Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	father_n	receive_v	8,589	5	5.7408	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76702	Twelve arguments drawn out of the Scripture, wherein the commonly received opinion touching the deity of the Holy Spirit, is clearly and fully refuted. To which is prefixed a letter tending to the same purpose, written to a Member of the Honourable House of Commons. And to which is subjoyned an exposition of five principall passages of the Scripture, alleadged by the adversaries to prove the deity of the Holy Spirit; together with an answer to their grand objection touching the supposed omnipresence of the Holy Spirit. / By Iohn Bidle, Master of Arts.	Biddle, John, 1615-1662.; I. H.	1647 (1647)	Wing B2879; Thomason E406_1; ESTC R201902	17,962	25

he that is the gift of God is himselfe given Ergo. The major is undeniable for otherwise the same would be the giver of all things and yet not the giver of all things inasmuch as he himselfe a principall thing is giver which implyeth a contradiction The minor needeth no proofe Moreover a gift is in the power and at the disposall of the giver but it is grosse and absurd to imagine that God can be in the power or at the disposall of another Neither let any man here think to evade by saying that not the Holy Spirit himselfe but only his gifts are imparted to men Since both the more learned adversaryes themselves confesse that the Person of of the Holy Spirit is given together with his gifts and the Scripture putteth the matter out of doubt if you consult Neh. 9.20 and Rom. 5.5 In both which places the Holy Spirit is said to be given contradistinctly from his gifts and operations in the first contradistinctly from the instruction flowing from him in the other contradistinctly from the love of God diffused in our hearts by him Whence we may draw this Corollary that if the Person of the Holy Spirit be out of favour given to certaine men as the aforesaid places testify then he was not personally present with them before and consequently by the concession of the adversaries themselves cannot be God since they will not deny that God is alwayes personally present with all alike But I forestall the following Argument ARGVMENT 8. He that changeth place is not God The Holy Spirit changeth place Ergo. The major is plaine for if God should change place he would cease to be where he was before and begin to be where he was not before which everteth his Omnipresence and consequently by the confession of the adversaries themselves his Deity The minor is ocularly apparant if following the * Abi Ariane ad Iordanem Trinitatem videbis advise of the adversaries you wil but go to Iordan for there you shal have the Holy Spirit in a bodily shape descending from heaven which is the terminus à quo alighting upon Christ which is the terminus ad quem Luke 3 21.22 Neither let any man ●lledge that as much is spoken of God Exod 3. chap. 20. Gen. 18. For if you compare Acts 7.30.35.38.53 Gal. 3.19 Heb. 2.2.3 chap. 13.2 with the foresaid places you shall finde that it was not God himselfe that came down but only an Angel sustaining the Person and Name of God which hath no place in the history touching the descent of the Holy Spirit ARGVMENT 9. He that prayeth unto Christ to come to judgement is not God The Holy Spirit doth so Ergo. The maior is granted The minor is evident from Rev. 22.17 compared with 12. verse Neither let any man think to elude this proofe by saying that the Spirit is here said to pray only because he maketh the Bride to pray For when the Scripture would signify the assistance of the Holy Spirit in causing men to speake it is wont to affirme either that the Holy Spirit speaketh in them as Matth. 10.20 or that they speake by the Holy Spirit as Rom. 8.15 Wee have received the Spirit of adoption by whom wee cry Abba Father But here it is expressely said that the Spirit and the Bride say come not the Spirit in the Bride not the Bride by the Spirit ARG. 10. He in whom men have not believed and yet have been Disciples and Believers is not God Men have not believed in the Holy Spirit and yet have been so Ergo The major is plain for how can any be Disciples and Believers according to the phrase of Scripture and not believe in Him that is God The minor is proved thus Men have not so much as heard whether there were an Holy Spirit and yet have been Disciples and Believers Ergo They have not believed in the Holy Spirit and yet have been Disciples and Believers The Antecedent is apparant from Acts 19.2 The consequence is grounded on that of the Apostle Rom. 10.14 How shall they believe on Him of whom they have not heard Now if any man to decline the dint of this Argument shall say that by Holy Spirit in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant not the Person but the Gifts of the Holy Spirit He besides that hee perverteth the plaine and genuine meaning of the words and speaketh without example doth also evacuate the emphasis of the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emply that these Disciple were so far from having received the Gifts of the Holy Spirit whereof we may grant that the question made mention that they had not so much as heard whether there were an Holy Spirit or not Again that the Holy Spirit is not God doth further appear by this very instance since the Apostle when there was so ample an occasion offered to declare it if it had been so doth quite decline it For it is incredible that He who was so intent and vigilant in propagating the Truth as that casually seeing an Altar at Athens inscribed to the unknown God he presently took a hint from thence to preach unto the Heathens the true God yet here being told by Disciples that they had not so much as heard whether there were an Holy Spirit or not should not make use of the opportunity to discover unto Them and in Them to Us the Deity of the Holy Spirit but suffer them to remaine in ignorance touching a point of such consequence that without the knowledge thereof if we believe many now now adayes men cannot be saved Certainly the Apostle had a greater care both of the Truth of God and the salvation of men then to do so ARG. 11. He that hath an understanding distinct from that of God is not God The Holy Spirit hath an understanding distinct from God Ergo The major is clear for he that hath an understanding distinct from that of another must needs likewise have a distinct Essence wherein that understanding may reside The minor is proved thus He that heareth from God and that at the second hand what he shall speak hath an understanding distinct from that of God The Holy Spirit so heareth from God Ergo the minor is evident from Joh. 16.13 14 15. The major is confirmed thu● He that is taught of God hath an understanding distinct from that of God He that heareth from God is taught of God Ergo The minor is manifest from John 8. where our Saviour Christ having said in the Verse 26. w●a●soever I have heard from him the Father these things I speak In Verse 28. he expresseth the same sence thus According as the Father hath taught me these things I speak The major is of it selfe clear for he that is taught hath an unknowing understanding since none can be taught what hee knoweth already and he that teacheth hath a knowing understanding otherwise he could not teach another something but it

Twelve ARGVMENTS Drawn out of the Scripture Wherein the commonly received Opinion touching the Deity of the Holy Spirit is clearly and fully refuted To which is prefixed a Letter tending to the same purpose written to a Member of the Honourable House of Commons And to which is subjoyned an Exposition of five principall Passages of the Scripture alleadged by the Adversaries to prove the Deity of the Holy Spirit together with an Answer to their grand Objection touching the supposed Omnipresence of the Holy Spirit By IOHN BIDLE Master of Arts. 1 Thess 5.21 Prove all things hold fast that which is good Printed in the Yeare 1647. To the impartiall READER Reader WHen I consider with my selfe how many Truths have in their dawnings gone forth like the Morning and are now risen unto a glorious day unto the amazement and confounding of those who were grand Opposers of them though I know truth hath and still shall have many Adversaries whilst the face of the covering and the vaile spread over all Nations remains undestroyed yet I know too that Truth 's bare breasts are Armour of Prooff against all the daring darts of Satan and all the furious attempts and stormes of the flesh I cannot but abundantly rejoyce in the glory of its strength How many things have in severall Ages as well as in Ours been cryed up for truths And how hath God blown upon them that they have withered and the whirlewind hath taken them away as stuble Again how many Truths have been cryed down as Blasphemy and Errour the beames of whose glory are now ready to dazell and obscure all the glory of the flesh Sometimes taking in those through the goings forth of God in it who have bin the mightiest enemies insomuch that standing amazed awhile they have soon been swallowed up in the power of it And oh that mine eyes might behold more of that day of Gods power and of the out-lettings of the beauties of his holinesse that the tall Cedars of Lebanon might be bended and the Oakes of Bashan ashamed that the creature and its glory might be brought low and men who are now like Bullocks unaccustomed unto the yoak might be made willing and the Lord alone exalted in them by them and amongst them Did we but seriously consider how most men are adorned with living names viz. of Believers Christians Protestants c. whilst they are indeed dead as will appear seeing there are no symptoms of life in them we could not but startle at it what is the profession or Religion of most part of men but formall and fleshly Are they not like those barbarous Lettoes who who were alwayes in the Fields and Woods heard uttering these words feru feru Masco Lon but being demanded the reason they Replyed That they knew nothing but that they had bin so of long taught by their Ancestours Mens mouthes are now filled with Forms and they are daily crying out the Temple of the Lord the Temple of the Lord God and Christ and Spirit when t is evident they have no more then what Education affords nay lesse because not moralized wherein Heathens out-strip them they know not God did they they could not lightly blaspheme him they goe Christlesse and have not received the Spirit of wisdome in the Revelation and knowledge of him and this makes them to cry out that whatsoever is not according to their fleshly Formes is Error Heresie Blasphemie because it will not hold according to carnall principals unto which they must needs reduce all things who have no principall of life within them such are those who are called Christians and yet reel too and fro through wine and strong drink and swell by reason of Oathes living in abominations of which sort of men most of our Parish Churches are constituted such men have not discerning spirits neither are they competent judges because enemies to Truth as well as Errour wherefore the Author betakes himself to the Christian Reader i.e. one that is so indeed I know many men as well as my selfe will be ready to cry out Blasphemy Blasphemy at the first view of the Title Page yet I could wish that they would embrace the Apostles counsell Prove all things holding fast that which is good Call all things to a serious examine and reject nothing hand over-head take nothing upon Trust without a fore-examining of every circumstance lest in the one they should reject Truth instead of Errour and in the other embrace Errour instead of truth The Authour hath a long time waited upon learned men for a satisfactory Answer to these Arguments but hath received none his hopes are that the publishing of them will be a meanes to produce it that he may receive satisfaction and others may be held no longer in suspence who are in travell with an earnest expectation of a speedy resolution as well as he I should desire those who view it but especially those who undertake to Answer it for my hopes are that some one will to consider first that to say such an Argument is invalid and weak and not worth the Answering is no convincing way of arguing nor able to yeild the least satisfaction to a doubting spirit Secondly that invectives railings or reproachfull termes are no convincing Arguments as all men of a sober judgement well know at these rates the weakest man may subvert the strongest Controversie yet these have been the arguings of our times both in Presse and Pulpit Thirdly to prohibite the progresse of it can no wayes unscruple doubting spirits amongst whom for the present I number my selfe expecting an Answer to these ensuing Arguments and that God will be with him that undertakes it and give in a spirit of Meeknesse and of Wisdome in the Revelation and Knowledge of Truth shall be the matter of his prayers who desires Truth may be cleared up and shine like the noone-day and all Errour confounded and vanish before Truth like a mist before the Sunne T. H. To the Christian Reader CHristian Reader I beseech thee as thou tenderest thy salvation that thou wouldest thoroughly examine the following Disputation in the feare of God considering how much his glory is concerned therein and at any hand forbeare to condemn my Opinion as Erroneous till thou art able to bring pertinent and solid Answers to all my Arguments for thou must know that though I have contested with sundry Learned men yet hath none hitherto produced a satisfactory Answer to so much as one Argument Farewell I.B. A LETTER written to a certain Knight a Member of the Honourable House of Commons SIR HAving now attended for the space of sixteen Months partly in the Country and partly in Westminster that I might come to my Answer before the Parliament and finding after all this tarriance that I am still as farre from having my cause determined as ever I am even forced to make my addresse to you and to beseech you if you have any bowels towards them that are in

misery that you would either procure my discharge or at least make report to the House touching my deniall of the supposed Deity of the Holy Spirit For that this only is the matter in contestation you very well know having both heard my confession before the Committee and remembring how when I was urged to declare my judgement concerning the Deity of Christ I waved the question as neither being that I was accused of nor which I had yet sufficiently studyed to engage my selfe publickly therein As for my opinion touching the Holy Spirit it is thus I believe the Holy Spirit to be the chiefe of all a see Heb. 1.13.14 whence these words are borrowed and compare it with 1 Pet. .1 12. as also Heb. 1.7 compared with Acts 1.2 3.4 and it will easily appeare that the Holy Spirit is a minister of God as well as others Ministring Spirits peculiarly sent out from Heaven to minister on their behalfe that shall inherit salvation and I do place him both according to the Scripture and the Primitive Christians and by name Iustin Martyr in his Apology in the third ranke after God and Christ giving him a preheminence above all the rest of the Heavenly Host So that as there is one principall Spirit amongst the evill Angels known in the Scripture by the name of Satan or the b 1 Pet. 5.8 Adversary or the c Zech. 13.2 Vncleane Spirit or the d 1 Sam. 16.15.16 Evill Spirit of God or e ib. ver the last the Spirit of God or f 1 Kings 12.21 according to the Originall the Spirit by way of eminence Even so is there one principall Spirit I borrow this Appellation from the Septuagint who render the latter clause of the 12 verse of Psal 31. in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritu principali fulci me stablish me with thy principall Spirit there is I say one principall Spirit amongst the good Angels called by the name of the g Iohn 16.7 Advocate or the h Eph. 4.30 Holy spirit or i Neh. 9.20 the good spirit of God or k 1 Cot. 7.40 the spirit of God or l Acts 10.19 the spirit by way of eminence This opinion of mine is attested by the whole tenour of the Scripture which perpetually speaketh of him as differing from God and inferiour to him but is irrefragably proved by these places of Scripture Neh. 9.6.20 Thou even thou art Lord or Iehovah alone thou hast made Heaven the Heaven of Heavens with all their Host Thou gavest thy good spirit to instruct them the Children of Israel Iohn 16.7.8 c. Neverthelesse I tell you the truth it is expedient for you that I goe away for if I goe not away the m So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall perpetually signifieth amongst Greek Authours and is so rendred by the Translatours themselves 1 Iohn 2.1 and ought to have been so rendred here especially because he saith in the following words that the Holy Spirit shall convince the world for it is proper to an Advocate to convince Advocate will not come unto you but if I depart I will send him unto you And when hee is come hee will reprove in the Originall Convince the world of sinne and of righteousnesse and of judgement I have yet many things to say unto you but yee cannot beare them now Howbeit when he the spirit of truth is come he will guide you into all truth for he shall not speake of himselfe but whatsoever he shall heare that shall he speake and he will shew you things to come He shall glorifie me for he shall receive of mine and shall shew it unto you All things that the Father hath are mine therefore said I he shall take of mine and shew it unto you Rom. 8.26 27. Likewise the spirit also helpeth our infirmities for we know not what wee should pray for as wee ought but the spirit himselfe maketh intercession for us with grones that cannot be uttered But he that searcheth the hearts knoweth what is the minde or desire of the spirit for he maketh intercession for the Saints according to the will of God Acts 19.2 And Paul finding certaine Disciples said unto them have yee received the Holy Spirit since yee believed And they said unto him we have not so much as heard whether there be any Holy spirit Eph. 4.4.5.6 There is one body and one spirit even as yee have been called in one hope of your calling One Lord one faith one Baptisme One God and Father of all who is above all and through all and in you all 1 Cor. 12.3.4 c. Wherefore I give you to understand that noman speaking by the spirit of God calleth Jesus accursed and that no man can say that Iesus is the Lord but by the Holy spirit But there are diversities of gifts yet the same spirit And there are diversities of administrations yet the same Lord And there are diversities of operations yet it is the same God that worketh all in all Luke 3.21 22. It came to passe that Iesus also being baptized and praying the Heaven was opened and the Holy spirit descended in a bodily shape like a dove upon him 1 Cor. 2.11.12.13 But God hath revealed them to us by his spirit for the spirit searcheth all things even the depths of God For what man knoweth the things of a man save the spirit of a man which is in him even so the things of God knoweth none but the spirit of God he doth not adde as before which is in him Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given us of God Revel 22.12.17 Behold I come quickly and my reward is with me to give unto every man according as his work shall be and the Spirit and the Bride say come Acts 5.32 And wee are his witnesses of these things and so is also the Holy Spirit whom God hath given to them that obey him Gal. 3.5 He therefore that ministreth or giveth to you the Spirit and worketh miracles among you d●th he it by the works of the Law or by the hearing or rather preaching of Faith He that ministreth or giveth the spirit to you a strange kinde of speech if the Holy Spirit were God The Scripture is wont to speak more soberly of Almighty God then to say that he is given by another much lesse by men as it is here said of the Holy Spirit 1 Cor. 8.4.5.6 Wee know that an Idoll is nothing in the world and that there is no other God but one For though there be that are called Gods whether in Heaven or in Earth as there be many Gods and many Lords yet unto us there is but one God ev●● the Father of whom are all things and wee unto him and one Lord even Iesus Christ by whom are all things and wee by him You see

Philosophers doe suppositum intelligens that is an intellectual substance compleat and not a moode or subsistence which are fantasticall and senselesse terms brought in to couzen the simple Person and signifieth him that ruleth over others and when it is put for the most high God it denoteth him who with soveraign and absolute authority ruleth over all but none but a person can rule over others all actions being proper to persons wherefore to take God otherwise then personally is to take him otherwise then he is and indeed to mistake him ARGVMENT 2. If he that gave the Holy Spirit to the Israelites to instruct them be Iehovah alone then the Holy Spirit is not Iehovah or God But he that gave the Holy Spirit to the Israelites to instruct them is Iehovah alone Ergo. The sequele of the major is plaine for if he that gave the Holy Spirit be Iehovah alone and yet the Holy Spirit that was given be Iehovah too the same will be Iehovah alone and not Jehovah alone which implyeth a contradiction The minor is evidenced by Neh. 9.6.20 ARGVMENT 3. He that speaketh not of himselfe is not God The Holy Spirit speaketh not of himselfe Ergo. The minor is cleare from Ioh 16.13 The major is proved thus God speaketh of himselfe therefore if there be any one that speaketh not of himselfe he is not God The antecedent is of it selfe apparant for God is the primary authour of whatsoever he doth but should hee not speake of himselfe he must speake from another and so not be the primary but secundary authour of his speech which is absurd if at least that may be called absurd which is impossible The consequence is undeniable For further confirmation of this Argument it is to be observed that to speake or do any thing not of himselfe according to the ordinary phrase of Scripture is to speake or do by the shewing teaching commanding authorising or enabling of another and consequently incompatible with the supreame and selfe-sufficient Majesty of God Vid. Iohn 5.19.20.30 7.15.16.17.18.28 8.28.42 11.50 51. 12.49.50 14.10.24 15.4 18.34 Luke 12.56.57 21.30 2 Cor. 3.5 ARGVMENT 4. He that heareth from another what he shall speake is not God The Holy spirit doth so Ergo. The Minor is plain from the for●●ited place Iohn 16.13 The major is proved thus he that is taught is not God he that heareth from another what he shall speake is taught Ergo. The major is clear by Esay 40.13.14 compared with Rom. 11.34 1. Cor. 2.16 The Minor is evidenced by Iohn 8. where our Saviour having said in the 26. verse whatsoever I have heard from him the Father these things I speake in the 28. verse he expresseth the same sence thus According as the Father hath taught me these things I speake Neither let any man goe about to elude so pregnant an Argument by saying that this is spoken of the Holy Spirit improperly For let him turne himselfe every way and scrue the words as he please yet shall he never be able to make it out to a wise and considering man how it can possibly be said that any one heareth from another what he will speake who is the prime Author of his speech and into whom it is not at a certaine time insinuated by another For this expression plainly intimateth that whatsoever the Holy Spirit speaketh to the Disciples is first discovered and committed to him by Christ whose Embassadour he is it being proper to an Embassadour to be the Interpreter not of his own but of anothers will But it is contradictions to imagine that the most high God can have any thing discovered and committed to him by another ARGVMENT 5. He that receiveth of another is not God The Holy Spirit doth so Ergo. The Minor is witnessed by the aforesaid place Iohn 16.14 The Major is proved thus God is he that giveth all things to all wherefore if there be any one that receiveth of anothers he cannot be God The antecedent is plaine by Acts 17.25 Rom. 11.35.36 The consequence is undeniable for if God should give all things to all and yet receive of anothers he would both give all things and not give all things which implyeth a contradiction The Major of the Prosyllogisme is otherwise urged thus He that is dependent is not God he that receiveih of anothers is dependent Ergo. The Major is unquestionable for to say that one is dependent and yet God is in effect to say he is God and not God which implyeth a contradiction The Minor also is evident for to receive of anothers is the very notion of dependency ARGVMENT 6. He that is sent by another is not God the Holy Spirit is sent by another Ergo. The Minor is plaine from the forequoted place Iohn 16.7 The Major is evinced thus he that ministreth is not God he that is sent ministreth Ergo. The Major is undubitable it being dissonant to the supreame Majesty of God to minister and serve another for that were to be God and not God to exercise soveraign dominion over all and not to exercise it The Minor is confirmed by Heb. 1. ult where the divine Author sheweth that the Angels are all Ministring Spirits in that they are sent forth as he before intimated Christ to be Lord because he sitteth at the right hand of God Thus David Psal 2. declareth the Soveraignty of God in saying that he sitteth in Heaven The Minor is further proved thus He that receiveth a command for the performance of something doth Minister He that is sent forth receiveth a command for the performance of something Ergo. The Major is evident to common sence since it suiteth with none but ministers and inferiours to receive commands The Minor is manifest by Iohn 12.49 The Father that hath sent me he gave me a Command what I shall speake Neither let any man here reply that this very thing is spoken also of Christ unlesse having first proved that Christ is supreame God he will grant that whatsoever is spoken of him is spoken of him as God or can make good that to be sent at least may agree to him as God The contrary whereof I suppose I have clearely proved in this Argument shewing that it is unsutable to the divine Majesty ARGVMENT 7. He that is the gist of God is not God The Holy Spirit is the gift of God Ergo. The minor is plain by Acts 11.17 For as much then as God gave them the like gift meaning the Spirit as he did unto us who have believed on the Lord Iesus Christ was I one that could withstand God The Major though of it selfe sufficiently cleare is yet further evidenced thus he that is not the giver of all things is not God he that is the gift of God is not the giver of all things Ergo. the major is apparent from Acts 17.25 God giveth to all life breath and all things The Minor is proved thus he that is himselfe given is not the giver of all things