Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	john_n	17,081	5	6.2026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82528	A friendly debate on a weighty subject: or, a conference by writing betwixt Mr Samuel Eaton and Mr John Knowles concerning the divinity of Iesus Christ: for the beating out, and further clearing up of truth.	Eaton, Samuel, 1596?-1665.; Knowles, John, fl. 1646-1668.	1650 (1650)	Wing E121; Thomason E609_16; ESTC R205964	49,997	66

another The Spirit of the Lord was upon him because he had anointed him to preach the Gospel to the poor c. Luke 4.18 Secondly His sufficiency to effect Miracles was from another The testimony that Christ gives of himself we may without scruple receive The Son saith he can do nothing of himself John 5.19 he was Gods instrument in the Miracles wrought by him Acts 2.22 Yee men of Israel saith Peter hear these words Iesus of Nazareth a man approved of God among you by Miracles Wonders and Signes which God did by him in the midst of you as yee your selves also know c. So that God the Father was the Principall Agent in all these Miracles which Christ wrought or effected which is farther confirmed by Christs saying Iohn 14.10 Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me He doth the Work In that the power by which Christ did work was the power of God as is manifest from Matth. 12.28 But if I saith Christ in Gods Spirit so in the Original cast out Devils Then is the kingdome of God come unto you By Gods Spirit we are not here to understand the Holy Ghost but the Power of God which was present with Christ for his assistance as will manifestly appear by comparing with this Text Luke 11.20 where the same speech is thus represented But if I in or by Gods finger cast out Devils doubtless the Kingdome of God is come unto you The finger of Gods power manifested in operation as in Exod. 8.19 the like phrase in the like sense is used And therefore Christ is said to do Miracles not because he was God but because God was with him Acts 10.38 He did his Miracles in his Fathers name John 10.25 When the Jews desired Christ to tell them plainly whether he were the Christ the text tells us that Jesus answered thus I told you and yee believed not The works that I do in my Fathers Name they bear witness of me Whereby Christ owned the Fathers Authority over him and acknowledged that his power to work was from him As the Apostles did in reference to Christ by doing miracles in his name Ast. 3.6 The works Christ did the Father gave him to finish that they might beare witness not that he was God but that the Father sent him Jo. 5.36 But I have greater witness saith Christ then that of John for the works which the Father hath given me to finish the same works that I do bear witnes of me that the Father hath sent me And the Rise of all was not his merits but the Fathers Love John 5.20 Thirdly His sufficiency to bestow the spirit was from another The spirit is principally from the Father wherefore Christ prayed to the Father for it Iohn 14.16 And the Father sent the Spirit in Christs name Iohn 14.26 And Christ having received of the Father the promise of the Holy Ghost shed it forth upon his Disciples Acts 2.33 Fourthly and Lastly to name no more Christs sufficiency to quicken the dead is from another John 5.21 comp with the 26 v. The Son quickneth the dead but it is given to him to have life in himself Now why may not this Conclusion therefore whole Christ is a creature appear with boldness being usher'd in with so strong a guard as the precedent Argument is The fourth Argument which drives on the same designe now puts forth its hands to the work Argum. 4 He that acteth in obedience to another is a creature But whole Christ acteth in obedience to another Christ is the Head of the Church but God is the Head of Christ 1 Cor. 11.3 The Father is the God and Father of our Lord Iesus Christ Christ is called Gods Servant Esay 42.1 And is said to be sent of the Father Iohn 10.36 Now the Master is greater then the Servant and he that sends then he that is sent Iohn 13.16 He came in his Fathers name Iohn 5.43 He came into the world to do the will of God Heb. 10.7 Lo I come to do thy will O God He himself was not this God but the Father was this God whose will Christ came to do For he came not to do his will but the Fathers Iohn 6.38 39. I came down from Heaven not to do mine own will but the will of him that sent me and this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing c. The Authority and Directory of Jesus Christ was the Fathers Commandment Iohn 12.49 50. I have not saith Christ spoken of my self but the Father which hath sent me he gave me a Commandment what I should say and what I should speak and I know that his Command ment is life everlasting Whatsoever I speak therefore even as the Father said untome so I speak Therefore whole Christ is a creature The Argument which at this time is appointed to bring up the rear witnesseth what hath been said by the former to wit That whole Christ is a creature He that acteth with dependance on another is a creature But whole Christ acteth with dependance on another Therefore whole Christ is a creature No man is so Independant in respect of sense and reason as to deny the Major Wherefore let us see whether Scripture which in no part thereof is an enemy unto Reason will vote for the Minor Argum. 5 That whole Christ acteth with dependance on another is made evident from his Petitions and Professions of which the Scripture is not silent 1. Let us take a view of Christs Petitions Christ prays to another and thereby shews his dependance on another In the work of our Redemption we shall finde Christ busie in the work of Prayer See that Prophecy of Christ which you have in the 22 Psalm and you will presently see the truth of the thing asserted Reflect your eyes on the 11 verse and there shall you hear Christ praying thus Be not far from me for trouble is near for there is none to help and so on to the 19 ver where again he doth breath forth the requests of his heart Be not far from me ô Lord ô my strength hast thee to help mee c. Adde to this Prophecy the Authour to the Hebrews testimony concerning its fulfilling Heb. 5.7 Who that is Christ in the days of his flesh when he had offered up Prayers and Supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared So in his working of Miracles we finde him in the same work of Prayer Mark 7.34 and that to the Father as is clear from Iohn 11.41 42. 2. Now for Christs Professions Christ professeth that God is the object of his dependance Psal 16.1 Preserve me O God for in thee do I put my trust And he professeth that

personally and yet be one in essence with him To this distinction hear what a learned and godly man speaks His words are these As for this wretched distinctions to omit the mention of the Fathers is not onely unheard of in Scripture but is also disclaimed by Reason For 1. it is impossible for any man if he would but endevour to conceive the thing and not delude both himself and others with empty terms and words without understanding to distinguish the person from the essence of God and not to frame two beings or things in his minde and consequently two Gods Secondly if the Person be distinct from the Essence of God then it is either something or nothing If nothing how can it be distinguished seeing nothing hath no accidents If something then either some finite or infinite thing if finite then there will be something finite in God and consequently since by the confession of the Adversaries themselves every thing in God is God God will be finite which the Adversaries themselves will confess to be absurd If infinite then there will be two infinites in God to wit the Person and the Essence of God and consequently two Gods which is more absurd then the former Thirdly to talk of God taken onely essentially is ridiculous not onely because there is no example thereof in Scripture but because God is the name of a 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 Thus much for the Major The Minor which is That whole Christ is distinct from God is now to be prov'd The Scripture being full and frequent in the demonstration of this I shall speak but a few words to it First Christ himself doth confess it John 8.42 Jesus said unto them to wit the Jews if God were your Father yee would love me for I proceeded forth and came from God neither came I of my self but he sent me In this Text we may note these few things 1. That God is a Person and that Father is his name If God were your Father ye would love me c. 2. That Christ doth plainly distinguish himself from God If God were your Father ye would love me for I proceeded forth and came from God c. Yea he affirms that of himself which denies him to be God to wit change of place I proceeded saith he and came forth from God And subjection to God I came not of my self but he that is God sent me Christ also distinguisheth himself from God Lu. 18.18 19. And a certain ruler asked him saying Good Master what shall I doe to inherit eternall life Jesus answered and said Why callest thou me good none is good save one that is GOD. Here Christ affirmeth that there is but one God to wit by way of eminency and excludes himself from being this one God Why callest thou me Good there is but one good even God Were Jesus Christ the most High GOD and were this a fundamentall as you assert it is imaginable that Jesus Christ who came not to condemn but to save the world should never say it and should in this place so much cloud it Secondly now let us hear some testimonies that the Apostles who were to speak nothing but what their Lord and Master Jesus Christ did command them have given to the thing in hand Let Paul as Peter was wont to doe speak for the rest In 1 Cor. 12.4 5 6. He tels us That there are diversity of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diver sity of operations but 't is the same God which worketh all in all Here the Apostle doth distinguish the Spirit and the Lord from GOD and shews that those gifts which were distributed to men by the Spirit that they might be fitted for severall ministrations in the Kingdome of the Lord Christ did all of them proceed from God The same Apostle in the same Epistle Chap. 8.5 6. doth as one designing the thing distinguish the Lord Jesus from God For though there be saith he that are called Gods whether in heaven or in earth as there be Gods many and Lords many but unte us there is one GOD even the Father of whom are all things and we unto him and one Lord Jesus Christ by whom are all things and we by him Here we have the Apostles and Primitive Christians Creed They beleeve that there is but one GOD in way of eminency to wit the Father of whom as the first cause are all things and unto whom as the ultimate end Saints are and so all things and that there is but one Lord in way of eminency amongst all made Lords even Iesus by whom as the great instrument of God are all things and we by him See Ephes 4.4 5 6. where a plain distinction is made betwixt the Spirit the Lord and GOD But enough of this Obj. But Christ doth say that he is one with the Father John 10.30 Sol. 'T is true Christ doth say that he and the Father are one But one what one Person that none will assert But are they one God one Essence Yea that 's the thing which many will subscribe to as Christs meaning here But did Christ intend to signifie that Doubtless no which appears not only from the absurdity of the thing but also evidently from Christs vindication of himself from the accusation of the Pharisees who misconstruing of this did mis-inferre from this saying of his I and my Father are one In this vindication we may observe First that Christ denies the Premise of their conclusion They concluded that he spake blasphemy and therefore went about to stone him because as they understood he made himself God to wit the most High God and so made more Gods then one Verse 33. This Christ denies affirming that his saying did amount to no more then this The sonne of God verse 36. that is Gods representative Secondly Christ asserts the lawfulness of his saying by an argument drawn à minori ad majus from the less to the greater If they to whom the Word of GOD came to wit the Judges of the great Synedrion who received a commandement from God to judge the people of Israel were without blasphemy called Gods then he whom the Father hath sanctified and sent into the world to have dominion over all mankinde may without blasphemy be called God or the Son of God But they to whom the word of God came were called Gods This Christ proves from Psalm 82.6 Jesus answered and said Is it not written in your Law I said ye are Gods verse 34. Therefore he that the Father hath sanctified and

the ground of his confidence was anothers assistance Psal 16.8 9. I have set the Lord always before me because he is at my right hand I shall not be moved Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope c. Also in Esay 50.7 The Lord God will help me therefore shall I not be confounded therefore have I set my face as a flint and I know that I shall not be ashamed c. The Minor being made clear the Conclusion will not hide its face Therefore whole Christ is a Creature Thus I have done with the third Position and so have brought my Answer relating to John the 8. 58. unto a period WHerefore I shall now scan the Scripture which meeteth us next which is Rev. 1.8 Answ From this Text you would inferr Rev. 1.8 Answ that Jesus Christ is the most High God and that doubtless for this cause Because Christ here speaking of himself doth appropriate to himself terms equivalent to that of most high God But Sir how can you demonstrate that these are the words of Christ and that they are here appropriated and do relate to him You peradventure will say that the thing is evident in that he is called the Lord who here speaks and to whom those Titles are applied If this be your demonstration it is full of darkness and helps nothing to resolve the scruple For God or the Father distinct from Christ is called the Lord Acts 3.19 20. chap. 4.26 And frequently in this Book of the Revelation To this Title you will it may be add the testimony of learned Interpreters who take the words as spoken by Christ and of himself Confirmatio salutis praecedentis à dei ipsius verbis quae suā operationem in res creatas singulas aeternitatem immutabilè in s●se in omnibus suam omnipotentiam asserit illam trinitatem quae ante lict a est divinibus concluditur essentiae suaeunitate Bez. Non negamus quosdam etiam Orthodoxos Interpretes Lyranum item Riberam Jesuitam haec Deo absolutè seu Trinitati tribueri hoc loco Par. It is true that some so conceive of the words but not all Beza conceives that these words are spoken of God absolutely taken Pareus confesseth that certain Orthodox Interpreters do attribute the word to God as they consihim absolutely And therefore if our faith be built upon the sayings of men we shall not here know what to believe Wherefore we must betake our selves to Reason whereby the spirit may convince us of whom the Text in controversie is to be understood That it is to be understood of the Father these Reasons may help forwards to satisfaction 1. Because this Text declares the principal Authour of those things which John the Divine was to communicate to the seven Asian Churches For these words begin a new matter and are no part of the salutation They speak of God even the Father who is of highest Authority and from whom originally this Revelation was Christ he is spoken of verse the 11. and is to be considered as the Principal Instrument in conveying this Revelation to the Churches for God gave it to him to shew unto his servants those things which were shortly to come to pass verse 1. 2. Because those Titles are no where in the Scripture attributed to Jesus Christ He is indeed call'd Alpha and Omega the first and last verse 11. but not Alpha and Omega as signifying the beginning and the end 3. Because the terms in the Text are elsewhere apparently and professedly given to God the Father distinct from the Son He is called Alpha and Omega the beginning and the end Rev. 21.5 6. And he that sate upon the throne said behold I make all things New And he said unto me Write for these words are true and faithfull And he said unto me it is done I am Alpha and Omega the beginning and the end c. The Angel useth the same phrase Rev. 22.13 And doubtless in the same manner In the fourth verse of this first Chapter the Father as all men acknowledge is said to be He that is he which was and he which is to come THe Scripture which follows and is now to be considered of is John 1.1 In the beginning was the Word John 1.1 and the Word was with God and the Word was God Expositors on this Text usually bring forth Platoes invented terms whereby they do not a little cloud the simplicity of the Word of Truth The words may be thus read In the beginning was the Word and the Word was with the God and the Word was a God And they may have this sense In the beginning in the first part of time was the Word Iesus Christ according to the spirit of holiness did exist And the Word was with the God This Jesus Christ was a delight to the most high God and did converse with him and the Word was a God This Iesus Christ had power committed to him whereby he might represent the Most High God Now for your inference from the Text that Iesus Christ is the most high God 1. I answer that nothing is found in the Text that doth assert Iesus Christ to be the most high God He is called GOD 't is true but what of that Will necessity bring in this Conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just Mart. p. 490. that he is the most high God Nothing lesse For the name as it hath been shewed before is common with God and Creatures To what hath been said I shall onely add a saying of Justin Martyrs Whatsoever Angels saith he have appeared in the place of God or acted with men they have obtained the name of God as he which spake with Iacob and Moses Yea and men also are called Gods but this appellation is granted to both for some Office committed to them c. 2. That something may be found in this Text to deny Iesus Christ to be the most high God he is here distinguished from God for the Text saith the Word was with God and so he was distinct from God That the Phrase notes out a distinction all men grant I shall leave Reason to draw up the Conclusion therefore Jesus Christ is not the most high God God cannot be distinguished from himself therefore he that is distinguished from God must be considered under another notion But some do infer from this distinction that which they call personality which hath already been spoken to taking God in the first place to signifie the Person of the Father who is wont say they to be called God in way of eminency a strange saying in the mouths of those who hold Co-equality amongst the Persons in the Trinity And also Christ is here differenced from the most high God in that he is called a God but he with whom he was The God in way of eminency the omission of the Article is not a little considerable

That which you add from the third verse of this Chapter will finde elsewhere a fitter place to receive an Answer in NOw I come to Matth. 28.20 Matth. 28.20 Lo I am with you always to the end of the world Answ Sir from the scope of your Paper it is easily seen what you would inferr hence but as yet the Reason of your inference lies in the dark the meaning of this phrase I am with you always unto the end of the World is no more then this I will do you good whilest ye remain imploy'd in my work My Authour in this Exposition is old Jacob no bad Interpreter Gen. 31.3 the Lord commanded Jacob to return into the Land of his Fathers and to his kindred and for his encouragement adds to the promise thus I will be with thee which Jacob in chap. 32.9 thus expounds I will deal well with thee or I will do thee good Jesus Christ is present with his Messengers or deals well with them when he doth instruct comfort strengthen or protect them and all these works he doth in his absence by his spirit whom the Father hath sent in his Name Joh. 14.26 Let me only for brevity sake instance in the work of instruction Christ instructed his Apostles but not immediately for the spirit which came in Christs Name and received of his was the Instrument by which Jesus Christ did the work John 16.13 14 15. When he the spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things things to come He shall glorifie me for he shall receive of mine and shall shew it unto you all things that the Father hath are mine therefore said I Hic locus de modo praeseutiae spiritus quo se suaque nobis communicat caeterum corpore abest Beza in loc he shall take of mine and shall shew it unto you Christ is now in Heaven sitting at the right hand of God and is present with the Saints in Earth by the spirit and glorious influences of grace and mercy John 14.16 17 18. This kinde of presence by the spirit Beza and others understand to be intended in Matth. 28.20 REv. 2.2 is now to be minded Rev. 2.2 whether it doth joyn with the fore-going Texts in speaking any thing by way of Justification to your Assertion or not Answ Christ could not say you at so great a distance know all the works of the Churches as meer man What could he not Is any thing too hard for the Lord What could the Prophet Elisha know at a very great distance what the King of Syria said in his bed-chamber And yet cannot Christ know at a distance He hath the spirit to wit wisedom power c. given him without measure John 3.34 And therefore can know beyond what we can conceive And yet is not the most high God for his knowledge is of another John 5.30 I can of mine own self do nothing as I hear I judge and my judgement is just because I seek not mine own will but the will of the Father which hath sent me Though he always knew all things necessary for the perfect discharge of his Offices yet there was a time when he was excluded from the knowledge of the hour and day of judgement Mark 13.32 The words from the Greek are these But of that day and hour no one knoweth neither the Angels which are in Heaven Nor the Son unless the Father Hence it is plain that the Father onely knew the day and hour of Judgement and that the Son himself was at that time excluded from the knowledge of it therefore this knowledge was not originally of himself nor always perfect COl 1.15 Col. 1.15 I finde next in your Paper but have already spoken to it yet was willing here to mention it least you should think I had forgot it Sir this Text you say holds forth the Eternal Generation of Jesus Christ I pray consider it again and by your next let me hear what part thereof it is in which Christs Eternal Generation may be seen THe next Scripture is Col. 1.16 Col. 1.16 with John 1.3 To which I shall add John 1.3 being reserv'd for this place Answ Sir here you harp upon two other strings and think they sound that alowd in your ears which you have entertained in your thoughts to wit that Jesus Christ is the most high God But pray Sir consider whether your Conclusion be the Eccho of those Texts or else of your own thoughts onely But you seem to gather this Argument from the words to manifest the verity of your thoughts He by whom all things were made is the most high God But all things were made by Jesus Christ Therefore Iesus Christ is the most High God I shall answer to your Major by distinguishing betwixt the Agent Principall and Instrumental That there may be in one and the same work one Principal and another Instrumentall Agent none will deny But whether there were in the work of Creation one Principall and another Instrumentall is a thing to be proved That the Father was Principall therein and so the most high God comes not under debate But whether the Son was onely Instrumental in that great work of Creation is the Controversie and must be the subject of our present inquiry I affirm that Iesus Christ was onely an Instrumentall Agent in the Creation of the worlds The Reasons by which I shall at this time guard mine assertion from suspition of errour are these that follow The first is drawn from the silence of all creatures The book of the Creatures as well as the book of the Scriptures Ex Creatioue agnoscitur Deus sed non Deus pater fil spir si quoni im vis illa efficiens quia mundus fuit creatus pertinet ad Essentiam Dei non ad subsistentiam ejus personalem Amesius speak forth with open mouth this sacred truth that there is one first cause and Principall Agent of all things Of a Trinity of Persons in Unity of Essence as Principal Agents in the work of Creation the whole Creation is wholly silent Wherefore our Divines acknowledg that God is known from the Creation but not God the Father Son and Holy Spirit because that efficient power by which the world was created belongs to the Essence of God not to his personall subsistence Yet by their leave God is a Person all actions being proper unto persons and therefore by their grant the works of Creation hold forth but one Agent who must needs be the Principall if not the only Agent therein for it is not imaginable that if there were then one Principall Agent they should not all be equally discovered by the work being equally concerned in it Therefore if Christ were an Agent he was but an instrumental one The Second Reason proceeds from the verdict of pure