Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	discover_v	eternal_a	great_a	83	3	2.1564	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32889	The Christian belief wherein is asserted and proved, that as there is nothing in the Gospel contrary to reason, yet there are some doctrines in it above reason, and these being necessarily enjoyn'd us to believe, are properly call'd mysteries : in answer to a book intituled, Christianity not mysterious.	Cheynell, Francis, 1608-1665.	1696 (1696)	Wing C3941; ESTC R212988	55,473	162

our view and observation But yet in Objects of Sense which we daily see and converse with we can by no means pretend an adequate Knowledge for we cannot comprehend or penetrate into their proper Essences or radical Substances no we can go no further than Properties Powers or Faculties that discover themselves in their Effects strike the Senses and leave an Impression whence a distinct Idea is form'd Again We cannot pretend to discover the true Modes of these Properties Powers or Faculties so as to discern wherein the precise Nature of 'em consists for at least we can only resemble it by some Ideas that are form'd by the noblest of Senses that of Seeing thus of Smells and Tasts and the like So that we see the highest Philosophical Exercitations even in matters of Sense are at last wrap'd up in that we can justly call a MYSTERY It s true Objects of Sense tho' form'd from Effects and Properties create a very certain and indisputable Knowledge because confirm'd by daily and continued Observation and because the proper Objects of that part which as before concluded is not only the Vehicle but first Elaboratory of all Ideas I mean the outward Senses And therefore in Objects of Sense we must receive and embrace a Thing as it presents itself to the view of our Senses since we are assur'd that GOD has appointed no other way of communicating matters of this nature to Mankind And to receive an Object of Sense contrary to the Testimony of all our Senses tho' upon the pretended Authority of Revelation must overturn all the Measures and Principles of Humane Knowledge obliterate the Notices and Distinctions of Truth and Error raze the prime Faculties and Motrements of Reason and reduce Man the Glory of the Creation and GOD's Image and Representative infinitely below the level of Brutes that perish For this reason we may reject the Doctrine of Transubstantiation notwithstanding the highest Pretences to Miracle or Mystery since it implies a Contradiction of the Testimony of all our Senses in matters of Sense But Secondly let us consider Humane Knowledge as engag'd about the Objects of the Spiritual World or Spiritual or Immaterial Beings for this must very much alter the Scene of Knowledges and fix it upon new Measures and Principles And 1st It 's indisputably evident that our Knowledge of Spirits is of a mix'd nature since it takes its rise partly from the Powers of Natural Reason and partly from Revelation The Knowledge of God and our own Souls may in some measure be traced from the Powers of Natural Reason The Frame of our own Beings as well as that of the Universe will instruct us That there must be an Eternal All-wise and All-powerful Mover agreeable to the Sacred Language The invisible things of Him from the Creation of the World are clearly seen being understood by the things that are made even His Eternal Power and Godhead Rom. i. 20. but as for the Existence of other Beings we call Spirits or their Orders and Societies we must wholly receive it from Revelation Again As for the Nature and Ideas of a Spirit this must certainly rest on the Instructions of Reason and Revelation and after the best that can be given God knows our Attainments are very lame and imperfect the excellency of our own Faculties and Operations tell us That we are acted by a Principle within that must be highly distinct from Matter or least that we see and handle much more from that Great GOD whose Workmanship is this very Reason that thus dictates This very Argument sufficiently instructs us We ought not to think that the Godhead is like unto Gold or Silver or Stone graven by Art and Man's Device Acts xvii 29. But now tho' from good Arguments we may conclude That a Spirit is a Being somewhat distinct from Matter yet our most exalted Idea will be but a meer Negative or if Positive a Resemblance of a refined Aerial kind of Matter so that our Ideas of a Spirit is much more abstruse imperfect and conjectural than that of a Body notwithstanding the utmost assistances of Revelation And here I 'm oblig'd to make some Returns to what this Infallible Reasoner with the Authority of a Great Man on his side as he calls him has deliver'd on the Subject it amounts to this We have as clear an Idea of Spirits as Bodies since both are only to be known by their Properties and the Properties of a Spirit are as clear as those of a Body See Sect. 3. Cap. 2. N. 16 17 19. But with Submission to the Infallible Chair though some Properties which belong to those Beings we call Spirits are clearly known and agreed upon yet they are not so many nor yet so distinguishing as those of Bodies for besides the Properties of particular Bodies that distinguish each other there are Properties certainly known that belong to a Body as a Body and distinguish it from Spirit and every Being that can be imagined such are extension of Parts and a Faculty of possessing a Place in proportion to ' em These are for the most part Objects of Sense and Self-evident but we cannot decipher or determine any peculiar Properties that belong to a Spirit as a Spirit and distinguish it from Body or Matter and every thing else We may indeed conceive Spirits as Finite Beings by the resemblance of Bodies and consequently make 'em exist in a place and possess sometimes one place and sometimes another but we can form no Idea how they exist in places as we do of Bodies As for Thinking Reasoning and Willing these seem to be too remote to be the distinguishing Properties of a Spiritual Substance as such being Faculties that seem to slow after its Radical or Original Properties are given I am sure they cannot be so in the Opinion of my Author 's Great Man since in one place he tells us It 's impossible without Revelation to discover whether Omnipotency has not given to some Systems of matter fitly dispos'd a Power to perceive or think And again I see no Contradiction in it That the first Eternal Thinking Being or Omnipotent Spirit should if he pleas'd give to certain Systems of created sensless Matter put together as he thinks fit some degrees of Sense Perception and Thought Lock 's Human Vnderstanding Lib. 4. Cap. 3. N. 6. And therefore I think it appears there 's a vast Difference between the Knowledge of Spirits and Bodies insomuch that we may justly pronounce That no positive Ideas can be formed of Spirits as Spiritual Substances but what carry the resemblances of Matter in 'em other Ideas must be form'd by comparing 'em with Matter and pronouncing what they are not rather than what they are But Thirdly let us examin the Measures and Extent of Humane Knowledge with respect to the Object as it is Finite or Infinite As for the Knowledge of Finite Objects an Estimate may be taken from what has been deliver'd on the two preceeding