Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	earth_n	part_n	5,235	5	4.6411	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84130	Pneumatologia: or, A treatise of the Holy Ghost. In which, the God-head of the third person of the Trinitie is strongly asserted by Scripture-arguments. And defended against the sophisticall subtleties of John Bidle. / By Mr. Nicolas Estwick, B.D. somtime fellow of Christ-Colledg in Cambridg, and now pastor of Warkton in the countie of Northampton.	Estwick, Nicolas.; Cranford, James, d. 1657.	1648 (1648)	Wing E3361; Thomason E446_14; ESTC R201957	88,825	111

expressions yet all agree in the main point against you that the holy Ghost was with all them to whom hee is given before hee was a gift to them as touching his natural and powerful presence and thus hee is also with the very devils reprobates the elect uncalled and all other creatures which are uncapable of this gift of holiness and of happiness Yet the holy Ghost when hee is given hee is with the Saints in a new way in such a manner as hee was not present before in this regard it is that the Saints are called the Temples of the holy Ghost and a Temple is Gods peculiar hee dwell's in the Saints and is graciously present with them they have him present by faith and other graces when hee is known and beloved of man And this is not onely understood of the gifts of God but of God himself whom wee know by faith and love by charitie Nor is it any marvel that God should bee present without any change on his part for the bodily Sun as wee know without any mutation in the Sun at all is present to him that will open his eies to look upon it This is then your palpable fallacie à dicto secundùm quid ad dictum simpliciter The holy Ghost was not graciously present with the elect before their calling Ergò hee is not God or was not essentially present with them before I abhor the consequence ARGUMENT 8. 8 Argum. of M. Bidle Hee that changeth place is not God The holy Spirit changeth place Ergò The Major is plain for if God should change place hee would cease to bee where hee was before and begin to bee where hee was not before which everteth his Omnipresence and consequently by the confession of the adversaries themselves his Deitie The Minor is ocularly apparant if following the * advice of the adversaries you will but go to Jordan for there Abi Ariane ad Jordanem Trinitatem videbis you shall have the holy Spirit in a bodily shape descending from heaven which is the terminus à quo alighting upon Christ which is the terminus ad quem Luke 3. 21 22. Neither let any man alledg that as much is spoken of God Exod. 3. and chap. 20. and Gen. 18. For if you compare Acts 7. 30 35 38 53. Gal. 3. 19. Heb. 2. 2 3. and chap. 13. 2. with the fore-said places you shall finde that it was not God himself that came down but onely an Angel sustaining the Person and Name of God which hath no place in the history touching the descent of the holy Spirit ANSWER Answ I except not against your Major nor against the explication and confirmation of it that God is every-where is religiously and unanimously acknowledged because the essence of God is most simple and infinite absolutely and so is the vertue of working infinite also and if it was not every-where it would be limited It 's a memorable expression used by Hermes Trismegistus a Heathen hee compare 's God to a perfect Sphere whose centre is every-where and circumference no where As the soul is in the bodie wholly in the whole bodie and wholly in every part of the bodie albeit it 's said to bee chiefly in the heart or brain because in and by those parts it perform's the most excellent operations so is our great God wholly in heaven wholly on the earth wholly every-where in a divine and spiritual manner not included in any place nor excluded out of it although hee is frequently said to bee in heaven because there most conspicuously hee manifest's his glorie and his goodness to the holy Angels and blessed Saints I denie your Minor for although the holy Ghost is said to descend from heaven yet was hee in heaven then and every-where else And there are divers circumstances in the text to convince what you from thence would denie that hee is God who descended and that the holy Ghost was not personally contained within the compass of a Dove real or in representation because hee did not assume into the unitie of his Person this Dove and if hee had don so yet would not hee have been definitively or circumscriptively therein nor can hee bee said to descend on Christ in regard of sanctification because Christ even from the instant of his incarnation was full of grace Nor was there any addition of holiness to Christ by the descent of a Dove upon him but hee represented himself in the shape of a Dove as in his sign and 't is not obscurely made out by the text that hee is God for what was the scope of the Evangelist why doth hee relate this storie was it not to manifest that Jesus Christ both by the voice of his Father and this descent of a Dove was publickly authorised to exercise his prophetical sacerdotal and regal offices to redeem the elect and to reconcile them to God The circumstance of the time may leade us to such a consideration hee is first inaugurated to this office and then hee begin's to put it in execution and so wee see that the Father by his voice and the holy Ghost by his visible descent upon him did call him to this great work None can send any Prophet but God alone much less is it in the power of any creature to send Jesus Christ to redeem the world Deut. 18. 15. See Luke 4. 18. Esa 61. 1. Moreover it is never spoken of any Angel or pure creature that the heaven was rent and opened as it is said hereof Mar. 1. 10. this was a symbol of the singular presence of God whereby wee may learn that this Spirit was God's Spirit yea God himself Add that it is somthing that this Spirit whereof you do speak descended on Jesus and remained on him John 1. 33. but where do wee reade that creäted spirits descended on and abode on him It is their office wee know to minister as servants unto him and to worship him Hebr. 1. 6. Lastly the same Spirit that descended on Jesus did also lead him into the wilderness to bee tempted of the Divel Matth. 4. 1. Is it in the power of any creature to lead Jesus Christ up and down especially into solitarie deserts and to this end to bee tempted by the Divel Well if this circumstance fail yet by other circumstances in the text it 's clear enough that S. Austin with good reason did say Go thou Arian to Jordane and there thou shalt see the Trinitie I add if there bee any sense of the Deitie in you consider I pray of your shall I call it extreme blindness or rather abominable impietie which you discover by this your Argument Why so the Prophet David saith that hee could not go any where from the presence of God's Spirit Psal 139. But if you say true suppose wee that you could have taken the wings of the morning and remove as the light of the Sun doth as it were transfuse it self from East to West

beholding to the Spirit for them God never sent his blessed Spirit to them how false and unsavory this expression is who seeth not And the follie thereof shall bee fully disproved in the next Reason When you wrote this you were half asleep or if deliberatly I will bee bold to say That your Sophistrie hath the upper hand of your Divinitie 5 Argum. Maj. Hee that produceth those works which God alone produceth is God Min. The holy Ghost doth so Concl. Ergò The Major is plain the Minor is proved by particular instances 1 Hee that create's the world is God The holy Ghost create's the world Ergò the holy Ghost is God The Major is proved both by Reason and Scripture First by Reason because to create is to make somthing of nothing or of that which to such a purpose is as good as nothing and this require's an infinite power which cannot no not by the absolute power of God bee communicated to a creature and by Scripture every where Gen. 1. 1. Jer. 10. 11. The true God the living God the everlasting God hath made the Earth the Heavens the Seas and the Fountains of water Apoc. 14. 7. The Minor is proved by Scripture the first verse in the Bible Elohim creäted Heaven and Earth and after in the same Chap. ver 26. Let Vs make man after Our Image hence it is said in the Original Where is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Makers and Psal 149. 2. Let Israël rejoyce in him that made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Makers which denote's the Trinitie of the Persons More distinctly Psal 33. 6. By the Word of the Lord were the Heavens made and all the host of them by the Spirit of his mouth that is God the Father by his Word i. e. his Wisedom which is Christ and by his Virtue which is the holy Ghost hath made all things and these three are but one God More clearly Psal 104. 30. Thou sendest forth thy Spirit and they are creäted The Prophet sheweth how the orderly course of the creatures is wisely disposed off and the Antithesis betwixt the Spirits i. e. souls of the creatures which die and the Spirit of God which creäte's and renewe's them So Elihu in Job The Spirit of God hath made mee and the breath of the Lord hath given mee life Job 35. 10. And 't is said touching our Savior That which is conceived of Marie is of the holy Ghost creäting the body by his omnipotent power of the substance of the Virgin Marie in a way unheard off from the begining of the world and his soul immediatly of nothing 2 Hee that support's and uphold's all the creatures in their beeing is God The holy Ghost doth so Ergò The Major is confirmed because preservation of the creatures is a work equivalent to creätion and 't is rightly called a continued creätion hence is the Lord described to bee a God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the present stretching out the heavens Esa 40. 22. All means under the Sun are but dead instruments without God To bee of himself is proper to the Lord and incommunicable to any creature hence is it as Glass observe's Orat. de Hebr. lin Necess that the Lord is called Adonai of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee is the basis and the prop to uphold all the creatures in the world they all depend on him as artificial works do on natural substances What can a Carpenter do without wood What can a Mason do without stones Yea as the light in the aire depend's on the bodie of the Sun wee live and move and have our ●eein● in God Acts 17. 28. The Minor is confirmed not onely because the holy Ghost is Ado●ai as is shewed in the first Reason but because this is particularly affirmed of one work and in paritie of reason it hold's true in all the rest Gen. 1. 2. The Spirit of God is said to move upon the face of the waters By the Spirit of God cannot bee meant the winde which is the moving of the air for there was no distinction of things below in the first day they were a confused mass without form and without any virtue or efficacie Nor could the air of winde if there had been any such creature at that time have had the cherishing effect which is there asscribed to the Spirit wee are then to understand no creäted Spirit but the Creätor and Cherisher of all The Lord would teach us that this confused lump of the Elements creäted in the begining could not consist of it self but as it was necessarie it should have a Creätor for its beeing so likewise that it should have a Protector a Conservator and a Quickner for the continuance of the same and the Spirit that upheld this mass was the Spirit of God The word used by the Spirit is very emphatical 't is a Metaphor taken from Birds which do sit upon their eggs wave over them to bring forth their young ones or ●o cherish them beeing hatched Deut. 32. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deuter. the Lord protected his Children as the Bird doth her young ones and brought them out of Egypt as hee did a beautiful world out of the Chaos so that in this place of Genesis is set forth the effectual comfortable motion of the Spirit on the indigested Chaos whereby hee sustained and as it were cherished that vast creature I might shew that this is not a singular exposition devised of late daies but asserted by many ancient Fathers yea and by som ancient Rabbins as P. Galatm l. 2. and H. Ainsworth on this text do witness but I omit them Hee that truly and properly work 's miracles is God The holy Ghost doth so Ergò The Major is proved even by one of the words which is used for a miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which like a beautiful creature hath an allureing nature to drawmen to beleeve in God and to obey him Ainsworth on Exod. 7. 9. Or as Schindler of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it dem●nstrat's the truth and is as a divine seal thereof not imprinted in wax which will soon wear out but engraven as it were in brass and so is an indeleble Character Hereby did our Savior prove that hee was God Matth. 9. 5. as if hee had said it 's the same divine power to forgive sins and work miracles The Lord alone doth wondrous works Psal 78. 18. Somtimes hee work 's them for the prayers of his servants as hee did at and for the prayers of Elias 1 King 18. Somtimes by divine instinct and inspiration and then is the miracle said to be a miracle ex potestate Josuah said Sun stand thou still in the firmament And Peter to Aeneas Arise and this is a work so peculiar to God that the great School-man Aquin. cap. 2. quaest 14. 8. art 1. concludeth that that it cannot bee communicated to a creature no not to the

that a person is distinguished from a Person that the Spirit of God which is a Person and sent of God must needs be a person distinct from God that sent him If you will say you speak in the Person of your Adversaries I denie that any learned man ever expressed himself in that manner if you can name any let him bear his own blame The distinction of God taken essentially and personally differ's much from that which is betwixt the essence and person of God as in due place I will prove Yet because my intention aime's at the benefits of the Readers I will follow you in these your erring steps to treat of the difference betwixt the Essence of God and the Person of God There is a reall distinction and there is a distinction in regard of our rational conception The former is denied the later is asserted touching the nature of God and the Person of the holy Ghost for albeit in creäted things nature is one thing and a person is another thing for a man is not the humane nature Thomas is not the nature of Thomas yet in God by reason of the absolute simplicitie of his nature the divine nature and the Person are the same thing Thom. 1. Sum. q. 3. art 3. yet is there a distinction of reason as they speak for there is one respect of the nature and another of the person for the nature as it is the divine nature is communicated to the person and subsist's in it but the person is the very suppositum in which the nature subsist's and which in this particular consideration is incommunicable as the definition of a person evinceth in which regard it is that neither doth the distinction of the Persons multiply the natures in God nor doth the unitie of the nature confound the Persons I return now to the distinction God is taken either essentially or personally which I shall justifie against his clamors and pretensions for if you demand Hath hee no reasons to write tartly against it No sound ones I am sure but such as they are I will now examine Advers This dlstinction saith hee to omit the mention of Primitive Fathers Sol. And I commend your art for this preterition for no ancient Fathers can truly bee named to favor your Herefie the Fathers you omit are known branded Hereticks These you may name with shame enough but others I am sure you have none to speak for you Advers But yet what ever become's of Fathers it 's unheard of say you in the Scriptures and so it 's presumption to affirm any thing of God which hee hath not first affirmed of himself Answ 1 First my just answer is You are an Opponent now and your bare saying is of no validitie Doubtless if your words may bee taken for oracles you will carrie the cause What is your Nay to a world of Christians that do affirm it It 's as a feather laid in the ballance and weighed against a talent of gold Prove what you say or look for no credit to be given to your words Answ 2 Secondly this distinction is heard of in the Scriptures by necessarie inferences and sound consequences it 's grounded on the word of God as I shall in the sequele demonstrate And I have made good in the positive part by those many arguments which I have alledged to prove the Deitie of the holy Ghost and what is justly so inferred out of the word of God is proved by the word of God Advers Reas 1 This distinction you say is disclaimed by reason First because it is impossible for any man if hee will not delude himself with emptie terms to distinguish the essence from the person and not frame two beeings in his minde and consequently two Gods First I observe a palpable and gross error in Divinitie couched in this reason that a man must beleeve nothing touching God but what hee is able to conceive with his minde God's unconceivable truths by way of comprehension in the creature shall bee no truths to Master Bidle when they transcend the sphere of his capacitie whereas it is the honor of our faith to beleeve Gods word when it discover's truths not onely above our apprehensions but contrarie to our corrupted reason Our reason as now it is may bee a good servant but it is an ill master in points of faith Well I see the Deitie of the holy Ghost is impugned by this way not because it is not clearly revealed in Scriptures but because hee think's it a matter impossible and so upon the point hee denie's the omnipotencie and infinite nature of God Secondly if Mr Bidle cannot conceive hereof who besides his natural ignorance is further blinded by the Devil the god of this world for beeing a professed enemie to the blessed Spirit of light I do not marvel but that hee should take upon him to measure all the refined and sublimated apprehensions of the eminent servants of God by his own dull and erroneous conceptions is miserable follie This hath been plentifully don by them insomuch that at the least the foot-steps of the Trinitie are seen in many of the creatures is the common opinion of Divines Lombard lib. 1. dist 3. And those School-men that write on him their Master and hereto accord our learned Doctors who ever at large have handled that common place and most amply that much to bee admired and honored Mornaeus lib. de veritate Christ Relig. cap. 5 6. I will not instance now in any particular examples they are not I grant convincing demonstrations but liable to the exceptions of a captious Adversarie yet the ground-work beeing firmly laid in the word of truth and truly apprehended by faith they are subordinate helps to yield som glimpse and sparks of light to the point in hand and though I do forbear real instances in this place yet I will alledg an imaginarie fiction which hath strength to prove a real truth and it is such a fiction which is recited and approved by som of the Learned of both professions Suppose a father beget's a son and communicate's to him the same soul and bodie which hee hath still himself and both of these should communicate the same soul and bodie to a third here would bee three distinct persons yet the same essence in them all But you will say this is impossible for there must needs bee three souls and three bodies in three persons But now you deny that which I suppose I say if a father could so communicate the same essence to his son and retain it still to himself then would there bee but one nature in them all really I grant this is never don because in finite substances the essence must needs bee finite But if wee speak of God because hee is immaterial infinite and not capable of essential division this is truly don it 's a received Maxim in Logick Ficta similitudo probat fidémque facit fained similitudes prove Advers Reason 2 Secondly