Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	law_n	sin_n	20,113	5	5.9622	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01516	The tvvoo bookes of Francis Bacon. Of the proficience and aduancement of learning, diuine and humane To the King.; Of the proficience and advancement of learning	Bacon, Francis, 1561-1626.	1605 (1605)	STC 1164; ESTC S100507	164,580	339

Sonne and in the application to the Holy spirit for by the Holy Ghost was Christ conceiued in flesh and by the Holy Ghost are the Elect regenerate in spirite This worke likewise we consider either effectually in the Elect or priuately in the reprobate or according to apparance in the visible Church For manners the Doctrine thereof is contained in the lawe which discloseth sinne The lawe it selfe is deuided according to the edition thereof into the lawe of Nature the lawe Morall and the lawe Positiue and according to the stile into Negatiue and Affirmatiue Prohibitions and Commandements Sinne in the matter and subiect thereof is deuided according to the Commandements in the forme thereof it referreth to the three persons in deitie Sinnes of Infirmitie against the father whose more speciall attribute is Power Sinnes of Ignorance against the Sonne whose attribute is wisedome and sinnes of Malice against the Holy Ghost whose attribute is Grace or Loue. In the motions of it it either mooueth to the right hand or to the left either to blinde deuotion or to prophane libertine transgressiō either in imposing restraint where GOD granteth libertie or in taking libertie where GOD imposeth restrainte In the degrees and progresse of it it deuideth it selfe into thought word or Act. And in this part I commend much the diducing of the Lawe of GOD to cases of conscience for that I take indeede to bee a breaking and not exhibiting whole of the bread of life But that which quickneth both these Doctrines of faith and Manners is the eleuatition and consent of the heart whereunto appertaine bookes of exhortation holy meditation christian resolution and the like For the Lyturgie or seruice it consisteth of the reciprocall Acts betweene GOD and Man which on the part of GOD are the Preaching of the word and the Sacraments which are seales to the couenant or as the visible worde and on the part of Mans Inuocation of the name of GOD and vnder the law Sacrifices which were as visible praiers or confessions but now the adoration being in Spiritu veritate there remaineth only vituli labiorum although the vse of holy vowes of thankefulnesse and retribution may be accounted also as sealed petitions And for the Gouernment of the Church it consisteth of the patrimonie of the church the franchises of the Church and the offices and iurisdictions of the Church and the Lawes of the Church directing the whole All which haue two considerations the one in them selues the other how they stand compatible and agreeable to the Ciuill Estate This matter of Diuinitie is handled either in forme of instruction of truth or in forme of confutation of falshood The declinations from Religion besides the primitiue which is Atheisme and the Branches thereof are three Heresies Idolatrie and Witch-craft Heresies when we serue the true GOD with a false worship Idolatrie when wee worship false Gods supposing them to be true and Witch-craft when wee adore false Gods knowing them to be wicked and false For so your Maiestie doth excellently well obserue that Witch-craft is the height of Idolatry And yet we see thogh these be true degrees Samuel teacheth us that they are all of a nature when there is once a receding from the word of GOD for so he saith Quasi Peccatum ariolandi est repugnare quasi scelus Idololatriae nolle acquiescere These thinges I haue passed ouer so briefely because I can report noe deficience concerning them For I can finde no space or ground that lieth vacant and vnsowne in the matter of Diuinitie so diligent haue men beene either in sowing of good seede or in sowing of Tares Thus haue I made as it were a small Globe of the Intellectuall world as truly and faithfully as I coulde discouer with a note and description of those parts which seeme to mee not constantly occupate or not well conuerted by the labour of Man In which if I haue in any point receded from that which is commonly receiued it hath beene with a purpose of proceeding in melius and not in aliud a minde of amendment and proficience and not of change and difference For I could not bee true and constant to the argument I handle if I were not willing to goe beyond others but yet not more willing then to haue others goe beyond mee againe which may the better appeare by this that I haue propounded my opinions naked and vnarmed not seeking to preoccupate the libertie of mens iudgements by confutations For in any thing which is well set downe I am in good hope that if the first reading mooue an obiection the second reading will make an answere And in those things wherein I haue erred I am sure I haue not preiudiced the right by litigious arguments which certainly haue this contrarie effect and operation that they adde authoritie to error and destroy the authoritie of that which is well inuented For question is an honour and preferment to falshood as on the other side it is a repulse to truth But the errors I claime and challenge to my selfe as mine owne The good if any bee is due Tanquam adeps sacrificij to be incensed to the honour first of the diuine Maiestie and next of your Maiestie to whom on earth I am most bounden Historia Literarū Historia Naturae Errantis Historia Mechanica Historia Prophetica Metaphisica siue De formis F●…bus Rerū Naturalis Magiasiue Phisica Operatiua Maior Inuentarium Opum bumanarum Continuatio Problematum in Natura Catalogus Falsitatū grassantiū in historia Naturae De Antiquis Philosophijs Narrationes Medicinales Anatomia comparata Inquisitio vlterior de Morbis insanabisibus De Euthanasia exteriore Medicinae experimentales Imitatio Naturae in Balneis Aquis Medicinalibus Filum Medicinale siue de vicibus Medicinarum Experientia literata interpretatio Naturae Elenchi magni s●…e d●… Idolis animi humani natiuis aduentitijs De Analogia Demonstrationum De Notis Rerum De Methode syncera siue ad filios Scientiarum De prudentia Traditionis De Productione Axiomatum Deprudentia sermonis priuati Colores boni mali simplicis comparati Antitheta rerum De cultura Animi Faber Fortunae siue de Am. bitu vitae De prudētia legislatoria fiue de fontibus Iuris De vsu legittimo rationis humanae in diuinis Degradibus vnitatis in Ci●…itate Dei Emanationes Scripturarum in doctrinas Positiuas

profitable obseruations and Axioms as fall not within the compasse of any of the speciall parts of Philosophie or Sciences but are more common and of a higher stage Now that there are manie of that kinde neede not bee doubted for example Is not the rule Si inaequalibus aequalia addas omnia erunt inaequal●…a An Axiome aswell of Iustice as of the Mathematiques And is there not a true coincidence betweene commutatiue and distributiue Iustice and Arithmeticall and Geometricall proportion Is not that o●…er rule Quae in eodem tertio conveniunt inter se conveniunt a Rule taken from the Mathematiques but so potent in Logicke as all Syllogismes are built vppon it Is not the obseruation Omnia mutantur nilinterit a contemplation in Philosophie thus that the Quantum of Nature is eternall In Naturall Theologie thus That it requireth the same Omnipotencie to make somewhat Nothing which at the first made nothing somewhat according to the Scripture Di●…ici quod omnia operaquae fecil Deus perseuerent in perpetuum non possumus eis qui●…quam addere nec auferre Is not the ground which Machtavill wisely and largely discourseth concerning Gouernments That the way to establish and preserue them is to reduce them ad Principia a rule in Religion and Nature aswell as in Ciuill administration was not the Persian Magicke a reduction or correspondence of the Principles Architectures of Nature to the rules and policie of Gouernments Is not the precept of a Musitian to ●…all from a discord or harsh accord vpon a concord or sweete accord alike true in affection Is not the Trope of Musi●…ke to auoyde or slyde from the close or Cadence common with the Trope of Rh●…ricke of deceyuing expectation Is not the delight of the Quavering vppon a stoppe in Musicke the same with the playing of Light vppon the water Spiendet tremulo sub Lumine Pon●… Are not the Organs of the sences of one ki●… with the Organs of Reflexion the Eye with a gla●… the Eate with a Caue or Straight determined and bounded Neither are these onely similitud●…s as men of narrowe obseruation may conc●…yue them to bee but the same footesteppes of Nature treading or printing vppon seuerall subiects or Matters This Science therefore as I vnderstand 〈◊〉 I may iustlie reporte as deficient for I see sometimes the profounder sort of wittes in handeling some particuler argument will nowe and then drawe a Bucket of Water out of this well for their present vse But the springhead thereof seemeth to mee not to haue beene visited beeing of so excellent vse both for the disclosing of Nature and the abridgement of Art This science beeing therefore first placed as a common parent like vnto Berecinthia which had so much Heauenlie yssue Omnes Coe●…colas omnes super alta tenentes wee may returne to the former distribution of the three philosophies Diuine Naturall and Humane And as concerning D●…VINE PHILOSOPHIE Or NATVRALL THEOLOGIE It is that knowledge or Rudiment of knowledge concerning GOD which may be obtained by the contemplation of his Creatures which knowledge may bee truely tearmed Diuine in respect of the obiect and Naturall in respect of the Light The boundes of this knowledge are that it sufficeth to conuince Atheisme but not to informe Religion And therefore there was neuer Miracle wrought by God to conuert an Atheist bycause the light of Nature might haue ledde him to confesse a God But Miracles haue beene wrought to conuert Idolaters and the superstitious because no light of Nature extendeth to declare the will and true worship of God For as all works do shewe forth the power and skill of the workeman and not his Image So it is of the works of God which doe shew the Omnipotencie and wisedome of the Maker but not his Image And therefore therein the Heathen opinion differeth from the Sacred truth For they supposed the world to bee the Image of God Man to be an extract or compendious Image of the world But the Scriptures neuer vouch-safe to attribute to the world that honour as to bee the Image of God But onely The worke of his hands Neither do they speake of any other Image of God but Man wherfore by the contemplation of Nature to induce and inforce the acknowledgement of God and to demonstrate his power prouidence and goodnesse is an excellent argument and hath beene excellently handled by diuerse But on the other side out of the contemplation of Nature or ground of humane knoweledges to induce any veritie or perswasion concerning the points of Faith is in my iudgement not fate Dafidei quae fidei sunt For the Heathen themselues conclude as much in that excellent and Diuine fable of the Golden Chayne That men and Gods were not able to draw Iupiter down to the Earth but contrariwise Iupiter was able to draw them vp to Heauen So as wee ought not to attempt to drawe downe or submitte the Mysteries of GOD to our Reason but contrarywise to raise and aduance our Reason to the Diuine Truthe So as in this parte of knowledge touching Diuine Philosophie I am so farre from noting any deficience as I rather note an excesse wherevnto I haue digressed because of the extreame preiudice which both Religion and Philosophie hath receiued and may receiue by beeing commixed togither as that which vndoubtedly will make an Hereticall Religion and an Imaginarie and fabulous Philosophie Otherwise it is of the Nature of Angells and Spirits which is an Appendix of Theologie both Diuine and Naturall and is neither inscrutable nor interdicted For although the Scripture saith Lette no man deceyue you in Sublime discourse touching the worship of Angells pressing into that hee knoweth not c. Yet notwithstanding if you obserue well that precept it may appeare thereby that there bee two things onely forbidden Adoration of them and Opinion Fantasticall of them eyther to extoll them further then appertaineth to the degree of a Creature or to extoll a mans knowledge of them further then hee hath ground But the sober and grounded inquirie which may arise out of the passages of holie Scriptures or out of the gradacions of Nature is not restrained So of degenerate and reuolted spirites the conuersing with them or the imployement of them is prohibited much more any veneration towards them But the contemplacion or science of their Nature their power their illusions either by Scripture or reason is apart of spirituall Wisedome For so the Apostle saieth Wee are not ignorant of his Stratagems And it is no more vnlawfull to enquire the Nature of euill spirites then to enquire the force of poysons in Nature or the Nature of sinne and vice in Moralitie But this parte touching Angells and Spirites I cannot note as deficient for many haue occupyed themselues in it I may rather challenge it in manie of the Wryters thereof as fabulous and fantasticall Leauing therefore DIVINE PHILOSOPHY or NATVRALL THEOLOGIE not DIVINITIE or INSPIRED THEOL'OGIE which wee