Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	john_n	17,081	5	6.2026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08870	An introduction into the bookes of the prophets and apostles Written by Peter Palladius, Doctor of Diuinity and Byshop of Rochil. Faithfully translated out of Latin into English. By Edw. Vaughan.; Isagoge ad libros propheticos et apostolicos. English	Palladius, Peder, 1503-1560.; Melanchthon, Philipp, 1497-1560.; Vaughan, Edward, preacher at St. Mary Woolnoth.	1598 (1598)	STC 19153; ESTC S113915	75,737	224

that the Grecians doe retaine the names of Iapetus Ioue Aeolus and many others not knowing whence they sprong but when the storie of Moses doth shew their kindred we must needes confesse that it is more auncient then the monuments of the Greekes a mightie a famous people was that of the Imerians whose posteritie without all doubt was the Cimbrians but their stocke your Greekes know not which the some of the word doth shew to be Gomer the son of Iaphet Nowe there is a kindered among the Egiptians called in their naturall speech and in the A●rabian tongue Mizrai but bookes doe shew Nizraim to be the son of Cham the first antient among the Greekes were the wars of the Argonians and then of the Troianes but the time course of yeers which the Grecians themselues haue obserued doth shewe that the Troiane warre was not long before Dauid and that Hercules was almost of the same time with Sapson So the names histories of the heathen do testifie that the books of the church are the more auncient which is very necessarie for the studious to consider In the third place wee haue set a kinde of doctrine whereof there are two partes the Law and the Gospell and seeing that the knowledg of the law is graffted in the minds of all men reason in all men is inforced to confesse that it is impossible for any nation to be the people of God which do establish lawes contrary to the law of God but this is the common madnes of all the Gentils to call vpon a multitude of Gods and to deuise monstrous fables of the gods and euen in their lawes to yeeld vnto the filthy confusions of lust Some of them also the murdering of men whordoms and adulteries haue bin thought a good seruing of God Reason therfore enforceth to confesse that in the church the law is taught much better This argument also the olde writers haue vsed in confuting the heathen and howsoeuer the Gospel be not knowne vnto reason yet doth it lay open those things whereof the doctrine of the heathen can speake no certainty and yet it cannot bee denied but that the vnderstanding of thē is necessary forsomuch as man is the Image of God and is made to knowe and praise the Lorde From whence come so many doubtes in the disagreements of the minde and hart whence is that stubbornnesse of the hart and such a burning desire to sin seeing that y● law shineth in y● mind Are men made to liue in euerlasting sin mysery what is sin whence comes that vast heap of humane myserye whence are those so manye dissentions about God as whether god doeth heare men or why hee shuld regard them Whether after y● bodies are once dead there shal be another life in which shal be a differēce betweene good bad What men are Gods temple who he doth heare and helpe Of these so waighty matter what great darknesse is there in all the wisedome of the heathen Howe many furies of the Phylosophers who like the sons of Tytan make war with heauen eyther imagining that there is no prouidence or being God to secondary causes and labour to proue that al sins are of necessity Seeing therfore we must confesse that the doctrine of the causes and remedies of euil is necessary for men and yet the wisdome of the heathen seeth it not truly let vs embrace Gods voice in the church seeing hee hath added great testimony therunto Reason acknowledgeth that the law is no wher purely deliuered but in the church And seeing it is certaine that the voice of God is there let vs heare this doctrin of which the Heathen are inforced to confesse that ther is great ignorance in their religion and doctrine and yet the opening of these questions are necessarye for the knowing of God for the which man was made and for true comfort Therefore that kind of doctrine in the Church is most delightfull to good mindes when the pure fountaines are therof tasted I account not in the Church the Romane tyrants and the Monks their chāpions who haue dispersed throughout the world their filthy poison for the doctrine of the sonne of God and haue transformed the doctrine of the church into heathenish opinions They pray vnto the dead men they command men to worship their breaden God which they carry about in theyr great solemnity they sel sacrifices for the quicke and dead they make Gods worship stage-like vestures and other delusions and confirme their rouing lusts This wicked rout I cal not the church but them which deliuer the sounde doctrine of God deliuered in the bookes of the Prophets Apostles and in the Creeds Many others also doe corrupt the simple truth and the sleights in disputing are delightful to som as in time past to the Stoicks Epicures Academicks But when wee commende this kind of doctrine we do exclude al corruption and toyes in vaine disputings In the 4. place we account the wonderful preseruation of the church in the midst of the ruines of Empires which although it may be gathered vnder the first testimony that is among myracles yet in this it differs from the former bicause it is a perpetual miracle of the continuall presence of God pertains to that special rule The worde of the Lord abideth for euer and not by the helpe of man as it is written Not in an host nor in strength but in my spirit saith the lord God of boasts In the 5. place is the constancy of Confessors accounted which confirm others 2 waies First bicause it is a mannes myracle wherin God strengthens the weak against fear punishments shews his presents many waies euen in their suffrings Many simple men haue raised the dead and done many wonders 2. Bicause the high minds in such as quietly bear affliction doth shew the gospel is powerfull in them that it is the seed of god as Iohn saith wherby eternal life righteousnes and ioy is begun in them 6 This testimony of the gospel in the faithful doth plainly conuince their minds namely the comfort and ioy which is kindled in thē by the holy ghost wherof Paul saieth you haue receiued the holy spirit whereby wee cry abb● father whereby they see howe in great sorrowe they are comforted which vphold themselues with meditation of the Gospel with prayer as Paule saith The spirit helpeth our infirmity These testimonies must be often thought on especially let vs be careful of the sixt least it be taken from vs by the illusions of mad men as the Anabap. c Steukfeldians boast of false inspirations who setting apart Gods worde pretend their reuellations as I haue found out the lies of many such the examples of Munster shewes the maliciousnes of many Steukfild writeth that God communicates with mens minds without any means from whence he proues the diuine motions are kindled not by meditation of the written doctrin but by a faming of

reuenge which the Iewes tooke partly on the sonnes of Haman and partly on other their enemies Thus farre goeth the storie in Hebrue The 4. Acte is of those things which are not in the Hebrue concerning Mardoche●● dreame with the interpretation thereof of the letters published against the Iewes of Mardocheus prayer vnto the 14. cha The 5. Act to the end of the mourning and prayer of Hester of her sute to King Ahasuerus for the Iewes and letters sent foorth contrarye to the former of the sauing of the Iewes and of their appoynting of festiuall daies in remembrance of so great a benefit as God bestowed vppon the Iewes by Hester Ahasuerus and Mardocheus So God is now and alwayes present with his Church and people to helpe them at all neede Glorie bee to Christ for euermore Amen The booke of Iob. THe booke of Iob is named of Iob of whom is saide in the 14. of Ezech. If these three were in the middest of them Noce Daniell and Iob they in their owne righteousnes should deliuer their own soules saith the Lord of Hostes But who wrote this booke Moses as some thinketh or some other it is vncertaine Neither skilleth much to knowe it seeing it is out of question that this booke contayneth the words of the holy ghost The sum of the booke handleth this question Whither the righteons are afflicted of God or not Iob prooues by many firme arguments that God vseth to send manye afflictions to innocent and godlye men onelye for his owne glorie as Christ speaketh af a man borne blinde Iohn 9. But the friends of Iob impugn this sentence and they contend with him in many probable arguments that the godly are not afflicted of God but if they bee afflicted then it is for their sinnes This whole booke is spent betwixt Iob and his 4. friends at length God himselfe dissolues the controuersie This booke containes 42. chap which are thus deuided In the first three chapt is contained history of the diuers afflictions of Iob and the temptations of Sathan that first assailed Iobs children and his possessions but when he suffered all that most patiently at lēgth he set vpon his owne person whereby hee was made so vnpatient thorowe the greatnesse of griefe that he did not onely horribly cursse the day of his natiuity but also praise death before this life where it is to be obserued how diligently sathan persisteth in temptation vntil he make man horribly to sinne against God From the 4 chap vnto the 8 is described the firste disputation betwixt Iob and his friende Eliphaz the Themanite the argument that Eliphaz propounded againste Iob to wit God punisheth men onely for their sinnes Iob answered that he tooke it not to be so and he complaineth of the troblesomnesse of his friendes that they didde more terrifie him then comfort him From the 8 chap to the 11 is written the second Shuhite disputation betwixte Iob and his second friende Bildad concerning the same argument that God punnisheth Iob for his sinnes the which Iob againe denyeth to bee so with a complaint that he did not know the cause of his affliction From the 11 vnto the 15 followes the 3. disputation concerning the same argumēt betwixt Iob his third friend Zophar the Naamathite to whom Iob did propounde this question Wherfore are good men somtimes in distresse 5. and afterwards he vnfoldeth the question or argument and at length bewails all mens myserie on earth From the 15 vnto the 22 againe Iobs three friendes begin in order to dispute against him First Eliphaz accuseth Iob to be a sinner the which Iob denieth not and then reproues Eliphaz and his fellowes saiing that they were badde comforters Secondly Bildad as he had before saith that God vseth to punish the wicked for theyr sinnes with many plagues he would infer Iob to be wicked because he is much punished of God Iob answereth that his fortitude strength was in the graue Thirdly Zophar alledgeth that it goeth wel with wicked menne but not long and laboureth to prooue that Iob is such a one Iob shewes the contrary to be true in euery part that is to wit that it goeth long well with the wicked in this life but that hee is not wicked From the 22 vnto the 32 Iobs 2 friends Eliphas and Bildad did yet more vehemētly set vpon him with the same opinion repliyng herewith according to mans reason as they did before but in vaine was it Iob standeth with a setled minde although hee lay in great mysery Somtimes he teacheth them and sometimes hee addes his complaintes sometimes he purgeth himselfe before his friendes that he was of an vnblameable life From the 32 to the end God himselfe at length doth preach before Iob rehearsing all the works of his power minding to teach him that he was vniustly accused of him Vpon the which sermon in the laste chap Iob repenteth and is restored to his perfection for an example to vs all of true repentance So much concerning the booke of Iob In which was handled concerning the suffering of the saints and of the impatience of flesh and bloud which God pardoneth in his saintes thankes be to God for euer The Psalmes of Dauid PSalmes hath his name or deriuation of singing because it is written in verse to sing More anciently it is called a priuate speaking because that an only speech was had betwixte God himselfe and Christians only It is called a little Bible because it containeth briefly all that is in the Bible As for example 1 Histories 2 Lawe 3 Promises 4 Faith 5 Consolations 6 Repentance Dauid a King and Prophet is the author of the Psalmes the holy Ghost speaking in him Matth. 22 How doth Dauid in spirit call him Lord. There are of the Psalmes in number 150 which are to be deuided 3. maner of waies The first deuision Some are properly called Psalmes others are called Hymnes They are Psalmes as long or as often as Dauid dooth desire any thing of God They are called Hymnes when as he giuer God thanks for a benefit receiued The second deuision The Psalmes according to the Hebrues are deuided into 5. bookes which are discerned or known in the vulgar edition by these notes or marks Amen Amen or So be it So be it The first booke containeth 41. Psalmes which are al Dauids whence all the psalmes are ascribed to him this first book continueth vnto this psal As the Hart desireth the water brooks c. The 2 Book containeth 31 psal which are ascribed in the beginning to the sonnes of Chore being singers they are al Dauids except one of Asaph the last Salomons and this second book continueth vnto this Psalm How good is God vnto Israel The third booke containeth 17 Psalm of which 11 are to bee ascribed to Asaph ●hree to the sonnes of Chore one to Dauid and the two latter are ascribed to two other ●ingers The fourth booke also containeth 17 Psalmes of