils the Arians themselves speak well of the Priests in Former Ages were such Glorious Examples of True Vertue and Godliness that whosoever is throughly acquainted with Church-History and has read the Writings of the Ancient Fathers that Assented to the Doctrines Explicated and Defended in those Councils he cannot but Reflect upon the Reproach you cast upon the Priests of all Ages with the greatest Abhorrency and Detestation This Black Turbulency of Spirit is not like to compose a Clear Confutation of any Error nor can it consist with a clear Speculation of any Sanctifying Truth But I must confess It is very suitable to your impious Boasting in calling what you write in your Second Sheet A clear Confutation of the Trinity Before we Reflect upon your Argumentations here which can hardly be found in the Croud of such a Multitude of Invectives and Vain Boastings we shall consider some Passages in your Dialogue Quest Are there no Texts in the Gospel where Christ himself Preacht up the Father to be the One and only God exclusive of all others as well as of himself Pray repeat them if there be Answ Mark 12. 29 c. And Jesus answered him the First of all the Commandments is Hear O Israel the Lord thy God is one Lord c. These words do no more Exclude our Saviour from being the One God than from being the One Lord Neither does his being the One Lord Exclude the Father from being the One Lord. But say you in your Clear Confutation To say of Three Persons each severally God that they are One God is as much a Contradiction as to say Three Men are One. Answ This Saying of yours is as manifestly False as it is to say There is no difference between an Infinite and a Finite Nature or Essence I shall here recite some of the words of my brief Animadversion on The Naked Gospel Is there any thing more Reasonable than to conceive that in God the One Infinite Essence there may be a Certain Trinity which cannot in any wise appertain to any Three Persons of a Finite Nature Can there ever be a more Impious Absurdity than this to Deny the Truth of that which the Almighty and Incomprehensible GOD Father Son and Holy Ghost in whose Name we are BAPTIZED has Reveal'd unto us concerning Himself because we cannot find any thing like it even amongst the Best of his Creatures To say that we ought not to Believe any thing but what our Reason can Fathom or Comprehend is in effect to say We ought not to Believe there is a GOD it being Essential to the Deity to Be infinitely beyond the Comprehension of our Reason In your Dialogue you say that our Saviour is called Alpha and Omega Rev. 1. 8. in Opposition to I AM in God for pure and simple Being I Beseech You as you believe there is a God and that these words which you recite were written by Divine Inspiration consider what I say Alpha and Omega the FIRST and the LAST is that which is beyond al● Bounds Absolutely Infinite The One Pure and Simple Being 'T is manifest therefore that the WORD which from Everlasting was God which is Alpha and Omega the FIRST and the LAST has the same Eternal Essence with God the Father Quest But pray what Authority have you to call the Son a God-Angel as you do You us'd to say That there is a Text where the Son as God is said to have the Angels for his Fellows if there be such pray let us see it to satisfy us in what you do Answ Heb. 1. 4. Being made so much better than the Angels as he hath by inheritance obtained a more excellent Name than they 5 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son 6 And again when he bringeth in the first-begotten into the world he faith And let all the angels of God worship him 7 And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire 8 But unto the Son he saith Thy throne O God is for ever and ever a sceptre of righteousness is the sceptre of thy kingdom 9 Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy Fellows Answ 'T is Evident that by Fellows we are not to understand ANGELS but MEN For verily he took not on him the nature of Angels but he took on him the seed of Abraham Wherefore in all things it behoved him to be made like unto his Brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the People Heb. 2. 16 17. I desire any Man that understands the Greek Tongue to compare these words Heb. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those Heb. 2. 14.

And let him tell me if there can be greater Evidence for any Assertion concerning the meaning of any Word or Phrase than we have for this That by Fellows we are not to understand Angels but Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In your Clear Confutation as you call it you have these words A Trinity supposes Three Persons in God And why but Three Surely all between One and Infinite's imperfect if divers Personality were a Perfection in God therefore Infinity should be the Number Answ The Divine Infinity is Absolute Infinity and 't is the grossest Nonsense to say That Number can be absolutely Infinite since it has a Beginning We believe that The Father is God The Son is God and the Holy Ghost is God and yet they are not Three Gods but One God because the Onely Wise God himself in the Holy Scriptures has Reveal'd it unto us Our Trinitarians would tell us say you that God is the most pure and simple Being and yet again they can say That he is Three Persons and has Three Wills and Three Understandings c. Answ Nothing can be more False than to say That we hold that God has Three Wills c. we grant that it implies a Contradiction to say There are not Three Natures Numerically Distinct where there are Three Wills and Three Vnderstandings as in Three Men we affirm That The Father The Son and The Holy Ghost as they have One Divine Nature have but One Will and One Understanding But God the Son as he has Two Natures the Divine and Humane has Two Wills c. but his Humane Will is most perfectly united to the Divine Will in all things It was so in all his Sufferings which were the Objects of his Aversion being consider'd as in themselves but of his Volition being consider'd as the Effects of the Divine Will This calls me to an Animadversion on those words which I tremble to recite I am confident no truly Learned sincere Christian that was to write in Confutation of the Religion of the Turks would pour out such Contumelious Speeches against Mahomet and his Followers as you do against the Blessed Jesus Our LORD and Our GOD and against Us his Followers Your Present Mystery-men and Metaphysical Mad-men Sometimes say you by a kind of Ventriloquy they make Christ as God to be able to tell us all things but by and by again as Man they attribute Ignorance to him So sometimes again they make him Omnipotent and yet by and by again Hocus pocus we must have an Angel to comfort him against his Sufferings Good God! shall we never be deliver'd from these Labyrinths Answ We do not attribute Ignorance to Christ as the word Ignorance signifies Imperfection viz. Any want of Knowledge but as it signifies simply Not knowing all Things Such Ignorance the most Perfect Finite Understanding must be subject unto And Christ's Understanding as Man is Finite Upon supposition that He subjected Himself to Sufferings where 's the Absurdity that he should be Comforted by an Angel in that Nature in which he suffered But say you What! Did only the Man dye Was only the Man Tempted Christ then was but inhabited by the God-head and when the Man was in his streights God left him to comfort himself but where is the Room for the Merit● and Sufferings of the God-head then Answ God the Son Assum'd or United to himself the Humane Nature that so he might be capable of Suffering to Demonstrate that the HOLY ONE hates Sin with an infinite Hatred and loves Men tho' SINNERS with an infinite Love In which Demonstration of the Divine Justice and Mercy towards Men is implied the greatest Efficacy that can be to bring Sinners to Repentance So that the Onely Cause that any Sinner does not Repent is the Perverseness of his own Will in that he Shuts his Eyes against this Demonstration and so Rejects the Offer of the Onely Effectual Remedy for all his Diseases I beseech Almighty God by the Death and Passion of the Holy Jesus who together with The Father and The Holy Ghost is Worshipped and Glorified to have Mercy upon you to give you true Repentance and his Holy Spirit that you may be Reconcil'd unto God before you shall Go from hence and be no more seen If You or any of your Companions have a mind to Dispute with me in Private if You will send me any Letters by the Post I promise you that by the Help of God I shall return an Answer to every Letter I shall receive from any of you And that I shall never Publish any of your Letters without your Consent but I will not Promise not to Publish mine own I am Your Servant and the Servant of all Men For CHRIST's Sake Edmund Elys Totness in Devon May 1st 1694. A VINDICATION OF THE DOCTRINE OF Mr. RICHARD HOOKER c. THis Anti-Trinitarian tells the World and that truly that Mr. Hooker saith That the Substance of God with this Property To be of None doth make the Person of the Father The very self-same Substance in Number with this Property To be of the Father maketh the Person of the Son The same Substance having added to it the Property of Proceeding from the other Two maketh the Person of the Holy Ghost So that in every Person there is imply'd both the Substance of God which is One and also that Property which causeth the same Person really and truly to differ from the other Two On these words of the Excellent Mr. Hooker this Disputer maketh this Animadversion Now to be of none to be of the Father and to proceed from both are but other words for this Sense To Beget to be Begotten and to Proceed But that Father of Modern O●thodoxy Peter Lombard denies that these before-mention'd are Properties in the Substance of God or that they can belong to it He saith Essentia n●● est Generans nec Generata nec Procedens i. e. The Substance of God neither Begets nor is Begotten nor Proceeds 'T is impossible to make this consist with Mr. Hooker who expresly ascribeth those Properties to the Divine Substance or Essence and saith that being in the Divine Substance they make it to be Three Persons To this I answer That Mr. Hooker does not Contradict Peter Lombard For 't is Evident his meaning is this That the Divine Substance or Essence as in the Father is of None as in the Son is of the Father as in the Holy Ghost is of the Father and of the Son The Property belongs to the Person and not to the Essence as Communicable to Three Persons In every Person says Mr. Hooker there is implied both the Substance of God which is One and also that Property which causeth the same Person really and truly to differ from the other Two It is a most palpable Falshood which this Man delivers in these words Here is the same Substance Unbegotten and Begotten Answ The Person of the Son is Begotten in that he