Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	word_n	22,511	5	4.8766	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84947	Theios divine beames of glorious light. Shining from the sacred scriptures, which expell the fogges of error, that engender darknesse, in doubting soules, by mistaken thoughts, touching the diety, faith, and Christain ordinances. With a cordial to heal the corasives which the ill potion prepared by Mr. John Fry, a late member of Parliament, hath ingendred. / Written by one, who desires more that God may be glorified, then to affix his name to gain the vaine applause of man. Licensed and entered in the Stationeers Hall book.	Fry, John, 1609-1657, Attributed name.	1651 (1651)	Wing F2256; Thomason E625_10; ESTC R206458	8,705	15

the Son a creature and the person of the Holy Ghost a creature which I think none will affirm If they are not created or limited then they must be uncreated or unlimited for I know no medium between created and uncreated limited and unlimited If they are uncreated and unlimited then there are three uncreated and unlimitea Substances and so consequently three Gods For my part I find no footing for such expressions in Scripture and I think them fit only to keep ignoraut people in carnal and gross thoughts of God and therefore I do explode them out of my Creed The cheife of Mr. Fryes discourse here is against the words Subsistance Trinity Person and Vnity ascribed to the diety concerning which any Christian who beleeves the Scriptures may receive full and ample satisfaction from them I will insist on each particular viz. 1 Touching the word Subsistance The word of the Lord saith God hath strength and wisdome Job 12.16 And he is the fountaine of essence by which all things subsist and have their being Act. 17.28 And he is therefore called in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Jah Ebie all derivitives of the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be or have subsistance and so acknowledged by the Apostle Rev. 1.4 8. Rev. 11.17 Rev. 16.5 He that is was and is to come 2 Touching the word Trinity this Record is not onely in earth but hath been and shall be in heaven from eternity to eternity for ever and ever 1 Iohn 5.7 there are many places of Scripture to prove it Matth. 18.19 2 Corin. 13.14 Matth. 3.16 17. Hag. 2 5. Psa 33.6 Rev 1.4 5. 1 Cor 12.4 5 6. Eph 2.18 Eph 2.22 Esa 63.9 10. Iob 14.16 Iohn 15.26 Gal 4.6 1 Thes 3.11 12. 2 Thes 3.5 and many more Texts of the Word of the Lord. 3 Touching the word Person It is a Scripture phrase used to the diety Heb. 1.2 3. And this is more particularly laid down touching the pesons in the Trinity viz. the Father Mat. 18.10 the Son 2 Cor. 2.10 2. Cor 4.6 and the holy Ghost Psal 95 6. compared with Heb. 3.7 which is according to the personall actings ascribed to the Trinity Psal 2.7 8. Psal 110.4 Cant 2.1 Mal 3.1 Cant 4. ult Acts. 1.16 Acts 4.24 Acts 10.1 Acts 13.2 35. Iohn 11.42 Heb 1 5 Rev 2.2 1 Cor 12.4 5 6. 2 Cor 13.14 2 Thess 2.16 Gal 1.1 Ephes 5.5 Rev 1.4.5 Damascen doth thus in his judgement prove the Trinity by this demonstration Vnus deus non sine verbo est God being but one is never without the Word But this word he hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanishes in the aire because the condition of our nature is temporall but like as our word proceedeth from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether diverse from it so is the Son unto the Father which is the word the same in substance but divers in subsistance oportet autem verbum spiritum habere nam verbum nostrum nequaquam spiritus est expers But the word also must have a spirit for neither is our word without a spirit But here is a difference our spirit is not of the same substance with us but the drawing in of the aire for we are of a compound nature but the spirit of the word is of the same substance with the word Damascen lib. 1. de fide orthodox ca. 6 7. And to amplifie it yet further he saith in the same place Impossibile est Deum destitutum esse native faecunditatis c. It is impossible that God should be destitute of naturall fecundity The Lord there fore must needs beget sed expropria substantia generat but he begetteth out of his owne substance and that from all eternity for if the Son had not been from the beginning co-existent with him of whom he was begotten we shall bring in a change of his substance nam cum non esset pater postea factum est pater for so when he was yet no Father he afterwards should become a Father Damas idem And Bernerd saith ubi numerus c. where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernerd lib. de considerat 4. Touching the Vnity of the Diety the Scriptures plainly declare that God is one Deutre●n 6.4 Jsay 44.6 Iohn 17.3 yea And in the decalogue the very first command is Thou shalt have none other Gods but mee neither of which Mr. Fry can deny exeept he will explode them also out of his Creed which if any will not submit to let them here consider reason from Damascen 1. Deus perfectus est c. God is perfect Si multo afferimus Deos in multis differentiam contemplari oportet if we affirm many gods in many wee must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is their perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identity there must also needs be an unity in the God head 2 Deus incircumscriptum est God is uncircumscrible he cannot be circumscribed defined or limited to a place Quomodo si multis diversique sum incircumscripti erunt c. but they be many and divers how can they be incircumscrible for wheresoever is one there cannot be another 3 Differentia contrarietatem inducit c. difference bringeth contrariety and repugnance if then the world be governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna Considering the strife betweene these Governours Damascen lib 1 desid orthodox cap 5 6 7. Bernard sets forth the unity of the God-head thus God is one but not as the Sunne or Moone is one because there is not another but he is Vnus sibi idem est semper uno modo He is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moon Clamat uterque se non esse unum sibi ille motibus ista defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes Bernard Lib. 5. de considerat II. Exception Is to a Clause in Mr. Fryes booke entituled The Clergy in their Colours viz. I cannot let passe one observation and that is the strange posture these men put themselves into when they begin their prayers before their Sermons whether the fools and knaves in stage plays took their pattern from these men or these from them I cannot determine c. what wry mouthes squint eyes

is to be built up according to the rule of the Scriptures which we are to search and follow all our dayes And whatever Papists say it is not with us as with them for they beleeve the Scripture no otherwise then as the Church beleeves but we preach that the Church is to be beleeved in what it concurres with the Word and as Paul saith so ought every Minister of the Gospel to teach saying So follow me even as I follow Christ which is the rule of Gods Word 2 Thess 3.7 8 9. Heb. 13.7 1 Pet. 2.21 And we have great cause to blesse God for the flourishing of the Gospel and liberty which he hath given the Saints to serve him in so much peace as is at this day in this Nation Indeed for one of Mr. Fryes assertions I doe not see but we may very well close with it I doe not know any Orthodox Minister in England that will deny it viz. That men cannot justly be taxed with immodesty or turbulency of spirit for not closing with all their Teachers would obtrude upon them if after a carefull and conscionable search they finde no footing for such things in the Scriptures But yet Christians must take heed they doe not under that pretence like Alexander the Copper-smith designe great evils against the sincere Preachers of the Gospel for the Lord will reward such according to their workes and of such the Apostle bids the Saints beware as with-standers of the Gospel of salvation preached to the people 2 Tim. 4.14 15. As for that great Controversie he makes about Free-will wherein he saith there is a great contradiction in what is taught I cannot insist upon every thing what every man saith yet because those seeming contradictions that he alledgeth may become a stumbling block to simple people if not cleared give me leave meekly to vindicate those Scriptures and cleare the truths First he alledgeth 1 Cor. 3.5 Phil. 2.13 Ephes 3.8 James 1.17 as crossing Isa 1.16 Isa 5.4 Phil. 2.12 but if you mark the scope of 2 Cor. 3.5 2 Cor. 9.8 you wil finde these places of Scripture wil be easily reconciled our sufficiency is of God but it is ours when God hath given it us when God inables us we can wash and be cleane when he gives us power we can put away the evil we before acted As a sick man whom God gives an appetite to can then eate Consider but this That the same God saith that in him we live and move and have our being Acts 17.28 yet we know that God gives us meanes to live and that is by food Is it not in mans will to eate and live for a time in this life or fast and dye I doe not say man hath this power at all times when he will there is a time at which and at no time else it may be said Now is the appointed time Jer. 8.7 Dan. 11.35 There is a glorious harmony in the Scriptures if they be not mis-understood as those who are led by carnall reason cannot but doe but the right knowledge of the Word is Spirituall by beleeving Rom. 8. John 1. c. Another parcell of Scriptures he hath gathered and saith that if we tye our selves to the bare letter we shal finde but little harmony between them viz. Isa 1.16 17. Phil. 2.12 Mat. 11.28 with Joh. 6.4 and 2 Cor. 3.5 with Jam. 1.17 The former rule wil help us to reconcile these places of Scripture also It is true no man can come unto Christ except the Father draw him but when God by his Spirit hath broken their hearts and made them weary with the load of their sins and drives them to thoughts of a necessity of seeking Christ and to behold mercy tendred by Christ then they are by his Spirit enabled if they wil to goe to Christ even when he by his Spirit knocks at the doores of their hearts without Christ we can doe nothing Iohn 15.5 but in Christ we can doe all things through him that strengthens us Phil. 4.13 And so againe it is true we cannot of our selves thinke a good thought but when God gives us a sufficient measure of grace we can then through Christ work out our salvation with fear and trembling Phil. 2.12 and by faith in the power of Christ lay hold on eternal life 1 Tim 6.12 not in our own strength but in that sufficiency which we have from God 2 Cor. 3.5 And againe every good and perfect guift is from God but when God tenders the meanes of grace we may wash and be cleane though not of our selves yet in his strength his grace is sufficient for us 2 Cor. 12 9. There is a time wherein if we seek God he will be found which if let slip perhaps we shal never injoy such an opportunity again Mat. 23.37 Now I pray you tell me whosoever will seriously lay it to heart whether this method hath not more of Gospell truth in it and gives not more satisfaction and comfort to a dejected soul then M. Fryes decisions and those needlesse discords which he raiseth to disturbe the harmony of the sacred Scriptures and obstruct the way of pressing the people to an hearty seeking God in his Ordinances which he seems to discourage Though afterwards he would seem to minse it But to passe by these and some other particulars that I might insist upon I shall cheifly fasten on the most materiall exceptions in both his bookes declared against by the Parliament viz. 1. Exception Mr. Fry saith in his booke entituled The Accuser shamed c Thus viz. That chaffy and absurd opinion of three persons or subsistences in the Godhead That grosse and carnal opinion of three distinct persons or subsistences in the Godhead persons and subsistences are substances or accidents As for the word person I do not understand that it can be properly attributed but to man It is out of doubt with me that if you ask the most part of men what they mean by a person they wil either tel you 't is a man or else they are not able to give you any answer at all And for the word accident I suppose none wil attribute that to God For according to my poor skil that word imports no more but the sigure or colour c. of a thing and certainly no man ever saw the likenesse of God as the Scriptures abundantly testifie And therefore neither of the words persons or subsistences can hold forth such a meaning as Accidents in God Athanasius in his Creed saith There is one person of the Father another of the Son and another of the Holy Ghost others say That there is three distinct subsistences in God Wel these three persons or subsistences cannot be accidents neither do I think it is the meaning of any Then certainly they must bee substances if so then they must be created or uncreated limited or unlimited if created and limited then the person of the Father is a creature the person of