Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	abide_v	spirit_n	zion_n	16	3	8.9670	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07769	A vvoorke concerning the trewnesse of the Christian religion, written in French: against atheists, Epicures, Paynims, Iewes, Mahumetists, and other infidels. By Philip of Mornay Lord of Plessie Marlie. Begunne to be translated into English by Sir Philip Sidney Knight, and at his request finished by Arthur Golding; De la verité de la religion chrestienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Sidney, Philip, Sir, 1554-1586.; Golding, Arthur, 1536-1606.	1587 (1587)	STC 18149; ESTC S112896	639,044	678

Nations by him But let vs reade further He will teach vs his wayes sayth he and we shall walke in his pathes The Lawe shall come from out of Sion and the world of the Lorde from Hierusalem He shall iudge among the Heathen and reproue the Nations They shall turne their Swordes into Culters their Speares into Sythes Here is no speaking of wars of fighting or of force but the Lawe of Gods worde and of teaching And in the fourth Chapter At that day sayth he shall the Lords braunch be m●ch made of and glorious and whosoeuer abydeth in Hierusalem shall be called holy If this glorie were not expounded some would thereby behight here a triumph But at the same time saith he the Lord will wash away the filthynes of the daughters of Syon and clense away the blud of Hierusalem from the middes thereof by the spirit of iudgement and the spirit of burning It is then a glory yea and a true glorie but yet a farre other glorie then the flesh vnderstandeth Now the Iewes vnderstand this text of the Messias for whereas the Hebrewe hath Braunch the Chaldee Interpreter hath translated it the Lords Anoynted or Christ. In his nineth Chapter he sayth that he shal be called the Prince of peace and the Chaldee Paraphrast hath translated it the Christ or Anoynted of peace and that his kingdome shal be increased and that there shall bee no end of his reigne and that he shall execute Iustice vpon the throne of Dauid for euer If he shal be a Prince of peace where shal warre become And if there bee no warre what shall this increase of his kingdome bee That doth he shewe vs apparantly in his eleuenth Chapter A blossome shall spring sayth he out of the stocke of Isay and a braunch shall growe out of his roote The spirite of the Lord shall rest vpon him the spirite of wisedome and vnderstanding the spirite of counsell and strength the spirite of knowledge of the feare of the Lord. He shal smite the earth with the rod of his mouth kill the wicked with the breath of his lippes The Goate and the Lambe shall dwell together and the Leopard with the Kid. The Earth shall bee full of the knowledge of the Lord as with an ouerflowing of the Sea and the Gentiles shall inquire after the roote of Isay which shal be set vp as a Standard for people to resort vnto The Conquests then of this Emperour shal be of mens Soules his tributes their worshippings his armour and weapons the spirit of the Lord his peace the vniting of all folke together into one Church in the fauour of their Maker Also in the fiue and twentie he 〈…〉 shall destroy death for euer and take away the 〈◊〉 at hydeth the face of all people And in the fiue and thirtie The eyes of the blynd shall bee opened and the eares of the deaffe shall be vnstopped And in the two and fortie and the nine and fortie He shal be no outcryer nor loude of speech his voyce shall not be heard in the streates He shall set iudgement on 〈…〉 and the Iles shall wayt for him He shal be a maker of leagues among people and a light vnto the Gentiles Some shall come from the North and some from the South so as the land shall be to narrowe for them The Kings themselues shal be foster● fathers to my people and Queenes shall bee their Nurces Which of all these things can bee vnderstood otherwise than of a spirituall kingdome On the contrary part let vs see how the same Prophet speaketh of Cyrus the great Emperour which was to deliuer Israell by the force of armes out of the hands of the Chaldees I haue taken thee by the right hand sayth the Lord to make Nations subiect vnto thee and to weaken the reynes of Kings to set open the doores vnto thee and to vnlocke the gates against thee I will breake open the gates of brasse and burst asunder the barres of yron I will giue thee the hoorded treasures and the things that lye hid in secret places What likenesse is there betweene this maner of speaking and the other and consequently betwéene the deliuerances or the deliuerers them selues But in the two and fiftie and three and fiftie he taketh away all doubt Behold saith he my seruant shall behaue himself happely and be exalted and aduanced very high As how He shall bee despised of men sayth the Prophet and thrust out of their companie A man full of sorowe and heauinesse shall he bee and euery bodie shall hide his face from him He shall bee wounded for our misdeedes and smitten for our sinnes The chastisement of our peace shal lye vpon him and by his stripes shall wee bee healed And he sayth afterward Although there was not any vnrightuosnesse in him yet was it the Lords will to breake him with sorowe And because he shall giue his life for sinne the will of the Lord shall prosper in his hand and he shall see the labour of his Soule and inioy it For by his knowledge he shall make many rightuous and he shall take their iniquities vpon him Now this text is interpreted expresly of the Messias by the Chaldee Paraphrast And in the Talmud Rabbi Iacob being asked the name of the Messias sayth he shal be called Leaprous and there he bringeth in this text to proue it By which reckoning his life should be but languishing and paine sauing that he tryumphed ouer the Deuill and Death and that we vnderstand it spiritually To be short in the fiue and fiftie he is called the Law giuer of the Gentiles and in the nine and fiftie The Redeemer And in the thréescore and one The Phisition of the helplesse and the Proclaymer of the acceptable yere of the Lord And in the thréescore and two The Sauiour the League or Attonement which he bringeth to the people not that he Lordeth it but that he is holy nor that he giueth lawes to other Nations of the earth but that he hath the word of GOD in his owne mouth and in the mouthes of his seede sauing that in the kingdome of his Christ God will giue a better place to straungers then to them As for al the other Prophets like as they shoote not at any other marke so haue they not any other voyce Neuerthelesse we will content ourselues with a feawe of their sayings which shall giue credit to all the rest and so much the more bycause their wryting was comonly both at sundry times and in sundry places We haue seene how the Messias was promised to the issew of Dauid and to Dauid himself Thus therefore doth Ieremy speake thereof conformably to that which we haue sayd heretofore I will rayse vp a braunch vnto Dauid sayeth the Lord and hee shall reigne as King and prosper and execute Iustice and Iudgment vppon Earth And if ye aske the Prophet what maner of

Beastes doe not When a man willeth contrary to his appetites willeth he not contrary to his sences yea and contrary to his imagination too for what els is fantasie or imagination than the rebounding backe of the sences And if this workfull vnderstanding be the only worker in his possible vnderstanding by meane of imagination how commeth it to passe that a man willeth contrary to his imagination Againe when either in dreaming or in debating reason concludeth cleane contrary to that which fancie or imagination offereth wherof commeth it that a man is contrary to himself or that the déede is contrary both to that which imprinted it and to that wherein it is imprinted Also what els is imagination according to the opinion of Auerrhoes than a certeyne operation annexed to the bodie steaming vp from the Hart to the Brayne And on the contrary part who can say nay but that the Will and Understanding are able to performe their operations without the instruments of the body seeing that a man doth both will and debate things that are most repugnant to the body Yea and that as Aristotle sayth those bee not actions which passe into the outward man but those which abyde within and make perfect the inner mā And who can make Will and Understanding to be things depending vpon imagination seeing that both waking and sléeping and all maner of waies els they dayly vtter infinite iudgements and determinations against it Now if we haue nothing in vs aboue Imagination then considering that wee doe both will and vnderstand it must needes bee that this power or abilitie to will and vnderstand is shed into vs from without And if it be but only one vniuersally in all men then seeing that the actions thereof are executed without the imagination without the sences and without the instruments of the bodie yea and against them it followeth that it willeth and vnderstandeth in vs whatsoeuer it liketh and listeth euen in despite of all impediments and lets of the bodie and that as it is but one so it shall will but one selfsame thing and likewise also vnderstand but one selfesame thing in all men For if as Aristotle confesseth our imaginations make not our will and reason subiect vnto them much lesse doe they make the foresayd vniuersall mynd subiect to them as Auerrhoes pretendeth But now contrariwise wee see there bee as many Willes as men yea euen in one matter and that the vnderstandings of men are not onely diuers but also contrarie It followeth then that euery particular person hath in that behalfe a particular substaunce which willeth and vnderstandeth franke and free from all imaginations whensoeuer it listeth to retyre into it selfe and not that there is but one vniuersall mynd which willeth and vnderstandeth all things in all men Besides this by the iudgement of Aristotle as I sayd afore this vniuersall mynd could not worke will and vnderstanding in vs for to will and vnderstand sayth he are operations that passe not into the matter nor into the outward thing but abide stil in the worker that is to say in the mynd as actions and perfections thereof Let vs yet agayne take of that which hath bin sayd afore If the sayd vniuersall only one working mynd haue wrought from euerlasting in the sayd vniuersall only one capable mynd by the Imaginations of men then hath the knowledge of all things bin euermore imprinted in the sayd capable mynd for it shal euermore haue brought the abilitie into act And therwithal the working and perfection of the thing that is euerlasting shall haue depended vpon a thing that is temporall which is vnpossible And although Auerrhoes supposed not the World to be euerlasting yet notwithstanding the sayd capable mynd which hath bene set a worke so many hundred yéeres by so many imaginations of men and in so many sundry Nations could not now méete with any newe thing wherof it had not the knowledge afore For this capable mynd saith Auerrhoes is a certeine spirituall substance which spreadeth it self foorth into all men and into all ages and the nature of such sort of substaunces is to be all in the whole and all in euery part thereof For they bee not tyed to any one place but are wheresoeuer they worke and their working is in respect of the whole and not in respect of any one part forasmuch as they be vndiuidable Therefore it should followe by his opinion as I haue sayd afore that the one vniuersall capable mind is worketh whole and vnparted in euery man And if it be so then is the being of it there not in way of méere abilitie or possibilitie onely but in way of operation and perfect inworking as a wicked spirit is in a Witch in a Pythonesse or in a possessed person which spirit were he possessed of the man as he himselfe posseseth the man after which maner Auerrhoes affirmeth vs to possesse the vnderstanding in possibilitie by our imaginatious would make the man capable of all that euer the Spirit himselfe knoweth or is Whereupon it will followe that this vnderstanding in possibilitie shall euerlastingly in all men from their very birth actually vnderstand and knowe all things that all men vnderstand as well in the old as the yoong and in the ignorant as the skilfull so as wee shall haue no more neede of sences nor of imagination to vnderstand withall Too be short although Auerrhoes admitteth not the World to bee without beginning yet at leastwise he will not deny but that by his reckening they which come into the world at this day should come farre more skilfull than all their predecessors and the children of them more skilfull than their fathers and the ofspring of those children more skilfull than those children themselues and so forthon because they should succeede in the knowledge continued throughout all ages Whervpon it will also insue that all Sciences shal be equally in all men that make profession of them As for example we will speake heere but of some one speciall Science as Grammer and Arithmetike Now if there bee any diuersitie in the skill thereof that diuersitie cannot come but of the diuersitie of the subiect or ground wherein the skill is Now the ground of the skill is the capacitie of the mynd or vnderstanding which Auerrhoes supposeth to be but only one common to all men and not the Imagination which is but a reflexion or rebounding backe of the Sence And so forasmuch as there is by his saying but one ground in al men it followeth that the knowledge or skill of this or that Science must needes bee equall alike in all men or els that if it be not equall but doe vary as wee see it dooth in diuers degrees then the same varying or diuersitie happeneth through the diuersitie of the ground wherein the skill is and consequently that there is one particular vnderstanding or one peculiar mynd in euery man and not one vniuersal mynd comon