Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	person_n	son_n	20,542	5	6.1434	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50429	The snare broken, or, The natural and eternal deity of the Son of God, as also of the Holy Ghost, asserted by a person, who having been formerly a a [sic] Socinian, and then an Arrian, came at length, by a free consideration of the Scriptures, to be fully convinc'd of the truth of the Catholick faith concerning the blessed Trinity.	Mayne, Zachary, 1631-1694.	1692 (1692)	Wing M1488; ESTC R19321	12,820	17

shall be scattered This is applyed by our Saviour to himself in the very Evening of his Passion Matth. 26.31 Mark 14.27 Joh. 16.32 And we see it accomplished in these words My God my God why hast thou forsaken me Now by this Suffering Christ satisfied the Law and in that way did as it were Conquer it He PLACE = foot n = * I am apt to think that this Expression of Nailing it to his Cross may be chiefly intended of the Ceremonial Law because that which was Nailed to the Cross was Cancelled whereas that is not true concerning the Moral Law tho' it were left in a sense Dead that is as to the Power of Condemnation against Believers Nailed it to his Cross Col. 2.14 The Law brought Christ Jesus to his Death and Cross more effectually than the Jews and Romans and there our Saviour left the Law for Dead as it is expressed at large in an Elegant Allegory by the Apostle Paul Rom. 7. the first 6. Verses Know ye not Brethren for I speak to them that know the Law how that the Law hath dominion over a Man as long as he liveth For the Woman which hath an Husband is bound by the Law to her Husband so long as he liveth but if the Husband be dead she is free from the Law of her Husband So then if while her Husband liveth she be married to another Man she shall be called an Adulteress But if her Husband be dead she is free from that Law so that she is no Adulteress tho' she be married to another Man Wherefore my Brethren ye also are become Dead to the Law by the Body of Christ that ye should be married to another even to Him that is raised from the Dead that we should bring forth fruit unto God For when we were in the Flesh the motions of Sin which were by the Law did work in our Members to bring forth fruit unto Death But now we are delivered from the Law that being dead wherein we were held that is the Law that we should serve in newness of Spirit and not in the oldness of the Letter Here you see the Law is Dead by the Body of Christ Crucified and thereby we are free to be married to another even to Him that is raised from the Dead nay who raised himself from the Dead For saith he I have power to lay down my Life and I have power to take it again Joh. 10.18 Now who can this be but God but the Natural Son of God For who could confront the Law of God without doing Affront unto it and leave it for dead by dying and yielding to it and not perish under it Or how could any other Nature give Value to his Suffering to make it a just Price of Redemption of the whole World but the Natural Son of God There are many other things and Expressions which have greatly affected and moved me to my present perswasion as that in Heb. 1.10 11 12. His making and destroying the World Our being commanded to Worship and Trust in Him as God even as we Honour the Father His Saying I and the Father are One His Answering Philip as he did when he desir'd him that he would shew them the Father Joh. 14.8 Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Father Which fully accords with that in Heb. 1.2 3. God hath in these last days spoken to us by his Son whom he hath appointed Heir of all things by whom also he made the Worlds who being the Brightness of his Glory and the Express Image of his Person A Native and as it were a Domestical Expression of one that is a Son by Nature And then the Intimacies that our Saviour signifies that he had with his Father The Father loveth the Son and sheweth him all things that himself doth and he will shew him greater things then these that ye may marvel For as the Father raiseth up the Dead and quickeneth them even so the Son quickeneth whom he will Joh. 5.20 21. The Son can do nothing of himself but what he seeth the Father do for whatsoever things he doth these also doth the Son likewise Ver. 19. As the Father hath Life in himself so hath he given to the Son to have Life in himself Ver. 26. Which Expression I take to be Incommunicable to any Creature These things may suffice to have been spoken as the Grounds of my Belief concerning the Natural Deity of God the Son I come in the next place to give the Reasons for my Belief That the Holy Ghost is God of the fame Essence with the Father and the Son and not a meer Creature yea a Person and no meer Power And in this I shall be very Brief because the Evidences are not so many tho' they are as Effectual And here first It is plain that the Spirit of God by its Omnipotent Incubation did produce all the Variety of Creatures when it moved upon the face of the Waters Gen. 1.2 Again All Christians acknowledge that the Scriptures were written by Men Divinely Inspir'd they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspir'd or Spirited and breath'd on by the Spirit of God and who can sanctifie the heart but he that knows the heart and who knows the heart but God The heart is deceitful above all things and desperately wicked who can know it ' I the Lord Jer. 17.9 10. Why hath Satan filled thine heart to lye unto the Holy Ghost thou hast not ly'd unto Men but unto God Acts 5.3 4. All the Gifts given to the Church were given by the Spirit of God and that with an Authentick Authority 1 Cor. 12.11 All these worketh that one and the self-same Spirit dividing to every Man severally as He Will. And to demonstrate how the Spirit as a Person and a Divine Spirit assumeth his Authority as God see Acts 13.2 As they ministred to the Lord and fasted the Holy Ghost said Separate me Barnabas and Saul for the Work whereunto I have called them Can this be the Voice and Command of any True Spirit inseriour unto God But to conclude and to give in the last place the greatest Instance that affects me for that is my Design especially to declare with what Scriptures and Mediums I am chiefly induc'd to settle in the Orthodox Perswasion It is that in 1 Cor. 2.6 Howbeit we speak Wisdom among them that are Perfect yet not the Wisdom of this World nor of the Princes of this World that come to nought The Apostles had the Treasury of a Celestial Philosophy committed to them which they published and discoursed and made it their Business so to do It was indeed a Mysterious Wisdom Ver. 7. But we speak the Wisdom of God in a Mystery even the hidden Wisdom which God ordained before the World unto our Glory Ver. 8. Which none of the Princes of this World knew Ver. 9.

But as it is written Eye hath not seen nor Ear heard neither have enter'd into the Heart of Man the things which God hath prepared for them that love him Well how came they to know this Recluse hidden Mysterious Wisdome which the very Chief of the World Princes and Philosophers did not know neither had enter'd into the Heart of Man to conceive Why Ver. 10. But God hath Revealed them to us by his Spirit Why how did the Spirit know Why the Spirit searcheth all things even the Deep things of God There are none of the Secrets of Eternity but the Spirit knows them intimately How so The Apostle hath not done with it yet but instanceth further and proves by a notable similitude Ver. 11. that the Spirit must needs know all that God knows and therefore I think must needs be God the words are these For what Man knoweth the things of a Man save the Spirit of a Man that is in him Even so the things of God knoweth no Man It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is poorly translated No Man it ought to have been translated as I humbly conceive No one neither Man not Spirit nor any Creature No one but the Spirit of God And if the Spirit of a Man be not Essentially One with a Man what is there One with him And now being but a Similitude it cannot be pressed to a Sameness as Nullum simile est idem Yet I must humbly conceive the simile could not have been made without Blasphemy had not the Spirit been of the Divine Essence For what Proportion can there be betwixt Infinite and Finite so that the Spirit or Holy Ghost should be to God as the Spirit of a Man is to him to know all his secrets to search into them and from his perfect intimate knowledge of all the secrets of God to be able to communicate them to us The Spirit is so one with the Father and the Son as that there is no Mystery hidden or that can be hidden from him Therefore he is God with the Father and the Son and as here it is spoken perhaps chiefly of his Intimacy with the Father who ordinarily sustains the name of God So in Joh. 16.15 16 17. is mention made of his Intimacy with the Son He shall take of mine and shall shew it unto you So here you see is the Counsel of the Trinity No wonder therefore where there is so great an Intimacy and Oneness if they often appear together the Father in a Voice and the Spirit in a Dove upon the Son no wonder if these be the Three that are said to bear Record in Heaven If Baptism be ordained to be celebrated in the Name of the Father and of the Son and of the Holy Ghost and to give the last sweet and blessed Farewel to my proofs if the Apople conclude his Epistle to the Corinthians 2 Cor. 13.14 with this Valediction The Grace of the Lord Jesus Christ and the Love of God the Father and the Communion of the Holy Ghost be with you all Amen I have now only this to add touching the Doctrine of the Trinity That tho' I believe this Essential Unity which I have mention'd and I hope prov'd yet that I suppose there is a great Respect to behad to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difference of these Persons in the Trinity For as I humbly conceive they that are of the Orthodox Opinion as touching the Unity of the Three Persons in the Godhead are in great danger of Non-attendance to this Real Difference that there is between the several Persons and are ready to swallow up all the Difference and Distinction or Distinctness in the Unity and to think the Difference to lye only in a various and different Manifestation of the Being of God Whereas there are so plain different Attributes or Attributions of the Three Persons as if they were Three distinct Beings The Father is manifestly the Fons Trinitatis the Fountain of the Trinity The Son is united to our Nature so as the Father is not and the Spirit is not The Son died in our Nature so did not the Father nor the Spirit The Son was sent by the Father so was not the Father by either the Son or the Holy Ghost The Holy Ghost was sent by the Father in the Name of the Son Joh. 14.26 and sent by the Son himself Joh. 16.7 The Father is the Person on whom our Faith and Hope do ultimately terminate 1 Pet. 1.21 So it doth not on the Son or Holy Ghost The Father in the Work of Redemption sustains the Person of the Parties offended and yet giving his Son in order to the Reconciling the World to himself the Son the Person of Mediator the Spirit applies all that is done by the Father and the Son in Conviction Conversion Quickning Comforting Sealing and Intercession within us Rom. 8.26 27. I could instance in many more Particulars which ought to have a serious consideration especially the great Business of Intercession now in Heaven where the Son Ministers as a Kingly Priest at his Father's Right hand in the true Tabernacle which God hath pitched and not Man Is there not a great distinction here made betwixt the Father and the Son in sustaining two different Persons And what is consequent upon this Observation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 methinks it should seem highly Rational to every Christian every one that owns the Mystery of the Trinity That as there are Three distinct Persons that All justly claim the Name and Title of God as they have the Essence so that they should All that is Each have their distinct Honour from him according to the several Discoveries that are made of them of their several distinct Habitudes and Relations to us and that it should not seem so absurd a Notion as I find it doth to some that we may have a distinct Communion with the Three Persons of the Trinity For if it be nothing else but to endeavour to Abear our selves with distinct Honourable Thoughts and Apprehensions towards them according to the several Attributions or Parts Assign'd to them and most really Assum'd by them for our Good and to do this with the greatest Reverence and Joy that we can conceive in our Minds what is this less than to have Communion with the Three Persons distinctly yet not exclusively to love the Lord Jesus Christ in sincerity to believe in him Ye believe in God that is in the Father believe also in me and by him we are to believe in God that is the Father that by him our Faith and Hope may be in God 1 Pet. 1.21 The words at large are these Who by him do believe in God that rais'd him up from the dead and gave him Glory that your Faith and Hope might be in God And as this is proper to be endeavour'd and done by us as one Part of Communion to wit that on our Part so we find Two of the Divine Persons promised to come to us together in case we do the Will of God Joh. 14.21 23. Jesus answer'd and said unto him If a man love me he will keep my words and my Father will love him and we will come to him and make our abode with him And do you think the Communion of the Holy Ghost shall be deny'd to that Person where the Father and the Son come and dwell And is not here Communion with the Three Persons and yet I desire all this may be understood modestly and humbly And indeed however it fare with the Notion of these things the Things themselves shall never be understood and experienc'd but by those that are Humble indeed Z.M. A.M. FINIS

taking them when I was a Socinian and the Judgement of my Belief I submit to the Reader of my Arguments So much I humbly conceive may serve to be spoken concerning the Praeexistence of our Saviour to his being Born of the Virgin But here comes in the Arrian And saith he I grant our Saviour was Praeexistent to his being Born of the Virgin and he was made Flesh who had existed Personally before and he was made to partake of Flesh and Blood as those that were to be his Children did that he might die for them and Redeem them He had dwelt in Heaven before ever he came into the World and was not only caught up into Heaven to see and hear what he was to reveal but he was only a Created Spirit or Angel and was in the fulness of time united to the Humane Nature by the power of the Holy Ghost This Opinion I confess I have inclined to also But I am also beaten out of this by the Apostle's Discourse or whosoever was the Author of the Epistle to the Hebrews in the first and second Chapters Ch. 1.13 To which of the Angels said he at any time Sit thou at my Right Hand until I make thine enemies thy foot-stool Are they not all Ministring Spirits Ver. 5. Unto which of the Angels said he at any time Thou art my Son this day have I begotten thee Ver. 6. And again when he bringeth his First Begotten into the World he saith And let all the Angels of God worship him Now if all the Angels of God must worship him and that God the Father said not so or so to any one of all the Angels he is clearly set forth as one above all the Orders of Angels and therefore in plain meaning above all Creatures therefore no less than God Nay whereas the Apostle only words it Worship him all ye Angels or Let all the Angels of God worship him it is in the Psalmist whence the Apostle quotes the Expression Psal 97.7 ' Worship him ' all ye Gods So that whatever Titular God there is or can be conceived in the whole Creation they are all inferiour to him and he is not of their Rank or Kind therefore not a Creature as to his Divine Nature but of the proper genuine Essence of the most High God as a Son is of the fame kind with his Father and we know there is but One God in number tho' the Son and the Father among us make Two in number But that which yet further and beyond all these things convinceth me that our Lord Christ is God by Nature is That he undertook to Answer and Satisfy the Law for Sinners ' The sting of Death is sin and the strength of sin is the Law It were a very small matter for us to Die were it not for Sin that follows us to our Graves to Judgment and to Hell and Sin could have no strength in it to Damn us and cast us into Hell were it not for the Law of God that forbids it and threatens Death and Hell upon the Commission of it Now this Law of God is impowred and invigorated with all the Majesty and Authority of that God that made it and binds down the Sinner unavoidably to destruction until some one come that can deal with this Law so full of Majesty and Authority Until I say such a One come and free us from this Law the Sinner cannot be set at Liberty from the Condemning Power of it I meddle not with that Question Whether God can Pardon without a Satisfaction or no I think it is evidently declar'd that he will not Without shedding of Blood there is no Remission Heb. 9.22 and therefore it comes all to one in this matter Now what Creature tho' never so Great Wise and Innocent dares appear in the face of the Law to rescue the Prisoners for all the World is become guilty before God Jews and Gentiles There is no Creature but is subject to the Law of God and the utmost Good that the Creature can receive from the Law is to be acquitted in his own Person having never offended it Why yet here comes a Champion into the field our Lord JESUS by Name and he comes into the field as it were for that seems to be the Apostle's Scheme Habit or Form of Expression and demands Liberty for the Law 's Captives which he hath Liberty from the Father to Redeem not by offering Violence to the Law but by paying a Price which shall be tantamont to the Damnation or Eternal Sufferings of all the sinful Men and Women of all Ages of the World and by the Ordination of God the Father the Law must yield may not detain them any longer under the Sentence of Condemnation in Case this Great Redeemer Pay to the Law a Valuable Consideration which accordingly he did by Dying And whereas before we were all Naturally or by Condition of our Natures as it were Married to the Law the Law is now by the Death of Christ reputed as Legally-dead and we are no Adulteresses tho' we be Married to another that is to the Son of God who Redeem'd us bought us off from the Law and Marries us to Himself upon the New Conditions of Faith and sincere Obedience and this shall now be accepted at our hands as effectually as perfect unerring Obedience would have been from our first Husband the Law had we stood Innocent I confess the Tropes seem to interfere those of Champion and Surety those of the Fields and the Court but they are all justified by Expressions that we may pick up out of the Apostle's Discourses of this subject And if our Understandings be at last well inform'd it is no great matter what become of the Figures which were only by the Fancy to introduce the matter into our Understanding That Christ's Death-was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price of our Redemption is expressed often and that he delivered us from the Law is as often found and that this Law was not only the Ceremonial but the Moral Law I think it as plain For else how should the whole World become guilty before God but by the Sentence of the Moral Law which is the Strength of sin And how could our Saviour deliver the Gentiles from their sin but by weakning its Strength that is taking off the Condemning Power of the Law And how could he take off the Condemning Power of the Law but by suffering the Penalty of it And what Creature could sustain the Wrath of God which the Law was armed with Methinks it is as plain as one of the First Principles in Metaphysicks Who but God could sustain the Wrath of God and not perish under it And yet this we find Performed by our Saviour as it had been Prophecied of him Zech. 13.7 Awake O Sword against my Shepherd and against the Man that is my Fellow saith the Lord of Hosts Smite the Shepherd and the Sheep