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	john_n	truth_n	7,355	5	5.9439	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93799	A holy life here, the only way to eternal life hereafter. Or, A discourse grounded on these words, The weapons of our warfare, &c. 2. Cor. 10. 4. Wherein among other things set down in a following index this truth is especially asserted; namely, that a holy life, or the habitual observing of the laws of Christ, is indispensably necessary to salvation. Whereunto is added an Appendix, laying open the common neglect of the said laws among Christians, and vindicating such necessity of observing them from those general exceptions that are wont to be made against it. By R.S. B.D.	Stanwix, Richard, 1608-1656.	1652 (1652)	Wing S5252; Thomason E1276_1; ESTC R210586	123,869	304

the way that leads to it We had need now in reference to these ends to have our mindes illustrated or inlightned even after we have heard and received the word of Christ no lesse then they who heretofore had entertained the belief of it Eph. 1.17 18 and yet still needed the spirit of wisdom and revelation that they might clearly discern the mysteries of Christian religion we have need still of prudence in managing our actions especially such as are very doubtful and difficult we have need of fortitude in dangers strength and patience in afflictions joy in outward miseries and calamities and fervour in prayers all which are immediate effects of the holy Spirit not only conducing but also necessary for that great end the salvation of our souls And therefore the holy Spirit which can only produce them in us may be still from the wisdom and goodnesse of God assuredly expected There was it is true a promise and accordingly an exhibition of the holy Spirit that was peculiar to the Apostles times betwixt which and that which is extended to these times we are to conceive these differences 1. The former was usually for the manner and manifestation of it visible and conspicuous so that the effects thereof being wholly miraculous might be clearly discern'd and acknowledged by others for such but this latter is invisible exercising its vertue upon the mindes of those that are possest with it so as others cannot certainly or ordinarily discern it 2. The former was not so much for the particular good of the persons upon whom it was conferred as for the publike benefit of others and the confirmation of the doctrine of the Gospel whilst it was yet new in the world but this latter is for the singular benefit of the persons themselves upon whom it is conferred as namely for supplying them with courage under persecution joy in afflictions and the like as hath been shewed before things which will be alwayes necessary to bring men unto Heaven and therefore that without which they cannot be had namely the holy Spirit may still upon the forementioned grounds be certainly expected 3. Now touching the third thing prosed namely what are the means requir'd for gaining this holy Sprit or as we have formerly exprest it that good heart which is requisite in the Christian souldier though it sufficiently appear from what hath been said that it is derived from above and so that there is nothing in us to produce it in our selves yet it hath been also intimated that it uses not to be conferred at random and promiscuously there is something on our part required to make us capable of receiving it as 1. It is requisite that we ask it and that not seldom or superficially but frequently and importunately after the example of the importunate widow or of him that at midnight went to solicite his friend Luke 11.6 by both which parables our Saviour would intimate to us that we are to be earnest and incessant in our prayers for this divine gift that we are not to lay aside our care or give over our seeking in this kinde if we meet not presently with an answerable return God doth in the granting of this as of other inferiour blessings seem and shew himself as if he heard not as if he were one that took no notice of our requests and that on purpose to make us call louder to express more fervency and importunity and therefore we are to see that our prayers be thus qualified that they be not faint desires or the labour of the lips but strong and deep cries of the heart and being so we may and ought with confidence support our selves that in the end we shall obtain what we thus desire considering what our Saviour hath told us that God will give to them that ask him 2. But then we must see also that we be such persons as the holy spirit is promised to and have grounds to expect upon this importunity the grant of their requests All whosoever shall ask and ask importunately have not this promise made to them God tells us of some Prov. 1.28 Isaiah 1.15 that should seek him early and should not finde him and of others that though they make many prayers and stretch forth their hands and cry with a loud voice that is very earnestly and importunately yet he will not hear them This promise is made only by our Saviour as hath been shown before to those that believe to such as love him and keep his Commandments and hereupon S. James tells us that it is not only fervent prayer Jam. 5.16 but the fervent prayer of a righteous man that availeth much We must then see that we be such persons such believers and lovers of Christ and righteous ones or else God will say what hast thou to do to make any such request to expect any such divine and glorious gift to be conferred on thee Yea indeed so long as any sin or the love of any unrighteousnesse is lodged in thy soul thou art not only unworthy but uncapable of so divine a guest The world saith Christ wherby he there more especially means those that refused to believe in him upon the hearing of his words and beholding of his actions cannot receive the spirit of truth John 14.17 because it seeth him not nor knoweth him that is though the H. Spirit did clearly shine and manifest it self in Christ both in his divine words and admirable works which he wrought yet the world was not willing to see and take notice of it and therefore made it self incapable of receiving the Spirit whereas the Apostles some others not shutting their eyes against it but willingly discerning and acknowledging the manifestations thereof in him became subjects truly capable of it and accordingly had it there promised that it should be in them John 14.17 men do not use to pour some pretious and costly liquour into an unclean and filthy vessel much lesse can it become the goodnesse and wisdom of Almighty God so to do to pour this spirit Esay 61.3 Acts 10.38 which is called the oyl of gladnesse having in it a strengthening and exhilarating faculty to carry on those with pleasure through the midst of dangers and difficulties that enjoy it to pour it I say into their hearts that have the filthinesse of some sin or other still lodging in them No thou must sweep diligently all the corners of thy soul cleansing thy self from all filthinesse of flesh and spirit before thou canst be a fit temple or habitation for this pure and divine spirit to come into the persons to whom it was formerly given were such as obeyed God Acts 5.32 and the persons to whom we finde it is promised by our Saviour are such as love and keep his commandments keep them constantly and universally not wittingly allowing themselves in the breach of one so that by reason of such keeping they may be called righteous persons that

effectual for this end For the fuller manifestation of this I shall shew these three things 1. What is more particularly to be meant by this good heart 2. That as others heretofore have had it so there is a possibility and grounds for us still to expect it 3. What particular means are requir'd for obtaining it 1. Touching the first we are to take notice that it is not that which dwells naturally in any man but that which is supernatural and derived from God that is a divine power elevating a man as it were above himself whereby he is enabled with strength and courage actually to perform and undergo such things as cannot be done with meer humane strength namely to persist in the way of godlinesse and obedience to God notwithstanding all the difficulties and discouragements that the devil or the world shall cast into it as extraordinary vexations and reproaches and losse of goods or liberty or life it self This then which enables a man to this is not any thing in Nature this will be still favourable to it self and not willing to venture on those things which are contrary to it and tend to the destruction of it it is onely that which is called the finger of God Luk. 11.20 24.49 Col. 1.11 or power from on high or the might of his glorious power in brief it is onely the Spirit of God that is a divine power stampt or imprinted in the heart of man 2. Now for the second that there is truely such a power derivable to men may appear hence namely from the many several experiments Acts 4.31.5.41.16.24 that the world has had in this kinde especially from the examples of the Apostles and others in the primitive times The Apostles we finde at first while Christ was here on earth very fearful upon on the appearance of danger Peter denied and forswore his Master and they all forsook him and fled but immediately after they had received this power from on high they spake the word withall boldnesse being beaten they went away rejoycing Acts 4.29 Acts 5.41.16.25 being in the stocks they sang praises being encompassed with infirmities and reproaches and persecutions they took pleasure in them 1 Cor. 12.10 Phil. 4.13 and could do all things through Christ strengthning them that is by his Spirit And thus we finde that not only they but persons also of inferiour quality and condition did in effect the same things the Thessalonians suffered the like things 1 Thes 2.14 of their own Countrey-men as the Churches of Judea did of the Jews which sure were many bitter troubles and reproaches and yet they went on with that undauntedness in the practise of godliness 2 Thes 1.4 that the Apostle sayes we our selves glory in you in the Churches of God for your patience and faith in the tribulations and persecutions that you endure And to both these may be added the testimonies which the Church-Records afford both concerning these and other Christians immediately succeeding about their forwardnesse in most cheerfully undergoing most bitter and cruel deaths for the profession of the Gospel But it may perhaps be imagined that this courage and heart they had was of the same nature with those other things that were miraculous peculiar to those times as miracles tongues prophecies c. and therefore not now to be expected In answer to which I shall shew you that this is not so but that there may be still from the goodnesse of God expected the same Divine Spirit to carry men through all difficulties with some measure of cheerfulnes in the service of God There are several reasons to prove this 1. Some general promises of this Spirit considered with the grounds and reasons of them as 1. Luke 11. from verse the fifth to verse the thirteenth where it is said If you being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy Spirit to them that ask him 2. The reason whereby our Saviour here demonstrates that God will give the holy Spirit to them that ask him is no other but this constant and importunate prayers put up by such persons unto God as because of their faith and unfeigned study of piety may be accounted his children which sure agrees no less to these then to the primitive times 2. Christ sayes simply and indistinctly He that believes in me as the Scripture saith out of his belly shall flow rivers of living water John 7.37 John 7.37 which in the following verse is expounded of the Spirit where it is plain that Christ promiseth to believers and that as a reward of their faith the gift of the Spirit and therefore sure upon this ground it may be still sued for and expected by those that are truly such as well in these as in former times 3. Christ promiseth to them that love him that is that keep his words for so he himself there expoundeth this love to manifest himself unto them John 14.21 John 14.21 and afterward V. 23. that the Father will love them and both He and the Father will come and make their abode with them that is by the Spirit for that is the thing there treated on Seeing then that men in these times are capable of loving of Christ and of rendring obedience to his words according as they are expresly obliged thereunto it appears hence that the holy Spirit which is promised by way of reward to such persons may be expected by those that are such also in these times And to these testimonies may be added that opposition which is made recorded by all the Evangelists betwixt Johns baptizing with water and Christs baptizing with the Spirit whence it may be collected that as John did dip with water all his disciples that came to him and desired to be baptized of him so Christ doth endue with the holy Spirit his disciples desiring to be baptized of him and by ardent and incessant prayers begging so excellent a gift from him 2. It hath been still usuall with all Christians both in their publike and private devotions to pray for the holy Spirit that God would give it to them which sure if it had been a gift peculiar to the first times like as those other of miracles that are now ceased all Christians since even the most godly that have been might be accused of great errour and ignorance in asking that of God which they had no grounds to expect like as if one should now petition him to give him the power of doing miracles or speaking with tongues 3. The principal end for which the holy Spirit was given heretofore to men in the primitive times and the cause why it was given for that end hath place still in these times namely that men to whom it was given might assuredly come to the salvation promised in the Gospel by being fully confirmed in the belief of it and going on unweariedly in

is such as make works of righteousnesse their trade and employment giving up or dedicating their members Rom. 6.13 as weapons of righteousnesse unto God Such persons as are thus qualified attain as the Apostle speaks in another case a good degree and much boldnesse in the faith 1 Tim. 3.13 a good conscience which is the inseparable attendant of such righteous walking being of that vertue in it self as to carry on a man with courage through many matters in which others are often cast down with fears and hence Solomon sayes Prov. 28.1 the righteous is bold as a lion but how much more must the boldnesse of such persons be when besides this testimonie of their own hearts for the conscience is nothing else but that there is added as a reward thereof and of their prayers in seeking it this mighty power from on high this divine vertue derived immediately from God and stampt by his finger in the hearts of such But it may be objected if we may not expect this Spirit of God before we thus keep his commandments what hopes can we have then that we shall ever enjoy it seeing that without the assistance of this Spirit we cannot at all keep the commandments of God in that manner and besides if we may keep and do those things which God requires of us before the coming of this spirit what need will there be of his coming at all or what cause can we have to desire it In answer to which I say there are two sorts of keeping the Commandments of God 1. More imperfect when the flesh is not throughly brought into subjection to the spirit but the way of holiness even in the ordinary practises of it as praying meditating repressing of anger and the like is in some manner still unpleasing and difficult to men though these things be ordinarily performed by them in which state so long as a man is it cannot be expected that he should fully go through all difficulties that in the managing of this warfare he is liable unto 2. There is a more perfect keeping of them when a man does not only ordinarily and constantly observe them but does this with a kinde of pleasure and delight the flesh that is the remainder of sensual affections which formerly made them somewhat harsh and unpleasing being after a manner fully mortified and extinguished in him so that he is perfectly enabled to overcome all difficulties Now according to these two different degrees of keeping the Commandments of God there is answerably to be conceived a different dispensation of the Spirit of God or of the assistance of it as the cause of either 1. A general and more common and ordinary assistance such as usually goes along with the word and is offered and obvious to all that are not remisse and careless but diligent and attentive hearers of it and this is that which is sufficient to work that weaker temper of righteousnesse before mentioned in all that do not willfully oppose themselves against it 2. A more speciall and extraordinary assistance which is promised as a reward of this obedience whereby a man is enabled to do and undergo greater matters then that ordinary assistance could enable him unto and this is that which is here to be meant being not to be expected as not being promised to any others but of such righteous persons as we have formerly spoke of They only that use that former talent well so as to gain out of it that stock of righteousnesse which thereby they are enabled unto are the persons which may expect and are capable to be trusted with this great talent which will truly make them rich and abounding in all good works Ye then whose hearts are truly set to serve God who sincerely desire and labour and struggle with your selves to do his will in all things that are made known to you but yet still finde failings in your selves and some tediousnesse and irksomness in the doing those good things you perform so that ye may perhaps hereupon think your selves utterly unable if you should be put to it to go through with those greater hardnesses of losse of goods liberty life c. which you hear is required to come to the kingdom of God Let not this discourage or amate you hold fast that whereunto you have attained stand still that is persist still in such well-doing and assuredly look for the salvation of God continue your care and give God no rest but cry mightily and incessantly to him for his holy Spirit this power from on high This is that which he hath reserv'd within his own power to bestow it only upon those that thus seek for it in the way of righteousnesse and this is that which he hath absolutely bound himself sooner or later to give to such and this is that which where it is given will make the rough plain and the hard easie that is so far change the nature of things that both the sense of the present difficulties thou yet feelest shall be taken away and the terrour of those things which thou mayest apprehend as future shall have no force at all upon thee Let not then the experience thou hast had hitherto of thy own frailties either make thee look back and give over striving or despair in time to attain to a greater perfection this is that which thy great adversary the devil desires to work thee to either to make thee from what thou at present feelest to forsake the way of godlinesse or stand at a stay in it Rest assured of this that God can and will in time make such things not only possible but also easie to thee if indeed thou persist in well-doing as now seem unpossible and are uncomfortable perhaps to thee to think of and for sealing thee the more in this perswasion consider that as he hath bound himself by promise so those infirmities that are yet in thee if thy heart be indeed sincere and thou truly labourest against them they give him the more occasion for manifesting this his power in thee 2 Cor. 12.9 His strength is made perfect in weaknesse those that are weak have most need of this help and in such the glory of this power and so the goodnesse and wisdom of God most manifestly appears when by carrying them on through such hardnesses as are most troublesome and difficult to flesh and blood he layes open as it were this otherwise invisible vertue of his Almighty power Esay 52.10 He makes bare his arm as the Prophet speaks to the eyes of men so that it may clearly appear to be done by his strength and so all the praise thereof must necessarily redound to him and hereupon the Apostle We have this treasure in earthen vessels that the excellencie of the power may be of God 2 Cor. 4.7 and not of us The earthliness or frailty of our condition whereby we are naturally afraid to encounter with any difficulties and miseries

makes for the magnifying of this power which helps us in these infirmities and the greater the difficulties are and the more unproportioned to our weakness the more they serve to the honour of this power and consequently God may be expected to be the more ready at such times for our support Having thus far enlarged touching the courage that is required in our Christian Warfare and the means for attaining it I shall yet further in reference unto both and to make us persist without fainting or declining in the course of godliness commend to you three particular rules to be observed as those which may be very serviceable and effectuall hereunto First to look upon steddily with the eye of faith that glorious prize for which we fight which God holds forth in his hands to encourage us and which the devil by all means labours to keep out of our sight and deprive us of It is that then which God hath nothing greater to bestow nor we to desire Matth. 5.12 Luke 12.33 1 Cor. 9.25 1 Pet. 5.10 Heb. 12.28 a great reward in Heaven treasures that fail not a rich and glorious inheritance an incorruptible crown an eternal kingdom that cannot be shaken in brief a condition full of all good things which our hearts can possibly imagine or rather which is not possible for them to imagine 2. It is most certain in it self confirm'd to us as the rest of his doctrine was by Christs miracles and blood and his rising and ascension into heaven and many visible missions of the holy Spirit thence and further in a lesser degree by those things which the Apostles did and suffered by the sufferings of many others since even unto our times and by the present and long continued condition of the Jews 3. It is assured onely to such as go through with this warfare as not only fight but fight it out unto the last such as endure unto the end that are faithfull to the death only to such and to all such it is unquestionably assured Thus we are to represent this glorious prize to our selves thus qualified and limited which if we do the very beholding of it seriously and deliberately in this manner cannot but derive strength and courage to us what hardnesse and hazards will men willingly ingage themselves in when the hopes of wearing a crown or enjoying a kingdom is the lure to draw them on though possibly they may perish in the venturing for it or else not long enjoy it when they have gained it what tedious difficulties and adventures will others readily imbark themselves in when the wealth of the Indies is looked upon by them as things by that means to be attained though possibly as the former they may miscarry in the voyage or not enjoy those things long after their return yea what pains will many take and that in a manner constantly and continually when that which is far less then a kingdom or such wealth is all the motive they have namely some encrease of their stock or fruitful return of the ground All these things it is plain have vertue in them to ingage men in very hard and difficult matters And what then shall we not think there is the same or far greater vertue in this glorious prize to make men contend for it with hazards difficulties and labour What is the cause that men are so bent upon these things Is it not because they love them and esteem them and earnestly desire them and see no other wayes of possibly coming to them Do not those that fight and venture their lives for a Crown know that it is not without such fighting and venturing to be obtained and do not those that ingage themselves in such long hazardous voiages to the Indies know that the riches that are there are not otherwise to be come at and is not in either of these the high opinion and ardent desire they have of these things joyned with such a perswasion sufficient to ingage them notwithstanding they cannot but know also the uncertainty of their successe in such difficult undertakings yea do not you husbandmen know that however the season falls out you must plow and sowe and tend your cattle or else you cannot expect your desired increase and will any of you then fold your hands in your bosom when there is some more then ordinary trouble to be undergone about these things will you content your selves with wishing that these things may prosper does not the knowledge you have of the necessity of your labour herein and the high account you make of these things make you willingly go through any sharpnesse of weather or whatsoever other difficulty in this kinde Consider then I besiech you seriously with your selves whether there is not great reason to think that this glorious reward held forth in the hands of Almighty God and lookt upon as certain in it self and only attainable in the way of perseverance in well-doing may not have the same course effectually to ingage you to go through all difficulties But you like as the most are willing to think that though these perishing good things cannot be got without toil pains and hazards yet this rich and glorious inheritance may be attained without any such trouble or difficulty some wishes or purposes or languishing ineffectual fruitlesse endeavours some formall outward heartlesse devotion one day in the week shall be enough to secure you of it But alas Beloved do not abuse your selves or rather do not suffer the devil to abuse you by possessing you with such undervaluing thoughts of this glorious rich reward such as are indeed most corrupt and groundlesse and will prove in the end certainly destructive to your souls a souldiers life is made up of hardnesse and danger and so is the Christian souldiers though in another kinde there is a constant discipline to be exercised consisting in praying and meditating and exhorting and watching and mortifying the flesh which is to be done by abridging your selves in many things that the sensual part inclines you to though this abridging of your selves should be as harsh to you as the pulling out of an Eye or cutting off a hand and there is courage required not only to make you willing to fight and encounter with dangers and difficulties in the practise of godlinesse but to carry you through them and make you conquer them without which though you make never so good Essayes and beginnings yet all will prove fruitlesse and in vain it is not he that beginneth but that endures to the end shall be saved yea not he that fighteth but that conquereth is promised to be crowned to him that overcometh I will give to eat of the tree of life that is in the midst of the paradise of my God and he that overcometh shall not be hurt of the second death Revel 2.7.11 And he that overcometh and keeps my words to the end Rev. 2.26.3.21 I will give him

the world blind and ignorant in divine matters til he opened their eyes and is it likely that an obscure Monke as he was and such others as were his Assistants should know better the minde of God or meaning of Scripture then so many learned Bishops and Doctours as opposed them and did not God show sufficiently his dislike and the world generally their contrary judgement and enmity against this religion when the first professours of it met every where with bonds and imprisonment and racking and burnings c. yea as the Jewes and Gentiles were the more hardned against the belief of Christs doctrine because it taught such a mean way so far from worldly pompe and pleasure to come to eternall happinesse and glory as by sufferings and afflictions is not accordingly their prejudice against ours the greater because we have none of those pompous ceremonies and ornaments which make so great a shew to a carnall eye to set it off and lastly that they may not come short in that which is worst of all hath it not been the practice of many of their agents to seek by lies and slanders to draw or deterre men from the profession of it by telling them in their Books that Luther confessed himself to have received what hee taught from the devil and by casting many foul and black aspersions upon him and others that were any way active instruments in carrying on this work against them Now in all this what do they truly do either for upholding their own or overthrowing our religion but what the ancient enemies of Christ did towards the retaining of their old superstition and keeping out the admission of his doctrine and so by this means shew plainly not onely what spirit they are of even of the same Antichristian Spirit that then manifested it self but also what they would have done if they had lived in those dayes and that is upon the same grounds have rejected Christ and condemned and persecuted the Apostles and other primitive professours and publishers of the Gospel 2. There are others who though they sufficiently see and condemn the vanity and arrogance of the Papists in using these reasonings yet still in part by their own practice help to justifie them in so doing namely such as are not willing to think well of or indeed give themselves liberty so much as seriously to consider any opinion that is against the generall received doctrine of the Church or contradicts that which some ancient Fathers and Councels have heretofore held and therfore by the same course as the Papists do labour to suppresse them as by stifling their books or punishing and imprisoning the persons that are the broachers or holders of such opinions or by using some such like worldly policy and power to which persons I shall offer these considerations seriously to be thought on 1. Whether if it were just for Luther to oppose himself as it is plain he did against the professed judgement of all the Churches of the world upon this ground that he had discovered as he verily believed some truths of great concernment to Gods glory and mans salvation it may not be just in the like case for other particular Christians as he was to hold and publish some opinions that are directly contrary to what is and hath been generally believed But it may bee said that the Church now being reformed hath attained that perfection which before it wanted and therefore it cannot be so fit now as it might be then In answer to which I willingly grant that the Church hath attained a greater perfection but that this perfection is such as either to exempt it wholly from the power of erring or that the whole Church or some remarkable part of it such as is a Synod or Councel representing it should see more clearly alwayes in divine matters then some single Christian I as readily deny that which hath been done may be done Joh. 3.8 the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloweth where it listeth as our Saviour saith even the Spirit of truth sometimes yea many times wee may justly think if we consider besides the confidence in determining the policies and worldly interests that in Synods are often acted discovering that to the world by the means of one single person which it conceals from these and that doubtless as well to make it selfe the more obvious to be taken notice of in the weaknesse of the instrument as thereby to give a check to those affections which in Synods often bearing sway make them justly incapable of this honour 2. Whether it be not very reasonable to imagine considering that great heap of corruptions and errours which is acknowledged generally by all Protestants to have been setled in the Church when Luther first attempted a reformation and which had been the work of the spirit of Antichrist beginning to act in the Apostles dayes for many ages successively downwards 1 Joh. 4.3 to bring up to that height and perfection they were then at whether I say this being considered it be not reasonable to imagine that notwithstanding all that was discovered by him or his assistants of that time there may be some gross errours though not so directly and necessarily hinderances of salvation as some of those by them detected left still remaining behind which others by the assistance of the same spirit which they had may helpe to manifest to the world the reasonableness of which supposall may be inferr'd from these following grounds 1. That it seems not probable that the bottome of such a corruption which had been so long a gathering and was so deeply rooted should be all at once of a sudden or in one age fully discovered so long as the persons that were instruments of making this discovery though they are justly to be accounted men of eminent ability and proportionable piety yet are confest to be such as had no immediate revelation nor infallible assistance of the Spirit of God as the Apostles had 2. As in bodily distempers when a disease hath been long rooted and hath diffused its malignity through all the parts and humours of the body a through cure is neither possible nor safe on a sudden to be attempted lest such a remedy prove worse then the disease so in this case the Church of Christ having been then so deeply and universally affected with corruptious in a manner through all parts of Religion we may conceit that a through cure could not without endangering of its vitals on a sudden be attempted to have gone about to have purged out all at once and together where so many things were unsound might have given some occasion to thinke that there could be nothing good or sound remaining if this discovery had been then improved into such a full light it might considering the grosse darknesse men had so long lived in rather have blinded then helpt them in their spiritual eye-sight that is rather have made them Atheists then Reformists 3.