Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	beget_v	father_n	son_n	11,645	5	6.8465	4	true

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

Resurrection are Arg. From Eccles 3. 19 20 21. Whence he concludes the fleshly Bodies of Men rise not again for if the fleshly Bodies of Men rise again and not the flesh of Beasts then Mens Bodies have a preheminence over a Beasts Body and to affirm the Bodies of Men shall rise again were to give Solomon the lie Answ Men are said to be Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply but in a certain respect viz. in respect of the mortality of the Body which being composed of the same materials with bruit Beasts is as lyable to a dissolution In respect of the immortality of Mans Soul and the Resurrection of his Body He hath preheminence above a Beast As for Verse 21. if they be the Atheists words personated by Solomon they note the Reason of his Opinion because the difference between Man and Beast as to their future state is not visible as their agreement in their dissolution is If they be Solomon's own words he cannot be supposed to mean any more than that the different disposal of the spirits of Man and Beast is not visible to the eye of sence and but dimly to the eye of reason and faith and so may be an occasion of the Atheists conceit that that difference in their future state is but talk and uncertain conjecture For Ch. 12. 7. Solomon tells us that The Spirit of Man returns to God that gave it viz. to be disposed of as Justice or Mercy shall see meet Arg. 2. From Job 7. 8. The Fye of him that bath seen me shall see me no more But if all rise again then the Eye that hath seen him may see him again which Opinion giveth Job the lie Answ The meaning of Job can be but that the Eye that had seen him should after his death see him no more in statu quo not with such worldly comforts about him as now he had Verse 10. he instances in a return to his House They that had seen him and Inhabitant in the Land of Vz should never see him there again in that capacity Vers 7. He says his Eye should see no more good compare that passage with this in hand and they amount to this that Job should after death no more in joy the accommodations of this life and therefore no Eye could be witness of any such in joyment That Job did not intend a denial of the Resu●●●ction of his Bod● unless we will make Job give himsel● the lie is evident by Chap. 19. 26 27. And though after my Skin worms destroy this body yet in my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold and not another though my Reins be consumed within me Of which place he that would see a full explication let him read the Learned Caryl Comm on Job All that I shall infer from the summe of the words discernable by an ordinary judgment is that if Job had the same body after the Resurrection that he had before then he was as visible after as before it Arg. 3. From 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdom of God then not the body of Man says the Quaker for that is flesh and in it is blood Answ The latter Clause of this Verse explains the former Neither doth corruption inherit incorruption where the Apostle gives us to understand that a corruptible Body shall not inherit a state of immortality the adjunct being put for the subject in both words And the Quakers interpretation crosses the whole drift of the Apostle in a great part of the Chapter which is to shew that the same Body shall rise but with so different qualities that it shall be as unlike to what it was before as the standing Corn to the Seed p●t into the Earth or as one Star is to another in brightness and lustre Vers 37 38 41. And the Apostle enumerates those qualities Vers 42 43 44. The sum whereof is that that body which was before mortal i. e. liable to death natural i. e. supported by food rest c. dishonoured by being used as an Instrument of sin and by weaknesses blemishes the fruits of sin shall become immortal i. e. not liable to death spiritual i. e. not needing nor using its former props glorious neither subject to sin or the punishment of it I might have been much larger on these points but I know great Books finde sew buyers and fewer Readers and therefore I resolved not to exceed Six Sheets I wish what I have done may prove profitable If my Answers seem not so cleer as the Objections which I hope I need not fear unless in the point of the Trinity that being a mystery so high that it re●ates the sharpest edge of humane understanding I desire the Reader to ponder upon this grave saying of a learned Man It is easier to oppose than to defend the Christian Religion for it having something in it above the capacity of Man's understanding 't is no hard matter by reason to oppose such a Religion Villeroy in his Counceller of State FINIS AN ADVERTISEMENT ONe of W. Pens Arguments against the Trinity I had almost omitted it being out of its proper Place in his Book viz. that in p. 10. If the God-head subsist in Three distinct Manners or Forms then one of them cannot be a compleat Subsistence without the other two and so parts and something sinite would be in God or if in finite then Three distinct in finite Subsistences and by consquence Three distinct Gods Answ Not to Quarrel at the Impropriety of Pens Phrase nor at the Coincidence in effect of this with his Third Arguments I answer by denying the consequence For as every Person is compleat In esse quid ditativo per Essentiam i. e. is truly God by having the Divine Nature So is every Person compleat In esse Personali per Subsistentiam as the Schools speak i. e. is a compleat Subsistent or Person by his proper manner of Subsisting And I wonder he should not see that his Argument may be retorted upon him thus If the God-head be in Three Manners or Forms then the God-head in one manner must needs be a compleat Subsistent and distinct from the God-head in the other two manners Or more plainly thus If the same God-head be in Father Son and Spirit then they must needs be distinct one from another and any one compleat without the other two God the Father cannot be God the Son nor can God the Son be God the Father Though both Father and Son are one God For the Persons are formally Constituted by their relative Properties and so the God-head considered with its Three relative Properties admits of a Three-sold distinction from it self absolutely considered If any shall wonder at the Distance of Time between the Date of the Epistle and Publication he may please to know that the Whole Book except the Advertisement was flnished before the Epistle but by reason of some intervening Accidents not needful nor altogether Convenient to be mentioned could not get through the Press till now ERRATA Title page dele Collected Ep. to Reader p. 1. l. 15. for referd r. refin'd l. 19. for charitably devout r. charitable and devout p. 4. l. 4. for and like this r. as in this instance Book p. ● l. 3. dele or p. 14. l. 4. dele the properties of and after attributes r. among themselves and with their Subjects p. 17. l. 7. for of Persons in the nature Three r. Three Persons in the nature p. 24. l. 1. far counterpriae r. counterprice p. 35. l. 8. dele had The Literal Faults may easily be seen and amended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratis immerito without sufficient Cause