Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	aaron_n	according_a	psalm_n	13	3	8.3950	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20000	Dialogicall discourses of spirits and divels declaring their proper essence, natures, dispositions, and operations, their possessions and dispossessions : with other the appendantes, peculiarly appertaining to those speciall points, verie conducent, and pertinent to the timely procuring of some Christian conformitie in iudgement, for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts / by [brace] Iohn Deacon, Iohn Walker...	Deacon, John, fl. 1585-1616.; Walker, John, preacher.	1601 (1601)	STC 6439; ESTC S323	312,434	405

certainly so as that S. Donston did hold the diuell fast by the nose with a paire of pincers the very first day he appeared vnto him in such an assumed bodie wherein Donston serued the Diuell of trust and according to his due desertes to teach him to be medling with the worke of creation before he had gotte a Comission from God But alas Lycanthropus are you not highly ashamed to hold so maine absurd and horrible impieties or rather such execrable and intollerable blasphemies For be you throughly assured of this that your selfe imagening the diuell a creator of bodies you doe thereby ascribe vnto him a supernaturall power and therein also doe attribute that vnto diuels which onely is due vnto God because creation of substances was neuer yet graunted to man or Angell much lesse vnto diuels Besides that if it were in the power of diuels either to create or assume to them selues essentiall bodies at pleasure it is not then to be doubted but that such and so endlesse is their malice towards men we should shortly haue the whole world replenisht with corporall diuels yea and their number would farre surmount the number of men if all be true that is set downe in Salomons notes of coniuration Wherein are named seauentie nine principall diuels hauing euery of them vnder them and at their commaund some tenne twentie thirtie fortie fiftie sixtie seauentie yea and some of them eightie legions of diuels at the least So then howsoeuer your selfe shall otherwaies dreame of a power in Satan for assuming of bodies sith they can be no such bodies as are newly created either by God or the diuell sith they can be no bodies created before sith they can be no bodies of men either dead or aliue it must necessarily follow that those imagined bodies which the diuels are supposed to assume to them selues they are in deed and in truth no true naturall bodies Lycanthropus It is like then that the diuels they do onely assume to themselues but a phantasticall body Physiologus And it is like then that the diuels they haue onely in men but a phantasticall possession which is the very same issue you were brought vnto before when we discoursed of the mental possession of diuels Philologus How now Lycanthropus are you brought to a non-plus before you well wiste Lycanthropus I wot not I assure you which waies to winde my selfe out from these windings and turnings howbeit for any thing hitherto heard I will neuer beleeue but that the diuell can assume to himselfe a true naturall bodie Orthodoxus What man will you with such setled pertinacie dwell in your opinion not hauing sound reason therefore Lycanthropus Yes sir I haue reasons and authorities both support me therein Orthodoxus Let vs first heare your reasons Lycanthropus With verie good will wherein first from the like I doe reason thus The good Angels of God they haue appeered to men in assumed bodies therefore spirits and diuels they may also appeere vnto men in assumed bodies Orthodoxus Your argument is faultie the same not consisting of things essentially alike in euery respect For neither haue the infernall diuels those heauenly priuiledges which the celestiall Angels enioy neither yet are they equall with them in knowledge and power So as although the good Angels doe sometimes assume to themselues essentiall bodies yet doth it not necessarilie folow that therefore the euill Angels or diuels are able to do the like Againe howsoeuer the good Angels haue at some time assumed essential bodies yet doth it not appeer and your selfe cannot prooue that they created those bodies themselues but by the prouident power and appointment of God they had them from else where for that speciall seruice whereunto they were sent Moreouer there is no sound consequence in this viz. Good Angels they do visible appeere vnto men in assumed bodies therefore euill Angels they doe the like This I say doth not folow because of the good Angels appearing in visible bodies we haue had often and manifest experience but of the euill Angels appearing so no example or instance at all can be giuen Briefly your argument is but a deceaueable Elench from a may be to the being indeed whereof no certeine conclusion can folow For thus you reason Good Angels haue appeared to men in assumed bodies therefore spirites and Diuels they may also appeare vnto men in assumed bodies This your may be concludeth nothing for certeine Whereas you should haue argued thus Good Angels appeare in assumed bodies therefore spirits and diuels do appeare vnto men in assumed bodies but then your consequent woulde haue been ouer-hard to prooue and besides that it is the very question it selfe By the premisses then it is very apparant that this your first reason hath in it no reason at all to support your opinion Lycanthropus But sith it is certeine that the good Angels doe oftentimes appeare in assumed bodies why should not spirites and diuels be able to do the like Orthodoxus As though because the omnipotent God doth furnish and endowe his heauenly messengers with sensible bodies when and so oft as seemeth good to himselfe therefore euery impotent and infernall spirit or diuell is able also to do the like at their pleasures Lycanthropus Why may not the Lord do as much for spirits and diuels Orthodoxus The Lord may do whatsoeuer he please that it will be his good pleasure to do this which you dreame of who can certeinly say His pleasure in the one hath beene made apparant vnto vs by often experience for the other we haue neither worde nor promise nor example to my remembrance Exorcistes Yes there is a plaine proofe heereof in the Psalmes where Dauid saith plainly that the Lord powred foorth the fiercenes of his wrath vpon the Egyptians by sending his euill Angels among them Orthodoxus What vnderstand you by the euil Angel there Exorcistes Those spirits and diuels wherewith they were dailie tormented Orthodoxus Consider diligentlie the story concerning the Egyptian plagues and tel me where you find any one diuel afflicting them nay tel me what one plague was among them which was not inflicted vpon them by the message and ministery of Moses and Aaron And therefore you are deepely deceiued in mistaking these words by sending the Angels or messengers of euils Which place Tremellius vnderstands not of spirites and Diuels sent among them but of Moses and Aaron rather whom the Lord sent to the Egyptians as his only Angels that is the only messengers and executioners of all those his euils which were cast vpon Egipt And this sense is in my opinion according to the purpose coherence and scope of the Psalme it selfe Lycanthropus But it is as Exorcistes saith in the vulgar translation Orthodoxus It is true and therefore let it so stand as he saith for euil Angels I meane for spirits and diuels But now tel me withal how much this place doth make for the assuming of bodies by