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	see_v	son_n	12,108	5	5.6436	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

2. Altera vi●io est qua Deus in aliqua specie corporea figura videtur 3. Tertia est qua videtur per fidem vel aliquod lumen spirituale revelatum sine specie imagine ulla 4. Quarta qua videtur per humanitarem assumptam qui enim Christum hominem vid ebant Deum dicebantur videre qui erat unitus illi humanitati 5. Quinta est omnium suprema qua Deus in suamet essentia aperte clare videtur sicut homo hominem vider haec est visio beatorum quae est visio Dei in essentia substantia propria Tolet in Evang. Joan. cap. 1. Annot. 53. Quod Deum nemo vidit un quam praeter Christum testem oculatum in fallibilis est sententia plures modi suut videndi Deum 1. Per speculum creatutarum 2. Per simulachra imagines 3. Per Angelos 4. Per fidem 5. Per carnem concluditur non videri ipsum nempe per essentiam videri tamen per apparitiones perque modos alios Pelargus in loc quae 2. seene not in himselfe but in his works in the creatures for in them many of the perfections of God are knowne as his wisedome prudence vertue immortality and eternitie Rom. 1.20 21. Againe God is said to bee seene in some bodily shape and likenesse and that either in regard of the outward sense or in regard of the imagination for sometimes God used some likenesse in which hee would appeare to men whether it were the likenesse of a man or of fire or of any other body or creature whatsoever and in regard of this vision God is said to be seene in the old Testament of the Prophets not onely with the inward but with the outward eyes Isa 6.1 Gen. 32.30 Thirdly God is said to be seene by Faith alone without any likenesse Fourthly by his humane nature assumed his flesh for they which see Christ man are said to see God united to his humanitie John 14.9 Hee that hath seene mee hath seene the Father Fiftly God is said to be seene in his owne essence manifestly and plainely as one man sees another and thus hee is seene by the intellect or understanding not by the eye of the body because God is a Spirit This is the vision of the blessed in heaven which is spoken of Matth. 18.10 In heaven their Angels doe alwayes behold the face of my Father which is in heaven 1 Cor. 13.12 Now we see through a glasse darkly but then face to face And thus it is concluded no man hath seene God at any time in regard of his essence and being and proper substance as hee is in himselfe as an eye witnesse but Christ There is a (g) Comprehensio duobus modis sumitur Primo pro consecutione alicujus rei quam quis desiderat hoc modo omnes beati in caelis dicuntur comprehensores quia jam confecuti sunt quod in hac vita quaerebant Secundo pro perfecta adaequata cognitione alicujus rei Becan Tom. 1. de vis Dei quae 11. Sic intelligendo res dicitur comprehendi quando ita perfecte cognoscitur quod nihil amplius de re cognosci potest nec absolutum nec comparatum Durand lib. 1. dist 35. quae 2 col 214. in fine A liud enim est videre aliud est totum videndo comprehendere Totum autem comprehenditur videndo quod ita videtur ut nihil lateat videntem Aug. ep 1 12. cap. 9. comprehensive vision whereby God is not onely in his proper essence and substance seene manifestly and clearely but also fully comprehended Comprehension is taken two wayes first for the obtaining of that which any one desireth And so all the blessed in heaven are said to comprehend because they have obtained that which in this life they sought after and in this sense the Apostle speakes 1 Cor. 9.24 So runne that yee may obtaine that yee may comprehend as judicious Beza and the common translation read it Again comprehension is taken for the perfect and adequate knowledge of any thing and so a thing is said to be comprehended by our understanding of it when it is so perfectly known that nothing more concerning it can be known That is perfectly knowne which is knowne so far forth as it is cognoscible or knowable Again that is said to be cōprehended which is so seene that nothing of it lieth hid to the party seeing when he seeth all that is in it Now there can be no (h) Nunquam est comprehensio objecti a potentia nifi quando tanta est intellectivitas potentiae intelligentis quanta est intelligibilitas objecti intellecti aliter enim actus non potest esse adaequatus objecto propter hoc porentia talis non comprehendit objectum Scot. quae reportat lib. 3 dist 14. quae 2. comprehension of the object in regard of the faculty unlesse when the Intellectivitie as the Schoole phrase hath it of the intelligent facultie be such as the intelligibilitie of the object that is to be understood otherwise the act cannot be adequate to the object in this regard such a facultie cannot comprehend the object To make this plaine the act I meane of the intellect the intellect being taken for the intellective or understanding facultie must be as vastly extensive in knowing as the object is cognoscible or knowable So that to see God by this comprehensive vision is so fully to know God that nothing whatsoever is in God is hid but is openly clearly fully and manifestly knowne and thus no man hath seene God at any time but the onely begotten Sonne who is in the bosome of the Father the Spirit not excepted The words taken in this sense t is true that no created nature hath or ever shall see God neither the Angels nor Saints in heaven can see him so farre as to comprehend him Because an (i) Insinitum objectuin ut infin itum comprehendi non potest nisi aliquo actu infinito ut infinicto Scotus quodlib quae 1. infinite object as infinite cannot be comprehended by any but an infinite act considered as infinite The question now will bee of the fourth way of seeing God whether the Fathers and the people of the Jewes did not see Christ according to his flesh his humane nature I answer they did see him so by Faith which makes things to come as already present and this is proved John 8.56 Your father Abraham rejoyced to see my day and he saw it and was glad Here is a (k) Metonymia est adjuncti pro subjecto nam diei nomine intelligendus est ipse Christus incarnatus in tempore five die illo manifestatus Rolloc in loc Metonymie of the Adjunct for the Subject for by the day wee are to understand Christ incarnate the time of Christs manifestation in the flesh And thus Abraham saw him and all that were the children of Abraham by Faith Christ was 〈◊〉 〈◊〉 〈◊〉

autem paenuentia seu conversio ad Deum tres partes continear con●ritionem fidem novam obedientiam Meluct part 3. pag. mihi 99. contrition and Faith two essentiall parts of that repentance Moses and the Prophets preached and new obedience a consequent What could Johns repentance be more then this how could the repentance he preached goe one step higher That had Faith to goe to Christ and higher Johns could not goe But John makes low the Mountaines did not the Prophets John cuts off legall praeregatives did not the Prophets by their preaching repentance doe so did they not drive men from resting in outward (a) Caeremoniae externaeà Deo institutae quamvis pertineant ad Dei landem honorem neque per se tamen neque in comparatione ad piam orationem laudis sunt Deo gra●ae Ames in loc docum 31. performances and in the worke done Psal 51.16 17. For thou desirest not sacrifie else would I give it thou delightest not in burnt offering The Sacrifices of God are a broken spirit a broken and a contrite heart o God thou wilt not despise John bringeth downe every high thought that exalteth it selfe against God did not the Prophets doe so Jer. 4.14 How long shall thy vaine thoughts lodge within thee Psal 139.23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me c. You see here must not be a thought left to exalt it selfe against God It is blasphemy to lay such a charge upon the Prophets Doctrine For if they did not by it labour to bring downe every high thought that did exalt it selfe against God their doctrine must needs cause them which were guided by it to come short of the glory of God which no man that understands himselfe dare affirme Pag. 48. he hath this passage I have observed some to confine repentance within the bounds of our conversation and make no difference between the repentance which was taught by the Prophets that repentance which was taught by the Son of God and his Ministers What he meanes by the bounds of our conversation he sets down himself pa. 49. li. 9. where he opposeth conversation to conscience The difference then which he makes between the repentance taught by the Prophets that which was taught by the Son of God and his Ministers is this namely that the Prophets repentance was confined within the bounds of mens conversation and did not extend it self to the conscience but only to their outward carriages behaviours This must needs be an hypocriticall repentance cleane contrary to that which the Prophets preacht which did as neerely concerne the conscience as the conversation and in preaching of it they principally aimed at the conscience and the inner man without which outward performances were as nothing and the outward conversation no whit acceptable to God who lookes at the heart I dare affirme that the repentance which the Prophets preacht was acceptable to God not bounded within the conversation but extending it selfe to the conscience witnesse (b) Loquitur primum de interiore conversione ut animum renovent si enim sons fuerit infectus paenitentia nulla crit sed hypocrisis Lavat in Ezech. 18. hom 82. Ezek. 18.30 31. Repent and turne your selves from all your transgressions and make you a new heart and a new Spirit And it is plaine that the doctrine of repentance taught by the Prophets and by the Sonne of God and his Ministers is for summe and substance one and the same And thus to charge the Prophets doctrine with hypocrisie is false doctrine in a high degree And this doth further appeare in that hee makes their repentance to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then the repentance taught by the Prophets should not differ from Judas his repentance which was without Faith which makes the difference betweene the repentance of Godly and wicked men Pag 48. at the latter end he saith It is a doctrine often heard of in your Pulpits That repentance doth wash away sinne And Pag. 49. in the latter end he hath these words To preach that teares doe wash away sinnes out of the sight of God which saith he I have heard some testifie that they have heard preached is a blaspemy against the blood of Christ It is very uncivill to charge blasphemy upon any Minister in publique and not to bring his accusers first to him in private they it may be through ignorance may mis-understand and I question not but if the Minister might be named he would maintaine what he had preached But grant it to be true that some have preached That repentance washeth away sinne And that teares doe wash away sinnes out of the sight of God it is blasphemy to say this is blasphemy for it is no other then the Scripture phrase (c) Exhortationis an em fumma est primum seria resipiscentia abslinens a malo Junius in loc Hortatur Judaeos ad paenitentiam Cal vin in loc Isa 1.16 Wash you make you cleane put away the evill of your doings from before mine eyes by washing in this place is meant serious and true repentance for the Prophet doth exhort the Jewes thereunto and by washing here is not to be understood the washing of the pollutions of the bodies of men but of their sins By make you cleane is not meant the cleannesse of their hands but of their life and conversation The Apostle James hath the like phrase Chap. 4.8 9. (d) Ipsa salutaris paenitentia ac vera refipiscentia per lotionem mundationem exprinitur ut Isa 1.16 Atque earenus hoc in loco Jacobus Mundate adhortans scil cos ad veram seriamque paenitentiam vitaeque pravae emendationem Laurentius Com. in loc Cleanse your hands you sinners and purifie your hearts you double minded By cleansing and washing is meant true repentance as in Isa 1.16 by hands we are to understand our sinfull actions and by hearts our corrupt affections Now how should our hearts and hands be cleansed and washed from sin the Apostle bids us be afflicted and mourne and weepe by weeping is meant teares of repentance So that to say teares of repentance doe wash away sinnes in the sight of God which is all one with the words of the Prophet Esay put away the evill of your doings from before mine eyes is warranted by these two places of Scripture compared together It is no blasphemy then to speake as the Scripture speaketh This saying hath been used often amongst some of the Ancient and had it beene blasphemy some Councell or other in all this time would have condemned them for it Saint (e) Flevit ergo amatissime Petrus flevit ut lachrymis suum posser lavare delictum tust veniam vis mereri dilue culpam lachrymis tuam Ambr. lib. 10. in Luc. cap 22 col mihi 216. Ambrose upon these

〈◊〉 〈◊〉 God-man according to both natures a mediatour to the Fathers and the people of the Jewes who lived in the time of the Law before he did assume his humane nature he was a Mediatour according to both natures because then he was the Mediatour of men as he was to be incarnate he is now a Mediatour as he is incarnate Saint (l) Unus est Deus unus Mediator Dei hominum homo Christus Jesus quoniam non est aliud nomen sub caelo datum hominibus in quo oporteat nos salvos fieri in illo definivit Deus fidem omnibus suscitans illum a mortuis itaque sine ista side hoc est sine fide unius mediator is Dei hominum hominis Christi Jesu sine fide inquam resurrection is ejus quam Deus hominibus definivit quae utique sine incarnatione ejus ac morte non potest veraciter credi fine fide ergo incarnation is mortis resurrectionis Christi nec antiquos justos ut justi essent a peccatis potuisse mundari Dei gratia justificari veritas Christiana non dubitat Aug. de peccat Origin lib. 2. cap. 24. to 7. Augustine makes this plaine from the 1 Tim. 2.5 For there is one God and one Mediatour betweene God and man the man Christ Jesus From whence hee concludes that without Faith or beleeving this one Mediatour of God and men the man Christ Jesus And that without beleeving the incarnation death and resurrection of Christ the holy Fathers could not be made cleane and justified by the Grace of God that they should be justified from their sinnes And this saith the Father the Christian veritie doth not doubt So then it is plaine that the people of the Jewes having Christ their Mediatour according to both natures and beleeving his incarnation death and resurrection without which they could not be justified before God had knowledge both of Actuall and eternall remission And did beleeve Actuall and Eternall remission of sinnes present their sinnes being in Jesus Christ Actually and Eternally remitted unto them For the meaning of this place John 1.18 The Jewes did depend altogether upon the authority of Moses in regard he spake with God face to face the Evangelist to the intent he might bring them off from that overvaluing esteeme they had of Moses in opposition to Christ denieth that any man hath seene God at any time but the onely begotten Sonne which is in the bosome of the Father one with him who knowes all his secrets he hath declared him By him Moses had those things which he delivered to the people (m) Per hunc gratiam achdem voluntas Patris exposita est Mosi per hunc datae sunt faederis tabulae factae sunt promissiones quicquid aliud beneficiorum Dei isti populo concessum est Muscul in loc by him the will of the Father was made knowne to Moses by him the Tables of the Covenant were given the promises were made and whatsoever other benefits were granted to that people of God And it is true that no man considered in his naturall condition hath seene God at any time 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God Matth. 11 27. No man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him The (n) Sensus igitur est quod absque revelatione per Filium in verbo Evangelii exterins per S. 8. illuminationem interius factam nec essentiae nec voluntatis divinae salutatis salvifica cognitio cuiquam hominum in hac vita obtingere possit Ger●ard loc Tom 9. col mihi 719. meaning is that without revelation by the Sonne in the Word of the Gospell outwardly and by the illumination of the holy Ghost inwardly it is impossible for any man to attaine to the saving knowledge of God And by this way did all beleevers in all times come to know God savingly without which it was impossible for them to be saved As for that place 2 Cor. 4.6 For God who hath commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ If we consider these words in (o) Alludit perpetuo in toto hoc sermone Apostolus ad Mosis faciem laciem illam non apertam utclara esset Dei imago sed opertam Beza in loc allusion to Moses they doe not exclude the people of the Jewes from having the knowledge of the glory of God in the face of Jesus Christ but they include thus much that we under the Gospell have a clearer light the vaile being done away Page 52. He makes use of Gal. 4.1 The Heire as long as he is a Childe differeth nothing from a servant though he be Lord of all Who are the Heires under age even the Jewes untill the time came that God sent forth his Sonne c. They were the Heires under age that differed not from servants Now I say sayes he They that had knowledge of actuall and Eternall remission differed from servants They that differed nothing from servants had not knowledge of actuall and eternall remission You see his Argument and what he concludes let 's see how he can make it good from the words rightly expounded The Apostle saith the Heire as long as he is a Childe differeth nothing from a servant The word nothing (p) Quod nihil differat a servo particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil intelligatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non absolute sed quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectionem Par●us in loc is not to be understood absolutely but in regard of Subjection as is expounded in the second verse but is under Tutours and Governours as a servant is not at his owne liberty but under the command of his Master So the Heire while he is a Childe is under Tutors c. and differeth nothing from a servant in regard of his present subjection yet this Subjection doth not make him of a Sonne to become a servant for his Son-ship remaines for all that neither doth his differing nothing from a servant which is to be restrained to his present subjection take away his right of inheritance for the Apostle saith He is Lord of all And in this he differeth from a Servant who is no waies Lord neither doth remaine in the house alway as it is Jah 8.35 Well then according to the Metaphor take the Church of the Jewes for the Heires under age differing nothing from Servants Notwithstanding this servitude (a) Neque tamen haec servitus haereditati adoptioni corum derogabat crant nihilominus filii haeredes domini omnium sub externa servitute conscientias liberas habentes spiritu filiali intus Deo libere servientes certi enim de grathita remissione

not onely the separation of the soule from the body but the punishment which is inflicted upon us from an angry God so that it comprehends eternall destruction and thus every wicked man that is out of Christ is through the feare of death temporall as being the gate to eternall death all his life time subject to bondage The beleeving Jewes were not subject to this bondage they were the Sonnes of God and did receive the spirit of adoption and this slavish feare and bondage was taken away from them by Christ for they were the sonnes of God by adoption as well as wee Pa. 54. To prove that this was a bondage of conscience saith he What is it that makes death bitter but the sting of death and what is the sting of death but sin Wherefore they had conscience of sin This is a doctrine most injurious to the people of God in those times against the blood of Christ certainly the sting of death so of conscience was by Christ taken from them and they could say as well as beleevers now as it is (d) Nec quicquam obstabit quin olim corpora nostra resuscitentur fiat quod olim per propheras Apo●●olos praedictum est Gual in loc hom 87. Verba Prophetae vel Apostoli laetantis Hos 13.14 Glo. Ordin 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law but thankes be to God who hath given us victory through our Lord Jesus Christ Pag. 55. he argues thus If the Jewes betweene Moses time and John Baptist were under the Law then under the curse that they were under the Law is proved Gal. 3.23.24 But if under the Law then under the curse Gal. 3.10 Can he prove that because the Apostle saith Before faith came we were kept under the Law therefore the Jewes were under the curse and from Moses to John Baptists time lived and died under the curse which must of necessitie follow Never did any man mis-apply and mis-interpret-Scripture more grossely for this place will prove clearely that their being kept under the Law was not a curse but a blessing upon them and that in a high degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Erat lex quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munimentum quo circumse ptus populus ille conspicuus inexpugnabilis impermixtus usque ad Christum conservabatur ab aliis populis separatus permanebat Pareus in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be fenced about with a garrison of men God did give unto this nation many particular priviledges they being a peculiar people unto himselfe as the morall Law written the Priesthood Rites Ceremonies and forme of government now the Law was quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wall of defence with which the people were hedged in round about and were conspicuous inexpugnable kept separated from other nations untill the comming of Christ thus to be kept under the Law was a peculiar favour of God to thē above al other nations in the world as God himself witnesseth Deut. 4.7 8. For what nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for And what nation is there so great that hath statutes and judgements so righteous as all this Law which I set before you this day This place doth confute him the (f) Dicturi erant pscudoapostoli Etiamsi cōcedamus justitiam non manare ex lege sed ex gratuita in Christo promissione quum tamen Deus quem semper unum sui similem esse testatus est oeconomiam istam Mosaicam constituerit c. quo jure vis illam abo●ere Responder Apostolus temporariam fuisse istam oeconomiam Beza in loc scope and designe of the Apostle is to confute the false Apostles who were ready to say Although we grant righteousnesse not to come by the Law but from the free promise in Christ Notwithstanding God who is unchangeable did give the Mosaicall Law and oeconomie as you confesse to bring us to Christ how then can this stand with the unchangeablenesse of God that this Law should be abolished The Apostle makes answer that by Gods appointment this was but Temporarie and to endure but till faith came that is till Christs comming in the flesh for Faith is taken metonymically for the principall object of Faith and it were fearefully desperate to thinke that all the people from Moses to John Baptist lived so under the Law as that they were without faith in Jesus Christ Thus you see this place maketh against him and in stead of a curse pronounceth a blessing it being the blessing of God upon the Jewes to be kept under the Law till Faith came that is till Christs incarnation The beleeving Jewes before the comming of Christ were under the Law in respect of Ceremonies but not in respect of the malediction curse thereof To conclude this if by the Law of Moses we understand the Mosaicall Politie so the Law by the comming of Christ was abolished if by the Law wee understand the morall Law or ten Commandements the curse of the Law is and was ever taken away in regard of all true beleevers living in all ages of the world (a) Causa abrogationis manifesta haec est Deus singulari beneficio constituit politiam Mosaicam ut esser certa fedes certa gens quali Schola in qua servatetur doctrina de Filio Dei repeterentur promissiones adderentur illustrissima testimonia in qua certum esset Filium assumpta natura humana concionaturum esse fururum victimam resurrecturum esse editurum testimonia doctrinae quia Deus de his tantis rebus vult nos certos esse voluit autem postea finem esse hujus politiae Melancthon par 2. de leg pag mihi 251. And likewise consider it as a guard whereby the Jewes were fenced in and separated from all other nations so it is by Christs comming abolished Consider it as a rule of life Thus Angels are under the Law Adam before his fall the Saints now in heaven And none yeeld more subjection to it then they this subjection is their libertie and thus the Law considered as a rule of life is the will of God and is eternall as God himselfe Let us goe on and see how he can prove from Gal. 3.10 That the people being under the Law were under the curse The intent of the Apostle in this place is to prove justification by Faith in opposition to the workes of the Law as Vers 8 9. And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed So then they which be of Faith are blessed with faithfull Abraham for as