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
A85327	Faith in five fundamentall principles, strongly fortified against the diabolical, atheisticall, blasphemous batteries of these times Serving for the conviction of opposers, the satisfaction of doubters, and the confirmation of believers. In a conference which a godly independent minister and a godly Presbyterian minister had with a doubting Christian. By E.F. a seeker of the truth.	Fisher, Edward, fl. 1627-1655.	1650 (1650)	Wing F993; Thomason E1375_2; ESTC R209221	23,410	56

man yet wee read Mat. 2. 11. That the Star doth manifest him and the wisemen doe worship him as he was God And though wee read Mat. 3. 16. that he was Baptized in Iordan as hee was man yet the same verse tells us that the holy Ghost descends on him from heaven as he was God And though we read Mat. 4. 1. that he was tempted of the Devill as he was man yet we also read verse 10. that he overcomes and expells the Devill as he was God And though it be said Ioh. 4. 6. Mat. 21. 18. Ioh. 19. 28. that hee was weary hungrie and thirstie as he was man yet is it also said Mat. 11. 28. Ioh. 6. 35. Ioh. 7. 37. that he refresheth the weary is the bread of life for the hungry and giveth drinke to the thirstie as he is God and though wee read Luk. 8. 23. 24. That he sleepes in the Ship and his disciples awake him as he is man yet wee read in the same place that hee rebuketh the winde and the raging of the waters as he is God And though we reade Mat. 26. 37. that he was sorrowfull and heavie and wept Ioh. 11. 35. as he was man yet doe we also read Ioh. 14. 1. 18. that he comforteth his sorrowfull and heavie Disciples as he was God and though it be said Mat. 27. that he cryed out my God my God why hast thou forsaken me as he was man yet it is also said Luke 23. 43. that hee comforteth the good Thief immediately after saying This day shalt thou be with me in Paradise as he was God and though we read Mat. 27. 50. 60. that he dyed and was laid in the Grave as he was man yet doe we also read Ioh. 10. 18. Luk. 24. 6. that he had power to raise yea and did raise himselfe to life again as he was God though we reade Luk. 24. 15. 31. that he talkes and walkes and eates with hs Disciples after his Resurrection as he was man yet wee also read Act. 1. 9. that hee ascended up into Heaven as he was God And this I hope is sufficient to convince you of the God-head of the second person in Trinity called the Son And that the third person in Trinity called the holy Ghost is also God is likewise evident and cleare from Scripture and that first of all from the testimony of Moses Gen. 1. 2. where he sheweth that even before the Creation the spirit of God was busied in the preserving of the confused lump of things which doth sufficiently demonstrate that he is God And how fully doth the Prophet Isaiah confirme it Chap. 48. verse 16. saying And now the Lord God and his Spirit hath sent me And when it said in the 6. Chap. and third verse of the same prophesie that the Angell did acknowledge one God whom they worship to bee holy and doe three times one answering another stile him so surely they doe thereby shew the mistery of the Trinity And it is evident by their writings that ancient Jewes before Christ did note this mistery of the Trinity in their exposition of the word Iehovah adding moreover that this mistery was to be kept secret untill the comming of the Messiah who should more clearly reveale it And indeed not onely the Deitie of the Son but also of the holy Ghost is far more clearely manifested in the new Testament then in the Old for the same person whom the Prophet Isaiah Chap. 6. 3. 5. calleth Iehovah The Apostle Paul repeating the very same words Act. 28. 25. saith it was the holy Ghost that spake them And whereas all the Prophets in the Old Testament doe ordinarily say Thus saith the Lord the Apostles in the new Testament doe ordinarily say Thus saith the holy Ghost Act. 21. 11. and the holy Ghost said Act. 13. 12. And the holy Ghost testifieth Act. 20. 21. and so in like manner the author to the Hebrews repeating that saying Psal 95. 7. To day if ye will heare his voice brings them in thus Wherefore as the holy Ghost saith Heb. 3. 7. And whereas the Lord tells Moses Exod. 4. 11. That it is he alone which giveth to man a mouth and wisedome to speake the Apostle Paul tells us 1 Cor. 12. 10. that it is the Spirit which giveth it to man And so in the new Testament wee finde that as unto the second person so unto the third are ascribed the very same name artributes and workes which properly belong unto God as for instance if you looke into 1 Cor. 3. 16 17. you shall finde that the Apostle doth give unto the Spirit of God the very name of God telling the beleeving Corinthians that they are the Temple of God because the holy Ghost dwelleth in them and if you looke into 2 Cor. 6. 16 17 18. you shall finde that the Apostle calls the holy Ghost the Lord almighty and if you looke into Act. 5. 3. you shall finde that the Apostle Peter telleth Annanias that he had lyed unto the holy Ghost and that he might give him to understand that the holy Ghost is God he telleth him verse 5. that hee had lyed unto God and if you look into Act. 10. you shall finde that in one place it is said that Cornelius was warned of God to send for Peter and in another place you shall finde that the holy Ghost himselfe telleth Peter that hee had sent him and if you looke into 1 Cor. 2. 10. you shall finde the Apostle telling you that the Spirit scarcheth all things even the secret or deepe things of God Now if to search the heart of man and to know the secrets thereof be proper to God onely as you may see it is Ier. 17. 10. much more to know the secrets of God is proper to God onely and if you looke into Heb. 9. 14. you shall finde that eternity is attributed unto the holy Ghost in that the Apostle in expresse termes calleth him the eternall Spirit and if you looke into 1 Cor. 12. 9 10. you shall finde that the power which the Apostles had to worke miracles and wonders was from the holy Ghost now it is proper to God onely to worke miracles and wonders and therefore the holy Ghost must needs be God To conclude if you looke into 1 Pet. 5. 10. you shall finde that God is stiled the God of all Graces and if you looke into Ephe. 5. 9. and into Gal. 5. 22. you shal finde that all graces in the faithful are the fruits of the spirit of God whereby it is evident that the spirit of God is God thus you see it is evident by scripture that both the Sun and holy Ghost are God equall with the Father and that there are three persons in one Divince Essence Christ I know Sir that you Ministers doe speake and write much of the mistery of the Trinity and that there are three persons and yet but one God and that none of the three persons are

greater or lesser then the other nor none before or after other but for my part I cannot conceive how it can be and therefore cannot believe it Inde But you ought to believe it because the Scripture doth so fully prove it though you cannot conceive how it can be nevertheless for the helping of you to conceive how it can be I pray you consider that it is manifest by Gods effects and doings that there is in him a working nature or power and in every of his workes there is a singular cunning and a wonderfull order whence it is evident that there is in God a soveraigne understanding and there is nothing in God that is not his very essence or being whereupon it followeth that God not onely hath understanding but that his understanding is his very essence that is he is very understanding it selfe and that from everlasting and God is a meare doing and therefore this his understanding must needs bee everlastingly doing and what can it meet withall from everlasting to be exercised upon but it selfe therefore of necessity this understanding of God must needs yeeld a reflection back again to it selfe and so conceive and beget in it selfe a perfect image of its owne selfe which indeed is the very same thing which in the Trinity we call the Son or the word namely the lively and perfect image and wisedome of the Father and in regard that this understanding in God is everlastingly doing this second person must needs be everlasting and in regard that the being of the Father and his understanding are both one and his very essence therefore the being of the secong person who is begotton by the Fathers understanding or minding of himself must needs be the same whereupon we may conclude that look what the Father is the same is the Son only they differ in the way of relation Againe in the second place I pray you consider that in God there is not onely an understanding but also a will and this will so farre as we be able to discerne it by the effects is a certaine abilitie whereby he applyeth his workfull power and this will is his very essence as well as his understanding is still a doing as well as his understanding from all eternity and therefore as his understanding by a certaine reflection of it selfe upon it selfe hath begotten us a second person whom we call the Son so this will which worketh everlastingly having none other thing to worke upon but it selfe doth also by his working stricke backe upon it selfe and delighteth it selfe in that infinite good which it knoweth there and so sheddeth out it selfe wholly to the loving thereof and by this action it bringeth us forth a third person whom we call the Spirit or holy Ghost That is to say the mutuall kindnesse and lovingnesse of the Father towards the Son and of the Son towards the Father of the Father the understander towards the Son conceived and begotten by his understanding and of the Son backe againe towards the Father acknowledging all that he hath and all that hee is to be of the Father now because there alwaies goes some act of the understanding before the act of the will therefore wee say the third person is not onely from the will but also from the understanding and because he is from two and that by act of will and understanding therefore wee terme him proceeding and not begotten and because the third person proceedeth of Gods will and understanding and Gods will and understanding is his essence and of his essence can nothing proceed which is not his essence it must needs follow that the third person is not onely coeternal and coequall but also coessentially for as to be and to understand are all one in God so to will and to understand are all one in him and so all three come into one essence so that as we have God of God that is to say the Son of the Father by the everlasting in working of the understanding so have we also God of God again that is to say the holy Ghost or love of them both by the joynt working of the understanding and will together whereupon we conclude three distinck persons or in beings in one essence and though we say speaking after the manner of men that the act of the understanding goeth before the act of the will yet are we not to imagine any going before or comming after in these persons but onely to lay forth these things according to the order of nature And now by this time I hope you do perceive the evident foot-stepts of three in beings or persons in one essence Chris But Sir the thing which I must desire to heare is some resemblance of these things in the Creatures Indep If you would have resemblance of these things in the Creatures then I pray you consider that the Sun begetteth his one beames which the Poets doe call the Sun of the Sun and from them two proceedeth light which imparteth it selfe to all things here beneath and yet is not the one of them before the other for neither is the Sun before his beames or the Sun or his beames before the light otherwise then in consideration of order and relation in that the beames are begotten and the light is proceeding which is an apparent image of what I have said Likewise in waters we have the head of them in the Earth and the Spring boyling out of it and the streame which is made of them both and sheddeth it selfe far from thence yet it is but one selfe same continuall and unseparable essence which hath neither forenesse nor afternesse in regard of time but onely in regard of order and our considerations of it for the well head is not a head but in respect of the Spring nor the Spring a Spring but in respect of the well head nor the Stream a Stream but in respect of them both and so all three be but one water and cannot almost be considered without one another which is also an expresse marke of the originall relations and persons coessentiall in the onely one essence of God other resemblances hereof might be shewed but I hope by this time you doe behold this mistery more clearly and therefore thus much shall suffice to have been spoken touching this point Touching the Immortality of the Soule Pres SIr you have in my judgement spoken to this point most briefly and plainly and yet fully I hope for his conviction And now it falling to my lot to speake to the next point I say unto you my deare friend that as touching the immortality of the soul I hope you will now give credit to the Scripture And therefore I would intreat you seriously to consider that this truth is confirmed Eccle. 12. 7. where the wise man telleth us that at death the dody returnes to the dust and the spirit to God that gave it and therefore assuredly the soul dyeth not with the body but