Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	knowledge_n	understanding_n	wisdom_n	6,916	5	6.5948	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70039	Apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning God, the devil, and man, as to his body, soul, and spirit, Heaven, Hell, Judgement &c : propounded to George Fox, John Perrot, Samuel Fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to Edward Burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. Livinus Theodorus, and Sabina Neriah : which truths (as there inspired by the spirit of God) are here expired in love to the souls of men / from ... Samuel Fisher.	Fisher, Samuel, 1605-1665.; Fox, George, 1624-1691.; J. P. (John Perrot), d. 1671?	1661 (1661)	Wing F1047; ESTC R31513	23,491	32

those many truths which he never minds nor means that they shall have so much influence upon his heart or dominion over him in his life as to order him rightly according thereunto in either the one or the other Whereupon we could very well excuse our selves as to the Lord if we should answer you no otherwise then by answering you not a word And for my own part though it is not at all offensive to me if it never prove so to your selves yet as delightful as ye take it to be to us to be presented with your Queries wherein ye shew your own delight to be in minding things too high for you or for any but such whose dwelling hath been long in the deep before ye are truly come to be well acquainted with the first Principles of the Oracles of God within your selves I take as little delight in as I do offence at your own or any ones presentments of this kind it being altogether as endless as it 's easeless and well-nigh as useless for us as it 's utterly reasonless for you or any to engage us to it or expect it from us that we who howbeit ye who come but sometimes to our Meetings as ye say have seldom heard us have so abundantly opened the truth in those very points concerning God and man as to his Body Soul and Spirit Heaven Hell the holy City the Day of the Lord and the Eternal Judgement and so long directed people to that true Light which onely gives the knowledge of all these very things ye enquire after and this not onely by our verbal discourses but also in our Books which are extant in all places to the publike view of all persons should condescend to exercise our selves stil in writing the same o're and o're again to gratifie every two or three single persons in private in order to the feeding of every airy fancy which would fain furnish it self for windy discourse thereof with notions and comprehensions of those weighty Truths of God which it's fitter for wise men to wait in silence on the Lord for the feeling the Truth of within themselves in that Light out of which they can never be known then in a flood of words to stand questioning and replying one to another about them and which though it 's very pertinent and also necessary yet it 's not more pertinent nor necessary for every one to know then it 's necessary for every one that would know them in truth to know them by the manifestation of the Spirit of Truth which leads into all Truth within himself there being no Dispensation nor Administration either below or beyond that of the Spirit in man and the inspiration of the Almighty that gives that Wisdom and Understanding whereby onely they and all soul saving Truths can be discerned So that it may be truly said of Christ the true Light who in measure enlightneth every man as in order to the knowledge of God a man's self and all other matters y● query about Si Christum nescis nihil est si catera noscis Si Christum noscis nihil est si ●aetera nescis Ye have Moses and the Prophets within viz. this written spoken manifested in you Quod tibi ne vis fieri alteri ne feceris and Retro Whatever ye would that men should do unto you do ye even so to them This saith Christ is the Law or Moses and the Prophets but if ye will not be admonished nor perswaded by Moses and the Prophets neither will ye be perswaded by such of us who were once dead in sin with you but are now risen to life by the power of God which is his Light and in the same sent to speak unto you from the dead And as for your owning or disowning of us to any such as before you shall oppose us it 's little to us if ye own us to be of the truth unless ye come together with us into union with it for we know whether ye confess to or deny us that we are of God that the World lieth in that wickedness that cuts off from him and that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as hold forth that infallible everlasting Truth of God which hath very amply revealed to us of its secrets which Truth needs no man at all to plead for it for it pleads both for it self and for its Children much less such as seem to side with it without in words yet indeed resist the power of it in themselves If ye be so wise as to submit to the teachings of it ye shall be wise to yourselves to the salvation of your souls but if you sleight or scorn it so as to seek or seem to be above it ye alone must bear it in the judgement of it To conclude though as one of this worlds fools may ask much more then many a wise man in Christ may think fit to answer to so one that is a fool for Christ may answer much more truth then many of the wise men of this world may think fit to acknowledge to be satisfactory yet that ye may not think I say that ye may not think we forbear to Reply upon the account of any such difficulty or depth in your Questions as transcends the capacity of those ye dealwith whom ye deem for all your owning them as above others not a little inferior to your selves and that like the sluggard who is wiser in his own eyes then seven men that can render a reason ye may not grow more prudent then pudent as many are apt to do in their own conceits so as to judge them altogether unanswerable if your Questions lye unanswered altogether in at least some more hopes of your conviction and conversion by us then fear of your contradiction or confutation of us I return to your following Queries as hereafter follows Query 1. WHat is God really in himself without any definition And in what did he dwell and manifest himself before the foundation of the Heavens and the Earth was laid Answer 1. God as he is really in himself is beyond all definition of ours at all being not determined to his Hic Hunc as all created beings are being as to time and place nec definitivé nec circumscriptivé in either but if speaking by way of such description as those have made of him who have seen and known him may de facto as de jure it ought to do amount to the satisfaction of your prying minds which would fain be intruding into things which ye have not seen I answer God whatever more he is that 's nothing to us quae supra nos nihil ad nos the secret things of himself are onely to himself whose mind in all things absolutely who hath known But things reveal'd onely to us to speak of and to our Children is really in himself whatever he hath at any time in and by his Son revealed himself to be in and to his

〈◊〉 〈◊〉 from above of this spiritual part or spirit in man which gives him the heavenly wisdom which the wisdom of the flesh that is from beneath and but earthly and animal and Diabolical is enmity against and of this breath of life or inspiration of the Almighty which gives understanding by which he comes again to be a tree of righteousness a plant of the Lords renown the seed of the Kingdom the Royal seed that right seed that holy seed which is the substance of the Oak when the leavs fall off the true man that God made who in the doing of his will abideth ever when the spirit of the Lord shall have blown away all flesh and all That Mankind that is become the seed of the serpent the generation of the Viper so that it shall wither as the grass and come to nought as the flower of the grass which to day is and to morrow is cast into the Oven Finally such a living soul as man at first became when God first breathed into him this breath of spiritual life to live and dwell in his life light and presence when the souls that live in sin and are alienated from his life through the blindness of their hearts must die for ever and ever perish from the light of his countenance This spirit of man is the very principle of spiritual life to his Soul as the Soul is the principle of natural life to his body whereby as that becomes a living body through the union of it with the soul So the Soul respectively becomes a living Soul through its Vnion with the said Spirit These three are the three principles after which the man is respectively and differently denominated sometimes after the one sometimes after the other prout occasio requirit In respect of the earthly body of which he is formed man is denominated 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly and is said to bear an earthly image and hath his name ADAM accordingly which by interpretation is Red Earth In respect of the soul he is denominated Animal an Animal man Soully or but sensual as abstract from the aforesaid spirit Jude 19. These are they who are sensual or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Animal having not the spirit 1 Cor. 15. there is a natural body or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an Animal body 1 Cor. 2. The natural man or as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. The Animal man perceiveth not the things of the spirit so also James 3. The wisdom from beneath which only the Soul is capable of without the said Spirit which gives that wisdom from above which is pure peaceable c. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earthly Sensual i. e. Animal and Devilish In respect of his Spirit and as he is denominated after that which is in conjunction with the Spirit of God that imparts it to him he is said to be a spiritual man discerning the things of the Spirit which the Animal man doth not and discerning others who are but Animal while himself remains undiscerned by them who are below him 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as to your asking concerning the spirit of man whether it be natural or no I answer That it is natural i. e. pertaining to the very nature of that man which God first created and of the man of God which to that primitive nature is restored for howbeit it is of the Divine Nature and so supernatural as in reference to man in the fall who is of the Devils marring yet to the constitution of such a man as God at first made after his own Image and Glory to partake of his own Divine Nature it is natural And though it is as natural to man instatu corrupto to sin and break the Law of God as for a natural bruit beast to drink in water yet to that man who is God's Image and glory by participation of the Divine Nature it is as natural as it was to Christ whose meat and drink it was to do Gods will as also it is to the meer natural man to eat and drink outwardly to observe his Law And therefore such as obey the Law are said by nature to do the things contained in the Law that is by that nature which man was at first created after which is the Divine Nature which the Saints are again according to Gods Promise partakers of 2. Pet. 1. Otherwise if ye speak of that Nature of the Devil vvhich by sin man hath to himself contracted since his departure from the other it is as contrary to that nature to do good as it is contrary to the other to do evil and this is that nature by vvhich the Saints themselves till they vvere saved by Gods grace and quickned back again into the other are said to be Eph. 2. The Children of wrath as well as other and those sinners vvho have lost the first nature are said there upon to be without natural affection i. e. Without such bovvels of mercy pitty love and compassion to their own flesh and fellow-creatures as they had vvhile they stood in the first nature And vvhereas ye ask above in the fourth query of this spirit of man as vvell as of God's and of the Devil 's Whether or no it is essentially impregnated in man I ansvver That it is essential that is pertaining to the very being and that constitutivé of the Man aforesaid viz. that man of God vvhich vvas of Gods first creating or is of Gods renewing back again into his own Nature Image and glory yea so as that such a man cannot possibly be without it though it is spiritual in it self and so neither natural as is said before nor essential either constitutive or consecutive to the being of that man that is in the transgression and alienation from God and so degenerated from primitive manhood into no better state than that of the Beast of the field which is his figure And whereas ye query Whether the said spirit of man is mortal or immortal I answer It is immortal and neither mortal nor corruptible but that immortal and incorruptible seed of God even something of that living Word which is said to be made flesh and to dwell in the Saints that is said to be ingrafted or put into man's heart whereby he being begotten into the Will of God is said to be born of God and the Son of God which Principle or innate Word being received with meekness saves that soul from sin and so from the second death as it stands in union and conjunction with it which Word is called James 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is said to be made flesh and to dwell in the Saints John 1. as their life And whereas ye ask Whether this spirit of man hath a being distinct from the body when expired and