Selected quad for the lemma: spirit_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A18905
|
An abstract of fayth grounded on Moses, and applyed to the common Creede; plainely and briefly. By Henoch Clapham, in the beginning of his third yeares bands.
|
Clapham, Henoch.
|
1606
(1606)
|
STC 5328; ESTC S118540
|
16,421
|
46
|
vee in Gen. 42. 2. Ben-â—orion accoÌ„plisheth 210. yeares Aerédh el-Beni abel Sheóâ—ah I wil go downe to my Sonne moorning to Sheol that is the place of all flesh arguing the full estate of the dead called also Being gathered to the Fathers What he should doe in the place of the damned triumphing in his soule more then in his body seeing our triumph is in both I know not Nor haue the 4. Euangelists laying downe a plaine and open Narration of Iesus once spoken it For the speach of Jonahs and Christes being 3. dayes in the Whales belly and earth that argues his bodyes captiuitie like as that of Jonas it being an estate of Humiliation rather then of Triumph To mee that argument seemeth sound Whither Christ repaired he went to bring comfort But to the Hell of the damned he could bring no comfort Therefore to the Hell of the damned he repaired not If any approoue not my Iudgement more then I do his I desire him notwithstanding to be at peace with mee as I with him Non omnia vidimus omnes Euery dissent must not breed a rent Christ bare our infirmities and Charitie will make vs willing to beare one anothers infirmitie fulfilling so the law of Christ. But such is the miserie of our dayes as euery dissent in iudgement though but about circumstances begetteth a Schisme to the pursuing of one another to the losse of life Heauenly Father for thy Sonnes sake plant more loue amongst vs. Section 3. ¶ I beleeue in the Holy-ghost WIth the auncient Church Credo in spiritum sanctum I beleeue vpon the Holy-ghost And because affiance is to be setled vpon him as vpon the Father vpon the Sonne therefore the Holy-ghost God euen One with the Father and the Sonne howsoeuer proceeding from the Father the Sonne as the Sonne had his begetting of the Father but both of an vnutterable manner for what can we resemble to the highest The Easterne and Greeke Church standeth seuered in this poynt from vs of the West but therefore to be anathematized of which Anathema hereafter it seemeth vnto mee to proceed from zeale beyond measure seeing in the Primatiue Church some were ignoraunt Act. 19. 1. 2. If so there were an Holy-ghost and yet were helde Disciples and Beleiuers As in the externall worke to vs ward the Father is sayd to Create rather then to Redeeme or Sanctifie and the Sonne rather to Redeeme then to Create or Sanctifie so the Holy-ghost to Sanctifie rather then to Create or Redeeme And for that it is the worke of the Father and Sonne by the Holy-ghost to hallow the Creature namely mankind elected therefore Moses introduceth Habel seuered from Kain in the holy worke of Oblation Habel was begotten by the same Adam and brought foorth by the same Heuah but did the worke of Fayth which Kain did not And why because he was not onely acted by this Holy spirit for so the wicked oft be but for that he had receiued the same Spirit as an earnest penny of Adoption as all of * Math. 20. compared with Chap 21. 33. the kingdome of Grace in this life do at what howre soeuer they obay their calling which Spirit as he is holy so he sanctified his thought worde and worke whereby he is sayd to please God And no maruaile seeing the Father cannot but like the fruites of his owne Spirit euen as vpon his Suruay of the sixe dayes worke 1. Iohn 2. 20. 27. he saw and approued all to be good and very good The operation of this Spirit for mollifiyng the hard heart of man is resembled by the Leuiticall Oyntment His vertue of sweetning the soule and of making our Prayers redolent and sauorie in the nosethrils of our heauenly Father is typed out in the Legall Perfume the counterfayting and false application wherof is adiudged to death So dangerous a thing is it for any hypocritically to counterfaite holines where the powre is lacking or to misapply the things of the Spirit to the prophanation thereof Exod 31. c. Moses tearmeth him Ruach Iohn 3. 8. Winde not onely for filling all things but also for his free breaâ—hing Graces when and where he will for the beginning and perfecting of our RegeneratioÌ„ or new-birth The Father of Heauen for his Sonnes sake vouâ—hsafe to powre on our 〈◊〉 plenteously of his Spirit for the glory of his owne name Amen 1 So farre touching Fayth in God the Father Sonne Holy-ghost 2 Now followeth what is to be beleiued touching his Church 1 First in respect of her selfe once in the whole Catholiquâ— then in the parts Communion 2 Secondly touching her benefites 1 First in respect of this life and that 's Remission of sinnes 2 Secondly after this life 1 the Resurrection of the flesh 2 Eternall life Section 4. ¶ The holy catholique church IT is not sayd I beleeue in Ecclesiam Sanctam in or vpon the Church for that were to make her the Rocke of our saluation and equall with God no more then it can be sayd afterwards I beleeue in the remission of sinnes c. Nor can Credo Ecclesiam catholicam be truly turned I beleeue the Catholique Church for then euery Grammarian knoweth it should be Ecclesiae catholicae But as in the three last clauses the verbe * Esse to be Esse is vnderstood as Credo Remissionem peccatorum Esse I beleeue Remission of sinnes to bee Resurrection of the flesh to bee Eternall life to bee so the wordes are plainely to be resolued thus I beleeue that there is an Holy Catholique Church a Comunion of Sainctes Forgiuenesse of sinnes c. All which cleareth that the penners of this Creede were farre from teaching man to builde his Conscience vpon men no not vpon the holy Catholique Church It will be obiected that of Israel it is sayd in Exod 14. 31. Vajaamiâ—û baibâ—uah vâ—emosheh gnabhaô and they beleeued in Jehouah and in Moses his seruant I answere First Learned men both on Christs Antichrists side do turne it Crediderunt Domino Moseh They beleeued the Lord and Moses not pressing the letter Beth which often importeth in Secondly it may well be said that they beleeued in Moses respecting the Word of the Lord which Moses brought immediately from the Lords mouth to their eares and yet be farre enough from setling Fayth vpon Moses who afterwards was found in vnbeleife about the Rocke in Exod. 17. Euen as S. Peter soone after his holy confession was found in like state touching Christ the * Math. 7. 24. 25. 1. Cor. 10. 4. Rocke of our Saluation It wil be againe obiected that the Church being Conuened in the name of Christ is to be beleeued so well as Moses I answere t is true for Moses was not beleeued otherwise then hee brought the Lords warrant so neither is the Church And because the Congregation or Church can and sometimes will erre through ignoraunce therefore the Lord by Moses in Leuit. 4. 13.
AN ABSTRACT OF FAYTH Grounded on Moses and applyed to the Common Creede plainely and briefly By Henoch Clapham in the beginning of his third yeares bands Heb. 11. 6. He that commeth vnto God must beleeue that God is and that he is a rewarder of them that seeke him Mark 9. 23. All thinges are possible to him that beleeueth Bernard Lib. 5. de Considerat Fides ambiguum non habet aut si habet Fidem non est sed opinio Fayth admits no doubt for if it do then it is not Fayth but opinion Printed 1606. TO THE THRICE-Excellent HENRIE Prince of Wales c. PArdon sweet Prince pardon my bold present The Hope we haue your Excellencie shall Proue to our Church a matchlesse Instrument For Gospels good and Superstitions fall That and some Grace vouchsafed to my bands Emboldens mee to giue this to your hands Some scandalized haue my Christian Fayth That so hood-winked Maiestrates may bee Though skils not much what Papal-mynor saith Yet duety mine to cause hood-wink't to see This may reproue such fore-heads as be flinted my faith b'ing such as Scotland somtimes printed Yea Priuiledged by our King An. 1595. 96. England's state haue licensed the same The selfesame faith sparsed throuhgout my bookes Which here I properly An Abstract name And vnto Moses for the tryall lookes The methode hath my prisond-sense for mensure But read sweet Prince then giue out your sensure Your Graces poore Orator Henoch Clapham AN ABSTRACT OF FAYTH c. TO the end that no soule in Court or Country be peruerted touching the trueth of my Fayth by the vnconscionable reportes of some incorrigible * Seorsiâ— ducentes Seducers I offer heere to Prince and People a summe of my Fayth with euident proofe from Moses for the groundes thereof And thus with Auncient Beleeuers I begin SECTION 1. ¶ I beleeue in God the Father Almighty maker of heauen and earth BEleife is manifold according to the thing beleiued be it true or false for false beleife it is compared to a man dreaming of Gold but being awaked he findeth a lye in his right hand As for true beleife it ouer-reacheth Fancie and Opinion and is a perswasion setled vpon Trueth as when one beleiueth rightly on God and the thinges of and from God And so Beleife or Fayth generally considered is a true assent to that which is be it a thing of Promise or Narration For much haue they erred that teach how all Fayth respecteth a promise a Heb. 11. 3 Through Fayth we vnderstand that the world was ordained by the word of God as Moses declareth in the first of Genesis which is a thing of Narration not of Promise seeing the world had his existence before man therefore could not be promised to man Touching Fayth apprehending a Promise it is twofold according to the nature of the Promise and that is Eternall or Temporary as it apprehendeth thinges of eternall abyding nature or things that be but momen taine b 2. Cor. 4. 18. This latter being of thinges visible such as Moses describeth in the sixe dayes creation The other of things inuisible and spirituall such as in the sacramentall Tree of life was taught to Adam in Gen. 2. When I say I beleeue in God for euery soule must beleeue for it selfe it is as if in moe words I should say I rest and build vpon God in all my thoughtes words and deedes The Latine therefore is not Credo in Deo but in Deum I beleeue vpon God Which God Moses deliuereth vnto vs in his first speach when he sayth God created the heauens and the earth in the beginning The Onenesse of his Essence he teacheth in the word Bara Hee created that is Hee the one God and in the Noune Aelohim of plurall Nomber signifiyng Mighties he insinuateth the Trinitie of Persons as if the words should run thus Hee the Mighties did create Which Trinitie was not obscurely represented in the three Angels repayring to Abraham the father of true Beleeuers and in the clearest Scriptures they be tearmed * Math. 28. 1. Iohn 5. Father Sonne and Holy-ghost or Father Word and Spirit Which Moses deliuereth euidently inough if scales hung not vpon our eyes when he teacheth that one God to create heauens and earth by his Word and the Spirits motion vpon the face of the creature With curious Scholastique poynts touching the sacred Trinitie in vnitie Moses dealeth not to open view neither doth this auncient Creed of the Christian Church The first Churches were satisfied with that measure of Fayths-confession which our times will not admit So wrathfull vncharitable be our times learned of the man of Sinne. The first most notorious Schisme in the Church did grow from the curious search which curious spirits did make after the bottomlesse depth of this vnitie in Trinitie thereby adding to the Creed But the secret things sayth Moses in Deut. 29. 29. belong to the Lord and to the Lord I leaue the secrets of the Godhead as the auncient Church of God hath done before me Touching this one God it is to be beleeued first that he is a Father Secondly an Almighty Father His Fatherhood is twofold First as he hath Created man secondly as he hath Purchased man after his backsliding from the excellencie of his Creation Both these Moses doth remember in Deut. 32. 6. when as he sayth Is he not thy Father that hath purchased thee He hath made thee 2. Chro. 3. 17. and proportioned thee These two Fatherhoods are to be Pillers to euery Temple of the Holy-ghost as * Jachin signifieth Stablished and Boaz in strength Jachin and Boaz were Pillers to the materiall Temple The Almightinesse of God is taught of Moses in the very terme Aelohim as before and vnto Abraham he is called El-shadaj Almightie-sufficient because no soule ought to doubt as not of his goodwill seeing he is a Father so neither of his Might and sâ—fficiencie for bringing to passe whatsoeuer he willeth in heauen or in earth specially for mankinds good Whence it necessarily followeth that no part of my Fayth is to be fastned vpon Angell or Man or any other Creature be he as bigge as Behemoth Iob. 40. or as scaly as Leuiathan seeing the greatest might and strength of the creature is not so much as a Mite to a Mountaine as also but borowed of the Creator to be drawen backe as breath is out of the nosethrils euen at his pleasure * Hebr. 11. 28 29. Moses by Fayth in this willing Almighty-sufficiencie did ordaine the Pas-ouer and effusion of blood least he that destroyed the first borne in Aegipt should touch them of the Churche Exod 12. And his people by this Fayth passed through the Red sea as by dry-land which when the Aegiptians assaied to doe they were drowned Exod. 14. Nor doe I beleeue that our late passage through the Red sea of humaine blood mixed in conceipt with Fire and Gunpowder did