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	son_n	41,079	5	6.0417	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

A friendly DEBATE On a WEIGHTY SUBJECT OR A Conference by Writing Betwixt Mr SAMVEL EATON AND Mr JOHN KNOWLES Concerning the DIVINITY OF IESUS CHRIST For the beating out and further clearing up of TRUTH LONDON Printed by T. N. for GYLES CALVERT at the black spread-Eagle at the West-end of Pauls MDCL presented Truths nor thine own Eyes to be too much weakned by over much use of the clouded spectacles of Ancient termes and opinions but in regard there must be some Oneness and Analogy between the Recipient and the thing received to make up an intellectuall and perfect conjunction as the Metaphysicks say be exhorted in the fervent Love of the Love-working Spirit to understand what you receive and to receive what you convincingly understand let not ancient Authority darken Truths glory though newly discovered nor new Errors shake Truth setled though anciently confirmed but as the Apostle saith in the Spirit of the Father Try all things The Treatise designes the confirmation of the Negative part of this Logicall Question Whether Jesus Christ the Son of the Most High God be that God the nature thereof is of high concernment and cals for the greatest the gravest consideration 'T is the exhortation of the Spirit Heb. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.1 Holy Brethren consider the word is weighty Beloved Christians the Son requires the understanding of a sublimated spirit sunk down into the very Center of the Soul expunged from the Reliques of the dregs of vain delusions Professors of all sorts examine principles already taken in try it with your own hands especially this heer presented it is matter of moment and that for these Arguments 1. In regard of the Excellency of this Knowledg Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Paul cals it Phil. 3.8 't is the knowledg of him that lay in the womb of Eternity that received that revealed the bosom-secrets of glory 1 Ioh. 1.18 'T is the knowledg of our friend that is crowned King in the Assembly of Heaven and contains the treasures of wisdom and knowledge Psal 2.6 Col. 2.3 2. In regard of the Mysterie of this Knowledge Every Truth is a secret and that in regard of its proximity that I may not say Identity to the highest Then that sure more eminently which the Spirit of God intentionally signes so The Sons name is a secret as that Angels Judg. 13.18 Phelij a secret a wonderfull name a wonderfull name indeed would it be were his name in the number thereof made known And Col. 4.3 Eph. 3.3 Col. 2.2 Col. 4.3 Ephes 3.3 Col. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disquisition and search of things remote separate and transcendent is a work for Spirits generated in the Divine Love and tinctur'd with the Divine Nature which enobles them above all acts seemingly glorious in the worlds view especially 3. In regard of the Utility thereof The Knowledge of the Son is very profitable by the right understanding whereof many prophecies concerning the Church lye either chained up in darkness and undiscovered or appear so mighty that they are by most too too rashly censur'd condemned 'T is no less then eternall life in all the parts thereof John 17.3 1 John 5.20 Nay John 17.3 1 John 5.20 John 14.9 't is to know the Being of all knowledg and the center of every Being John 14.9 Friends sit down no longer in deadness in darkness but consider these things in your selves once and again and then judg according to the spirit of Oneness and divine Revelation that works in you See more by your own Eyes that the Babel of Traducall Doctrines authoriz'd only by man may fail and fall To beleeve this or that to be without a spirituall light and intelligent perswasion is but an implicit faith and comes under the Roman condemnation He knows best that hath truth written upon his own soul But when on the one hand I weigh the wantonness of these dayes in lifting up the heel against many Truths pressing near and the facility on the other hand to entertain without knowledge and understanding it prompts me to premeditate the various effects this ensuing Treatise will produce Some Luxuriant and heady spirits will peradventure draw the curtains before they know 't is night and sit down in their retired their forced darkness Others whose ears stands always open and Athenian-like are wandring are waiting for some new thing wil too easily welcom it as an Angel of Light and lodg it with them without so much as quaering What are you But are afterwards as soon drawn out of it as dallied to it Yet is it my hopes that some Valiant one in spirituall Israel whose sword is on his thigh Cant. 3.7 8. will enter the List with her to the discovery of her strength or weakness and endeavour the settlement of this point in Question Happily this may be the time that the Truth of these Mysteries of the Father and of Christ shall be manifested who sees not the multitude of divisions haesitations acceptations concerning God Christ and the Spirit The smoke of the pit ascends very high me thinks it proclaims the glory of the Lord to be rising for the breaking of the cloud to the ushering in of the day But why are such things brought forth to trouble the people 'T is not I can assure thee blazon'd with singularity or effected publicity but that that Doctrine formerly received might have better foundations then the Philosophers Jus Rationis or occulta qualitas to palliate their ignorance that things might come to a particular scrutiny and that the seemingly fair face of many mentall buildings may be searched and their body examin'd to the very Basis Let no man be offended at the style thereof plainness of language may be no hinderance to her entertainment she may happily make better provision in that kinde when humane Eloquence is made the Watchword in the Lords Army and yet if any shall wonder why it adventures abroad in such a cloathing give me leave to Apologize a little for her Garments and tell you that she rose in haste and intended onely a visitation to a private friend upon a more then earnest invitation but by the way meeting with some adventitious Salutants she was unwillingly arrested and now prest to hazard her self upon the doubtfull multitude Lastly for I am writing an Epistle if any Man from its pretence to Light and claim to Reason especially the Gentleman for whom it was intended and to whom 't is committed shall daigne to descend the Sands with it Let him in Love and in the Spirit know That reviling is no reason and that he addes nothing to Truth that belcheth forth bitterness from a distemper'd spirit Let him teach himself in the Doctrine of Luther Non convitiis sed argumentis errantis conscientia est erigenda And if yet any man shall indiscreetly and scornfully handle his weapons the return of the Author I

In those days shall Iudah be saved and Ierusalem shall dwell safely and this is the name wherewith she shall be called Iehovah our righteousness Also the City Ierusalem is called Iehovah Ezek. 48.35 And the name of the City from that day shall be Iehovah is there Yea the Altar which Moses erected when the Amalekites were discomfited is called Iehovah Nissi The Lord my Hunter Exodus 17.15 I know you will not say that the Church is the most High God much less the Altar or City Ierusalem yet you may see that the Incommunicable name Iehovah is communicated to them How your inference concerning Christ may be justified is yet not evident but remains dubious not onely for the commonness of the name but also because this Iehovah is said to be raised by another v. 5. THE Scripture which occupies the next place hath been already insisted on wherefore that which follows being Iohn 8.58 John 8.58 Before Abraham was I am is now to be spoken to Answ The words rightly understood will no ways countenance your inference from them In the words we have a Grammaticall Figure which they call Enallage whereby one time is put for another as here the present tense for the praeter Am for Was Before Abraham was I was and so they note out and signifie one or both of the things that follow 1. That Iesus Christ was instituted and revealed before Abraham had a being If we take the word I to signifie the Whole of Christ there is a necessity that the words be thus understood for Christ according to the flesh was not in being before Abraham was That he was revealed before Abraham was is clear and evident for the seed of the woman at the beginning was made known to Adam That he was ordained before Abraham had a being is from Scripture not a little manifest as 1 Pet. 1.20 And by the same reason he may here be said to be before Abraham was as he is elsewhere called the Lamb slain from the foundation of the world Rev. 13.8 2. That he had a reall being and existence before Abraham was this cannot be asserted of whole Christ and therefore according to this Exposition the Figure Synecdoche whereby the whole is put for a part must be understood in the Text. It is granted by all that contend for and by some that deny the Divinity of Jesus Christ that he had a being and existence before Abraham was but what this being was is the onely doubt Some affirm that Jesus Christ before he was born of the Virgin Mary had no other existence but in the Godhead and was onely to be considered as the Son eternally begotten of the Father Others assert that this conceit is neither Scriptural nor Rational but unsound and absurd and that he had a created being before Abraham was yea that he was the first creature and so Lord of all That this Controversie may be decided I shall lay down three Positions 1. That whole Christ doth consist of flesh and spirit Position 1 Every man is constituted of two parts flesh and spirit 2 Cor. 7.1 Iam. 2.26 and so is Christ as in Rom. 1.3 4. where the Apostle speaking of whole Christ mentions nothing but flesh and spirit According to the flesh that is the body of Christ he was of the seed of David But after the spirit of holiness he was the Son of God He that can finde another part besides those two or any nature besides what belongs to his flesh and spirit may have liberty to bring forth for ought I know what he may find out Position 2 That Christ before he took upon him the seed of Abraham did exist onely according to the spirit He had no being but a spiritual one But this is no controversall thing being on all hands concluded for truth The onely disagreement is whether this spirit of holiness after which Christ is the Son of God doth signifie the Divine Nature and Godhead or else the soul which was created or formed and did exist distinct from the flesh or body of Christ Wherefore the third Position is Position 3 That the Spirit of Christ according to which he was the Son of God is a Creature To support this take these Reasons 1. Because to affirm that the Spirit of Christ did exist distinct from his body and may be spoken of as a person is not in the least absurd For the spirit or soul of a man may exist distinct from the body and is spoken of as a person What are those spirits of just men made perfect Heb. 12.23 but the souls of good men glorified in Heaven whose bodies were in the graves In Luke 23.43 saith Christ to the Thief This day shalt thou be with me in Paradise Thou that is thy soul or spirit shall be with me that is with my spirit in Paradise 2. Because the titles which most properly belong to Christ before he took flesh do hold him forth to be a Creature first he is called the Son of God Luke 1.35 Now this title informs us of his Inferiority to God his Existency of God and his Superiority over all things 1. It holds forth his Inferiority to God God is his Father but a son is inferiour to a father and by the Law is bound to honour and obey him Wherefore Christ confesseth that his Father was greater then he Iohn 14.28 My Father is greater then I. And professeth that he did honour his Father Iohn 8.49 Iesus answered I have not a Devil but I honour my Father and ye do dishonour me That this might be put past all doubt he is called the Son of the Highest Luke 1.32 He shall be great and shall be called the Son of the Highest and the Lord God shall give unto him the Throne of his Father David And therefore not the Highest for there can be but one Highest and he is the Father of our Lord Jesus Christ 2. This title Son of God proclaims his Existency on God A Son is of a Father and therefore the being of a Father is before the being of a Son God as he is a Creator is the Father of all Eph. 4.6 And all men as creatures are Gods off-spring Acts 17.28 Angels and Men who are principall creatures are called the Sons of God Job 38.7 Luke 3 38. They that hold the Deity of Christ do affirm that the Son was of the Father by an Eternall Generation But what this Generation is they cannot declare and therefore call it ineffable Yet M. Perkins will tell us that the Son was generated of the Father in that the Divine Essence was communicated to him But who can tell what this Him was to whom this Essence was communicated And who can affirm that this Essence was communicated to this Him and yet assert and evidence that he was never without it And that he was God and yet distinct from the Essence for it is said that the Essence was communicated to Him Where Scripture

doth assert and how reason will make out an Eternall Generation and whether the phrase Eternall Generation doth not contain in it a meer contradiction let him that can shew Now let it be asserted That Jesus Christ is the Son of God as he is a creature and then let us see whether a definition may not be made of his Generation His Generation is that act of Creation whereby the God of all beings did immediately and in the first place bring forth and produce him Generation and Creation to beget and create are sometimes in Scripture terms equivalent As is evident from the work of God in changing the creature which is sometimes called a new Creation sometimes Regeneration and the person changed is in one place said to be created in another to be begotten In the last place this title Son of God sets forth his superiority over all things We shall find that Son of God Christ are terms convertible if we compare Matth. 16.16 with Mark 8.29 when Christ asked his Disciples this quaery Whom think ye that I am Then Simon Peter answered and said Thou art Christ the Son of the living God So Matthew But Mark in relating the same answer gives it thus Thou art the Christ From which is evident that Christ and the Son of God are terms equivalent for one Evangelist useth both that one might expound the other but another leaves out one of the terms because either was sufficient both being Synonama's So likewise in Acts 9.20 compar'd with vers 22. of the same chap. And 't is as manifest in the scripture that Christ King of Israel and chosen of God are convertible terms noting out one and the same thing to wit Authority Dominion and Power It will appear to you as clear as the sunn if you compare these Texts together Matth. 27.42 Filij dicuntur qui aliqua exparte alicui sunt similes Mark 15.32 Luke 23.35 Magistrates and Princes by reason of that Dominion they have over others are called the the sons of the most High Ps 82.6 I have said ye are Gods and all of you are sons of the most High So David is called in Psal 2.7 which mystically and more properly belong to Christ Thou art my Son this day have I begotten thee which sets forth the Kingly Office of Jesus Christ according to the confession of all Now Christ is named The son of God in way of Eminency as being King of Kings and Lord of Lords That this superiority which Christ hath over all things might be the more perspicuous he bears this name also The onely begotten Son of God Jo. 3.16 which title points at his Heirship Jesus Christ by whom God made the world was appointed to be heir of all things Heb. 1.2 now he that is an Heir is as the Apostle speaks Lord of all Gal. 4.1 In this sense Isaac is said to be Abrahams onely begotten son Heb. 11.17 not that Abraham had no other son for he had one by Hagar and diverse by Keturah but because Isaac was his heir To the rest he gave gifts but to Isaac all that he had The second Title is the word of God Rev. 19.13 And his name is called The Word of God This name is imposed on him for two Causes First because he is the Image of Gods invisibility God is invisible and dwels in unaccessible light and therefore in this life he cannot be known as he is notwithstanding because the knowledg of God is eternal life he hath reveal'd himself so farr as necessary and in a way suitable to our capacity This discovery of God is made in his son Jesus who is therefore called Col. 1.15 the Image of the invisible God and also the brightness of the Fathers glory character of his substance Heb. 1.3 And this Image Jesus Christ hath his Shadows whereby he reveals himself and so consequently the Father His shadows are the works of God Christ being Gods principall and immediate Instrument in all his works And also the words of God are a shadow of Christ for by them are the works of God made known or made more clear unto us and therefore Christ is fitly called The word of God in that a word or speech is the discoverer of mans invisibility The excellency or deformity of the minde the tongue makes evident Secondly because he was produced by God immediately This title declares not only that he was made but also that he was Gods immediate work Facere verba to make words is no unusuall phrase mens words are their creatures And for the producing or making of words no instrument distinct from the Agent intervenes but the Agent is the instrument Therefore a word is a lively shadow of Jesus Christ who was the first creature that ever God made and the instrument by which he made all things The third title is this The first-born of every Creature Coll. 1.15 It is evident from the Text that this title is appropriated to Jesus Christ by whom all things are made and it cannot be applyable to him any otherwise but as a creature and it holds him forth to be the first of Creatures A mans first-born is the first that he begets and is brought forth to him The same word is used to express the first-born among the Egyptians children Heb. 11.28 The fourth title is The beginning of the creation of God Rev. 3.14 The beginning of the creation of God that is the first of Gods creatures the words will bear this exposition for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning signifies the first part of any thing or the first of things in the same kinde so in Luke 1.2 Mat. 24.8 Joh. 2.11 But some will say that he is called the beginning because he is the Prince of the creation But where the word is used in the singular number to signifie a Prince I doe not at present minde True it is that Christ is the chief because he is the first of all the Creatures Others will affirm that he is thus called because he is the Author of the creation But this exposition is excluded in that the creation whereof he is the beginning is called the Creation of God who is the author of all created things Now for the third reason which doth confirm the third position That the Spirit of Christ according to which he is the Son of God is a Creature Reason 3 Because whole Christ is a creature If whole Christ be then doubtless every part of Christ is a creature That whole Christ is a creature these following Arguments will demonstrate Argum. 1 That which is distinct from GOD is a creature But whole CHRIST is distinct from GOD therefore whole CHRIST is a CREAIVRE The Major is evident to sense and Reason for God is but one and 't is absurd to imagine him distinct from himself But some peradventure will make use of the usuall distinction betwixt person and essence and so affirm that one may be distinguished from God