Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	people_n	sprinkle_v	2,219	5	12.3819	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68840	Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie, in the Vniuersitye of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswel of the matter, as of the wordes: wyth an index of the places in the holy scripture. Set forth & allowed, accordyng to thorder appointed in the Quenes maiesties iniunctions.; In librum Judicum commentarii doctissimi. English	Vermigli, Pietro Martire, 1499-1562.	1564 (1564)	STC 24670; ESTC S117825	923,082	602

that was in a maner impossible Yea and the Hebrues when the Lord discended to mount Sina to geue the lawe were so striken with feare and dread that they sayd vnto Moses Haue thou we praye thee to doo wyth God least if he go forward so to speake before vs we dye To this serueth that also whych is written in the same booke of Exodus when the couenaunt was then made betwene God and the people and Moses recited the cōdicions and sprinkled the people with the blood of the sacrifices which wer offred he brought forth the Elders vnto the mountain wher they saw God sitting in his throne wyth chiefe glory and maiesty But after the recital of that vision it is sayd Neyther did God extende hys hande vnto them which declareth that it was a newe and vnaccustomed sight that men should se god haue their life stil whole sound Wherfore that altogether is mencioned as a thing geuen by a singular prerogatiue Ierome Ierome also testifieth that Esay was vnder this pretence killed of the Iewes bicause he said that he had sene God sitting vpon his throne as it appeareth in the .vi. chap. of his booke They caueled that he lyed forasmuch as God cānot be sene of men which yet remain stil a liue Wherfore they condemned him for a lier as though in prophecieng he had taught the people not the things which the Lord had shewed him but his own inuencions This they fained against the innocent prophet when as bysides it they had no other cause against him And there are the like examples in the new testament when our Lord manifested in mount Thabor to his Apostles a certain shew of his maiesty glory he was altogether changed before them he shined with an incredible brightnes light with whō wer Moses Elias straightway present the voice of the father sounded from heauen These thinges bicause they many waies ouerpassed the faculty of mans sight the eyes of the Apostles were not able to beare them wherfore they fel downe to the earth wer as it wer dead Peter also whē in fishing at the cōmaundement of Christ he caught an incredible number of fishes for before his woord he had long labored in vaine marueiling at the straunge sight and vnderstanding that God was in Christ he was so afeard of himself that he said vnto him Lord I pray thee depart from me bicause I am a sinfull man and cannot without daunger suffer the presence of God Paul also declaring his rauishing vnto the third heauen where he vnderstoode thinges deuine whyche in word he might not expres vnto mē writeth whither it wer in the body or without the body I cannot tel Verely he durst not affirme that those thinges happened vnto him whilest he had the vse of the body senses of this life Wherefore it manifestly appeareth that Gideon was not without a cause astonished But why the beholding of God or of the Angels seemeth to bring present destruction vnto men Platos sect we must now shew the reason Peraduenture that hapneth by reason of the grosnes of the body which as the sect of Platos affirme is to vs as it wer an obscure darke prison Wherfore forasmuch as by it we are letted so that we cānot see things deuine if peraduēture at any time we behold them by by we remember that the ioyning together of the body mind is nowe dissolued that we shal straightway dye that therfore deuine things are set before vs to behold bicause now is at hand the seperation of the soule frō the body For Aristotle in his Metaphisicis testifieth Aristotle that the powers of our vnderstanding are in such sort vnable to vnderstand things deuine which of their own nature ar most euident that iustly they may bee compared vnto the eyes of the Owles or Battes whych cannot looke vpon the brightnes of the Sunne and lyght of the day They which thus thinke doo in deede say somewhat but not so much as is sufficient to expounde the thing manyfestly The bodye remoueth vs not from the beholding of God The body from the first creation was not therfore geuen vnto men that it should be a let vnto them to know God neither that it should restraine our soules as in a certain blinde darke prison for so the goodnes of God which created the bodily nature of man should be accused And that the thing is thus the historye of Genesis proueth which testifieth that God was very familiar with our first Parentes though they had bodies for he led them into Paradise which he had planted he shewed them the trees wherof they might eate and for certaine trees hee gaue them a law that they shoulde not toutche them he set all creatures before Adam to cal them by what name he listed Wherefore the bodye was not a let wherby the first man could not be familiar with God Synne seperateth vs frō god Sinne vndoutedly remoueth vs from the sight of god Therof cōmeth our dimnes darknes blindnes ignorance as touching things deuine For this cause we ar turned into Moles Bats Owles But God of his owne nature may be sene yea he is the lyght it selfe but that the blot of synne is put betwene Peraduenture thou wylt saye that is now sufficiently declared Bycause of sinne men flye from the sight of God that sinne is the originall cause of our blyndnesse but we haue not yet shewed why mē are so afeard at the sight of god Yea by cause of sinne happeneth all this also vnto vs for men besides that by reasō of their darknesse they are oppressed with the diuine light beyng of sinne accused by their conscience do flye from the iudge who is no lesse mighty then iust For they vnderstand that God himselfe is such a one that by reason of his purenesse and iustice he will suffer no vncleane or filthy thing before hym Wherfore to haue God present they thinke nothing els then that their punishement prepared for them and the paynes whiche they haue deserued are at hande For this cause our first parentes when they had sinned straight way hid thēselues and at the voyce of God were so afeard that they determined to hide themselues among the trees of Paradise whiche vndoubtedly came of a troubled conscience for as much as God of his owne nature is both quickning and also the author of all consolatiō Wherfore it is manifest that these terrors and discommodities came not by hys defaulte but thoroughe our owne wickednesse ¶ Of Visions or in what sorte and how muche God may be knowen of men NOw the matter geueth vs occasion somwhat to speake of visions of things deuine and in what sorte and how much God may be sene of men But least our disputacion should want either methode or els an order I will first set forth certaine distinctions whiche I perceaue are nedefull First the knowledge of God

obscurelye admonishe them whome he would instruct of thinges to come but he would shewe them manifestly and opēly But dreames are so obscure that for the interpretation of them we muste go vnto prophetes and southsayers These thinges are in a maner gathered all out of Aristotle wherby he vtterly transferreth the thinge from god vnto nature as though the reasons of dreames should from thence be sought for But I wyl in treat of that afterward when I come to the doctrine of the scripture Nowe will I declare his opinion as touching this thinge Dreames sayth he ar either signes or causes The Peripatetikes exposiciō of dreames or els cōpared vnto those things whych are signified rashely or by chaunce Euery one of these thre members is thus expounded dreames he sayth are signes sometimes of the affections of the body or mind For by those very often are declared Formes ar moued accordinge to the diuersity of the humors which humors do beare rule in the body abounde and offend For accordinge to the quality of nature and tēpering of humors preuaylyng in the body are formes images moued Where choler aboūdeth are sene flambes fires burning coles lightnings brawlings and other of that sorte If melancholy get the vpper hand smokes deepe darkenesse all things almost blacke filthy thinges dead bodyes such like do offer themselues But fleume stirreth vp images of showrs raynes riuers waters hayl I se and such things as haue aboundant moistnes ioyned with coldnes By blood ar moued sights that ar fayre bright white pleasaunt and are like vnto the common purenes and vsuall forme or face of things Neither do the phisiciōs contemne these things yea rather as Galene and Hipocrates teach they enquire very diligently of the sick of thē bycause therby they may vnderstand the temperāce of those humors which lye inwardly hidden Why forms ar more sene sleeping then wakyng But the cause why they which are on slepe not they which are waking do by sight fele the nature of these mocions is this bicause at the beginning they are little when we ar waking the sense of them flieth frō vs. For by strōger mocions of outward things which appear before our eyes we ar drawn an other way but being on slepe we cesse frō outward labours ar voyd from the course of grosse sensible things Wherfore the sightes and images which are by the humors continually moued are better comprehended of the fansy when we are on sleepe then when we are wakinge And that whē we slepe we far better fele smalthings then we do being waking hereby it appeareth bycause we thinke that noyses be they neuer so small are great thunders And if any swete fleame sticke peraduenture vnto the tounge or roofe of the mouth it semeth to vs that we taste hony sugar sweete wines and pleasant meates yea sometimes we thinke that we largely eate and aboundantlye drinke Wherfore those mocions of humors which are small are in slepe shewed to be as it were wonderfull greate for whiche cause Physicions do hereby know very many beginninges of diseases Dreames also are certayn signes of the affections of the minde Dreames ar also signes of the affectiōs of the minde as of couetousnes hope ioy and mirth and also of qualityes Wherfore fearfull persons do se other maner of things then they do which ar bold so do they which ar couetous se other thinges then they whych are in hope also the learned are wont to haue farre contrary dreames to the dreames of the rude people or artificers For the mynd also when we slepe is occupied aboute those thynges wherein when we are wakinge we are either daylye or els verye often busyed There is an other thynge also dilygentlye to bee obserued as Galene dooth verye well admonyshe that there are certayne kyndes of meates Galene whyche beynge naturallye cholerike melancholike or fleumatik do by theyr quality or about the phantasy of the sleepers moue images and formes which ar agreable with those humors although the temperature of bodies of them which slepe dooe not of themselues offend in these humors Which thing also the phisicion ought to obserue concernynge dreames namely to see what meat the sick man did vse Wine also as Aristotle teacheth beinge immoderatelye dronke doth in dreames engender misformed Images When a dreame is a sign it is referred vnto a cause namely vnto the humors abounding which humors it signifieth It maye also be called a signe of some euent to come bycause from the same cause that is from the humors whiche are signified may be caused eyther sicknes or health Wherefore a dreame as it is a signe of an humor so also is it a token of an effect which is produced of it For from the self same cause namely from the humor springeth both a dreame and also a discease Howbeit they are not conuerted for sicknes or health are not signes of dreames Dreames are somtimes causes of the things which we do But now let vs see how dreames may somtimes be called the causes That is then when any man by his dreame is perswaded eyther to do or to trye any thing as if a man be made whole of the sicknes of the splen for that that he was let bloud in the vtward side of his hād for so was he taught to do in hys dreame And now and then it happneth vnto the learned that they find those things wherof they are in doubt in the same bokes where in theyr dreame they thought they had found or red them Dreames sometime by chanse resemble those thinges which happen But now let vs consider the third mēber of the distinction which we brought namely when dreames do rashly or by chaunce signify those things which afterward do happē That taketh place in those things whose cause is not in vs but rather distant and far of as if a man should see a victory or a murther to happē in hostes far distant from him or any man that is absent exalted to very greate dignity These thinges say the Peripatitikes are ioyned together by chaunce neither canne they be conferred together eyther as causes or as signes Euen as if when we are talking of any body the same man paradueuture come in the mean while we say Lupus est in fabula whē as yet the same mencion making of him was neyther the cause nor signe of hys commyng So therfore these thinges are sayd to be ioyned together rashlye bycause both they come by chaunce and also they seldome haue successe for this is the nature of things comming by chaunce to happen seldome Who they be which naturally oftentimes se tru dreames Farther Aristotle hath taught who they be which aboue other foretell many things in dreames And the same be chiefly attributeth vnto idle persons such as ar euer pratling thē to such as ar melancholike phrantike which are depriued both of sences and minde He seemeth also to ascribe