Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	read_v	scripture_n	8,342	5	5.9261	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89345	Psychosophia or, Natural & divine contemplations of the passions & faculties of the soul of man. In three books. By Nicholas Mosley, Esq;	Mosley, Nicholas, 1611-1672.	1653 (1653)	Wing M2857; Thomason E1431_2; ESTC R39091	119,585	307

Man cannot fight with his enemies in Mind and Will onely but stands in need of Hands Weapons and the like but an Angel by the sole power of his Spirit and Will without either Hands or Armes can both fight against and also overcome a whole Host of Armed-men so an Angel in one night slew of the Assyrians one hundred eighty and five thousand Again Man by the Art of Painting and Engraving may make such an Image of Man so lively represented that it may seem to live and breath yet not without great paines and labour but an Angel without any paines without Hands without Instruments can even in an instant as it were so frame a Body of Elements that it shall be taken for a true humane Body of very wise Men such a Body as can Walk Speak Eat Drink yea may be touched handled and washed Thus Abraham prepared Meat for Angels and washed their Feet as th' Apostle hath it entertaning Angels unawares supposing they had been Men the same which happened to his Nephew Lot when he received two Angels into his house for Men as strangers and Travellers so the Angel Raphael for many dayes together dwelt and was conversant with Tobia the yonger Walking Talking and Eating and Drinking as if he were truly Man and yet when he was to leave him said I seemed to Eat and Drink with you but I use invisible Meat and Drink and so vanisht suddainly out of their sight a great power certainly and an admirable so quickly to make a Body as shall not be discerned to differ from a humane and living Body in any thing and the same again to dissolve in a trice as oft as it pleaseth him Again the Soul of Man is so closely conjoyn'd to the Body that without it the Soul cannot move from place to place but God hath not so tied a Body to Angelical natures but without a Body they may most swiftly pass from Heaven to earth from earth to Heaven again or whither also they please Thus as the Angelical Nature is next unto God in Dignity so doth it resemble Gods Omnipresence in Subtilty and Agility God is every where by the infinity of of his being and needs no local motion since he is every where Angels also do pass in so easie and swift a motion from place to place and have their Presence in all places as in a sort they may be said to be ubiquitary The number of these Angels are uncertain not revealed in the Word of God but without doubt so many as cannot well be comprised in the Art of Enumeration millions of millions ministring unto God and ten thousand times ten thousand standing before him whereupon Dionysius and with him Aquinas do conclude that the number of Angels are more than are the number of all corporeall substances whatsoever and although their number be so infinite yet they do every one differ amongst themselves not onely in individuall number but also in specificall form Yet for all this number almost infinite they are reduced into nine Ranks and Orders under some of which every of them are comprehended The first and highest Order is that of the Seraphims secondly Cherubins thirdly Thrones fourthly Dominions fifthly Principalities sixthly Powers seventhly Vertues eightly Archangels and the ninth and last Angels of all which Names we read in the holy Scriptures by which their severall Offices Degrees and Orders are dignified and distinguisht Chap. 4. Book 2. Wherefore else serve these different Names if they signified nothing but sure there is a difference twixt Angels and Archangels in degree then why not twixt the rest quid ergo sibi vult gradualis distinctio haec saith St. Bernard upon the same subject But Dionysius makes but three Orders of all putting three in every Order so making a ternary of Trinities alluding to the Sacred Trinity viz. Three Superior three middle and three inferior Orders The highest Orders are the Seraphim Cherubin and Thrones The midlemost Orders are the Dominions Principalities and Powers The lowermost are the Vertues Archangel and Angel but of this enough is said CHAP. IV. Of the Knowledge we have of God and his Attributes THat which may be known of God by the strength of naturall reason is drawn from the Works of his Creation for as the Cause is known by the Effects so is the Creator by the Creature the Physical Science of Causes and Effects here below brings us to a Metaphysical Knowledge of the cause of all causes even God above whose Deity may be seen in every place omnia sunt de●rum plena was the saying of Thales Milesius an antient Philosopher thus cited by Aristotle Lib. 1. De anima and thus said the Poets of old Jovis omnia plena paersentem que refert quaelibet herba deū not the meanest of the Creatures but manifest a God-head The Philosophers therefore excepting the Epicureans who held that this great spacious universe was nothing else but Theatrum caeco atomorum confluxu genitum searching out the causes of things and finding a concatenation of them in an orderly dependance one upon another Simplicius Philoponus Ammonius Averrores aliique multi viri illustres neque numero pauciores nec autoritate inferiores iis qui de sipere maluerint mundum à deo ut causa efficiente pendere affirmant Scaliger and a necessary conjunction of every of them with their Effects ne daretur progressus in infinitum vel circulus committendus an absurdity in Nature which otherwise they would run into were forced to acknowledge one Supreme cause of all things which was God Plato Aristotle Galen and others from hence do prove that there is a God The quod sit is thus proved the quid sit may from thence also be concluded for when we look upon the Fabrick of Heaven and Earth wee may see the Greatness and Power of God when we behold the Governance and Guidance of all in so great a Beauty Order and Distinction of all things we may judge of the Wisdom and Knowledge of God when we consider the commodity profit and Use of all things we may experience the goodness and Love of God and so we may come to know God in his Predicates and Attributes viz. that he is Ens Actus Substantia Vivens Aeternus Justus Sapiens c. Yea under such conceptions and notions as are only proper and essential to God not agreeing with any other may God be apprehended by us in this Metaphysical Science viz. that he is Ens infinitum simpliciter that he is Actus purus causa prima primus motor immobilis c. And so we come to the knowledge of God quodsit and quid sit both that he is and what he is Yet is not this knowledge comprehensive of him these Motions of Gods Essentiall Attributes though Proper to him and Communicative to none beside are not quidditative an infinite Essence cannot so be comprehended within the Sphaer of a Finite