Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	son_n	witness_n	5,359	5	7.9501	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36551	A synopsis of Quakerism, or, A collection of the fundamental errors of the Quakers whereof these are a taste, viz. 1. That there are not three persons in the God-head, 2. That Christ did not make satisfaction for the sin of man, 3. That justification is not by imputed righteousness, 4. That our good works are the meritorious cause of our justification, 5. That a state of freedom from sin, is attainable in this life, 6. That there is a light in every man, sufficient to guide him to salvation, 7. That the Scripture is not the word of God, nor a standing rule of faith and life, 8. That there is no resurrection in the body, 9. That there's no need nor use of ordinances, baptisme, Lords Supper, &c. : collected out of their printed books : with a brief refutation of their most material arguments, (and particularly, W. Pens, in his late Sandy foundation shaken) and an essay towards the establishment of private Christians, in the truths opposed by those errors / by Tho. Danson ...	Danson, Thomas, d. 1694.	1668 (1668)	Wing D218; ESTC R8704	44,296	95

now all Witnesses properly so call'd are Persons 2. That is not all but the Apostle joyns Word and Holy-Ghost with the Father whom all acknowledge a Person as Witness of the same kind so that if he be a Person then are they also Persons 3. I add that the attributes of God the Father or instance Omniscience which cannot agree but to a Person are also ascribed to the Word or Son and to the Spirit Jesus knew all things Joh. 2. 22. Acts 5. 9. of which see the Fifth Proposition I know that this proves their Deity too but I produce it only to prove their Person●lity Prop. 3. That Father Word or Son and Spirit are Subsistants or Persons of the same Order In Heaven as to the Father notes the Seat of his Glory and Majesty as appears by the use of that phrase in the Lords Prayer and why not then as to Word and Spirit And some stamp of Divinity more than ordinary is intended for otherwise there are many Witnesses and Persons in Heaven the Angels who from Heaven bore Record of Christ Luke 2. 10 13. Prop. 4. That the Father Word or Son and Spirit are distinct one from another appears from the Text in Conjunction with the story to which they refer Mat. 3. 17. where the Father and Spirit bear Record concerning the Son ●● one distinct from them both And John 8. 18. the Word did bear Record of himself And these did bear Record in a different manner The Father by a Voice from Heaven the Spirit by assuming the shape of a Dove The Son by Word of Mouth on Earth Put all together here were Testimonies given from distinct places Earth Heaven to distinct Sences Ear Eye by distinct actions speaking assuming a shape Then these Witnesses must needs be distinct Again it appears the Father Son and Spirit are distinct one from another 1. From their Incommunicable Properties The Father begets and is not begotten the Son is begotten and does not beget Heb. 1. For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee vers 5. The Apostle speaks of an Eternal Generation of the Son of God declared and made manifest in time by the Resurrection of Christ from the dead see Acts 13. 33. compared with Rom. 1. 4. John 1. 18. Christ is called the only begotten Son of God The spirit proceeds from the Father John 15. 26. and Christ says I will send from the Father a mission implies a pr●cession from both 2. From their Order which may be collected from those properties The Father must needs be first in order of Original as in time also a Father is among men and the Son next for Relata sunt simul Naturae The Father and Son are together in Nature and then the spirit proceeding from both must needs in order be after both 3. From their manner of Oper●tion one place will suffice ●ut when the Comforter is come whom I will send unto you from the Father c. Joh. 16. That Mission was but a manifestation of the presence of the Spirit by a new effect viz. or a clearer Revelation of Christ and the order is the Son sends from the Father or the Father sends by the Son the Spirit to testifie of Christ Prop. 5. To be proved is that every one of these Three distinct Persons are truly God vers 9. He calls the Witnesse given by Three in in Heaven the Witnesse of God therefore each Witness is God not to speak of the names God given to them which is more lyable to cavil as being sometimes given to Creatures 1. It appears by the properties of the God-Head given to Son and Spirit as for the Father he is acknowledged to be God on all hands 1. From their Omnipresence Lo I am with you always to the end of the World Math. 28. ult spoken of Christ Psal 139. 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 2. Omniscience John 2. 24. Jesus knew all men Acts 5. 9. Why have yee agreed together to Tempt the spirit of the Lord i. e. to try whither he could discover your Hypocrisie There are other Instances of Divine properties but let these suffice 2. By the Works or Operations proper to God as 1. Creation Eccles 12. 1. Remember thy Creators so the He● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 2. By whom also he made the World T is spoken of God the Father with reference to Christ and 〈◊〉 ●implies that the Son of God joyned with his Father in making the World as an efficient Cause equal in Power not as an Instrument for there can be none in Creation because to make something out of nothing requires Infinite power and between a finite power and nothing there is no proportion Job 33. 4. The spirit of God made me 2. Preservation Heb. 1. 3. Vpholding all things by the Word of his Power spoken of the Son or Christ Gen. 1. 2. And the spirit of God moved upon the face of the Waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commovens in cubans used of Birds brooding their Yong Deut. 32. 11 and so applied me●aphorically to the spirits Operation in conse●●ing the Chaos 3. That Son and Spirit are truly God Isa ●● 8. by the Right they have to be Objects of Divine Worship And let all the Angels of God Worship him Spoken of the Son who is call●d God and said to have a Throne or Seat of Majesty to the person whereon Worship is given Heb. 1. 6 8. and Rev. 1. Grace Mercy and Peace from him which is and is to come and from the seven spirits i. e. the spirit that is manifested in Variety of Gifts which are before the Throne and from Jesus Christ Though John speaks in the Third Person yet ●t is a Prayer and so in effect an add●ess to the Persons as if he had said O Father 〈◊〉 and spirit Grant these Churches Grace Mercy and P●●ce Cant. 4. ult Awake thou North Wind and come thou South i. e. O Blessed spirit bre●th into my heart spirit compared to Wind Jo●n 3. 8 the same Word signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the son Acts 7. 59. Lord. Jesus receive my spirit Prop. 6. That these Persons are not divided on● from another so as to be Three Gods but on● God appears from the Text in that ●● call● the Witness of Three the Witness of one viz in natu●e or essence which is vers 9. said to b● God not Three Divine natures but one is predicated of the Three Witnesses And thus a way is made to an Answer to W. P s. Arguments Arg. 1. If there be Three distinct Persons then Thr●● distinct Substances Ans I deny the Consequence because as 〈◊〉 shewed before the Word Person is not p●●d●cated of Father Son and Holy Ghost and 〈◊〉 the Creature univoce that is the same Wo●● does not signifie wholly the same thing in God and the

Card. Pool that when one asked him how be should do to understand the former part of Pauls Epistle to the Romans Replied by practising the latter the former part being Doctrinical and hard the latter Practical and plain In vita Card. Poli. The neglect of such Advice hath provoked God to give men over to strong Delusions to believe Lies gross Figments such as I have here presented thee with Reader I shall not detain thee any longer but recommend thee and this small Piece to the Blessing of God by which if thou art preferved from being led away with the Errours of the Wicked and falling from thy own stedfastness I have obtained my end and shall therein rejoyce for e●er Thy Servant in the Gospel Tho. Danson London Decemb. 13. 1668. A Synopsis of Quakerisme 1. Errour That One God does not subsist in Three Persons THree things I must necessarily premise before I come to the proof of the Proposition which the Quakers deny 1. I must necessarily explain the word Person the usual Definition is Rationalis naturoe individua Substantia or an individual Substance of a rational Nature which Aquinas desends sum Par. 1. Q. 29. art 2. but some think it lyable to some Exception as whereby the humane Soul separated from the Body and the humane Nature of Christ are made Persons and therefore add to it Quoe nec est pars alterius nec ab alio Sustentatur i. e. which is neither the part of an other nor is upheld by an other I shall not interpose my Judgment in the case as remembering that I write for the Unlearned I shall chuse to borrow that of the Learned Wottan on John 1. vers 1. 2. pag. 29. which is the plainest and will not be gain-said I suppose by any Learn●● Man A Person is an individual Subsistence or Subsistent rather in an intellectual Nature or a several or singular thing that subsists by it self in a nature indued with Vnderstanding 1. The thing which we call a Person is by nature indued with Reason and Understanding A man we call a Person but we give not that name unto a bruit B●ast An individual or singular Creature of that kind is called in the Schools Suppositum 2. A Person notes some one indued with Reason and Understanding which is several and distinct by himself from another And hereby we exclude 1. Qualities or Vertues as Fortitude Temperance c. from being Persons though found in a rational Nature and distinct one from another because they subsist not by themselves but in a subject For a Person is entire of it self and must not depend on any thing as a property thereof And hereby we exclude 2. The Soul separated from the Body for the Soul is a part of the humane Species or of mans Nature and Retinet naturam unibilitatis as Aquin●s speaks Sum. p. 1. Q. 29. art 2. is to be looked upon as a part still in its Separation the Separation of it from the Body being a violence offer'd to it and therefore can no more be called a Person than the hand or foot ●ut off the Body or then a part the foot for instance of a Beast can be call'd a Suppositum 2. That the word person cannot properly be attributed to Father Son and Holy Ghost because they do not subfist in a several and distinct Nature of the same kind for if each of them had a several and not one individual Nature then they should be not only Three Persons but Three God● which need not be a wonder for as Divines say Deus creaturae nihil habent commune praeter nomen God and the Creature have nothing common to them both but names which Rule must be understood with the Limitation that other Rule suggests Nomina de De● creaturis non univoce nec pure aequivoce Sed analogice dicuntur secundum analogiam Creaturarum ad ipsum Aquinas Sum. par 1. Q. 29. Art 3. That the names common to God and the Creatures do not signifie simply the same thing nor wholly different but something wherein the Creature bears some Analogy to God 3. Yet may this word person be used by us and t is used in the Scripture of the Father Heb. 1. 3. to express the distinction of Father Son and Spirit in the God-Head and one from another And the reason why it may be used is this because a person signifies that which is most excellent and perfect in Nature and what the Scripture hath revealed to us concerning that distinction in the God-Head cannot be apprehended by u● under any other Notion or Resemblance which therefore we Attribute to God ye● after a most excellent manner For the nature of Man being finite may be multiplyed into many several Men or Persons of the same kind or Nature But the divine nature being infinite cannot possibly admit of a Multiplication For that there should be two infinite Natures implies a Contradiction Therefore when Father Son and Spirit are said to be Three and yet but one God we know not what to call those three but Persons for there is that ascribed to them viz Properties and Operations which cannot agree but either to Three Gods or Three Subsistents that is persons though not strictly yet proportionably or Analogically so call'd in the God-Head And thus I think I have in effect answered all the Arguments of the Antitrinitarians before I meddle with them For their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grand Errour is that because the word person is not praedicated of Father Son and Holy-Ghost and of the Creature vnivoce that is the same word does not signifie wholly the same thing in God and the Creature Therefore they deny Personality of Son and Spirit whereas though the name person does not agree to them in the sence of it's first Imposition yet it does as to what we intend to signifie thereby answerable to the notion the Scripture hath Impressed on our minds Vid. Aquin. Sum. Q. 29. art 3. p. 1. In the next place I shall propose one Scripture and from thence gather some Conclusions the proof whereof will be all I shall offer and as much as will be needful for private Christian's Confirmation in the Doctrine of the Trinity in Unity 1. John 5. 7. For there are Three that bear Record in Heaven the Father the Word and the Holy-Gho●t and these Three are One. The causal Conjunction for implies a re●son of somewhat foregoing viz That Jesus Christ was the Son of God vers 5. And so these words contain an Argument drawn from indubitable Testimonies And from them we may deduce Prop. 1. That there is but one God one in this verse is explained as meant of God vers 9. The Witness of God is greater referring to the Witness concerning Christ vers 7. not to vers 8. for none of those Witnesses are God Prop. 2. That Father Word and Spirit are Three Subsistents or persons 1. He attributes the Act of bearing Record to them