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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	spirit_n	10,746	5	5.4766	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

dissemble that the adversaries of the Doctrine concerning the Trinity do except against this place as not written by S. John nor any part of the Scripture and they have some colour for this exception For it is confessed that in some Greek copies these words are not extant nor in the Syriack Translation which is ancient and of good account as likewise that Chrysostome and some other ancient writers in their Commentaries upon the Epistle make no mention of these words which argues that they did not find them in those books which they perused But to this I answer 1. That this Text for the matter contained in it fully agrees with other places of Scripture so that although this Text were not yet the truth which it containeth may otherwise sufficiently be proved 2. Those words in the Verse following in earth shew that these words in the seventh Verse are genuine and not to be omitted for those words in that Verse in earth answer to these in this Verse in heaven 3. Most of the Greek copies have this Text in them and so hath the vulgar Latine Translation Hierome also as ancient as Chrysostome reads it as part of the Epistle and so doth Cyprian Cyprian de vint Eccles one more ancient then them both neither doth it appear that these words were ever questioned untill after such time as the Arrian Heresie impugning the Divinity of Christ was growne up so that it is most probable that as Hierome and others conceive these words were scraped out by the Arrians as making sore against them and so came to be wanting in some copies and to be omitted by some Commentators The Heresie of the Arrians for a while prevailed Ingemuit orbis se miratus est factum esse Arrianum Hieron much and bore great sway in the world especially in the Eastern parts of it And it hath been the wicked policy and practice of Heretikes to expunge such places of Scripture as were most pregnant against them which they might do in some copies though not in all Tertullian chargeth Marcion an Arch-heretike with this crime and thereupon calls him the Mouse of Pontus the Countrey of which Marcion was because like a Mouse he gnawed the Scriptures and cut away some part of them so farre as he was able Gods prooidence and goodnesse towards his Church is to be admired in preserving the Scripture notwithstanding all the machinations and devices of heretiques and other professed adversaries to abolish it And thus much for the vindication of the Text. I will not stand about the coherence of the words but something must be said for the explication of them There are three viz. three Persons which are presently after expressed that beare witnesse in heaven viz. to the truth spoken of v. 6. namely that Christ came both by water and blood both to sanctifie and to justifie and to be a perfect Saviour of his people from their sins by taking away both the staine and the guilt of them The Father the first person of the Trinity so called in reference to the second Person commonly called the Son The Word that is the Son the second Person of the Trinity for that is here meant by the Word Thus also the second Person is termed Joh. 1. 1. 14. and Revel 19. 13. For there by the Word of God is not meant the Word of God either written or spoken but the substantiall Word Christ the Son of God the second Person of the sacred Trinity as is evident there by the context why the second Person is called the Word is not so clear by the Scripture divers reasons are alledged and some such as seem over-Philosophicall and too remote from the simplicity of the Scriptures That which seems to have most ground in the Scripture is this that the second Person the Son taking upon him the nature of man became the Interpreter of the Father and as his Word making knowne his will unto men No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Joh. 1. 18. These words follow but a little after those wherein this only begotten Son is called the Word so Heb. 1. 2. It 's said that in these last times God hath spoken unto us by his Son In this respect may the Son be called the Word or because he is the Word or * In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is also put for thing and so in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20. 3 Acts 8. 21 5. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk ● thing so much spoken of by the Prophets To him give all the Prophets witnesse Act. 10. 43. Howsoever this is clear and this may suffice that by the Word both in the Text and elsewhere in the Scripture the Son is meant And the Holy Ghost The third Person of the Trinity called the Spirit the holy Spirit or the Holy Ghost God as God is a Spirit Joh. 4. 24. and so is holy and therefore this appellation of Spirit and holy Spirit or Holy Ghost belongs also to the Father and to the Son yet it is more peculiarly attributed and in a manner appropriated to the third Person why it is so I will not now stand to inquire And these three are one Some most Orthodox expound it thus agree in one as it is expressed of those other three that beare witnesse in earth v. 8. And this is true yet the phrase used here differing from that which is used v. 8. I see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. not that they are to be taken as equivalent and importing both one and the same thing some one or two copies indeed are said here to have the same phrase as v. 8. but generally it is otherwise Unum sunt not in unum and so Cyprian read it are one not agree in one and he was before the time of Arrius by whom or by some of whose sect probably this place was either razed out or corrupted This therefore is the meaning of the words and so much the phrase imports that these are essentially and substantially one that they are one essence and one substance one God This Exposition is agreeable to other places of Scripture to the words themselves and is generally imbraced From the words thus explicated there ariseth Doct. this Doctrine That the Father the Son and the Holy Ghost are three distinct Persons yet but one and the same God First they are three dictinct Persons differing each from other so that the Father is not the Son nor the Holy Ghost neither is the Son the Holy Ghost they are clearly distinguished Mat. 3. 16 17. And Jesus when he was baptized went up straitway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him And loe a voyce from heaven

Ioseph was of whence it seems as some called him the Carpenters son Mat. 13. 55. so others called him the Carpenter Mar. 6. 3. When he came abroad to execute the office for which he was sent presently he was set upon and assaulted by the divell and continually was he Mat. 4. haunted and baited as it were by the Scribes and Pharisecs and such as could not indure the splendor of his life and doctrine Besides he was poor and indigent having no home no habitation of his own though he were rich yet for our sakes he became poor 2 Cor. 8. 9. Even so poor that others did minister unto him of their substance Luk. 8. 3. And whereas the foxes have holes and the birds of the air have nests he had not where to lay his head viz. otherwise then to be beholding unto others for it Luk. 9. 58. But all this was but the beginning of Christs sorrows his chief suffering was at last at and immediately before his death from the time of his agony in the garden to the time of his hanging and dying upon the Crosse That which he then suffered was such and so great that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called his Passion or his suffering Let us therefore a little as we are able see and consider what he then suffered And he fuffered as the Scripture shews both outwardly inwardly He suffered outwardly 1. in his reputation for goods he had none to suffer in except his clothes which he was devested of Ioh. 19. 23. 24. But for his reputation he suffered much in it and that is no smal suffering For a good name is better then precious ointment Eccles 7. 1. A good name is rather to be chosen then great riches Prov. 22. 1. A good report maketh the bones fat Prov. 15. 30. Therefore on the otherside an evil report slaunder and defamation contempt and reproach maketh the bones lean it s a great griefe a great vexation False witnesses did rise up against me they laid to my charge things that I knew not Thus David complains of the hard measure that he found from some Psal 35. 11. v. 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it And Psal 120. 2. he cries out Deliver my soul from lying lips from a deceitfull tongue And Psal 123. 3 4. Have mercy upon us O Lord have mercy upon us cry the people of God unto him for we are exceedingly filled with contempt our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Amongst other grievous sufferings which the Saints endured are reckoned mockings Heb. 11. 36. In this respect its said that Ismael persecuted Isaac Gal. 4. 29. in that he mocked him Gen. 21. 9. Now how was Christ traduced and slandered how visited and reproached how taunted and mocked We have found this fellow perverting the Nation said his malicious adversaries of him and forbidding to give tribute to Caesar saying that he himself is Christ a King Luk. 23. 2. Thus they accused him most falsly for he taught the people quite contrary both by word and deed as appears Mat. 22. 17. 17. 24 25 26 27. So they called him a deceiver yea that deceiver as if he had been the grand Impostor Mat. 27. 63. whereas he is the Amen the true and faithfull witnesse Revel 3. 14. Yea the truth it self Joh. 14. 6. They cloathed him with a scarlet robe put a crown of thorns upon his head and a reed in stead of a Scepter in his hand and bowed the knee before him and mocked him saying Hail King of the Iewes Mat. 27. 28 29. As he hung upon the Crosse they that passed by reviled him wagging their heads and saying Thou that destroyest the Temple and buildest it againe in three daies save thy self If thou be the Son of God come down from the Crosse likewise also the chiefe Priests mocking him with the Scribes and Elders said he saved others himself he cannot save If he be the King of Israel let him now come down from the Crosse and we will believe him He trusted in God let him deliver him now if he will have him for he said I am the Son of God The thieves also that were crucified with him cast the same in his teeth Mat. 27. 39 40 41 42 43 44. They not only crucified him which was a thing ignominious and shamefull enough but they crucified him betwixt two thieves so that he was numbered among the transgressors Isai 53. 12. Mar. 15. 28. Yea he was accounted the chief transgressor 2. He suffered outwardly in his body What part of his body was free from suffering his head was ●ricked with thorns his face spit upon and buffeted his back scourged all this he suffered before he was crucified And by these sufferings together with the tossing of him from place to place want of sleep and the like he was so wearied and so vveakned that he vvas not able to bear his Crosse it seems to the place vvhere he vvas crucified It s said Ioh. 19. 17. that he vvent bearing his Crosse Lipsius de Cruce and so the learned observe that they vvho vvere crucified used to do But it s said Mat. 27. 32. As they came out they found a man of Cyrene Simon by name him they compelled to bear his Crosse So Luk. 23. 26. It appears by comparing the Evangelists together that Christ at first as the manner vvas bore his Crosse himself but aftervvards in the vvay they perceiving him unable to bear it laid hold on that Simon whom they met and made him to bear it After this his hands and feet parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22. 16. most tender sensible of pain vvere pierced yea as the Hebrevv vvord signifies vvere digged vvith nails his vvhole body vvas stretched vvracked upon the Crosse for many hours together before Aquin. part 3. quaest 46 art 6. he gave up the Ghost All this bodily pain that Christ indured is justly conceived to have been so much the more vehement and grievous by hovv much his body vvas of a more excellent temper complexion as being miraculously formed and framed by the holy Ghost Luk. 1. 35. For things that are vvrought supernaturally by miracle excell those things that are effected by naturall causes as the vvine that Christ did miraculously make of vvater was better then other vvine Joh. 2. 10. Christ also suffered invvardly and his invvard suffering vvas his sorest suffering the suffering of his body vvas but as the body of his suffering the suffering of his soule was as the soule of his suffering The spirit of a man will bear his infirmity but a wounded spirit who can bear Prov. 18. 14. Now Christs spirit was wounded He was sore amazed and very heavy Mar. 14. 33. The words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall and the

18. 36. Contrary to what his own Disciples did imagine even after his resurrection as appears by that question which they asked him Lord wilt thou at this time restore again the Kingdom to Israel Act. 1. 6. 4. Christ by his ascension shewed himself to have fully conquered sin death and Satan he did manifest his victory over these by his Resurrection but more fully by his ascension whereby he did triumph over them Therefore it is said that when he ascended up on high he led captivity captive Ephes 4. 8. that is he led a multitude of captives as the phrase is used Iudg. 5. 12. 5. It was requisite that Christ should ascend into heaven that as he executed the office of a Priest by offering himself upon the Crosse for us so he might also do it by appearing before God in heaven and there making intercession unto him for us Aaron the Jewish high Priest was to bear the names of the children of Israel in the brest-plate of judgement upon his heart when he went into the holy place for a memoriall before the Lord continually Exod. 28. 29. This was a type and a figure of Christs entring into heaven for us as our high Priest Whither the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec Heb. 6. 20. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Heb. 9. 24. Christ was to ascend into heaven that so he might powre his spirit upon his Church When he ascended up on high he led captivity captive and gave gifts unto men Ephes 4. 8. viz. spirituall gifts the gifts and graces of his spirit Psal 68. 18. it is said that at his ascension he received gifts but for men and that is as much as to give gifts unto men Fetch me a little water said Eliah to the widow 1 Kings 17. 10. according to the originall it is Receive or take me or for me a little water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as much as if he had said Give me a little water So v. 13. Bring me a morsell of bread in the Hebrew Receive or take me c. It is the same word which is used Psal 68. 18. Quest But some may demand and say Was not the spirit given unto men before Christs ascension Answ I answer yes but not so freely and fully as afterwards He that believeth on me said Christ out of his belly shall flow rivers of living water This he spake saith the Evangelist of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because Jesus was not yet glorified ●oh 7. 38. 39. I tell you the truth said Christ to his Disciples it is not expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Besides that Christ was to be glorified before that he was to send the Holy Ghost the Disciples having Christs corporall presence did so fix themselves upon Spiritalis presentiae plenitudo quamdiu conspectu carnis praesens aderat adventare non poterat Cyprian de Ascens Christi it that they were not so capable of his spirituall presence and therefore to make way for this the other was to be removed 7. Christ ascended into heaven that he might there prepare a place for his members Thus he told his Disciples saying In my Fathers house are many mansions I go to prepare a place for you Joh. 14. 2. In this respect Christ is called the fore-runner Heb. 6. 20. as going before and preparing the way for others to follow after Vse 1 Now this point concerning Christs Ascension serves t● confute the Papists concerning Transubstantiation and that reall presence of Christ in the Sacrament which they maintain viz. a carnall and corporall presence for we deny not a reall presence onely we hold that is a spirituall presence And as the Angell argued from Christs Resurrection and thereby proved that he was not in the grave in that manner as some supposed He is not here for he is risen Mat 28. 6. So may we argue from Christs Ascension and prove that he is not in the Sacrament in that manner as they of the Church of Rome He is not there for he is ascended And to this end did Christ speak of his Ascension thereby to convince some and to let them see how much they did mistake his Proptereà Ascensionis suaein coelum mentionem fècit ut eos à corporali intellectu abstraheret Athanas in illud Quicunque dixerit verbum c. meaning when they understood that which he had spoken about eating his flesh in a carnal sense whereas it was to be understood spiritually When Jesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you what and if ye shall see the son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life John 6. 61 62 63. As if he should have said the fleshly manner of eating which you dream of would avail nothing that therefore which I spake of eating my flesh is not so to be understood but in a spirituall sense and that will more plainly appear by my ascension into heaven Again by Christs ascension the Papists are confuted in respect of Crucifixes and other such like Images which they make to represent Christ For Christ hath purposely withdrawn himselfe from us corporally that we might acquaint our selves with him spiritually and yet they will needs have some corporall representation of him Thus do they directly crosse Christs intent in ascending into heaven which is that now he should not be knowne so as when he was upon the earth viz. in a carnall but in a spirituall manner Though we have known Christ after the flesh saith the Apostle yet henceforth know we him no more 2 Cor. 5. 16. Not now any more after the flesh as being a man of such a stature such a feature c. This place doth utterly overthrow the representing of Christ by an Image it serving to no end but to breed carnall cenceits and apprehensions of Christ which now since Christs ascension are not lawfull Vse 1. Christs ascension makes for our consolation 1. It serves to encourage us to goe unto God in all our necessities and with confidence to pray unto him both for pardon of sin and for supply of whatsoever is needfull for us seeing we have such a Mediatour who is gone into heaven there to appeare and make intercession for us If any man sin saith S. John we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our

2. the spirit of glory 1 Pet. 4. 14. the Spirit of Christ Rom. 8. 9. the Spirit of God Rom. 8. 9. Yea this Spirit is God as hath been proved before and therefore this spirit must needs be excellent and so consequently the communion or fellowship of the Spirit 2. The commodity of this communion of the holy Ghost For 1. The Holy Ghost will teach informe and instruct Thou gavest thy good spirit to instruct them Neh. 9. 20. He is the spirit of counsell and knowledge and understanding Esa 11. 2. We are naturally blind and ignorant of the truth and many errors creep in and insinuate themselves under the name of truth but the Holy Ghost is the spirit of truth and will inlighten our minds and teach us to know and understand the truth Joh. 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Joh. 14. 26. Howbeit when the spirit of truth is come he will guide you into all truth Joh. 16. 13. How ignorant were the Apostles before they had received the Holy Ghost in that measure as afterwards they did Are ye so without understanding also said Christ unto them Mar. 7. 18. when they thought that which was a plain speech to be a parable So Christ having spoken of his Passion it is said that they understood not this saying and it was hid from them that they perceived it not Luke 9. 45. So concerning some things that were done unto Christ according as it had been prophecied of him S. John saith These things understood not his Disciples at the first but when Jesus was glorified and so they had received a greater measure of the Spirit for the Holy Ghost ●●s not yet given in such measure because Jesus was not yet glorified Joh. 7. 39. then remembred they that these things were written of him and that they had done these things unto him Joh. 12. 16. So Joh. 20. 9. As yet they knew not the Scripture that he must rise again from the dead Thus it was with them for a while but when the Holy Ghost was plentifully powred upon them then they were filled with the knowledge of the Lord as the waters cover the Sea Esa 11. 9. So much their words and writings do make manifest 2. The Holy Ghost will strengthen and incourage The Prophet Je●emie complains They are not valiant for the truth upon the earth Jer. 9. 3. Even they that both know and also love the truth yet may be so timorous and faint-hearted as not to dare to avouch it and to stand up in defence of it though God call them to it as is clear by the example of Peter when he denied Christ But the Holy Ghost is the Spirit of might and of power Esa 11. 2. and 2 Tim. 1. 7. How weak and fearfull were the Apostles whilst they had but as it were a scantling of the Spirit They all forsook Christ and fled from him when he was apprehended by his adversaries and Peter who had professed most courage and confidence of all others most bewrayed his weaknesse being not able to indure the encounter of a silly damosell as the story shews of him But afterward when they had the spirit in more abundant measure they were so full of courage and boldnesse that their greatest adversaries did admire it When the Jewish Rulers and Elders examined Peter and John about a miracle that t●●y had wrought in making a lame man sound saying By what power or by what name have ye done this Then P●ter filled with the Holy Ghost mark that said unto t●em Ye Rulers of the people and Elders of Israel If we this day be examined of the good deed done to the impotent man by what means he is made whole Be it known unto you all and to all the people of Israel that by the name of Iesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this man stand here before you whole This is the stone which was set at nought by you builders which is become the head of the corner Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Now when they saw the boldnesse of Peter and John and perceived that they were unlearned and ignorant men they marvelled and they took knowledge of them that they had been with Jesus Act. 3. 7. 13. So v. 31. it is said of the Apostles that they were all filled with the Holy Ghost and spake the word with boldnesse And v. 33. And with great power gave the Apostles witnesse of the Resurrection of the Lord Jesus 3. The Holy Ghost will direct and order Courage without wisdom and discretion will do hurt rather then good but wisdome and courage joyned together will do much good and no hurt A wise mans heart discerneth both time and iudgment saith Solomon Eccl. 8. 5. that is a wise man knoweth both when to do a thing and how to do it Now the Holy Ghost being the spirit of wisdome will order and direct us to do things wisely in due time and in right manner Stephen being full of the Holy Ghost was also full of wisdome so that although he had to do with most implacable adversaries yet they were not able to resist the wisdome and the spirit by which he spake Act. 6. 10. So Christ promised unto his Disciples saying I will give you a mouth and wisdom which all your adversaries shall not be able to gain-say or resist Luk. 21. 15. And how they should be indued with such wisdom we may see by that Luk. 12. 12. For the Holy Ghost shall teach you in the same houre what ye ought to say And so Mat. 10. 20. For it is not ye that speak but the Spirit of your Father that speaketh in you 4. The Holy Ghost will comfort and incourage as to do the will of God so also to suffer what by his permission and providence shall be inflicted for so doing For though the godly behave themselves never so well and wisely yet they may fall into the hands of their inraged persecutors as that Protomartyr Stephen and so the other Martyrs did But though they do yet as it fared with Stephen and the Martyrs as their sufferings abound so shall their consolations abound also 2 Cor. 1. 5. For the spirit of glory and of God resteth on them 1 Pet. 4. 14. And this spirit will make them to rejoyce with joy unspeakable and full of glory 1 Pet. 1. 8. It is such a peculiar work of the Holy Ghost to afford comfort that he is stiled the Comforter Ioh. 14. 16. 26. 15. 26. 16. 7. And sound joy is called joy in the Holy Ghost Rom. 14. 17. 3. Consider we the necessity of this communion of the Holy Ghost 1. Without