Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	bring_v	moses_n	109	3	6.5875	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05102	The third volume of the French academie contayning a notable description of the whole world, and of all the principall parts and contents thereof: as namely, of angels both good and euill: of the celestiall spheres, their order and number: of the fixed stars and planets; their light, motion, and influence: of the fower elements, and all things in them, or of them consisting: and first of firie, airie, and watrie meteors or impressions of comets, thunders, lightnings, raines, snow, haile, rainebowes, windes, dewes, frosts, earthquakes, &c. ingendered aboue, in, and vnder the middle or cloudie region of the aire. And likewise of fowles, fishes, beasts, serpents, trees with their fruits and gum; shrubs, herbes, spices, drugs, minerals, precious stones, and other particulars most worthie of all men to be knowen and considered. Written in French by that famous and learned gentleman Peter de la Primaudaye Esquier, Lord of the same place, and of Barree: and Englished by R. Dolman.; Academie françoise. Part 3. English	La Primaudaye, Pierre de, b. ca. 1545.; Dolman, R. (Richard)	1601 (1601)	STC 15240; ESTC S108305	398,876	456

doctrine or rather the doctrine of the holy Ghost speaking by the mouth of so excellent a prophet is confirmed vnto vs by miracles prodigies oracles and prophecies and lastly by the consent of euery part of his writings as also by the graue authoritie of those who in their interpretations of them doe confirme and approoue them Of miracles Exod. 4.7.8.9.10 c. Concerning his miracles they are all most manifest to such as haue read his bookes The rod is turned into a serpent and againe returned into the former shape It deuoureth the magicians rods shewing that the sorceries of vncleane spirits and all their puissance and force is consumed by the power of God which wrought and dealt in Aaron and in Moses He bringeth foorth infinite little beasts and of sundrie sorts which pricke both man and beast he draweth water out of the stone giueth quailes from heauen bringeth thunder a cloud by day and a piller of fire by night and also the darke night and doth all this by the word of the liuing Lord who one while terrifieth and another while comforteth his people Hee sendeth slaughter among the Egyptians sudden losse and ruine to the wicked fire among the proud and leprosie to her that murmured and preserueth for a long time a great number from sicknes and their garments from waxing old and wearing Moreouer he feedeth them with heauenly food and giueth them victorie ouer all their enemies Such things and many such like things doth the soueraigne architect of this Vniuers performe by his prophet to the end to approoue his doctrine and to teach vs his truth thereby To this end also by the word of Moses he appeaseth monsters Prodigies causeth the thunder to cease healeth such as were empoisoned to the end that so much the more through such prodigies his law the wisedome of life and doctrine by which hee instructed his people might be celebrated And concerning Oracles Oracles they haue not beene deliuered vnto vs from a Delphicke Apollo from a Iupiter from a Pallas or any fained sapience or else from some newfound godhead but they bin giuen vs from the mouth of the liuing Lord whose voice the innumerable multitudes of Israell did sometimes heare But if some as there are manie amongst vs will not beleeue Moses alone relating all these things nor his people which haue written of them as he himselfe did yet let them at least giue credite to the many graue and sage Authors who affirme them for a very truth Author which consume Mose● writings as to Berosus the Chaldee to Manethon the Egyptian Hierome the Phenician king Darius Mendesian Ptolomy Menander of Ephesus Nicolas Damascenus Abiden the Historiographer Estieus Theodore Chorilus and Ezekiel the Poets Demetrius the Historian Hecatè of Abdera the Philosopher and aboue fortie other learned recorded for testimonie by Iosephus Aristobulus Prophecie Tertullian and Eusebius who all agree in recitation of the foresaide woonders Let vs proceed and come to the prophecies Of them Ptolomy in his booke of Fruits saith Those onely who are inspired by God prophecie of particular things If then Moses in his doctrine and all the other prophets which haue followed him haue prophecied of so many particular actions to the king of Egypt to the Tribes to many princes and kings as well concerning themselues as also concerning their cities and people who will doubt that they haue been instructed by the spirit of God Who can accuse them of falshood who wil make doubt of their doctrine If one read the text of Moses all points therein are so replenished with prophecies and future euents that there is nothing left out there concerning that which belongeth to the mysteries of diuine and philosophicall matters nor of the Messias then to come nor yet of all whatsoeuer should afterward come to passe as is euident to those who haue the eies of their mindes illuminated and who vnderstand the bookes of the law to see cleane through a great many vailes vnder which as was most meete the prophet did hide so many profound mysteries What man then of sounde iudgement that making small or no account of such and so great sacraments will rather then to beleeue in them haue recourse to the monuments of certaine Philosophers not approoued by so many witnesses and whose writings sauour no whit of diuine matters We may very well receiue their instructions so far as they differ not from the doctrine of holy writ but we must altogither reiect that which relying vpon their owne authoritie or their owne inuention supported by their reasons and indeed not in many places ought woorth which they induce besides that which is contained in the writings of Moses and the Prophets For if we will shew reuerence to authors What authors are woorthie of beleefe to which I pray you shoulde we shew more either to Aristotle Auerrois Epicures and such like who onely do shine with a small light of humaine doctrine or else to Moses to the Prophets to Salomon the wisest of all his time to the Euangelistes and to the Apostles euerie of which in sapience in wisedome in manners in prophecies in oracles and in all kinde of holines do shine and flame like burning torches Who affirme in an vnused stile that which they speake concerning diuine things proouing them with perill of their liues and confirming them by prodigies and speaking of things naturall humaine and base aboue all common capacitie of men and penetrating into most deepe secrets by illumination of the holy spirit do with most bright cleerenes manifest them to all those which haue eies to see and eares to heare And therefore Eusebius hath excellently written to this purpose Eusebius in his ecclesiasticall historie speaking thus You shall finde out the errors of the Ethnick Philosophers not by me but by the contradiction and meruellous repugnancie among themselues and when I compare them among themselues or with other common men certainly I cannot denie but they haue beene woorthie personages but when I conferre them with the Philosophers and Theologians of the Hebrewes and compare their doctrine with the doctrine of those friuolous and vaine do all their inuentions seeme to mee Moreouer know we not that by the one all things haue beene deliuered humanely and by the others diuinely And that those who woulde taste of the first draughts of wisedome haue beene constrained to learne of the Hebrewes And therefore Porphirius in his booke of Abstinence adorneth with sundrie praises the religious or prophets among that people calling them Philosophers and assigning them the chiefest degree aboue all other Prophets and Magi who haue made profession of holines And Orpheus in his booke which he hath written of the holy word after he chased away all contemners of the diuine ordinances and mysteries confesseth that he learned out of the tables of Moses that which he song of God knowne onely but to his Prophet But aboue all the foresaide testimonies

mans teaching a meane thing between man and beast as the Zoophyta partaketh of the plant and animal But it may be we haue said more concerning these things then is requisite for our purpose I will onely therefore adde that the mutual vicinity and communication of the worlds which we haue here described is also declared in holy writ For it is written in the Psalmes In wisedome he made the heauens Psal 136. 2. Cor. 12. And Saint Paul saith of himselfe that he was rauished into the third heauen which afterwards he calleth Paradise Psal 103. 104. We read also that the Angels of God are spirits and his ministers a flame of burning fire And thence without doubt it commeth that oftentimes to diuine natures are attributed both celestiall and terrestriall surnames when as sometimes they are figured by starres Apocal. 2. Ezech. 1.3 Apocal. 2. Apocal. 21. sometimes by wheeles and beasts and sometimes by elements as we sometimes also appropriate diuine and celestiall names to terrestriall natures For euen as the three worlds being girt and buckled with the bands of concord doe by reciprocall liberalitie interchange their natures the like doe they also by their appellations And this is the principle from whence springeth and groweth the discipline of allegoricall sense The originall of allegoricall sense For it is certaine that the ancient fathers could not conueniently haue represented one thing by other figures but that they had first learned the secret amitie and affinitie of all nature Otherwise there could be no reason why they should represent this thing by this forme and that by that rather then otherwise But hauing the knowledge of the vniuersall world and of euery part thereof and being inspired with the same spirit that not onely knoweth all things but did also make all things they haue oftentimes and very fitly figured the natures of the one world by that which they knew to be correspondent thereto in the others Wherefore the same knowledge and the grace of the same spirit is requisite for those who would vnderstand and directly interpret such significations and allegoricall meanings Moreouer besides these worlds which we haue also distinguished there is also another a fourth Of a fourth world wherein may likewise be found all that which subsisteth in the others And this is man who for this cause as our doctors shew is vnderstood in the gospell by the name of euery creature then when Iesus Christ commandeth to preach to men the good newes Mark 16. not to beasts nor angels being neuerthelesse enioyned to publish it to euery creature Likewise it is a common vse in schooles to teach that man is a little world and that within him the bodie is composed of the elements the reasonable soule is celestiall the vegetable power common to men and plants the sense common to brute beasts the reason participated to Angels and finally the image of God is therein seene considered But of him we haue sufficiētly intreated in the second part of our Academicall discourses wherefore of this great vniuersall world must our ensuing talke be And as we haue diuided it into three generall parts so must we particularly discourse of them First therefore let vs say something concerning the Angelicall and intellectuall world and of the celestiall intelligences or Angels which ARAM shall be the subiect of your discourse Of the Angelicall and intellectuall world Chapter 15. ARAM. NOw shal I haue great need to say with the kingly prophet Oh that I had wings like a doue Psal 55. wings I say of siluer and shining golde that I might flie vp into the supercelestiall region where resteth true rest true peace and certaine tranquillitie which this wretched worldly corps cannot yeeld Open mine eies you supermundaine spirits but rather thou oh father of them and I shall contemplate the woonder of your citie wherein God attendeth for those that feare him that which eie hath neuer seene eare neuer heard nor any hart woorthily thought vpon Well I wot that many call disputations and searching out of the nature and multitude of angels and their orders vaine questions and fit for idle imaginations but surely they are secrets which Saint Paule himselfe who had beene rapt vp aboue the third heauen hath not onely taught but hath also protested that he had there heard many things ● Cor. 12. which were not lawfull for him to reueale And I am likewise of beleefe that the full reuelation of the angelicall and intellectuall world is deferred till the last day yet will wee heere speake soberly thereof and as briefly as we can according to that which diuines haue written without any waies offending pietie or christian religion When the holy Scripture speaketh of the creation of the world it is not euidently expressed in what order and how the angels were created Genes 2. That the angels are God his creatures But forasmuch as it is said that God created heauen and all things therein contained it is most certaine that therein are comprised the spirits celestiall as well those that through obedience haue stood in their integritie as those who rebelling against God haue beene cast out vnto destruction Neither is it heereto repugnant that Moses reciting the Genesis or creation of the world maketh no expresse mention thereof For we see how that in silence passing ouer all things which surmount our capacitie or else couering them vnder the mysticall sense of his words for those whom God would fully illuminate with the brightnes of his holy spirite he onely entreateth of those which we behold with our eies yea and that too in familiar and vulgar sort conforming himselfe to the rudenes of the people with whom he had to deale And for this cause hath the opinion of sundry great personages and namely of Saint Augustine beene Lib 2. de ciuit Dei cha 9. 1● that the angels haue beene signified either by the name of heauen there where it is said In the beginning God made heauen and earth or else by the name of the light which he saith was created the first day But howsoeuer this is doubtlesse that the angels are the worke of God For the holy Scripture doth testifie it in infinite places with a most cleere voice namely in the song of the three children which were in the furnace Dan. 3. who hauing saide Blesse the Lord all his works in pursuite of the narration of them the angels are also named And the prophet saith You creatures of the heauens praise the Lord you which are in the hie places praise him All his angels Psal 148. and all his armies praise him Sith also they are the ministers of God appointed to doe that which he commandeth them as the apostle to the Hebrewes saith there is no doubt but they are his creatures Moreouer the holy Scriptures teach vs that they are alwaies watching for our safetie that they are alwaies readie to

glorie of the Lorde At noone when it burneth the countrie who may abide for the heat thereof The sunne burneth the mountaines three times more then he which keepeth a furnace with continuall heate it casteth out firie vapors and with the shining beames blindeth the eies Hast thou commanded the morning since thy daies saith the Lord to Iob and hast thou caused the morning to know his place Iob. 38. That it might take hold of the corners of the earth and that the wicked might be shaken out of it For as it is said in another place They are among those which abhorre the light Iob. 24. and knowe not the waies thereof nor continue in the paths thereof The murtherer riseth early and killeth the poore and needie and in the night he is as a thiefe The eie also of the adulterer waiteth for the twylight and saith None eie shall see me and disguiseth his face They dig through houses in the darke which they marked for themselues in the day they know not the light But the morning is euen to them as the shadow of death if one know them they are in the terrors of the shadow of death By which testimonies aptly agreeing with that which is written euerie man that doth euill hateth the light we may know Iohn 3. besides the greatnes of the workes of God which principally shineth in the creation of the Sunne how euen they who would not behold the light thereof but fly from it as much as they may bicause they hate it and feare it as the death cannot for all that auoide it To the ende then that we may reape some profit by this discourse and so finish this daies talke let vs thinke that if the most ignorant and most doltish are inexcusable for their ignorance and ingratitude towards God for the sermons of the heauens which they continually make to all creatures how much more are the learned and chiefly Astronomers and Astrologians if they know not verie well how to vse their science to the glorie of God Of the names of Astronomers and Astrologers and of their true intent For they are called Astronomers because they haue the knowledge of the lawes and rules which the soueraigne creator hath established and ordayned among the starres and their courses and motions according as their name deriued from the Greeke toong importeth as also the name of Astrologie will infer as much seeing that thereby is signified that they vnderstand and can render a reason of the nature and of the effects of the celestiall bodies Wherefore then sith they haue greater knowledge then the ignorant and common people as well by the knowledge as by the obseruations and continuall experience of the effects of the planets they shall be therfore found the more culpable before God if they vnderstand not the language of the heauens thereby to learne how to glorifie him And yet so far are the greater part of them from doing that which we say that contrariwise we see verie many which impute that to the spheres that they should attribute to the spheres-creator and so draw men from God their father by the vanitie of their humaine dreames vnder colour of their Astronomie and Astrologie causing them to stay in regard of the creatures with them and so make them Atheists as they are when they acknowledge none other God but an idoll of Nature And therefore I desire that we may to morrow againe proceed to behold the admirable effects of the Sun being most apparant to all and most easie for to know by which the rudest and most simple may learne to come to God as among other effects is that of the rising and setting of this goodly light For the prouidence of God shineth maruellously in this point as ASER we may learne of you The end of the fourth day THE FIFT DAIES WORKE Of the rising and setting of the sunne and of the prouidence of God which shineth in the commodities of day and night Chapter 33. ASER. IF with vnderstanding we read the bookes of the heauens wee shall verily esteeme the celestiall bodies to bee the chiefe naturall Philosophers Doctors and Astronomers by whom God dayly teacheth vs that principall Astronomie and Astrologie which he will haue vs learne and whereof we must not be ignorant without being conuicted as well the vnlearned as the learned of verie great vnthankefulnes towards him and of more beastly brutishnes then is amongst the bruite beasts For he hath assigned vs teachers and masters which keepe common schoole with vs day and night as by our precedent discourse we haue alreadie vnderstood And yet the greatest part of men yea almost all do no more profit in this schoole then the verie beasts though indeed it standeth continually wide open to all yea and they which should chiefly learne out of this great booke of nature touching the knowledge of the creator of all things are those which oftentimes are farthest to seeke For in liew of committing themselues to be guided by this booke so to approch to God as he pointeth out the path and way to those who haue eies to see and a spirit to vnderstand they rather take occasion therein by the vaine dreames of their own apprehensions to wander from the truth And for this cause Moses Dauid and the other Prophets and seruants of God speaking of the workes of the creation and of the diuine prouidence in them do propound vnto vs but simply those which are the most apparant to al the most easie to be vnderstood because they wil not only teach the most learned who are they which willingly make least profit in their writings but will also instruct the simple and ignorant whō God doth oftentimes make capable of his secrets For which cause likewise these holy fathers speake not of the spheres and heauenly bodies subtilly as Philosophers in their schooles do but rather vulgarly to the ende that the most rude and playnest may vnderstand their philosophy replenished with the doctrine of saluation For it is verie necessarie that euerie one should be instructed therein according to his owne capacitie To pursue then our yesterdaies speech Vtility of the light and heat of the sunne begun concerning the Sunne which the holy Scripture setteth so often before our eies as an vniuersal preacher of the soueraigne Maiesty I pray you let vs first consider what ioy and what good it is that men receiue by it so long as it distributeth his light as wee haue alreadie heard being like the chariot of God to bring it to them Likewise how much pleasure and profit receiue they by his heat Againe do we not see how he hath his determined time to make vs day And how that after he hath lightned one part of the world during such time as was assigned to him by God the creator hee then transporteth his light to the other part And when he hath performed his taske on one side of the world