Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	let_v	7,137	5	4.4451	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37175	An exhortation to brotherly communion betwixt the Protestant churches written by ... John Davenant ...	Davenant, John, ca. 1572-1641.	1641 (1641)	Wing D318; ESTC R1793	83,948	242

not only truly said of the Man Christ that he is Omnipotent Omniscient c. but also that of the humane nature of Christ that the same is Omnipotent Omniscient c. yet doe so temper and explaine this their opinion that they deny these divine properties to bee powered into the humane nature or ever become properties fixed and setled in the humane nature and determine them only by the personall Union and exaltation that followed upon it to be attributed to him in his Person and not severally If there be any difference betwixt these Opinion it is so subtle so farre removed from the capacity and cōmon understanding of Christian people that it cannot be in the number of fundamentall Doctrines except we will faine a new kinde of fundamentalls hitherto unknown and unheard of to the Catholike Church and people of God As concerning other questions which those foure words have bred unto us Verbally Really in the Concrete in the Abstract we may freely say such termes of Art ought not to enter into the articles of the Christian Faith from the knowledge wherof depends the life and Salvation not only of learned men and Logicians but of the unlearned and of all common Christians Moreover it is little suteable that we should seek fundamentall Doctrines in Propositions as long as it is not agreed on of the sense and signification of the termes which are used in the framing of them But what comes to be understood Colloq Mompel pag. 222. c. 22● under the name of Concrete what under the name of Abstract could not be consented on betwixt James Andrewes and Theodore Beza neither as yet doe the Divines of both sides well agree in the signification of these words when they are referred to Christ Therefore it is enough for the retaining of Unity betwixt Churches that all acknowledge the Communication of Properties not to be verball but reall so farre forth as that the same and one only Person to whom it is attributed is truly and really God is also truly and really man and therefore things may really be predicated of God which belong to Man and of the Man Christ which belong to God But if we should change the name of God into Godhead or Man into Manhood all also will acknowledge that the Propositions are not to be received with the same certainty None will doubt of this Proposition God was Crucified for our sins But if it be thus altered The Godhead or Divine Nature was Crucified for our sins It will afford occasion not only of doubting but of being deceived So this Proposition is placed without the reach of all question The Man Christ is omnipotent omnipresent c. But if the word Man be changed into the word Manhood as to say The Manhood or humane nature of Christ is omnipotent omnipresent c. it will not appeare so plainly to the Orthodox in their Judgement Tom. 2. vide Epist 102. Tom. 6. contra Ser. Arian tom 7. De Pecc mer. lib. 1. c. 31 tom 10. S.N. 14. de verbis Dom. Hist Sacra vart 2. pag. 15 16 17. 18. Augustine sheweth us the light to frame and understand such Propositions made of Christ God and Man almost in every book Let the places noted on the margin be consulted with Also Luther himselfe in Hospinian hath many things most worthy to bee considered of the Person of Christ and communication of his Attributes and most to the purpose for the true understanding of this question I will adde this one thing that those two Propositions The Man Christ is God The God Christ is Man Which are the foundation of all the rest in which this communication of Attributes whereof the strife is is made are above and against all rules of Logicians and Philosophers In vaine therefore doe we leane to the consequencies of Logick when we endeavor to annex other new fundamentalls unto them we doe it in tearing and rending the unity of the Churches when they cannot see alike the force of such consequencies For those which acknowledge and embrace the truth of all fundamentals in this question about the Person of Christ are not to be cast off from other Churches for every error in the manner of speech or ignorance in the manner of inferring or deducing of consequencies Now in the last place let us briefely see what is to be determined in that controversie which is about divine Predestination Of Divine Predestination AS concerning this controversie many things in the very heat of disputation have fallen from some private Doctors of great account which seem not to agree square to the exact rule of Truth But these things ought not to be urged to the breaking asunder of the Unity and Communion of the Churches if once it appeare to all Protestant Churches that that is confessed whatsoever in this matter is necessary to be believed unto Salvation and that all errors are rejected of all which crosse and oppose Mans Salvation to be obtained by Christ Look into all the Confessions of the Reformed Churches you shall finde nothing left out of them which may be called fundamentall nothing put into them which overthroweth any fundamentall Article All doe consent that none is elected or Predestinated from Eternity to Salvation except out of the meer and most free mercy and grace of God that none in time is brought to Salvation or Eternall Life except by the way of Faith Repentance and new Obedience Also all grant that God from Eternity did as well decree to give to the Elect as he did foresee all those saving goods should bee given them by helpe whereof they are brought to Eternall Life That he did also decree so to give to them and did foresee that this saving grace should so bee given that they cannot boast of any cause or occasion found or foreseen in themselves of this Gods bounty unto them Lastly they grant that all the certainty which single persons have or ought to have to eternall Life ought not to be sought a Priori beginning at the Top in the Decree or Prescience of God but a posteriori beginning at the bottome in the fruits of Faith and Holinesse And moreover they conclude this That the Elect themselves cannot be sustained or refreshed with the comfort of their electiō or salvation when and as long as they wander out of the way of Salvation because the holy Spirit will not beare witnesse to their hearts Rom. 8.14 15 16. that they are the sonnes and heires of God but when they are led by the Spirit of God But men cannot have a sure and firme comfort of their Election and Adoption except the Spirit witnesse this unto their spirits Now as touching that Passing men by or not Electing them which is commonly called Reprobation I see nothing Fundamentall whereof there is any dissention betwixt the Reformed Churches If as yet all things be not well agreed on betwixt particular Doctors Let them so

things they professe the same Communion who are admitted to the same holy Supper But in very deed as by this mutuall Communion we doe not professe that we all have attained a perfect or the same degree of knowledge in Diviniry so neither doe we by this deed protest that we have a perfect consent amongst our selves in all heads of Doctrine in Divinity or altogether the same opinion of every question If the Communion of Christians amongst themselves should stand on these hard termes scarce could Peter and Paul have held Communion amongst themselves Sure the Church of the Corinthians had been broken into shivers but in these our times it had not been easie to finde many divines of great credit who could with a safe conscience be partakers together of the Lords Supper All Rulers therefore of Churches ought being guilty of their own and the common infirmity to beware least whilst they exact require from their own people a too harsh and not at all necessary confession they seem to shake and weaken the most sweet and most necessary Communion of Christians amongst themselves So much concerning the Governors of the Churches Wee come now to the Ministers or any other Christians which desire Communion with the Chruches wherein they live and yet cannot worke upon their consciences with any entreaties to approve and professe all the received opinions of the same Church It shall be their duty to afford and expresse themselves teachable and humble not obstinate and proud in the maintaining of those opinion wherein they step aside from the common opinion of the Church but he is to be counted teachable and humble who willingly and submissively lendeth his cares and heart to the Church teaching him who rejects not the doctrine propounded unto him out of a vitious disposition of his Rebellious will but is hindred by the weaknesse of his understanding that he sees not the Truth in these hard controversies which those who are more learned and accurate perchance with no difficulty can discern Now because 't is the priviledge of God alone to search hearts it is our part ever to encline to the most favorable side and to presume of every one where the contrary appeares not by manifest evidence that rather out of conscience than stubbornnesse he is detained and hindred from affording his consent They who shall behave themselves in this manner are not for every stubble of erroneous opinion to be parted and kept off from the Churches Communion wherein they live Yet on those terms and conditions they are not to be driven off if they presume not at all to oppose the common Judgment of the Church or to extoll and spread their private opinions amongst the people Nor ought they to take this in ill part who are desirous to entertaine Peace and Ecclesiasticall Communion for suppose the opinion of any private Doctor or Christian to be true and that to be erroneous which useth to bee defended by the Church yet if the error be in a matter or opinion which hinders not the Salvation of Christians farre better is it that the true opinion of any private Doctor whatsoever lye hid in the dark than that the publike authority of the Church bee in the broad light openly trampled upon or the Peace of the Church be shaken by this altogether unnecessary bickering of contrary opinions as with the struggling of windes crossing each other But if any one perswadeth himselfe that that opinion which he defends against the judgement of the Church be of so great moment that the Salvation of men doth depend from the knowledge thereof if he cannot perswade the same to the Rulers of his own Church he must either depart unto another Church or else for the good of the Soules in that Church to which he is subject patiently to undergoe the censure imposed upon him These are the things most learned Duraeus which I though fit at your request to write and send unto you If they may be usefull to you or any other towards the furthering of the Union of the Churches I have abundantly satisfied mine own desire and purpose They without doubt may suggest more and better things to whom the present estate of the German Churches is better known and looked into This thing alone remaines for me to doe humbly to pray to the God of Heaven that he would bow the hearts of Princes from their Soules to desire this Union of the Churches that he would enlighten the mindes of Divines to finde out and apply those meanes whereby it may foonest be established that he would kindle the hearts of all Christians to embrace and propagate this Peace to all Posterity The God of peace grant this for his Sounes sake our only Mediatour and Procurer of Peace with the Father to whom with the Holy Spirit be all Honour Glory and Thankesgiving for ever and ever Amen FINIS AN EXHORTATION to the restoring of Brotherly COMMUNION betwixt the PROTESTANT CHURCHES FOUNDED IN THIS That they do not differ in any Fundamentall Article of the Catholique Faith IN DOMINO CONFIDO LONDON Printed by R. B. for Richard Badger and John Williams 1641. An Exhortation to the restoring of Brotherly Communion Chap. 1 betwixt the Protestant CHURCHES CHAP. I. Of the discommodities and occasions of these Discords together with the Remedies briefly declared WHAT Cicero the Oratour said once of the Discords betwixt famous men Orat. de harusp respons that may we now truely say of the Dissentions betwixt severall Churches that they usually end either in the destruction of them all or in the injurious domineering of the Conquerours over the party subdued Now though it is to be hoped that there is none amongst the Reformed Churches which affecteth a sole and absolute Command over the rest Yet is it much to be feared least all by these dayly and deadly contentions which God forbid hasten their own overthrow Whose present condition the godly bemoane and by the miseries fallen on some guesse the dangers hanging over all unlesse they schooled with their calamities at last begin to be wise and heartily study the advancing of Peace For whilst this strife groweth hot amongst Brethren they afford their enemies constant matter of rejoycing and insulting over all Churches and not only of rejoycing and insulting but also arme them with infinite opportunities to hurt and oppresse them Nor do they order the matter well for their own people which will have even the unlearned to be distracted about such endlesse Controversies which perchance the Learned are never able to determine If Schollers only were to enter the Lists and to combat with Schollers the danger were lesse but it is too plaine that Christians of all sorts and sides are summoned to the fight whose minds are no sooner entangled in these needlesse controversies but they are cal'd away from the most necessary duties of charity and fruits of new obedience Moreover these dissentions betwixt the Reformed Churches hinder the more