Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	divine_a	holy_a	son_n	7,564	5	5.7178	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

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

emplyeth a contradiction that the same understanding should at the same time be both knowing and unknowing of the same thing Besides that the Holy Spirit hath an understanding distinct from that of God is easily deducible from the words of the Apostle 1 Cor. 2.10 where he affirmeth that the Spirit searcheth the depths of God as Rom. 8.27 he intimateth that God searcheth the heart of the Spirit but to search the depths of any one necessarily supposeth one understanding in him that searcheth and another understanding in him whose depths are searched as is evident not only by collation of other places of the Scripture as 1 Pet. 1.11 Rev. 2.13 but even by common sense dictating to every man so much that none can without absurdity be said to search the depths of his own understanding Whence the Apostle going about to illustrate what he had spoken of the Spirit of God by a similitude drawn from the spirit of a man doth not say that the spirit of a man doth search but know the things of a man though his former words did seem to lead him thereunto ARG. 12. He that hath a will distinct in number from that of God is not God The Holy Spirit hath a will distinct in number from that of God Ergo. The major is irrefragable The minor is asserted thus He that willeth conformably to the will of God hath a will distinct in number from that of God The Holy Spirit so w●lleth Ergo The major is plaine for conformity must be between two at least else it will not be conformity but identity The minor is confirmed by Rom. 8.26.27 Likewise the Spirit also helpeth our infirmities for we know not what to pray for as we ought but the Spirit himselfe maketh intercession for us with groanes unutterable But he that searcheth the heart knoweth what is the minde or will of the Spirit for he maketh intercession for the Saints according to or conformably to the will of God Which words of the Apostle afford us another impregnable Argument of the Holy Spirit 's being inferiour to God inasmuch as he is said to make intercession unto God as wee before urged his praying to Christ Arg. 9. and that with groanes unutterable which is not so to be understood as if the Holy Spirit were here said to help our infirmities only by suggesting petitions and groans unto us and making us to pray as is commonly but falsely affirmed for the very words of the context sufficiently refute such a glosse since they say that the Spirit himself not we by the Spirit as we have it in verse 15. of the same chap. maketh intercession for us but to help others infirmities by making intercession for them is not to instill petitions into them but to pour out petitions apart in their behalf as is apparant both from the thing it selfe since none can intercede for himselfe all intercession requiring the enterm se of a third person and by the collation of verse 34. of the same chapter and by the 30. ver of the 15. chap. and by 2 Cor. 1.11 Heb. 7.25 1 Tim. 2.1 Col. 4.12 Eph. 6.18 Neither let any man think to bafflle off this Argument which is written with a beame of the Sun by saying that this is improperly spoken of the Hol● Spirit for besides that he hath no other ground to say so but his own preconceived opinion touching the Diety of the of Holy Spirit he ought to know that the Scripture though it speaketh many things after the manner of men yet doth it no where speak any thing that argueth his inferiority to and dependence on another But this passage of the Apostle plainly intimateth the Holy Spirit to be inferiour to God and dependent on him otherwise what need had he to intercede with God and that with groanes unutterable on the behalfe of the Saints An Exposition of Matth. 28.19 Goe ye therefore and make Disciples so it is in the Originall of all Nations baptising them into the name so is it also in the Originall of the Father and of the Sonne and of the Holy Spirit In the name of the Holy Spirit that is into the Holy Spirit by a circumlocution usuall in the Scripture vid. Acts 19.5 compared with Rom. 6.3 And into the Holy Spirit that is into the guidance of the Holy Spirit Thus the Iewes are said to have been all baptized into Moses 1 Cor. 10.2 So that our Saviour's words amount to thus much initiating them into the confession and obedience of God the Father and of the Lord Iesu Christ the Son of the Father and of the Holy Spirit the Advocate and guide of all truth Now the Holy Spirit is mentioned together with God and Christ because he is the chiefe Instrument whereby they guide govern sanctifie and endow the Church and to intimate that whereas men before they gave their names to Christ lived according to the Prince of this world the uncleane Spirit that worketh in the children of disobedience they ought henceforth being sequestred from the world and admitted into the Church to resign up themselves to the guidance of the Holy Spirit whom God and Christ have appointed to order and direct the Church For that the Holy Spirit is not ranked with the Father and the Son as being equall to them is evident by other punctuall places of the Scripture as 1 Cor. 12.3 4 5 6. Ephes 4.4 5 6. where when the mention of him is joyned with that of the Father and the Son he is expresly and emphatically excluded from being either God or Lord by being contra-distinguished from both But if he be neither God nor Lord as the Apostle not only in these places but elsewhere clearly testifies vid. 1 Cor. 8.5.6 he cannot be equall to the Father and the Son but is only the chiefe Minister of Both peculiarly sent our to Minister on their behalfe that shall inherit salvation An Exposition of 1 Iohn 5.7 For there are three that beare record in Heaven the Father the Word and the Holy Spirit and these three are one It would have been hard if not impossible had not men bin precorrupted that it should ever come into any ones head to imagine that this phrase are one did signifie have one Essence since such an Exposition is not only contrary to common sence but also to other places of the Scripture wherein this kind of speaking prepetually signifyeth an union in consent and agreement or the like but never an union in Essence To omit other Sacred Writers this very Apostle in his Gospel chap. 17. ver 11.21 22 23. useth the same expression six times intimating no other but an union of agreement yea in vers 8. of this very chapter in his Epistle he useth it in the same sence For though the expression varieth somewhat in the ordinary Greek Testaments in that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is prefixed although the Complutensian Bible readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both verses yet

is the sence the same this latter being spoken after the Hebrew idiome the former according to the ordinary phrase for confirmation whereof see Matth. 19. comparing verse 5. 6. together in the Originall wherefore this expression ought to be rendred alike in both verses as the former Interpreters did it though the Latter Interpreters in vers 8. have rendred it agree in one putting the glosse instead of the Translation So that this place maketh nothing for them that hold the Holy Spirit to have one and the same Essence with the Father unlesse they can prove that those who are one in agreement must likewise necessarily be one in Essence or that two or three cannot bee one but it must presently be in Essence I omit for the present to speak of the suspectednesse of this place how it is not extant in the ancient Greek Coppies nor in the Syriack Translation nor in most ancient Books of the Latine Edition and rejected by sundry Interpreters both Ancient and Mordern An Exposition of Acts 5.3.4 But Peter said Ananias Why hath Satan filled thy heart to lie to or deceive the Holy Spirit and to keep back part of the price of the Land while it remained was it not thine own And after it was sold was it not in thine own power Why hast thou conceived this thing in thine heart thou hast not lyed unto men but unto God In this passage the Holy Spirit is neither expresly nor by good consequence called God For admit the ordinary Translation were true as it is not yet will it not presently follow because Ananias by lying to men endued with the Holy Spirit for even Piscator in the words acknowledgeth and the words themselves according to this Interpretation emply a metonymie of the adjunct lyed not to men but to God that therefore the Holy Spirit is God for in lying to them that are endued with the Spirit of God one may lie to God and yet neither they nor the Spirit in them be God but only the Messengers of God for what is done to Messengers redounds to him that sendeth them see 1 Thess 4.8 John 13.20 Luk. 10.16 But if any man look more narrowly into the words he shall perceive that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed in a different manner to wit with an accusative in verse 3. and with a dative in verse 4. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative in Greek Authors is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to bely or counterfeit thus Lucan in Pseudom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen quoddam mentitus counterfeiting a certaine name This being so the words are to be rendred thus Why hath Satan filled thy heart to bely or counterfeit the Holy Spirit that is why hast thou suffered the unclean spirit so farre to prevail with thee as to lay down this mony at his suggestion as appeareth in that thou hast proloyned part of the price of thy Possession and not laid down all and yet to bear us in hand that thou as well as others didst it at the motion of the Holy Spirit Thou hast not lyed to men but to God that is assure thy selfe that this dessembling of thine is not so much to us ●s to God himselfe whose servants wee are This Exposition is not only agreeable to the Greek context and scope of the place but is a also seconded by Erasmus Calvin and Aretius An Exposition of 1 Cor. 6.19 20. What know ye not that your Body is the Temple of the Holy Spirit that is in you whom you have of God and that ye are not your own For ye have been bought with a price wherefore glorifie God both in your body and in your Spirit which are God's Whereas it is objected by some out of this passage that the Holy Spirit is God in that our Body is said to be his Temple I Answer that it would follow could it be proved that our body is so the Temple of the Holy Spirit as to be his by interest and dedicated to his honour both which are in the following words affirmed of God contra-distinctly from the Holy Spirit But these things are so farre from being held forth in this place that the contrary may thence not obscurely be evinced For the Apostle after he had intimated in what respect our body is the Temple of the Holy Spirit to wit by inhabitation for so much is emplyed by the description added to the Holy Spirit since descriptions in Sacred Writers are not idle and impertinent he addeth that wee have Him from God thereby not only distinguishing Him from God but intimating also that He is desposed of by God and bestowed on Us and consequently that He is ours by interest and not we his as the objection would inferre An Exposition of Matth. 12.31 All manner of sinne and blasphemy shall be forgiven unto men but the blasphemy against the Spirit shall not be forgiven unto men For the Objection drawn hence that the sin against the Holy Spirit is unpardonable I Answer that the sin against the Holy Spirit is not therefore unpardonable because he is God for this the Scripture nowhere acknowledgeth and besides by the same reason every sin against God would be unpardonable but because he that sinneth against the Holy Spirit doth in the same act sin against God for every sinne is terminated in God with an high hand to wit either by slandering and opposing such works whereof a man is convinced in conscience that God hath wrought them by his Holy Spirit as the Pharisees did or by renouncing and opposing such Truths whereof a man is convinced in conscience that God hath revealed them by his Holy Spirit as the Renegadoes did that are mentioned by the Author to the Hebrewes cha 10 25 26. c. Which things are the greatest affronts that can be offered to God who useth the Ministry of the Spirit in none but things of the greatest importance An Answer to the grand Objection of the Adversaries touching the supposed Omnipresence of the Holy Spirit After I had throughly sifted this Controversy I found that the Adversaries who so much cry down Reason saying that we must renounce it when we speak of Divine Mysteries and simply rest in the words of the Scripture do notwithstanding in the upshot wave the Scripture as giving a very uncertain Testimony to their Doctrine in this point and ground themselves on the mear conjectures of their own Reason For thus they argue The Holy Spirit if he were not omnipresent and consequently God could not inspire and dwell in so many men at one time For Answer hereunto I will only ask them one question which if they resolve I will then tell them how the Holy Spirit though he be not omni-present may inspire all the faithfull in the world at one time Our Saviour in the fourth of Mark explaining the Parable of the sower saith in vers 15. And these are they by the way side where the word is sown but when they have heard Satan commeth immediately and taketh the Word that was sown in their hearts Suppose now that the seed of the Word be sown in ten thousand places at one time as it hapneth on every Lords day how can Satan whom the Adversaries will deny to be omni-present come and immediatly snatch the Word out of the hearts of the greatest part of the Hearers The same resolution that they shall give to this question will I apply to their own objection If this bee not sufficient take yet more proofs that may seem to evince the omni-presence of the unclean spirit Thus is he said to have been a lying spirit in the mouth of four hundred false Prophets 1 King 22.22 23. and there is the same reason between four hundred and foure Millions Thus is he said to hold the impenitent who make the greatest part of mankinde in hi● snare and to take them captive at his will 2 Tim. 2. ult To blind the minds of them that believe not 2 Cor. 4.4 To dwell in the ungodly Revel 2.13 To shew the wicked whatsoever they practise Joh. 8.38 Yea to deceive the whole world Rev. 12.9 20.2.3 If they dare not for all this to affirm the uncleane spirit to be omni-present why do they on lesse ground conclude the omni-presence of the Holy Spirit especially when the Scripture so plainly testifyeth that He changeth place as you may see in the eigth Argument above FINIS