Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	truth_n	word_n	7,456	5	4.2077	3	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

holy Prophets and Children and whatever they in all ages as moved by him so to do have declared him to be whether by word of mouth or Scripture And so whatever ye there read God is that God is really indeed and in truth viz. a Spirit Light Love that One Omnipotent All-sufficient Spiritual Substantial Living Everlasting Infinite Subsistence which hath his own being of himself and gives being life breath and All things unto All in whom we and all mankind who are his off-spring both live move and have our being Howbeit there is not in every man no not in all those that read of him there and can speak of him what they there read the true knowledge of him so or so to be for they onely truly know him to be this or that who witness him truly to be this or that to and within themselves those know him not who ere they are that prate this and that of him like Pyes and Parrets which may be taught verba nostra conari yet come not to find and feel him so to be as they say of him by feeling after him in his own Light by which he draws nigh to and is not far from every one of us by which in ommbus aliqualiter though not aequaliter in some measure though not the same measure he manifests something of himself in every Conscience and by which in and to such as love him and keep his Commandments given out in the same he manifests himself in such wise as he will not do to the World yea in such wise that they can experimentally say he is so or so by what they see concerning him and are made fully sensible of in themselves in such wise that they have the witness of it in themselves and can set to their seal That God is and that he is true good merciful faithful just righteous in taking vengeance that he is a Judge a Protector a Saviour a Redeemer and whatever else he is said to be even of a truth yea in such wise as to say with Job I know that my Redeemer liveth With Mary My Spirit rejoiceth in God my Saviour With Paul We are saved by his Grace Christ liveth in me c. Whenas whoever thinks or sayes he knows God because he can say something of him at second hand in a form of words and the same truth perhaps which he reads written of God in their Scriptures who declare no more of him than what their own eyes ears and hands do see feel and handle of him as we do and they did who wrote of old that holy Scripture and yet know him not nigher hand in that which is of himself within their own hearts even that by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely whatsoever is known of God at all but also whatever is to be known of him or knowable at all is manifested in him Rom. 1. 19. he deceives and mistakes himself and whate're he thinks he knows of God he knoweth nothing yet of him or of ought else as he ought to know therefore saith the Wisdom of God 1 Cor. 1. 21. In the Wisdom of God The world by Wisdom knew not God And 1 John 2. 4. He that saith he knoweth God and keepeth not his Commandments is a lyar and the truth is not in him And to such wise sayers and knowers as these and such were the Scribes who were ever scraping in the Scriptures to find God and his life yet never knew him at any time nor saw his shape because they heard not his Voice nor heeded his Word in themselves Joh. 5 37. God saith Though ye say God lives yet as I live ye swear falsly And why falsly Was not that a truth that God lives Yes but not a truth truly testified unto by them any more then what is testified in foro hominum in mens Courts by such as being not eye-witnesses thereof have it onely by hear-say from others because they witnessed to it but in stoln words which they had and heard from such who knew him to live while themselves knew him not to live within themselves Whereas therefore ye Query What God really is in himself As God saith of himself I am that I am so say I Deus est id quod est God is what he is And if ye who by your asking of u● profess your selves to be yet ignorant of him and so to worship if yet ye worship him at all an unknown God as the wise Athenians did would know him in any measure as he is really in himself My Counsel to you is to stand still in his own Counsel namely his Light in your own Consciences that in that you may be led forth into his life and likeness even into the Image of his Son the Light of the world the righteous pure meek innocent gentle loving peaceable in offensive merciful compassionate tender patient Lamb of God that takes away the sin of it who is the express Image of the Father in that Light that manifests him and all things for whatever is manifest is manifested by the Light wait for his appearing in his own Spirit and Power to restore his own Image in your hearts that as he appeareth ye may appear with him in his glory which is fulness of Grace and Truth being transformed into his Image from glory to glory by the operation of his holy Spirit that as he appeareth ye may be like him and so see him as he is then shall ye know the Lord if ye thus follow on to know him whose goings forth are prepared as the morning to meet those that meet him in his Light by which he shineth into our hearts to give the Light of the knowledge of his own glory in the face of Jesus Christ Finally In answer to the latter part of this your first Query I say That Light which God now is whom no such eye as you look after him with who ask counsel of man only concerning him and not of himself alone either hath seen or can see that same Light he ever was And in that Light in which he now is and dwells which is unapproachable by every evil-doer who hates the Light which is come into him to save him neither comes into it lest by it his deeds should be reproved and which he who doth truth comes to that his deeds may be made manifest to be wrought in God in that God was and did dwell from everlasting And as the outward Sun is not seen by any other natural Light save that which shines from it self in the outer world So God neither is nor can be seen by any other spiritual Light save that which shines from himself into the inner world of men's hearts And in that Light in which God doth now manifest himself in the same did he manifest himself if yet it be proper so to ask and so to answer as concerning him before Time was and before there was any Creature extant to take

ΑΠΟΚΡΥΠΤΑ ΑΠΟΚΑΛΥΠΤΑ VELATA Quaedam REVELATA SOME Certain hidden or vailed Spiritual Verities Revealed Upon occasion of Various very prying and critical Queries Concerning God The Devil Man as to his Body Soul and Spirit Heaven Hell Judgement c. Propounded to George Fox John Perrott 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 notisie 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 exspired in love to the souls of men From out of a Hole in the Gate-House at Westminster through an Earthen Vessel there Imprisoned for the Testimony of Jesus known among men by the Name of SAMUEL FISHER LONDON Printed for Robert Wilson 1661. THese Returns to the Letter and Replies to the Queries here ensuing were in no wise written at first with any purpose of publishing them so generally as at the Press But with particular respect to the satisfaction of those two private Querists onely viz. L. T. S. N. who have on their part so privily all along managed the matter of their enquiry that we can truly say notwithstanding our express desires to them of such a thing we cannot learn to this very day by any hint to us as from themselves distinctly either Who or What or Whence or Where they are their Letters bearing no date from any Sign or Place whereby we might be put into a capacity to come unto any outward Cognizance of or Acquaintance with them And themselves not willing for ought I see to be known to us either by their faces or by the places of their abode but onely by these two I will not say Hypocritical but Aenigmatical names of Livinus Theodorus Sabina Neriah But so it was that they never sending at all for our Answer to their Queries to that person nominated by themselves with whom it was left for them at their own request but about five or six weeks after it was made ready for them propounding their Queries all over again verbatim to E. B. together with not onely expressions of greater earnestness and sharper eagerness after an Answer but also a Letter of complaint against us three G. F. J. P. S. F. as either nilling or neglecting and not at all regarding to gratific our friends as they style themselves in a matter of so grand importance and lastly they not yet coming nor so much as sending to me for it though in a Letter left for them and carried to them by their Messenger it was long since signified to them that it lies by me for them if they would either call themselves or send for it to me by any that might signifie to me where any of us as occasion is may speak with either of them their Messenger also intimating as I hear that their expectation and desire now is of seeing something Printed as in Answer to them I held it meet in no less love to their souls who e're they are and even to the souls of all men then to my own to commit and commend this long since written Reply in Print to their or any other persons whether private or publick perusal in such manner and form as hereafter follows S. F. Some certain hidden or vailed spiritual Verities revealed c. FRIENDS YOU who tam masculiné quam foemininé and that as may well seem at least to some mendaciter fictitiè potius quàm veraciter sincerè subscribe your selves respectively by these two more Latine Greek and Hebrew then Engl●sh Names which are significative of a nature and state which your selves are short of of Livinus Theodorus and Sabina Neriah I have seen your thirteen Queries propounded to G. F. J. P. and my self or either of us together with your seeming sympathetical Preface to them wherein after an acknowledgement of our Ministry as such whereby people may be brought into a posture or frame of spirit in which they may be capable to receive the Mystery of Godliness which ye believe also by the Light within us to be in a great measure elucidated unto us you express your selves in some other particulars in such wise as gives me occasion by way of Preface to my Answer to premise something as to them You intimate of the things exhibited to us in your Questions that they are matters of such weight that the consideration thereof hath oft much reflected upon your spirits so that you have gone sometimes to our Assemblies in hopes to hear Discourses of such like as being of great concernment and very pertinent for every one to know but though ye have heard us promising felicity and consolation in the Creatures obedience and threatning judgement and misery in its disobedience yet we never explicated so as to your satisfaction when where and in what manner they must of necessity participate of the one or the other Hereupon and for other reasons by you alledged viz. the profitableness of writing above verbal Discourses as in which things discussed are more subject to be obliviated wrested perverted and the intellect more obnubilated then in the other which all are reasons of little cogency if there were no other to enforce me to answer the curiosity of your itching minds in this case sith I well know that in the Power and Spirit of God truth may be unfolded both much more and to many more also that are of open and honest hearts in one hour by word of mouth then it can by the writing of many days to men who have pruritum cognoscendi more desire meerly to know then mind to do what good is already known I say as you say also that causis superius you present to us the following Queries in writing in order to receiving a satisfactory Answer in the same way of writing hoping it will not be offensive sed potius cum delectatione accepta but acceptum ye should have said had ye heeded what ye wrote promising in case ye do receive our Answer in plain honest down-right words ye will be obliged not onely to acknowledge your selves to be our friends but us also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be ready to acknowledge the truth of our Principles before or to any that you shall hear oppose us Now truly Friends here are not a few very fair pretences and seeming shews of simplicity but yet latet anguis in herbà there is an eye that is not evil neither but pure and single which sees more of the Serpent then of the Saint in all this and in the Queries that follow after it and more of that subtilty of the Enemy then of that simplicity that is in Christ whose meat and drink it was to do the wil made known whilst the other feeds no higher then on that dust of desiring to know and discourse of

〈◊〉 〈◊〉 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

you ask Where is it's scituation in Man I answer If ye query as ye seem to do of its local scituation it is plainly scituated in the body which is a receptacle fitted for it and is the outward Organ which it Animates which and in and by which it Acts while it is in it which Soul is That Life of the body which is truly enough by the very Philosopher defined to be Actus corporis Organici quatenus est Organicum whose definition of it is answer in part sufficient to your query concerning its Properties and Operations 2dly And if ye ask Whereabout or in what part of the body the Soul is scituated I say It is Quid Totum in Toto Totum in qualibet parte wholly in the whole and wholly in every part of the body But if ye ask after other then a local scituation I say the Soul which is by Christ styled the man's self and is so more than the outward Carcase compare Matth. 16. 26. with Luke 9. 25. and is a more noble part of the Man than the other is It is scituated naturally between two natural ones viz. the outward earthly body and the inward heavenly spirit of man as it is spiritually between two spiritual Opposites viz. the impure corrupt flesh and the pure incorruptible spirit which as contraries do lust in fallen man the one against the other And as to its having a being a part from the body after the decease of the body or of the man so far as to his outer body I affirm it hath and though in your dark minds ye doubt the possibility of its being without a body and therefore feign a certain Transmigration of it of necessity into some other body when it comes to pass out of its own yet I deny that as a meer Pythagorean dream It 's not necessary that it must betake it self into some other body when it departs from its own in order to its propagation to eternity for it is immortal as to any utter annihilation howe're it may die by sin from God who is the truest life thereof and so cease to be such a living soul as at first he made it and because immortal therefore i● its nature eternal i. e. never ceasing to have same Being or other either good or evil to all eternity And since ye ask If so Where I answer If ye mean as to a local circumscription it 's as improper as impertinent so to ask sith the soul which is a spiritual body and so as Christ the second man the Lord That Spirit also is a spirit as well as a Body is not in loco circumscriptivé at all But if by Where ye intend as by the following words ye seem to do in what state namely a state of bliss or a state of torture that may fall out to it indifferently to be either so or so according to that condition of distance and alienation or of nearness and conjunction that it stood in to either God's Spirit or the Devil 's at the time of its departure from the Body And whereas it 's queryed Whether in that state of separation from the Body it can be sensible either of consolation and happiness or torment and sorrow I answer Yes Why not it being a Spirit as well as other Spirits viz. the Devils who were most afraid of going into their torment when they saw themselves ready to be cast forth into the deep out of the bodies of those two men whom they once possessed and the unclean Spirit which when he is cast out of man whom he once acted in to his own content and pleasure walks through dry places seeking rest but finding none unless he can re-enter into his house out of which he was ejected And the souls under the Altar of which ye are more Critical in querying than I shall be careful in answering to that curious mind that would fain know what it cannot know or if it could it must not which souls are said to cry for vengeance on their adversaries and therefore were sensible of the wrong sustained from them and yet were souls existent in an actual separation from and without their bodies being the souls of such whose bodies had been slain for the Testimony of Jesus 3dly As to the spirit of man which is the best highest and most noble of the three aforesaid which concurs to the constituting of man in his primitive perfection it is That breath of life which God breathed into his soul after he had formed him as to his body of the dust of the earth whereby he came to be a living soul a soul that did partake of something of God's own life whereby it did live in his sight this is that living Principle of the Divine Nature which man did before his degeneration and shall again after his regeneration partake of in respect of which he was and shall be again as he takes heed to come into Union with it and thereby to recover to his first estate called the Son of God as Adam was before he fell and in respect of which he is said principally to be made after God's own Image and to be the very Image and glory of God this is that incorruptible immortal seed of God which whoever comes to witness himself brought forth into the likeness of is said to be born of God to be of God to be the child of God that doth righteousness and sinneth not which who so doth is of the Devil This is that breath of Gods own immediate breathing into man that spark of life from him who is the eternal Word which was with God and was God in whom was the life and his life was the light of men which shineth in the darkness in the dark places of their earthly hearts who by the Fall are gone out from it into the lust but the dark soul comprehends it not This is that heavenly part or spirit of man infused into him from above which lusteth against the corrupt flesh and against that evil spirit that hath entred into him that lusteth to envy This is that which mounts upward and strengthens such souls as stay by it to mount upward with wings as Eagles towards him from whom it comes while the earthly part both tends and draws the soul downward so that in respect of that spirit of man it may be most truly said of God in his first making of Man Os homini sublime dedit coelumque videre This is that noble royal righteous holy seed which while man was at first born made created and planted after the nature and image of he was said to be planted a noble Vine wholly a right seed till by being alienated separated and estranged from it into his earthly part he became a Degenerate plant of a strange Vine unto the Lord a seed of evil-doers that are never more to be renowned unless they come again to be born of this holy seed which is 〈◊〉 〈◊〉 〈◊〉

if so how and where I answer It hath a being distinct not onely from the body when deceased but from the soul also when expired which spirit is quick powerful and quickning and searching the soul in its secrets and piercing so unto the marrow and reins that all things are naked and bare before it and nothing hid from its sight Whereupon it is said of this spirit of a man Prov. 20. 27. It is the Candle of the Lord searching into the inmost parts of the belly This is that Candle whereby the Lord doth search Jerusalem it self this is that spirit of a man of which it 's said Who knoweth the things of a man save the spirit of man that is in him as none knoweth the things of God but the Spirit of God and he to whom the Spirit of God reveals them which is onely to the spiritual man who by his union with that Light of God in himself which flowes from the Life comes to be God's own Image and glory which all his begotten ones do bear whose glory is seen to be that of the Son of God which is fulness of grace and truth And howbeit the body and soul both may perish as they seperate from this spirit yet it lives and abides for ever together with all that doth the Will of God made manifest in it This is that in respect of which man regenerated by it is man indeed such a one as in reference to whom man in the fall is but the beast of the field as much falling short in the highest of his meer Animals of the spiritual man as the outward beast of the field doth of him who is meerly Animal for man at his best estate abstract from this even every man is altogether vanity and a lye yea man in honor separated from that understanding which comes from this is but as the beasts that perish And men who seperate themselves from it in their sensual or Animal understanding so as not to have the Spirit must for all their airy notions in the sensual part once know themselves to be but beasts or men by the halves this is that spirit of a man which is able to sustain and bear all his infirmities but if it be wounded by man's sin who can bear it Prov. 18. 14. This is that spirit of man that goeth upwards and draweth the soul upwards toward God from whom it is breathed into man when the spirit of the beast or bruitish man goeth downward to the earth from whence it came and draws downwards even to the Chambers of death and the depths of Hell This is that of which while ye ask how and where it hath a being if so at all distinct from the body I answer in the words of Wisdom it self Eccles 12. That at the dissolution of the compositum or whole man which consists of the Three aforesaid each from the other then the body returns to the dust from whence it came and the said spirit returns up to God that gave it And that Soul together with it that hath stood in the counsel of it while that soul which the body dyes from while they both lived together in sin dyes both from it and from God that gave it for ever and is left naked and divested both of its own body and its own spirit also and lyes in separation not onely from both these but also from God and his good spirit tormented among all evil spirits for ever Query 9. What and where is that Heaven in which it 's said God doth dwell Is it above the Firmament or must a Creature wait to know it manifest in him and not otherwise Ans Heaven is the highest place in either outward and local or inward and spiritual scituation and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heaven in which its said God dwells is neither onely above the Firmament nor onely under the Firmament but both above it and below it and even every where where he manifests himself in his love and mercy goodness grace and glory And as he dwells in no place so as to be any where circumscriptively included so in every place he is so as to be no where at all excluded So that if ye ask Whether it is above the Firmament onely and not otherwise I say No for it is also under the Firmament or else the Son of Man could not have been truly said to be in Heaven as he is John 3. in that self-same juncture of time wherein he was standing bodily and speaking to Nicodemus here on earth neither could the Beast be said as he is Rev. 13. to blaspheme the Saints that dwell in Heaven if they were not in Heaven whilst here on earth For even He and His Worshippers superstitiously adore whatever they deem to be above the Skies and blaspheme it not Likewise the Apostles dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in Heaven Phil. 3. whilst they were bodily here on earth Therefore Heaven is as well under as above the Firmament yea it is in very deed in his peoples hearts in every humble broken and contrite spirit And whereas ye ask Whether a Creature must wait to know it in himself onely and not otherwise I say Not so neither for Heaven shall be manifest and known not onely inwardly in their hearts who wait for it but outwardly also to such as wait not for it within themselves as Lazarus Bosome was to the rich man's sight afar off so far onely as shall tend to the aggravation of their anguish who shall see themselves shut out everlastingly from sharing in it To conclude the Heaven which is God's Throne God's House God's Tabernacle and the place of his Rest where no Lyon nor any Ravenous Beast shall be where no Lyar nor unclean one that works abomination hath any place where none of the proud prying vulturous eyes can pierce far enough to discern the glory of it where no haughty fowles of the air that are lifted up with the windy wings of their own lofty notions no high-climbing Capernaites nor Thieves and Robbers that are flying about aloft above the Door which is the Light within can ever sore high enough to enter is not onely that high place locally scituated above the Skies but that high and holy place also of a low and humble heart and a broken and contrite spirit that trembles at his Word there he delights to manifest himself who is the high and lofty One who inhabiteth Eternity and to make his abode even in them who are meek and lowly who dwell on high with him in the Hill which he hath chosen whose Hill is the highest above all the Hills whose Jerusalem is his Throne when all the Earth besides it that are foes to him and it must be as the footstool and as no more then ashes under the soles of their feet the Mountain of whose House is now establishing on the top of the Mountains and exalting it self above all the