Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eternal_a	holy_a	son_n	7,025	5	5.5036	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42401	An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent.	Garland, Edward.	1657 (1657)	Wing G259A; ESTC R223638	61,199	92

out of measure above strength in so much that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead But you say Iob was then in darknesse uttering words without knowledge for which he was reproved first by Elihu Secondly by the Lord and thirdly he confest it 1. Oh horrible that you should have the impudence to say or infer that Elihu reproved Iob for that most excellent Confession when it is plain as the Sun that he reprehended him for saying I am clean and there is no unrighteousnesse in me c. Iob 33. 9. doth not Elihu restrain his words to the same expression Behold in this thou art not just verse 12. 2. You affirm that God reproved him for it By which it seems you know not what you say or care not what you affirm for that which God reproved him for was for standing too much upon his own innocency And though Iob was not thus afflicted for his sin but for a Triall as appears Chap. 1. and Chap 2. yet was there matter enough in him that deserved it if God should have entred into judgement with him 3. You say that Iob confest it Doth he confesse that he had erred in that confession of his concerning the resurrection or that he had maintained a false cause no God himself determines the contrary Chap. 42. 7. My servant Iob hath spoken the thing that is right and you have not and therefore they were appointed to go to Iob that he might pray for them The cause that Iobs friends maintained was that God did handle men in this world according to their deserts and therefore Iob was a wicked and cursed creature because thus afflicted and tormented Iob maintained the contrary that God did not alwayes handle men according to their deserts in this world for many times the wicked have prosperitie and Gods children adversitie Iob 21. 8. Now though the foundation of Iobs cause were good yet in the prosecuting of it he committed many errours through the infirmities of the flesh for which God reproved him but on the contrary the foundation of his adversaries cause was evil 'T is therefore a false and an impudent assertion to say as you do that Iob never spoke the thing that was right of the Lord until he said now do mine eyes see thee c. Job 42. 5 6. The reason that moves you to deny or at least to underminde and overthrow the Resurrection of the bodie is because there is a Resurrection of the soul and you may aswel denie there is no death of the body because there is a death of the soul in sin as Satan slays both so Christ doth raise up both in his members If the spirit of him that raised up Jesus from the dead be in you he that raised up Jesus shall also quicken your mortal bodies c. Rom. 8. 11. but this hath been sufficiently proved already I shall only adde our Saviours argument to the Sadduces Mat. 22. 23 24. unto Verse 32. God is not the God of the dead but of the living for all live unto him that is they are alive in his account because he hath decreed to raise them again I shall turn your proof out of the 11. Iohn Vers the 21 22 23 24 25. upon your self Christ comes to Bethany where Lazarus lived who was now dead Martha goes forth to meet him saying Lord if thou hadst been here my brother had not died Christ answered thy brother shall rise again and this is spoken of the Resurrection of the body for his soul was then in the hands of God Martha replies I know that he shall rise again in the Resurrection at the last day So 't is plain that the Resurrection was no strange and new doctrine then though it be now so to you Martha knew it and believed it as did Iob also Iob 19. Christ taught it saying I am the Resurrection and the life Iohn 10. 25. that is the cause of the Resurrection of the body and the life of the soul not a bare signe to signifie as you falsely and foolishly affirmed but an effectual cause 1 Cor. 15. 20 21 22. also he teaches it Iohn 2. 19 20 21. where he saith unto the Jews destroy this temple and in three dayes I will raise it up again which he spake of the temple of his body mark Christ can any thing be more plain which he performed accordingly Mat. 28. Mark 16. Luke 24. now Christ was a publick person what he did he did not for himself but for us also so that if we believe that Jesus is dead and is risen even so them that sleep in Jesus will God bring with him CHAP. VIII In this Chapter the doctrine of the Trinity is principally treated of I will therefore first set down the truth that we may the better discern the falshood The Doctrine of the Trinity God is a most simple infinite eternal immutable and omnipotent spirit One in essence three in Persons Father Son and the Holy Ghost A spirit Iohn 4. 24. simple Col. 1. 15. 1. Tim. 1. 17. the image of the invisible God whom no man hath seen nor can see Eternal Exo. 3. 14 15. Immutable Mal. 3. 6. Omnipotent Gen. 17. 1. Rev. 19. 6. I name but some of his Attributes because I am to speak principally of the Trinity God is one in essence three in Persons Father Son and Holy Ghost One in essence Deut. 6. 4. 1 Cor. 8. 6. Three in Person Father Son and the spirit 1 Iohn 5. 7. an example we finde of this in the Baptisme of Christ The Father speaks from Heaven the Son stands in the Water and the Holy Ghost descends in the likeness of a Dove As in the Sun there is the body of the Sun the beams issuing from the body and the light and yet there is not 3. Suns but one Sun so is there the Father the Word and the Spirit three distinct Persons in the Deity and yet not three but one God These three you call three Manifestations Which are three Persons three Hypostases three Subsistances in one essence as in a Rivulet there is the fountain or Well-head in the Earth the spring boyling out of it and the stream which is made of them both and dilateth or sheadeth it self far from thence which three are distinct subsistances and yet but one Water You tell us of Christs being within us c. We know it But not corporally for so he is in Heaven but spiritually or by his spirit 1 Cor. 6. 19. know you not that your body is the Temple of the holy Ghost which is in you c. this spirit unites us to Christ by working faith in us whereby we are united to him according to that in Ephes. 3. 17. That Christ may dwell in your hearts by faith and Christ is said to dwell in us by

they were not at the Tabernacle yet they were of those that were written by Moses and presented unto the Lord and therefore the Lord put his spirit upon them Verse 26. Now I pray what Moses hath written your name and presented it unto the Lord Besides we must not gather general Rules from extraordinary examples Because Deborah and Huldah prophesied therefore shall any infer that Women ougth to teach in the Church Doth not the Apostle teach the contrary 1 Cor. 14. 34. 1 Tim. 2. 12 CHAP. 18. The subject of this Chapter is Original sin You speake much in the commendation of young children which were commendable in you were it not done for by-ends you set them forth in their most beautiful Characters but Latet anguis in Herba you would shroud an old Pelagian Heresy under them You magnifie their condition as being free from actual sin but your purpose in it is to denie Originall Sin You say They are not born in sin First therefore I will shew what Original sin is and that it is in all men by Nature and then answer your Cavills For the better understanding of it we must know there were in Adam before his fall three things 1. The substance of his body and soul 2. The faculties and 3. The qualities of them that is to say the image of God consisting in a conformity of all his wi●l and affections and powers to Gods will Now when Adam sinned he did not lose the substance or faculties of his soul and body but the conformity of his will and Affections and powers to Gods will and consequently in stead of that comes want of Original righteousnesse and a pronesse to sin and wickednesse Now that this is in all mankinde by nature appears in Psa. 51 5. behold I was shapen in iniquity and in sin did my mother conceive me Eph. 2. 3. We are all by nature the children of wrath Gen. 6. 5. Again the Circumcision of infants under the Law proves something there was in the soul that ought to be cut away which God promised to do Deut. 30. 6. Likewise the Baptisme of Infants doth shew there is something unclean that hath need of cleansing which God hath promised to do Iohn 3. 5. Titus 3. 5. Ephesians 5. 26 27. The death of infants doth confirm it who die not ex necessitate naturae but ex merito peccati not out of the necessity of nature but for the punishment of Original sin for the wages of sin is death or death is the wages of sin Rom. 6. 23. now it cannot be meant of actual sin and therefore it must be for Original sin Which is cleer out of Rom. 5. 12 18. Your argument ab injusto that it is an hard thing to say that thousands are now in hell for Original sinne Who art thou that disputest with God Rom. 9. 20 if they be the children of Christian Parents there is hope of mercy though they die without the Sacrament of Baptisme because they are born within the Covenant If they be the children of Infidels we may remember the book of life which no man knows but God therefore we may suspend our judgement therein So it is we know whosoever is not found written in the Book of life shall be cast into the Lake of fire Rev. 20. 15. But a strange thing it is that this should be a hard saying to you if any man said so who deny the perpetuity of Hell fire You object Mark 10. 13. And they brought young Children to him that he should touch them This place makes against you it shews there was somthing in them that was to be healed or else they would not have brought them to Christ to be touched you confesse it is brought to prove the Baptisme of Infants and so it is not without reason for if they be born of beleeving parents as those were otherwise they would not have brought them to Christ to be touched and blessed then have they as good right to the Sacrament of Baptisme as the Children under the Law had to the Sacrament of Circumcision in regard the promise was made to Abraham and to his seed and to all that are afar of even as many as the Lord our God shall call Acts. 2. 39. You object Matth. 18. 2 with an absurd exposition of it For his Disciples striving for superiority his answer related particularly to their ambition that they should not strive for Superiority but be converted and become humble otherwise they should not enter into the kingdom of Heaven but let me ask you what then should become of them you should have done well to have expounded that also but it was not for your purpose Also the conference of Christ and Nicodemus Iohn 3. 4. This makes not on your side doth not Christ plainly tell him except a man be born again of water and the Spirit he cannot enter into the Kingdom of God He gives a reason for it in the next Verse That which is born of flesh is flesh c. Lastly you contradict your self fouly in this Chapter you say you denie not the Baptizing of Children with water to them that are free to do it and immediately you call Baptisme Iohns administration of water and say it was onely to last Iohns time and then to be made void CHAP. XIX It is the saying of the Apostle 2 Tim. 3. 13. That evil men and seducers shall wax worse and worse deceiving and being deceived Here we have it verified in you for here you are grown to such to such an height of impudence that you dare out-face a truth as apparent as the light at noon-day You say We have no ground from the Lord Iesus Christ by precept nor example to Baptize with water What say you to that of Ioh. 3. 5. before mentioned where our Saviour tells Nicodemus that except a man be born of water and the spirit he cannot enter into the Kingdome of God Likewise that of our Saviour himself Mat. 28. 19. Go therefore and teach all Nations Baptizing them in the name of the Father Son and holy Ghost Have we not examples for it also read Iohn 4. 1 2. Again can you answer to that of the Eunuch Acts 8. 36. And as they went on their way they came to a certain water and the Eunuch said see here is water what doth hinder me to be Baptised and they went both down into the water both Philip and the eunuch and he Batised him v. 38. The very name or signification of the word Baptisme from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may confute you moreover water is one of the parts of the Sacrament Is it not called the Laver of Regeneration Titus 3. 5. wherein Christ doth wash and cleanse his Church 1 Cor. 6. 11. and such were some of you but ye are washed c. Eph. 5. 26. that he might sanctifie and cleanse it with the washing of water by the Word

St. Paul who was led by the Spirit of Christ Ephe. 1. 20 21 22. God hath highly exalted his Son and placed him at his right hand in Heavenly places where he shews the exaltation of his Humane nature to the highest degree of blessedness that it can be capable of He hath put all things in subjection under his feet and that propter Mortem Crucis because he became obedient to death even the death of the Cross Phil. 2. 8 9. Your Allegorical fancy is as far different from the truth as a Goat is from a Sheep or an Asse from a rational man Secondly Non-sense in the contents of your third Chapter as all that read it cannot judge it otherwise Thirdly Confusion in turning the Holy Scriptures into Allegories where they are to be understood literally and so overthrow the meaning of the Holy Ghost Disput. 2. You begin with truth as Pilate and yet you go about to crucifie it you assume unto your self the name of a light as the Pharisees did and yet our Saviour calls them blind guides that went into the ditch themselves and drew others after them You tell Mr. French you are not of his Spirit and I believe so too for he defends the truth and you maintain falsehood Neither are you of the spirit of Christ for he hates the doctrine of the Nicholaitans Rev. 2. 15. you hate no mans opinion as you declare page 15. a difference then for there is the spirit of Christ and your spirit they are not the same Here I meet again with two Heresies disputed of and confuted before and therefore I shall not need to adde much The first is that the deity of Christ was not only united to the nature of man but to the sin of his nature which is as impossible as for two contraries to agree together in the same subject puritie and uncleanness Righteousness and unrighteousness Light and darkness He was a perfect man in all things sin excepted Heb. 4. 15. We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we were yet without sin And Heb. 7. 26 27. for such an high Priest became us to have who is holy harmless undefiled separate from sinners and made higher then the Heavens Who needed not daily as those high Priests to offer up sacrifice first for his own sin and then for the peoples And what can be more plaine that he was without sin clearly as the other high Priests were not without they having need he having none Again he took upon him the nature of man but not the sin of his nature Sin and concupiscence are not of the nature of man but an hereditary disease that sticks unto his nature as doth the Leprosie For indeed if it had stuck to his nature he could neither have been a Priest nor a sacrifice Not an high Priest for such an high Priest it becommed us to have who was holy as in that Text of Heb. 7. 26. Not a sacrifice for that must be without spot that must take away sin And so was Christ John 14. 30. The Prince of this world had nothing in him 1. Pet. 1. 19. A lamb without blemish and without spot 1. Pet. 2. 22. Who did not sin And whereas you object he bore our sins in his body on the Tree you could not have brought any place that makes more against you Mark the words He bore our sins not his own We were the principals He was but our suertie He suffered not for himself but according to that of Daniel 9. 26. The Messias shall be slain for his people You urge moreover that place He hath made him to be sin that knew no sin that we might be made the righteousness of God in him which makes nothing for your purpose rightly understood For he made him sin by imputation God imputed his righteousness to us and our sin to him I have shewed you before how he was conceived by the Holy Ghost not begotten by man Here we are come again to that old exploded Heresie of Origen which hath been answered already and that enough to the satisfaction of any good Christian yet because I meet with it again I shall adde somewhat more God doth threaten eternal punishments as he promises eternal blessings as in that Text of Mat. 25. 46. before spoken of Which Text runs thus in the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Here the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies eternal you see is the Epithite for the future condition both of the righteous and unrighteous and though the English translation render it by two several words as eternal and everlasting yet their force and meaning is the same and signifie the same And here me thinks this one passage might discover to the weakest and most ignorant follower of your er●ours what a perverter of Scripture you are But for all this you have the face to tell Mr. French that this Text proves it not and tell him that you had answer'd it before but let us see how you have answer'd it before Your answer was that the word everlasting did signifie a dispensation or administration of God to man which as I told you before is an absurd expression your meaning is as you have somewhat exprest your self in the beginning of the eighteenth Page that it signifies such a perpetuitie as is not absolute but hath a Period Captain Smith very seasonably charg'd you to prove it hath such a signification You instance in the Covenant God made with Abraham which was called an Everlasting Covenant Your words are The Covenant which God made with Abraham was called an everlasting Covenant and this Covenant upon these conditions did last but for a time for we read that God did afterwards make a new Covenant with us that should never be ended To this Mr. French replied I deny that the Scripture you brought out of the 17. of Genesis is taken in your sense For that was an everlasting Covenant And indeed so it was therefore the pains of Hell are eternall that is have no Period To this you say Sir you say nothing but what your brother Roswel had said before which I then answer'd and you understand not for the first everlasting Covenant as to the conditions thereof which were the works of the Law had an end as to us when God made a new covenant with us upon better conditions without end Oh Monstrum horrendum cui lumen ademptum Oh blind deceived deceiver to say that the covenant God made with Abraham was a covenant of works when it was a covenant of grace as the Scriptures every where prove but especially Rom. 4. and in that Chapter especially the 16 Verse Therefore it is of faith that it might be by grace to the end the Promise might be sure to all the seed of Abraham who against hope believed in hope and