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
A45496	Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.	Hanmer, Jonathan, 1606-1687.; Howe, John, 1630-1705.; Howell, James, 1594?-1666.	1677 (1677)	Wing H652; ESTC R25408	262,013	452

yet is he not two but one Christ. One not by conversion of the Godhead into flesh but by taking the manhood into God One altogether not by confusion of substance but by unity of Person For as the reasonable soul and flesh is one Man so God and Man is one Christ. Who suffered for our salvation descended into hell rose again the third day from the dead He ascended into heaven he fifteth on the right hand of the Father God Almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick Faith which except a man believe faithfully he cannot be saved As for the censures annexed hereunto viz. 1. In the beginning except a man keep the Catholick faith 2. In the middle he that will be saved must thus think and 3. In the end this is the Catholick faith which except a man believe faithfully he cannot be saved I thought good to give you Dr. Hammond's apprehensions of them how they ought to be understood His words are these I suppose saith he they must be interpreted by their opposition to those heresies that had invaded the Church and which were acts of carnality in them that broach'd and maintain'd them against the apostolick doctrine and contradictory to that foundation which had been resolved on as necessary to bring the world to the obedience of Christ and were therefore to be anathematiz'd after this manner and with detestation branded and banished out of the Church Not that it was hereby defined to be a damnable sin to fail in the understanding or believing the full matter of any of those explications before they were propounded and when it might more reasonably be deemed not to be any fault of the will to which this were imputable Thus he 2. The canonical books of the old and new Testament owned by him are the same with those which the reformed Churches acknowledge for such of which he thus speaks All scripture of us who are Christians was divinely inspired The books thereof are not infinite but finite and comprehended in a certain Canon which having set down of the Old Testament as they are now with us he adds the Canonical books therefore of the Old Testament are twenty and two equal for number unto the Hebrew Letters or alphabet for so many elements of Letters there are among the Hebrews But saith he besides these there are other books of the Old Testament not Canonical which are read only unto the Catechumens and of these he names the Wisdom of Solomon the Wisdom of Iesus the Son of Syrach the fragment of Esther Iudith and Tobith for the books of the Maccabees he made no account of them yet he afterward mentions four books of the Maccabees with some others He also reckons the Canonical Books of the New Testament which saith he are as it were certain sure anchors and supporters or pillars of our Faith as having been written by the Apostles of Christ themselves who both conversed with him and were instructed by him 3. The sacred and divinely inspired Scriptures saith he are of themselves sufficient for the discovery of the truth In the reading whereof this is faithfully to be observed viz. unto what times they are directed to what person and for what cause they are written lest things be severed from their reasons and so the unskilful reading any thing different from them should deviate from the right understanding of them 4. As touching the way whereby the knowledge of the Scriptures may be attained he thus speaks To the searching and true understanding of the Scriptures there is need of a holy life a pure mind and virtue which is according to Christ that the mind running thorow that path may attain unto those things which it doth desire as far as humane nature may understand things divine 5. The holy Scripture saith he doth not contradict it self for unto a hearer desirous of truth it doth interpret it self 6. Concerning the worshipping of Christ we adore saith he not the Creature God forbid Such madness belongs unto Ethuicks and Arians but we adore the Lord of things created the incarnate Word of God for although the Flesh be in it self a part of things created yet is it made the Body of God Neither yet do we give adoration unto such a body by it self severed from the word neither adoring the Word do we put the Word far from the Flesh but knowing that it is said the Word was made Flesh we acknowledge it even now in the Flesh to be God 7. He gives this interpretation of those words of Christ Mark 13. 32. But of that day and that hour knoweth no man no not the Angels which are in heaven neither the Son but the Father The Son saith he knew it as God but not as man wherefore he said not neither the Son of God lest the divinity should seem to be ignorant but simply neither the Son that this might be the ignorance of the Son as man And for this cause when he speaks of the Angels he added not a higher degree saying neither the Holy Spirit but was silent here by a double reason affirming the truth of the thing for admit that the Spirit knows then much more the Word as the Word from whom even the Spirit receives was not ignorant of it 8. Speaking of the mystery of the two natures in Christ What need is there saith he of dispute and strife about words it's more profitable to believe and reverence and silently to adore I acknowledge him to be true God from heaven imp●ssible I acknowledge the same of the seed of David as touching the Flesh a man of the earth passible I do not curiousty inquire why the same is passible and impassible or why God and man lest being curiously inquisitive why and how I should miss of the good propounded unto us For we ought first to believe and adore and in the second place to seek from above a reason of these things not from beneath to inquire of Flesh and Blood but from divine and heavenly revelation 9. What the faith of the Church was concerning the Trinity he thus delivers Let us see that very tradition from the beginning and that Doctrine and Faith of the Catholick Church which Christ indeed gave but the Apostles preached and kept For in this Church are we founded and whoso falls from thence cannot be said to be a Christian. The holy and perfect Trinity therefore in the Father Son and Holy Ghost receives the reason of the Deity possesseth nothing forraign or superinduced from without nor consisteth of the Creator and Creature but the whole is of the Creator and Maker of all things like it self and indivisible and the operation thereof one For the Father by the Word in the holy Spirit doth all things and so the unity of the Trinity is

kept or preserved and so one God in the Church is preached who is above all and through all and in all viz. above all as the Father as the beginning and fountain but through all by the Word moreover in all in or by the holy Spirit But the Trinity is not in name only or an empty form of speech but in truth and reason of subsisting the Trinity For as the Father is that very thing that he is so also the Word God over all is that very thing that he is so also the Holy Ghost is not any inessential thing but truly existeth and subsisteth 10. According to the Ecclesiastical Canons saith he as the Apostle commanded the people being gathered together with the Holy Ghost who constitute a Bishop publickly and in the presence of the Clergy craving a Bishop inquisition ought to be made and so all things canonically performed 11. Concerning the lawfulness of flight in time of persecution he thus speaks I betook me to flight not for fear of death lest any should accuse me of timidity but that I might obey the precept of our Saviour whose command it is that we should make use of flight against persecutors of hiding places against those that search for us lest if we should offer our selves unto open danger we should more sharply provoke the fury of our persecutors Verily it is all one both for a man to kill himself and to proffer himself unto the enemies to be slain but he that flees as the Lord commands knows the Articles of the time and truly provides for his persecutors lest being carried out even to the shedding of blood they should become guilty of that precept that forbids murther Again concerning the same thing 12. That law saith he is propounded unto all in general to flee when they are pursued in time of persecution and to hide themselves when they are sought for neither should they be precipitate and rash in tempting the Lord but must wait until the time appointed of dying do come or that the Judge do determine something concerning them as shall seem good unto him But yet would he have us always ready when either the time calls for it or we are apprehended to contend for the Church even unto death These things did the blessed Martyrs observe who while they lay hid did harden themselves but being found out they did undergo Martyrdom Now if some of them did render themselves unto their persecutors they were not thorough rashness moved so to do but every where professed unto all men that this promptness and offering of themselves did proceed from the Holy Ghost 13. He giveth this character of an heretick Heresie sa●th he or an heretick may thus be known and evinced that whosoever is dear unto them and a companion with them in the same impiety although he be guilty of sundry crimes infinite vices they have arguments against him of his hainous acts yet is he approved and had in great esteem among them yea and is forthwith made the Emperour's friend c. But those that reprove their wickedness and sincerely teach the things which are of Christ though pure in all things upon any feigned Crime laid to their charge they are prefently hurried into Banishment § 6. The defects and blemishes of this eminent Father and Champion of Jesus Christ were neither so many nor so gross as are to be found in most of the Ancients that were before him yet was he not altogether free but liable to error as well as others as appears from somewhat of this kind that dropt from his pen which were especially such passages as these in his genuine works for as for the apparently supposititious I shall forbear to meddle with them having in them so much hay and stubble as we cannot imagine should pass thorow the hands of so skilful a Master-builder 1. He affirms the local descent of Christ into Hell He accomplished saith he the condemnation of sin in the earth the abolition of the curse upon the Cross the redemption from corruption in the Grave the condemnation of death in Hell Going through all places that he might every where perfect the salvation of the whole man shewing himself in the form of our image which he took upon him Again The body descended not beyond the grave the Soul pierced into Hell places severed by a vast distance the Grave receiving that which was corporeal because the body was there but Hell that which was incorporeal Hence it came to pass that though the Lord were present there incorporeally yet was he by death acknowledged to be a man that his Soul not liable unto the bands of death but yet made as it were liable might break asunder the bands of those Souls which Hell detained c. 2. Concerning the state of the Fathers before Christ that they were in Hell he thus speaks The Soul of Adam detained in or under the condemnation of death did perpetually cry unto the Lord and the rest who by the law of nature pleased God were detain'd together with Adam and were and did cry with him in grief In which passage we have also a third error of his viz. 3. That men by the law of nature may please God contrary unto what we find in Heb. 11. 6. 4. He maketh circumcision a note or sign of Baptism Abraham saith he when he had believed God received circumcision for a note or sign of that regeneration which is obtained by Baptism wherefore when the thing was come which was signified by the figure the sign and figure it self perished and ceased For circumcision was a sign but the laver of regeneration the very thing that was signified Besides these there are in him some other passages not so aptly nor warily delivered as they ought to have been viz. 1. Concerning the freedom of mans will he thus speaks The mind saith he is free and at it's own dispose for it can as incline it self unto that which is good so also turn from it which beholding its free right and power over it self it perceives that it can use the members of the Body either way both unto the things that are i.e. good things and also unto the things that are not i.e. evil 2. He is too excessive and hyperbolical in the praise of Virginity The Son of God saith he our Lord and Saviour Jesus Christ among other his gifts bestowed upon us in virginity an example of angelical holiness Certainly Virgins endowed with that virtue the Catholick Church is wont to call the Spouses of Christ whom being beheld by them the very heathen do prosecute with admiration as the Temple of Christ. There is a large encomium hereof in the end of the treatise of Virginity which being but a vain

appears but rather a wonder he is no more so which proceeded not so much from want of skill in himself as from the incapacity of the Subject whereof he treateth A most difficult thing it is saith the same Author for him that discusseth things of a subtile Nature to joyn with perspicuity the care of polishing his Language § 5. Among many wherewith this Learned Piece is righly fraught and stored I shall cull out and present you with a few memorable passages 1. His Symbol or Creed containing a brief sum and confession of the Faith of the Churches of Christ at least in the West at that day his words are these The Church although dispersed through the whole World even unto the ends of the Earth received the Faith from the Apostles and their Disciples which is to believe In one omnipotent God which made Heaven and earth and the Seas and all things that are in them and in one Jesus Christ the Son of God incarnate for our Salvation and in the Holy Ghost who by the Prophets preached the mysteries of the dispensation and coming of Christ and his Birth of a Virgin and his Passion and Resurrection from the dead and the Assumption of the Beloved Christ Jesus our Lord in his flesh into Heaven and his coming from Heaven in the Glory of the Father to restore or recapitulate and gather into one all things and to raise the flesh or bodies of all mankind that unto Jesus our Lord and God and Saviour and King according to the good pleasure of the Father invisible every knee should bow both of things in Heaven and in the earth and under the earth and that every tongue should confess to him and that he should pass a righteous sentence or judgment upon all and send the spiritual wickednesses and the Angels that fell and became apostate and also ungodly unrighteous lawless and blasphemous men into eternal fire but for the righteous and holy and such as did keep his commandments and abide in his love some from the beginning and some by repentance gratifying them with life might bestow on them incorruptibility and give unto them eternal Glory Where observe by the way that though it may be wondered at that Irenaeus should no where expresly call the Holy Ghost God yet that he held him to be God equal with the Father and the Son is manifest in that he makes in his Creed the object of faith to be all the three persons of the Trinity alike As also from hence that elsewhere he ascribes the creation of man unto the Holy Ghost as well as to the Father and the Son 2. He gives the reason why the Mediatour between God and man ought to be both God and man For saith he if man had not overcome the enemy of man he had not been justly overcome again unless God had given salvation we should not have had it firmly and unless man had been joyned unto our God he viz. Man could not have been made partaker of incorruptibility For it became the Mediator of God and Men by his nearness unto both to reduce both into friendship and concord and to procure that God should assume Man or take him into communion and that man should give up himself unto God 3. The whole Scriptures both Prophetical and Evangelical are open or manifest and without ambiguity and may likewise be heard of all Again we ought to believe God who also hath made us most assuredly knowing that the Scriptures are indeed perfect as being spoken or dictated by the word of God and his Spirit 4. Fides quae est ad deum justificat hominem Faith towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 2. justifieth a man 5. Concerning the marks of the true Church and that it is not tied to one place or succession he thus speaks When once the Gospel was spread throughout the world and the Church gathered out of all Nations then was the Church no where tied to one place or to any certain and ordinary succession but there was the true Church wheresoever the uncorrupted voice of the Gospel did sound and the Sacraments were rightly administred according to the Institution of Christ. Also that the pillar and ground of the Church is the Gospel and Spirit of Life 5. Of the extraordinary gifts of the Holy Ghost continuing unto his time thus Some saith he cast out Devils soundly and truly so that oftentimes even they who were cleansed from wicked Spirits do believe and are in the Church others have the foreknowledge of things to come and also prophetical Visions and Sayings others do cure and restore to health such as labour of some infirmity by the laying on of their hands Moreover as we have said the dead also have been raised and continued with us many years And what shall I say the Graces are not to be numbred which throughout the whole world the Church receiving from God doth dispose in the name of Christ Jesus crucified under Pontius Pilate every day for the help of the Nations neither seducing any one nor taking money from him For as it hath freely received from God so also doth it freely administer nor doth it accomplish any thing by Angelical Invocations nor incantations nor any wicked curiosity but purely and manifestly directing their prayers unto the Lord who hath made all things 6. He plainly asserts that the world shall continue but six thousand years For saith he look in how many days this world was made in so many thousand years it shall be consummate Therefore 't is said in Gen. 2. 2. On the sixth day God finished all his works and rested the seventh day Now this is both a narration of what was done before and also a prophecy of things to come for one day with the Lord is as a thousand years in six days the things were finished that were made and it is manifest that the six thousandth year is the consumma●ion of them 7. He finds the number of the Beasts name viz. 666. i● the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he concludes it as very probable that the seat of that beast is the Latin or Roman Kingdom Take his own words Sed Lateinos nomen habet sexcentorum sexaginta sex numerum valdè verisimile est quoniam novissimum verissimum Erasm. edit Regnum hoc habet vo●abulum Latini enim sunt qui nunc regnant Sed non in hoc nos gloriabimur 8. Of the four Evangelists he thus writeth Mathew saith he delivered unto the Hebrews the History of the Gospel in their own Tongue When Peter and Paul preached at Rome and planted that Church after their departure Mark the Disciple and also Interpreter of Peter delivered unto us in writing such things as he had heard Peter preach And Luke the companion of Paul comprised in one Volume the Gospel preached of him