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	person_n	son_n	33,804	5	6.4746	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56744	A letter from Dr. P. to the Bishop of R--- in vindication of his sermon on Trinity Sunday.	Payne, William, 1650-1696.	1696 (1696)	Wing P905; ESTC R33033	40,115	93

de Uno Deo contra Crell lib. 1. sect 1. C. 2. p. 43. Bellarminus C. 2. de Christo taxat eos qui filium Dei vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oritur autem erroris suspicio ex aequivocatione vocabuli nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplicem sensum habet Divinitatem considerari duplicitèr ratione sui esse ratione modi habendi c. Meisneri philosoph sobr parte 2. sect 1. c. 2. qu. 2. Facit tamen in Trinitate primatus originis atque ordinis ut nomen Dei de Patre Antonomasticè usurpetur Vogelsang exercitat Theolog. p. 353. Veruntamen aequivocè duo predicamenta Deo aptari substantiam relationem Junij Cath. doct de Trin. defens l. 1. Unus est inquis Samosatene Deus verissimum sed rectè intelligendum nam et in subjecto et in predicato positae sunt adversus imprudentiores tendiculae nisi attenderint et ex ijs falsa conclusio adstruitur Deus enim aut absolutè et indeterminatè dicitur aut etiam determinatè priore modo de essentiâ posteriore de aliquâ unâ persona dicitur Secundum priorem modum Christus dicebat Deus est Spiritus Joan. 4.24 Secundum posteriorem Paulus unus Pater omnium Eph. 4.6 Hic autem Deum absolutè indeterminatè enuncias de essentiâ igitur praedicatio est ita accipimus tu de personâ accipis Aequivocè idem concludis contra praedicationum argumentationum leges Id. Def. 2. Obj. Quod Unum est id Trium esse non potest Deus Unus est Deus igitur Trinus esse non potest R. Illudis Samosatene tum equivocatione ut vulgo dicitur tum etiam elenchi ignoratione Aequivocationem committis cum dicis Unum unum inquies ecquid minùs aequivocum esse quam unum potest tibi fortè non videtur sed tamen si veritati credis me demonstrantem audies unum duobus modis dicitur absolutè et relatè c. Ib. p. 78. Ob. Non possunt contraria gradibus excellentibus in eodem subjecto simul existere Deus autem Unum et Trinum esse tam sunt contraria quam Spiritum esse et Corpus aeternum et non aeternum Deus ergo Unus Trinus esse non potest R. Majorem ut negemus absit sed Assumptio tua aequivocatione elenchi ignoratione fallit eâdem planè quam in superiore tuâ argumentatione reteximus Junii Defens 2. P. 80. Ob. Quod expressum est imagine imago exprimens non sunt idem Christus est imago Dei invisibilis Christus ergo et Deus invisibilis non sunt idem R. Aequivocatio in nomine idem manifesta est nam aut idem essentia dicitur neutro genere aut idem personâ masculino Ib. P. 87. Ob. Quod ejusdem est aeternitatis et majestatis cum Deo nihil omnino ab eo accepit non vitam non gloriam Filius ejusdem est R. Majorem Samosatene de industriâ facis aequivocam Deum non ignoras à nobis aut absolutè de essentiâ dici aut relatè de unâ aliquâ personâ Ib. P. 90. Praetereà nomen Dei quod essentiale personaliter accipis aequivocè P. 91. Ob. Marc. 13.32 Fallis vocis Pater aequivocatione Patris nomen hoc loco essentiale ac non personale est Fefellit te et hypotheseos et aequivocationis illius ignoratio quam aequivocationem post resurrectionem quoque servavit Christus dicens non vestrum est scire quae Pater posuit in potestate ipsius Act. 1.7 Ib. P. 96. Ad Obj. de Christi subjectione 1 Cor. 15.24 ex quo Christum sibi subjectum fore sic ait omnino constat nomen Christi de personâ sive in sese sive in Mysterio enunciatum dici aequivoce Ib. P. 101. P. 182. Antecedentis duo sunt aequivoca primùm enim Deus appellatur Pater aut essentialiter respectu creaturarum aut personaliter respectu Filij et relationis internae c. Id. Defens 3. P. 185. Now that there is necessarily understood this latitude of Variety in the sence of several of the Words of the Athanasian Creed is apparent from the consent of those that do subtilize this Mistery to the utmost curiosity for it is impossible for them or any else to think that the Godhead of the whole Trinity is one in the same sence that the Father considered alone is one or the Son and Holy Ghost so considered So when the Father is said to be omnipotent the Son omnipotent and the Holy Ghost omnipotent it is evident that omnipotent has not the same sence in all for the Father has the power of Eternal Generation And the like may be said of the term God by which if you understand that which is first of all in such a sence as that all else is from him and he from none the Son and Spirit cannot be said to be God in this signification because the Father is not from them but they from the Father More 's Mistery of Godliness Book 9. Cap. 2. And we must still profess that we take none of those words to be proper formal univocal terms Baxters Cath. Theology Sect. 1. and the Pages following Whether also this might not be applyed to defend the Athanasian Creed The Father Eternal the Son Eternal and the Holy Ghost Eternal and yet not Three Eternals but One Eternal as well as Aquinas his taking them adjectively and substantively which Petavius dislikes being willing to allow tres Aeterni tres habentes Deitatem tres Divini and whither also in those Scholastick Questions and sayings Utrum nomina Essentialia approprianda personis nomina Essentialia in divinis concreta nonnunquam pro Essentia aliquando pro una persona aliquando pro tribus supponunt I offer to the Consideration of my more Learned Brethren This I hope will if not justifie at least excuse the word and if any of them will please to teach me a better way to take off the objected Contradiction I promise never to make use of that word again But after all could Malice it self tho' never so blind if it had but Ears and heard that Sermon of mine charge me with saying that Christ and the Holy Ghost were God only Equivocally and not properly truly and naturally when I so often and so fully plainly and directly asserted the contrary thro' the whole Sermon and in several such passages as these following That the Mystery of Christian Faith lay in God the Father's having a Son and an Holy Spirit distinct Persons from himself the one begotten of him from all Eternity and so his only Son the other proceeding from him and the Son both and these two still in the Father Naturally and Inseparably united to him as to the Fountain of their being one with him in the same Divine Nature and Essence and all three together contriving and accomplishing the Redemption of mankind That God the Father

Eternal Divine Spirit proceeding from both for the Ancients do not call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would represent all of them rather as original and absolute and not relative and derived from another as two of them are from one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principium Fons Origo c. in which they chiefly lay the Divine Unity but always assert a real Trinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Explication of the Ancients which they hold with this more plain Scriptural Account of the Trinity that needs no Explication One God the Father with an only begotten Son and so of the same Nature with himself and a Divine Spirit the Spirit of the Father and the Son who has Personal and Divine Attributes and Perfections plainly attributed to him and so each of the two latter are God in a true and proper sence as habentes Deitatem Divinâ Naturâ praediti but not unoriginated or God in that high sence as the Father who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to whom therefore the term of God and one God is more peculiarly attributed and even appropriate in the Judgment of the Antients (a) Nam quum id sit principium caeteris quod ingenitum Deus solus Pater est qui extra originem est ex quo hic est qui genitus Tertul. seu Novatian de Trin. Deus quidem ostenditur Filius cui Divinitas tradita porrecta conspicitur tamen nihilominus unus Deus Pater probatur Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Orat. coutra Arrianos Deum in verbo suo omnia fecisse dum enim Deum audio Patrem cogito Scotus Erigena de Divis Naturae L. 1. P. 61. Habeo libenterque accipio Dei nomine Patrem Principij Filium Dei Spiritus Dei Spiritum Sanstum significatos Ibid. and Moderns (b) Peculiaritèr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribuitur Patri Dei nomen Ravanel biblioth v. Deus Persona Caeterum Attributionem seu Appropriationem ut vocant nominis Deus omnes in Scriptura pie ac prudenter exercitati facile animadvertunt Appropriatio autem omnino in eo sita est quod vox Deus quae caeteroquin pluribus numero personis est communis tanquam unius nempe Patris propria sumatur Bisterfield contra Crel L. 1. P. 41. Nonne in hoc regno-solus Condaeus absolutè princeps dicitur idque elogium pro ejus nomine proprio saepissimè ponitur cum alij Exemplum in quo Attributum commune uni tantum ex illis ita rectè tribuitur ut dicere ci soli competere Placaeus contra Crell P. 33. This is the Christian and Catholick Faith which he that believes with or without with right or with wrong Explications is undoubtedly Orthodox The Truth seems to lye so plain that I wonder any should miss it I have picked it up where others have over looked it It is generally observed to lye between contending Parties The Socinians especially Crellius insist very much upon the Scriptural Notion of One God the Father The Antients also do this as I have shown but not exclusively to the Divinity of Son and Holy Ghost as the others have done very Erroneously and Heretically The School men mist this plain Notion whilst they carefully maintain the other but run into a Labyrinth of Subtleties and Difficulties about One's being Three and Three One and weave an artificial cloudy Net-work of thin but dark Cobwebs such as Real Universals Substantial Modes Subsistent Relations Unsubsistent Existencies Concrete Personal Properties c. that thro' it One Being may look and appear as Three and yet be One and to avoid the Objection of Three Gods which they need not have been puzled with if they had hit right upon that of One according to Scripture and Antiquity they make three distinct Subsistencies and but one distinct Subsistent Three opposite Modes and Relations and but one Subject of them Three Divine Persons and but One Divine Being Three Somewhats and but One Thing My hearty Zeal and Concern for the Honour of Christianity and my deep Regret to see its Faith thus Mangled and Perverted and my Pity to see so many groping for the Light at Noon-day and looking so carefully for what they have in their hands has made me venture to show that which I wonder I did not always see and I hope others may do the same Some Remarks of the Fathers upon Sabellianism and the wrong and Jewish Notion of One God which it held and from whence it arose SImplices enim quique ne dixerim imprudentes idiotes quae major semper credentium pars est quoniam ipsa regula fidei à pluribus Deis saculi ad Vnicum verum Deum transfert non intelligentes unicum quidam sed cum suâ oeconomiâ esse credendum expavescunt ad oeconomiam numerum dispositionem Trinitatis Divisionem praesumunt unitatis quando unitas ex semetipsâ derivans Trinitatem non destruatur ab illâ sed administretur Itaque duos tres jam jactitant a nobis praedicari se vero unius Dei ●ultores ●pr●●sunm●t quasi non unitas irrationaliter collecta Heresin faciat Trinitas rationaliter expensa veritatem constituat Tertul. adv Praxeam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas contra Sabellij Gregales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Epist 64. ad Neocaesar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. contra Sabel Arr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. Orat. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Orat. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrll Alexandrin in Thesauro p. 109. It was Sabellius his plausible and twitting Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Heres 62. Thus Noetus gloried in his being an Unitarian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Heres 57. But the Father calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those Reasons which are a Demonstration against his Opinion of One Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Ibid. They brought all the places of Scripture for One God against the Real Trinity as others do since and run into their Error to avoid Tritheism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Ibid. From all which it is plain and will be plainer to those who read these Authors at large that it is Heretical to believe One God in a Jewish and Sabellian I may add now in a Mahometan and Socinian Sense as well as Three Gods in a Gentile and Pagan or Marcionite and Valentinian and that Christianity is between those Extreams believing One God the Father a Son who is God begotten of him and a Holy Ghost who is God proceeding from both I conclude with a Quotation which the Learned Reader will understand the full Purport of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyssen adv Gre. T. 2. p. 82. FINIS Advertisement He Reader is desired to add these words which were omitted p. 20. lin ult No way contrary to that of the Church of England I am as well Many other Errata's having slipt correction the Reader is desired to excuse and amend ☞ Three Sermons of the Author in Octavo finished before his Death will be Published in a few days