Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abomination_n	act_n	act_v	33	3	7.5350	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77132	The description and confutation of mysticall Anti-Christ, the Familists; or, An information drawn up and published for the confirmation and comfort of the faithfull, against many Antichristian Familisticall doctrines which are frequently preached and printed in England: particularly in those dangerous books called Theologia Germanica, the Bright Star, Divinity and Philosophy dissected. / Written by Benjamin Bourne. Published according to order.	Bourne, Benjamin, fl. 1646.	1646 (1646)	Wing B3844; Thomason E349_21; STC 672; ESTC R201037	116,136	151

for a man to mock at the servants of Christ when they write dispute and contend for that Faith that was once given and cannot be given again the Word saith that it is impossible that such a man should be renewed again by repentance seeing they crucifie again to themselves the Son of God and make a mock of him Heb. 6.4 56. 2 Pet. 2.20 Matth. 12 45. Esa 58.2 3. O Antichrist what dost thou say to this art thou able to come forth and confirme thy Doctrine by signes and lying wonders canst thou by thy turning of Divinity into Phylosophy and Phylosophy into Divinity and so make up one great mystery of Iniquity draw away the third part of the Starres of Heaven the third part of Professours after thee well this may be thy number increaseth apace but those that are elected shall never fall we doe look for what we already see for trying apostatating and back-sliding times but bee of good comfort whosoever thou art that haste but as much Faith in and love to a particular crucified Jesus as a grain of Mustard-seed which is the least of all seeds thou shalt never fall off for ever from thy communion with God in the Lord Jesus Rom. 8 38. nothing shall be ever able to make a separation betwixt thee and thy God But some may object and say to what end doe I thus labour to discover the spirit of the Devill and of Man and the sin against the holy Spirit wherein doth this describe and discover that mysticall mischievous Antichrist whose Doctrines you undertake to overthrow by the Word of God Answer By discovering and describing the devill I prove and beare record to many truths and by proving and bearing witnesse to the truth that it is the truth I condemne many Doctrines as being false untrue and not of God but such as would if it were possible blot out the true knowledge and remembrance of the true God from the midst amongst us there be these generall Doctrines and particular hereticall parts which are discovered to be no other then the imaginations and lies of blasphemous lying spirits the Familisticall Doctrines in generall which are described and confuted by the discovery or description of the Devill are these First It weakens and annihilates this Doctrine viz That there is but one spirit in the world and that is essentially God if the Devill have a beeing as the Scriptures declare he hath than there are two spirits in the world and if there be two spirits then of necessity one of them cannot be absolutely and essentially God unlesse we will acknowledge two Gods now if there be such a beeing or spirit which is absolutely evill and so a Devill absolutely and really then this Doctrine is false which acknowledges but one spirit Again If there be no devill as they in all their writings often affirme there is not then is there no God neither and this I prove by these Arguments First Hee that willingly denies God in one respect he denies him in all but this Doctrine doth deny God to be in this respect under this one maine consideration Therefore it denies God under all considerations I shall explicate this Argument thus he that denies the Workes of God he denies God himself but this spirit will not acknowledge a devill who is one of Gods Works in reference to the Creation it will not acknowledge that ever there was such a beeing or spirit such a work or creature as he is whom we call by such a name therefore in denying him who is one of the works of God yea the chiefest of his wayes as Job saith they deny God himself Secondly Every work or creature that was or ever shall bee created is an appearance of God my Argument is this hee that denies any of Gods works he denies the appearances and discoveries of God himself but this Doctrine doth deny God in respect of his creatures which are so many discoveries of him therefore it denies God himself he that denies any one beam of the Sun and will not acknowledge it to bee the light thereof he denies the Sun it self for as sure as the Sun is so sure is it that all its beames are its own proper light and there cannot bee any division made unlesse men will say that it is not in Heaven Thirdly Hee that denies all the works of God by him God is not acknowledged but this Doctrine doth deny all Gods Workes therefore it denies God himself all creatures doe declare this Truth that God is now if all creatures which doe discover this that God is are not then God is not if that which in truth discovers God to bee is not then God who is really discovered to bee by these creatures which he hath created is not He that will not acknowledge that to bee a creature which in truth is a creature he denies all creatures and holds that nothing is but God and his will Bright Star Theologia he that denies Belzebub to bee who is the prince of Devills he denies all the devills that are in hell and hell it self now if there be no evill Angels then are there good ones for these Angels which are now evill were once good and if the Scriptures which speaks concerning this be not a truth then is no thing a truth that it speaks of and then this damnable Paradox stands firme viz. that there is nothing in the creature which is not the Creator nothing in the Creator that is not God Fourthly He that denies him that is begotten Bright Star denies him also that doth beget but this Doctrine doth deny Christ to be who is begotten of God Psal 2. Heb. 1. Joh. 1. Esa 42. Act. 2. 1 Joh. 4. Therefore it denies God himself I prove it thus the devill tempted our first Parents and they obeyed and so were condemned and upon this Christ was promised Gen. 3. Rom. 5. Now if the devill was not how could hee tempt if the devill never tempted then man never sinned if man never sinned then Christ was not promised if Christ was not promised then he never appeared if Christ never appeared then he never dyed was not raised nor never ascended if all this be true then you that have any knowledge of Christ any relation to Christ any fellowshop with him in the spirit 1 Joh. 1. Phil. 2.1 Judge for I appeale to you all of all different opinions whatsoever I say judge whether this doth acknowledge any God but what is in the creature and so no God at all and this is the first generall Doctrine and some particular parts together with it which is described and confuted by a description of the devill and the Spirit of man the second generall that is described and confuted by a description of the devill the spirit of man and the sin against the Holy Spirit is this that all the abominations of men and devills are the act of the Spirit of God now if there bee two

confutation I desire to inform you of which are as so many spears thrust thorow the heart of Christ and a Christian the heart of Christ is the Spirit the heart of a Christian is Christ who is this Spirit The method that I shall use is this First I shall set down the errours laying them open and naked to thy view Secondly lay down the truth by which I desire to proceed against them T is true that one of them includes and contains them all and whatsoever else they can devise to write or say Yet for distinction understanding and profit I shall divide this one great mystery into many distinct severall mysterious Doctrines CHAP. II. Antichrist described and confuted in his first Errour which is that there is but one Spirit or life in all things both in heaven and earth and that is absolutely and essentially God and something concerning the coming of Christ in the fl●sh I Shall lay open this Errour to you thus there is but one Spirit in the world that is there is but one spirit or life internall fire heat or motion in all things whatsoever without exception in God in good Angels as we call them in devils as we term them in all creatures and in all the sons and daughters of men The confutation I do not know any thing to the contrary but that there is and may be seemingly or for want of knowledge some difference amongst them but this I say that he that holds not closely and firmly to this one ground and principle cannot be an absolute able direct but must needs be a neutrall Familist The truth that I shall lay down is this that this expression thesis or doctrine is an erroneous Antichristian blasphemy whatsoever is erroneous is Antichristian whatsoever is Antichristian in this sence concerning the essence or being of God is blasphemy T is treason for any man but the King to say that he is the King t is treason rebellion and blasphemy against God for any man to say that that which is created and finite is the Infinite and Essentiall Godhead I shall prove that to be an undeniable truth which I have to say to you concerning this first Errour both by Scripture and Reasons making it clearly manifest that there are more spirits in the world then one and that the life and being of man and all creatures is not the life and being of God 1 Joh. 4.1 Dearly beloved beleeve not every spirit but try the spirits whether they are of God for many false prophets are gone out into the world Let us solidly and lovingly search out this mystery and see what this spirituall and divine truth will afford us you may plainly see that these words are an exhortation a conclusion and a. Reason all which he delivers with these two loving foregoing expressions Dearly beleved the exhortation lies in these words Beleeve not every spirit but try the spirits whether they be of God the Reason lies in these words For many false prophets are gone out into the world The conclusion is this that there are more spirits in the world then one And it lies in these words spirits and prophets speaking in the plurall number Then there is another implyed and that is this that every spirit is not of God ver 2. and 3. It is impossible that one spirit should act in such a way of opposition or contrariality as these two spirits do which the Apostle gives a description of The good Spirit which is of God is known by this action which is a reall confession and acknowledgement of the coming of Christ in the flesh The other spirit is known by another contrary work viz. to deny this Christ in his coming The last thing that I shall observe from these Scriptures is this What manner of Christ is this that the Apostle here speaks of is it a particular body a perfect man which God created and assumed in the wombe of that Virgin that was for this end ordained and set apart by God from eternity I mean that Virgin which was espoused or affianced to Joseph whose name was Mary or is it a universall Christ as Antichrist cals him that is the flesh and blood of the whole world to which this Scripture with many others is applyed 1 Tim. 3. last Without controversie great is the mystery of godlinesse viz God manifested in the flesh that is God manifest in the flesh of all men which flesh outward form body or orgine See the Bright Starr That it is chiefly remarkable to find Christ in his passion in us that he be considered and beheld as crucified in us pag. 205. li. 4 11. That if we deal with the passion of Christ in himself it must be imaginary but if we look upon it as it is in our selves it is not then to be imagined but beheld just such as we feel in our selver really p 211. l. 17.18 was created by one life good or God which is eternall and this good God or life eternall in creating this man did assume it and by assuming or uniting it to himself Godhead or essence doth make out a discovery and manifestation of himself to himself in and by all creatures whatsoever The first I acknowledge to be the truth and of Christ the second I prove to be false and of Antichrist one Scripture hath dependance upon another like a golden chain break one link and you break all deny one truth and you deny all Compare one spirituall truth with another and that is the onely way by the Spirit to finde out the spirituality of all truth These Scriptures that I am now treating or speaking of are sufficient witnesses to justifie or bear me out in all these inferences or conclusions that I have drawn from them But besides these I shall produce many others to confirm this truth which is so plain that the devil and Antichrist in all their appearances cannot deny I mean in such a manner so as to take away the essence and being of it out of the world I mean a new creation the heart of a true beleever The other Scriptures are these Luke 27.28 so onward to the 55. I pray you read this History in love to the Lord Jesus without any selfish by-respect either to your selves or to any person in this world if any will deny a particular crucified Jesus he must race and blot out all these with many other Scriptures concerning this Isa 7.14 Dan. 7.14.27 Micha 4.7 Isa 30.18 the 41.8 the 54.5 Jer. 31.3.20 Gen. 17.19 Psal 132.11 Luke 1. last Matth. 28.5 6. Joh. 20.19.25.29 1 Cor. 15.3 4 5 6 7 8. Isa 53.5 1 Pet. 2.24 Act. p. 4. Matth. 8.17 Jona 2.1 Matth. 11. from the first to the 6. Isa 61.1 Matth. 3.3 the whole Chapter Isa 40.3 The Lord is pleased to lay this truth upon a sure foundation in all which he doth confirm his word and promise and also discovereth his love and glory for the comfort and

the dead See the Bright Starr That reall suffering which we taste in our selves presents a far more excellent Image of the passion of Christ then that which hovers in imagination alone and that that we feel inwar●ly then th●t which is speculated outwardly pag 200. is such a work as cannot be beleeved or apprehended by the eye of sence and reason and indeed this is one main cause why many men do so peremptorily deny the truth of the Gospel and set up their own imaginations in the roome thereof for when they cannot apprehend all things by the light of Reason then they do condemne all things although never so contrary to all Reason The light of Reason that God hath set up in the hearts of men is very usefull necessarie and commendable all the while that it keeps it self within its own compasse and center but when once it begins to make any attempt for the finding out apprehending and discerning of that which is not within its reach it then comes to be lost and destroyed a man by this light cannot discern the things that be of God 1 Cor. 3.14 The light of Reason is the wisdom and glory of this world Isa 29.14 1 Cor. 1.20 and the wisdom and glory of this world is darknesse and foolishnesse with God 1 Cor. 1.19 20. A Familist is in this like unto a Papist who saith that the Popes unwritten verities are of equall value with the Word of God so say they that the outgoings of Reason in them are the outgoings of God in his highest and greatest glory Now the conclusions of their Reason are infallible theologicall and heavenly this is the mystery of Divinity the reall divine substance the true light and the perfect infinite and onely good the Bible is a shadow a confusion and a meer lie and all that ever any man can say from thence and all that which they themselves have said formerly which is contrary to their judgements now this is so also a reall shadow a lie a lowe light and vanity For how is it possible say they that ever there should be any resurrection either of Christ or the dead how is it possible that that blood which was trampled upon and spilt under the feet of the Jews should be by the power of God gathered up again and put into the body of our Saviour A second objection is this How can any man prove the resurrection of the dead when men are so scattered and divided by death sometimes men are drowned and so become food to many hundred of creatures that are in the sea and those are afterward eaten by men and those men consumed by creatures again and so many thousand times over one creature is devoured by another now how is it possible that these men should ever receive the same bodies again that are thus destroyed and consumed These Objections are not worth the answering yet if I should not speak something to them in particular they would say that they were such divine mysteries that we could not tell what to say to them a fool may put forth such a question and cause more trouble to come thereby then seven wise men that can render a reason Now the Resurrection is such a thing as that it cannot be received by any for a truth but such as have the truth therof made manifest in their spirits by the power of that eternall Spirit that raised up the Lord Jesus 1 Cor. 6.14 Now that which I have to say is this O fool that which thou sowest is not quickened except it die and that which thou sowest thou sowest not that body that shall be but bare corn as it falleth of wheat or some other but God giveth it a body at his pleasure to every seed his own body If thou wilt but look upon this world in its creation and generation thou mayest continually in the large book thereof read many excellent stories of the Resurrection is not the world in its creation as wonderful in many respects as it is in its Resurrection Doest thou beleeve that man was made of the dust of the earth consider of the work of God in that respect and what was the dust made of we say of nothing Thou sayest that of nothing can come nothing Then it must needs be of the essence of God for nothing is without beginning but God that I think you will grant Is God such a being as that any thing can be made of him Did God make all things of himself Is the essence compounded the bodies of men and all creatures are Is it possible for the infinite immutable and unmoveable Godhead to be divided but men are divided in their limbes and lives too yea divided in all things in his Spirit and in most of the imployments and out-goings thereof what work is it that the heart of man can undertake to manage in all respects without division how are the spirits of some men set at distance from others by reason of pride malice hatred and envie Do not you yourselves sometimes meet with some kinde of men that are of such a spirit as this is that would be glad to see you stoned murthered and destroyed And would not they themselves if it might be suffered quietly be your executioners Now what is the spirits and bodies of these men made of is it eternall without beginning is it a being of it self and doth it perform all its actions by its own power Is this the true God and is there no other Gods besides it If this Spirit be God then what is that spirit or life that thou hast within thee that is God too so then there is but one God which is one in all creatures Now if life be one and the same in all creatures in this sence that now we speak of then tell me one thing Is not the tree in the root and fruit thereof both one and the same is it possible for a corrupt fountain at one and the same time to send forth sweet waters and bitter Doth not the words and works of a mans heart continually declare the frame thereof Now how comes it to passe if God be one and the same in all spirits that there is such a vaste difference between them if they be all one and the same power good life and glory how then comes in those mightie differences contradictions and direct oppositions that are amongst them if every creature be a branch or an out-going of divine glory then is it not possible that it should in the least measure be contrary to its originall and so there could not be any of that unhumane crueltie that unreasonable oppression those grievous bloudy wars and slaughters that doth produce so many sorrows and cause so many spirits to droop and lie a languishing as do continually this is not the bodies of men for that without the spirit is dead that doth cause and act all this When a mans life is gone all wounds

spirits then there are two distinct actours two different works all which cannot be the act of God The third Doctrine described and confuted is this that nothing shall remain but the god-head their meaning is that this world shall bee eternall in its generation this present succession of ages and generations shall never end for God is all things and all things are God Bright Starr Theologia now if it be a Truth that there are more spirits then one then this is true that they shall all come to judgement they shall appeare before God to receive an everlasting portion either of life or death joy or torment glory or shame Mat. 24.1 Cor 15. 2 Pet 3. Revel 22. 1 Thes 4 13 14 15 16 17. 2 Thes 1. even according as they are ordained according as they have walked The fourth and last generall is this that perfection is in this life their meaning is that there is no perfection at all Divinity dissected Bright Starr Pag. 77.78 lin 13. pag. 79. l. 13 Theologia pag. 25. pag. 74. pag. 87. l. 12. pag. 37. for they define perfection to be God himself now if the devill be then hee is a creature if he be a creature then all creatures cannot obtain perfection here for the devill was charged with folly ever since the beginning and delivered unto chaines of darknesse to bee kept unto damnation Iude. 2 Pet. 2. Iob. 4. Again If the Scripture be a truth then all men shall not be saved and those that shall yet in this life they have but a part of that which they shall injoy hereafter 1 Cor. 13. 1 Thess 4 13 14 15 16. Now I leave the rest for you to consider of CHAP. XV. An Exhortation to all Christians I Have a word or two to speak and that is to a publick Preacher to a private Christian You that are famous for preaching of Jesus Christ deliver not your mindes in such a way of mysterious obscurity so as that not ten in a hundred can understand your meanings whether you be for Christ or Antichrist 1 Cor. 14 19. Secondly Condiscend and stoop down without thinking it to be a disparagement to you to the poorest weakest capacity Rom. 14.7 Chap. 1 14. Take heed of preaching your selves and your own words to the people 2 Cor. 4.5 Gal. 1.10 Thirdly for the confirmation and comfort of the members of Christ by your preaching of Christ for the confounding of the hopes of Antichrist clear your selves from those Antichristian Familisticall Reproaches and aspersions that are cast upon you and upon that truth that you deliver 1 Cor. 13.1 2. to all Christians that are not so publique in your trying and examining of all Religions Doctrines Spirits and opinions whatsoever be sure to hold fast a particular crucified Jesus 1 Thess 5.21 Revel 3.11 Secondly doe not beleeve nor put confidence in any spirit or doctrine what ever it be before thou seest the spirit of the Lord Jesus bearing witnesse to the truth of that in thy own spirit 1 Joh. 4 1. Rom. 8. for Sathan Antichrist and his false ministers and Apostles are now very thick to be seen in the forme and shape of true Ministers and good Angels 2 Cor. 11.13 14 15. Thirdly looke well to your communion delight not nor be be not taken up two much with those who do preach and glory in that which is not within the measure or compasse of their strength and understandings boasting of things which they never saw 2 Cor. 11.12.13 Col. 2.18 vainely puft up with deepe secrets Divine mysteries unknowne paradoxes Col. 2.18 Delivering most of their matter unlesse it be now and then a gob to feede their owne bellies and the weake Rom. 16.18 Last of all labour to be much in love if thou hast any love in thee now t is time to manifest it this is the greatest and highest excellency of all there is no grace nor glory above this neither in God nor men 1 Cor. 13. this is that that shall abide with thee for ever this is that that makes thy spirit to be so like unto God this is that that makes thy face to shine in glory what is all without this knowledge doth puffe up and make men loftie loose and vaine in their conversations therefore love wheresoever thou seest the Image of Christ in the least measure without partiallity without Hypocricie James 2. Doe not Respect exalt and cry up any mans faith and knowledge with a respect to his person because he is Rich hath a gold Ring and is in good apparell and bravely housed and is in favour with the best and Richest sort of Gentry these are common actions amongst many but consider of the life of our deare Saviour Christ whilst he was in the flesh I know it is hard to doe this but Remember the promise to him that over commeth will I grant to sit with me in my throne even as I over came and sit with my Father in his throne Revel 3. CHAP. XVI A Petition presented to the Familists with a further confutation of their Erroneous Doctrines O Bewitched deceiving Antichrist I have some Requests to present unto thee and they are these first you that are perfect men you that can yeeld obedience so as to be made and called and so become Divine and God if ever you would helpe and deliver a poore miserable damned Creature Bright Star That whatsoever God did or thought from eternity is discovered and made knowne to man pag. 183. it is impossible that this should be true unlesse man were infinite Rom. 11.33.34.35 Job 26.14 Chap. 11.7.8.9.12 Isa 40.13.14.15 1 Cor. 2.16 hee that hath the minde of Christ is not whilst hee is in this world perfect in knowledge neither doth he know all things in such an Infinit manner as God doth 1 Cor. 13.12 Chap 15.52.53 according to your notion out of misery and darkenesse one that hath had God and all but now have sold him and all to the Devill and doth still remaine in an estate of Emnity and Rebellion against God if your Religion be a truth then grant these petitions that I put up to you and I will come into your Congregation and before ten thousand people deny all that I have written and willingly submit to you the Requests are these First That you would but bring me into that place where I may injoy but one houres communion with the spirit of that godly Priest which made that booke that is so highly commended by you but is dead as you say above two hundred yeares agoe that I may be Informed convinced and converted by him if man be God as both you and he doe say Then is this possible and easie for you to accomplish God is al wayes in communion with himself and knows all things in himselfe for all things are God and are in God neither is it possible that he should ever cease from his beeing one and the same for ever Secondly In all respects