Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	trinity_n	7,211	5	10.1332	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33360	A discourse concerning liturgies by ... David Clarkson.	Clarkson, David, 1622-1686.	1689 (1689)	Wing C4572; ESTC R12536	141,203	202

ep ad Jobaian p. So Tertullian s Et post Resurrectionem spondens missurum se discipulis promissionem Patris novissime mandans ut tinger●nt in Patrem Filium Spiritum Sanctum non in unum non nec semel sed ter ad singula nomina in personas singulas tingimur Tertull. adv Prax. cap. 26. Neque quicquam refert inter eos quos Johannes in Jordane Petrus in Tiberi tinxit De baptis cap. 1. cap. 19. Diem baptismi solenniorem Pascha praestat cum passio Domini in quo tingimur adimpleta est in the place fore quoted de Bapt. c. 13. and ad Praxeum cap. 26. Novissime mandavit ut tingerent in Patrem c. So Jerom and Augustine t In hoc ergo fonte antequam vos toto corpore ting●remus interrogavimus credis in Deum August hom ad Neophyt in Vicec p. 608. render the words of Christ by tingentes Voss So they use mergo or mergito for baptizo Thus Hierom u Multa quae per traditionem in ecclesia observantur autoritatem sibi scriptae legis usurpaverant velut in lavacro ter mergitare Hieronym adv Luciferian advers Luciferian Velut in lavacro ter caput mergitare where the Greeks express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de Sp. Sancto c. 27. And Tertullian w Dehinc ter mergitamur amplius aliquid respondentes quam Domlnus in Evangelio determinavit Tertull. de cor mil. c. 3. Mysterium Trinitatis in Sacramento Baptismatis demonstratur dum tertia vice vetus homo mergitur August de temp serm 201. Quando in salutari lavacro tertio Christiani merguntur Hom. 91. de temp Mira Dei pietas peccator mergitur undis Paulin. epigr. ep 12. ad Severum As great a change as if any amongst us now administring Baptism instead of I baptize thee should say I dip or I wash thee in the name c. dehinc ter mergitamur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. Apost 50. Dionys Eccles Hier. c. 11. in Voss They did not think it seems that Christ himself whatever others take upon them would tye them so precisely to his own words but that they might have leave to change them for others which changed not the sense The like liberty was taken in changing the next phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in Justin Martyr Apol. 2. p. 159 160. And the Latins for in nomen as it is in Tertull. de Baptis c. 13. in nomine as in Cyprian supra A difference which some count more then syllabical Yet Tertullian varies more when he leaves it the name quite out which he does more then once Novissime mandavit ut tingerent in Patrem Filium Spiritum Sanctum adv Praxeum cap. 26. Ite ad docendas tingendas nationes in Patrem Filium Spiritum Sanctum de praescrip c. 8. They thought it no variation of the rule where the sense and design of it was observed to change something of the expression And would they presume to exact a more punctual conformity to rules of their own making then what they thought Christ required to his Or would they pay more to any Humane Constitution then they made account was due to the Divine Their practice obliged them to leave others as much or more liberty then here they took and neither to fetter others nor be fettered by them with words and syllables when the great Law-giver had left them so free Vicec de bapt p. 395. Zuingl de bapt tom 2. p. 201. Piscat in Matth. 28. But proceed we to what may seem yet more considerable Some thought themselves not obliged to Baptize expresly in the Name of the sacred Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to name every Person as they are mentioned Matt. 28. 19. but in the Name of Christ or of the Lord Jesus or of the Lord. And this supposed to be the Practice of the best times hath great Advocates Basil l. de Spiritu Sancto cap. 16. defends it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naming of Christ is an acknowledgment of the whole Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 257. which are almost the words of Irenaeus before him Adv. Haeres 1. 3. c. 20. p. 209. In Christi enim nomine subauditur qui unxit ipse qui unctus est ipsa unctio in qua unctus est unxit quidem Pater unctus est vero Filius in Spiritu qui est unctio For in the Name of Christ is understood he that anoints and he that is anointed and the Unction with which he is anointed And the Father indeed anoints but the Son was anointed with the Spirit who is the Unction Add to these Theophylact who affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Act. 2. That he who is Baptized into the Name of Jesus Christ is Baptized into the Trinity the Father and the Son and the Holy Ghost being not parted To the same purpose Ambrose also following Basil in the defence of it Qui unum dixit Trinitatem signavit Si Christum dicas Deum Patrem à quo unctus est Filius ipsum qui unctus est Filium Spiritum quo unctus est designasti si tamen id etiam corde comprehendas c. de Spiritu Sanct. l. 1. c. 3. If the Person was Named so as the rest were understood they thought the prescribed form sufficiently observed tho' it was not verbatim repeated but liberty taken to change either the Words or their order so these great Persons following And can we think they would take upon them to prescribe more imperiously or would more punctually observe it if others had imposed So these excellent Persons judged in reference to the form of Baptizing which our great Lord delivered to us And can we think c. especially in Prayers where varying is more tolerable and the Prescribers of no Authority in comparison of him who authorized the Form before us Some used it in Cyprian's time Quomodo ergo quidam dicunt modo in nomine Jesu Christi ubicunque quomodocunque Gentilem Baptizatum remissionem peccatorum consequi posse p. 225. Ep. 73. ad Jubaianum He allows it not indeed but it seems those that were not of his opinion for Rebaptizing of the Baptized by Hereticks some of them differed from him in this and before p. 224. Non est autem quod aliquis ad circumveniendam Christianam veritatem Christi nomen opponat ut dicat In nomine Jesu Christi ubicunque quomodocunque Baptizati gratiam Baptismi sunt consecuti c. Fortasse Stephanus Romae Episcopus Others tho' they expressed the three Persons in administring Baptism yet did they not tie themselves precisely herein to the a Those that will have the three Persons to have been always named deny not but that their Names were used with some

of Tiberius ex tempore quam a cura praestantior but because he could do better on a sudden then others though well accomplished with time and study One remarkable instance we have in Possidonius x Cum propositae quaestionis latebras pertractarem in alium Sermonis discursum perrexi atque it a non conclusa vel explicata quaestione disputat●onem magis terminavi advers●m Manich. ●oram errore● unde nihil dicere diereveram disputaus quam de iis quae asserere proposueram Vit. August c. 15. who tells us in Augustins words of Firmus a Manichee converted by such a Discourse as he never designed before he had begun the Sermon Vit. August c. 15. And that seems another which is intituled concio super gestis cum Emerito Donat. being occasioned by an acclamation of the people at the Assembly Tom. 7. pars 1. p. 770. And those who having much more work as Pastors did Preach ordinarily every day and some days twice yea sometimes twice in a forenoon and thrice in one day as Bishops in those and former times did it cannot be thought but many of their Sermons were born as soon as conceived Such were their tractates Nor was it then thought canting to ascribe such Discourses to the assistance of the Holy Spirit Nazianzen being to discourse of the Holy Ghost prays for his assistance that he might thereby be enabled for the expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may open the mysteries of the Spirit let me have the presence of the Spirit to give such expressions as I desire or if not so much yet what may be agreeable to the season Orat. 44. and says also they both studied and spoke inspired by it The Spirit as he adds blowes where it listeth and inspires whom and where and how much he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accordingly we are inspired both to meditate and speak by the Spirit p. 709. Thus they did Preach and thus they might Pray Nazianzen having given an account how his Father prayed in celebrating the Eucharist adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 19. p. 305. Answerably Ambrose to Forentianus Epist 23. l. 4. Docet autem Spiritus Christi sicut Christus or are discipulos suos quis autem post Christum doceret nisi Spiritus ejus quem ipse misit ut doceret dirigeret orationes nostras Oramus enim Spiritu oramus mente ut bene possit mens orare praecedit Spiritus deducit eam in viam rectam ne obrepant carnalia ne minora ac etiam majora viribus Novit enim bonus Medicus quae esca cui apta sit infirmitati cui tempori ad perfectum valetudinis interdum opportunitas escae sanitatem reddit quod si importune aliquis accipiet aut non convenienter implicatur periculo Ergo quia nos nescimus quid oremus quomodo oporteat postulat pro nobis Spiritus Sanctus Their affections excited by the Spirit could help them to expressions without a Book and did form their words in Prayer as Augustine tells us Quamlibet alia quam oramus dominica verba dicamus quae affectus orantis vel praecedendo format ut clareat vel consequendo attendit ut crescat Epist 121. Probae 721. c. 12. And if their affections were not always so active their judgment and invention which with divine assistance served them so well on a sudden with expressions in Preaching might much more easily help them to words in Praying Let us shew this more particularly in the several Prayers made in the celebration of the Eucharist It appears by the 18 Canon of the Council of Laodicea that in the latter end of the fourth Century three sorts of Prayers were used in that administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the dismission of Catechumens and Penitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of these silently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other two pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which two one must be the Prayer for all sorts in general and the Church in particular called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the general Prayer for that such a Prayer was then made there is evidence enough in Authors both of Greek and Latin Churches of that Age the other must be the blessing of the Elements called the Prayer of Consecration for this was never omitted so Optatus Legitimum quod in Sacramentorum mysterio praeteriri non potest l. 2. advers Parmenianum Now for the first of these three viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find no mention of it elsewhere Probably y Cyril in Junius nor ad Clem. ep p. 31. it consisted only of some secret ejaculations used by the faithful while the offerings or the elements were preparing to raise their Souls to a posture fit for that most solemn and sacred Ordinance However being a Mental Prayer there was no place and can be no pretence for prescribing words and expressions for it Chrysostom z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Eph. hom 3. p. 778. directs to something of this nature Hom. 24. in 1 Cor. p. 399. As to the second the general Prayer that this was not made in a set and invariable form appears by the Epistle of Epiphanius to John Bishop of Jerusalem in Jeromes the 60. p. 466. There was some clashing betwixt these two Bishops he of Cyprus being a great zealot against Origen as another John of Constantinople found by troublesome experience And he of Jerusalem being an admirer of Origen and under suspicion to be tainted with his erroneous Opinions John had heard that Epiphanius should intimate in the Eucharistical Prayers that he by name was warped from the Faith he complains of it and that Epistle is Epiphanius's Answer and Apology in reference to this and other particulars he was charged with As to this he admires that any should report quod in oratione quando offerimus sacrificia Deo soleamus pro te dicere Domine praesta Johanni ut recte credat This is the occasion And hereby it evidently appears they used occasional Petitions in this Prayer for such a Petition is that complained of and the occasion a suspicion that John was inclined to Origens errours If such liberty had never been used to pray in this place as occasion required who would have been so impudent as to raise such a report or so foolish as to affirm what none would believe as being against the constant and unvariable custom of those that celebrated Who can think that the Bishop of Jerusalem would have brought such a charge against Epiphanius as would have appeared false to the World at first sight and might have been convicted of impudent slander by the known unalterable usage of Christians And why does not he who designed to burthen his Adversary as much as might be charge him with transgressing the orders of the Church to vent his particular spleen at a Christian Bishop Is it not evident upon the whole that there