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	temple_n	7,031	5	7.9574	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02834	A vision of Balaams asse VVherein hee did perfectly see the present estate of the Church of Rome. Written by Peter Hay Gentleman of North-Britaine, for the reformation of his countrymen. Specially of that truly noble and sincere lord, Francis Earle of Errol, Lord Hay, and great Constable of Scotland.	Hay, Peter, gentleman of North-Britaine.	1616 (1616)	STC 12972; ESTC S103939	211,215	312

as to say Ezekiel was rapt in his spirit from Babel to Ierusalem it might be in spirit or in body The Hebrew Doctours hold in their remote Theologie that the Angels make oblation to God of the soules of his Saints who become dead by way of this abstraction alleadging for it this passage of the 116. Psalme Speciosa in conspectu Dominimors sanctorum suorum Pretious in the sight of the Lord is the death of his Saints but to denie that transportation which is both in body and spirit were to denie the Scripture Eliah Enoch Abacucke were transported and in the Euangelists our Sauiour corporally transported by Satan to the pinacle of the Temple and after vpon a mountaine The best Theologes hold that Habacucke was indeed soule and bodie transported and so Saint Philip the Apostle whereupon Thomas Aquinas reasoneth thus If it bee possible in one it is also possible in moe and in like maner both he and Durand Herne S. Bonauenture do make this argument If Satan can abstract the spirit from the body much more can he transport both because the separation is more miraculous of the two and is next vnto the veritie of Gods word the strongest argument we haue for the immortality of the soule and an argument subiected to reason For saith Aristotle in his ninth booke De Animalibus if the soule can doe any thing without the body then it should be immortall alwayes this Aphairisis Exstasis or ablation of the soule is a thing most vndoubtable the Scripture approueth it in diuers places specially in the persons of Saint P. aul and Saint Iohn the greatest Philosophers haue acknowledged it Plato and Socrates did call the bodie Antrum animae the cauerne of the soule the chiefest Sorcerers who know it by experience haue acknowledged it Zoreaster did call the body the sepulchre of the spirit and the great Orpheus did call it the prison of the soule and to reason euen naturally we see that locall motion can be some times without touching of bodies but onely by vertue of the agent as the sea is mooued by the moone which is distant from it more then 50000. Leagues and the Iron is drawen to mooue by Magnes or the Loadstone without any touching which being so in things so insensible and Inanimal as Iron much more it may be in things not onely animal but who haue their greatest force and vigour in that locall abstraction as our soules be most Galliard when they be most remote from the body And for this point of Satans power to transport I say that while that Cherubin which moues the eight Spheare wherein there fixed stars doth role it Millions of miles in one houre what matter is there of admiration if Satan can transport a body some few miles vpon the earth Lastly there is the commerce or copulation of good and bad spirits with men and women and whether it be really locally or per exsta●…n experience doth commonly teach vs that sundry things which we may call spirituall because they are inuisible and intouchable doe take really possession of our bodies as the passion of loue which entering by the subtile spirits of the eyes doth wound the heart corrupt the blood weaken the vitall faculties and sometimes spoyle the life yea the vehemencie of loue towards God hath oftentimes hereby wrought as much in his best Saints Againe the plague of pestilence and such cotagious things doe enter in a mans body in a spirituall sort to possesse it The Scripture doth testifie this reall and locall copulation of good spirits with good men our bodies are said to be the Temples of the holy Ghost Our Sauiour hath said that the father and he would dwell in him who obey his will The Prophet Ezekiel speaking of his vocation by God to preach to the Iewes I fell downe said he vpon my face and the spirit which entered in me did raise me vp and set me on foote In like sort of euill spirits the euill spirit of the Lord is said to enter into Saul really and the spirit of Satan into Iudas and our Sauiour did eiect diuers reall and sensible deuils because their voyces were heard The oddes and distinction of these in my opinion is this the good spirits hath more celestiall and subtile bodies and so their possession of men and copulation with them being more spirituall then others It is also more perceiued by the actions of our spirit then by any change of our bodies whereas Demones as Saint August in his tenth Booke De ciuitate Det Thomas Aquinus in Summa 2. Questi 95. Origen in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe affirme that they be meere corporall so that Arist. Plato and diuers Philosophers who diuided them in aereall terrestriall and subterrestriall spirits they hold that the two inferiour species of them be in some sort grosse and elementarie more remoued from the celestiall intelligences of the supreme world and therefore giuen to a wicked commerse with men and women by all sorts of deceitfull and impious suggestions whose copulations are both bodily palpable and visible possessing the bodies specially of women as grosse filthy and contagious vapours breeding inflamation visible in the hearts and breasts mouing swelling and dumbenesse in the tongue depriuing the organicke faculties of hearing seeing and such like as daily experience doth teach Neither let any man imagine the carnall copulation of the euil spirits with women to be a thing extaticke or fantasticke that enemie spirit of whom the Prophet saith Ad conterendum erit cor eius ad internecionem gentium non paucarum whose heart shall bee bent for the ouerthrow and destruction of many nations and people hee delighteth to defile or extinguish the seed of man euen in the mothers wombe so farre that the profound naturallist Paracelsus affirmeth that those grosse and vncleane spirits of deuils doe mixe themselues with humane feed where it is lost by naturall weakenesse or nocturnall dreames that they doe cooperate with it to produce thereby those succumbent or incumbent spirits deuils which are found chiefly in the moystie and Northen Regions To which abomination it seemeth the lawe of God hath some relation where it is said that all these who should couple themselues with the deuill Peor should perish wickedly and who will marke these places in Exod. Leuit. Deut. Where sorcerie and brutall Paliardise or luxurie is forbidden will find vncouth and vnknown villanies couertly touched as there where it is said you shall not present to God the wages of a harlot nor the price of a dogge and againe where God doth say you shall no more sacrifice vnto those Buckes and Satyrs after whom you went a whoring which I doe not heere introduce impertinently nor curiously but that wee may learne to reuerence whatsoeuer meanes the Lord hath appointed for vs to withstand the malice of Satan which is so dangerous for two respects First because of his craft and skilfulnesse who

throughout Europe Venice Genua Raguzia Luca Geneua with the Cantons of the Swissers and Grisons and 60. Townes in Almanie which be free all the Remanant being possessed in Monarchie In Asia and Africa wee heare of no gouernment but soueraigne so that Monarchie doth in effect draw vnder it the whole world after the instinct of nature which is the reason why the greatest Clerks Statesmen both do hold that God nature do fauor the increase of Monarchie more then of any other state and we marke it ordinarily and it commeth also to passe sometimes by meanes which can neuer be incident in Republicks as many Principalities falling in one by the lot of Succession and heyres of one house which hath within these few yeares wonderfully enlarged the Crowne of Spaine by the confluence of diuers Kingdomes and Seigniories into it as Riuers into one Ocean and as our most fortunate Isle of Great Brittaine hath been lately erected into a puissant Monarchie by the like coniunction of diuers kingdoms aspiring in the strength of these to greater height which things could neuer arriue into a Repub quia non moritur Respub nec habet heredes the Common-wealth dieth not nor hath any heyres as Kings doe Moreouer wee collect by the holy Scripture that the dilatation of Empires is a benediction of God which since it falleth out by monarchie therefore vnto it must also appertaine the blessing The reason of this is because the pluralitie of pettie Princes and Estates doe make them commonly to liue in aemulation and strife and make great subiects to be insolent and contentious which breedeth ciuill discord and often times distraction in religion grieuances and annoyances of people so farre that wee read how multitude of Princes is permitted by God for the punishment of our sinnes As this point now is true that the vertuous effects of Monarchicall gouernment doe approue the lawfulnesse of it so doth the holy Scripture confirme the same Christ himselfe commanded to obey Caesar the two Archiapostles Peter and Paul from his inspiration did teach the same Paul hath showne himselfe a patron of supreme authoritie Let euery soule be subiect to superiour powers which in his time were onely but Ethnick Kings Peter hath commanded vs to submit our selues to all manner of ordinances of Kings or of Gouernours vnder Kings whether they bee good or bad And all the Doctors of the Church haue clearely been of this opinion in fauour of monarchie that it was one of the chiefest blessings which God did vouchsafe vpon the Israelites the coniunction of the tree of Ioseph which was in the hand of Ephraim with the tree of Iuda as wee finde in the 30. Chap of Ezechiel that they should be all vnder one King and be no more a deuided people saith God in that place for the Princely authoritie We haue Iustin orat ad Graecos Athanasius orations contra Idola Chrysost. Homil. 34. on the 1. Cor. Cyprian de vanitate Idolorum Ierom Epi. 4. Leon. Sermo 1. de natiuitate Tho. de Aquin. and all the learned sort of them haue preferred it also all the famous Poets Orators Philosophers Historiographers haue done the same out of the light of nature Homer 2. Booke Euripides in Andromache Isocrates ad Nicom Demosthenes Olym. 1. Dion Hist. Roma Lib. 44. Plinie li. 11. cap. 1. Plato in Politicis Aristot. lib. 12. Metaph. Senec lib. 2. de benef ca. 20. Plutar. de tribus generibus Reipub. and as many moe as haue written haue left the same ground in their Books As both these be most true so it is most true also and a strong argument for Monarchy for the third that the thundering of Gods iudgements against those who attempted to violate euen wicked and tyrannous Princes it doth approue that calling to be a true ordinance of God The banishers of the Romane Kings first Tarquinius superbus then of Iulius Caesar who in effect was a King bearing still the name of Brutus howsoeuer these enterprises seemed for the time to bee vertuously vndergone against vniust vsurpatours or wicked Kings yet the issue of the actors did shew to bee a diuine vindication The first Brutus was brought vpon the parricied of his owne sonnes and had his owne life spoyled thereafter the last of them that pretended braue Brutus who was called Vitimus Romanorum because after him none did dreame any more of Romane liberty he after a wretched while of afflictions did dye by his owne hand attesting the Gods Virtuti fortunam defuisse that fortune was conspired against his vertue and leauing behinde him to the world a bloody name which hath no other vse why to bee remembred of men but when it is applyed to those trecherous Traytors in whom his spirit bath made transmigration to bee perfidious murtherers of lawfull Kings as I haue said before and all his complices the killers of Caesar being mightiemen of resolued action and strongly fortified they did all perish by a sudden reuenge as the story tells Intra annum vertentem before the turning about of one yeere which made Cardan to say that the ghost of Caesar was Maximus Daemon a terrible spirit of reuenge and made other Philosophers to say of him Non mortuus est homo sed reuersus quidem Deus in locum suum That by the slaughter of Caesar no man was dead but a certaine god returned to his owne seat from whence hee came Cassius in like manner the chiefe contriuer of that murther the night before the battell of Philippi being visibly terrified with the ghost of Caesar he procured himselfe to be dispatched by the hand of his owne seruant and nothing did ensue thereafter during the space almost of twentie yeeres in the time of the Triumuiri but fires of ciuill combustion and bloud-shed wherein Antho. Lep. Pompe Sextus Cicero and all the ambitious spirits were spent with infinite numbers of the popular and what violation of Kings and Princes hath not the like euent A more barbarous and more supportable tyranny yea a more cruell brutish man hath neuer beene then Nero the surprise of whose life was accompained with the murther of three succeeding Emperours Galba Otho Vitellius all within two yeeres of whom Otho the worthier of the three was made his owne executioner besides many thousands of Romane Gentlemen whose liues were the propitiatory sacrifice to the gods for the contemptible Nero. To come to domesticke examples Richard the second of England degraded as an vnworthy Prince but in their stories wee see that an omnipotent reuenge did follow vpon it for Henry the fourth in his time had no other actions but the dispatching and ouerthrowe of those who were of his side against Richard so was he enraged with feare and iealousie his sonne againe had some intestine repois and peace by meanes of his warres in France but his successour Henry the sixt was depriued his sonne Edward poysoned his children murthered by their cruell Vncle the Duke of Glocester

withdrawne and the mysteries and mercies of God the Father in his beloued appeare more cleerely and gloriously there bee no lesse cause of holy ioy nay vnspeakable and glorious 1. Pet. 1. 8. why should not this our ioy breake forth into the like manifestation and that the best manifesting and enhaunsing thereof is by musicke and that euen instrumentall the spirit of God beareth record as I haue noted And verily if the imployment of instruments in the Iudaicall Temple maketh them meerely ceremoniall and debarreth the Christian Church of all such vse of the like in that kinde why doth not the same reason banish also all vse of singing in our Churches because Dauid instituted singers for the Temple for as yet I could neuer heere any direct and sufficient proofe why the one should haue a morall and perpetuall vse and the other onely a ceremoniall signification Thirdly as for the time of grace if sacred musicke were onely a cloud and typicall shadow it should then haue vanished when the body came and the most glorious morning starre appeared But wee finde that euen this bright starre when it first began to appeare in the earthly Horizon chose for the blasing forth the beames of his maiesty aboueall creatures or meanes in heauen or earth a troup of inuisible yet audible Choristers who descending from the Temple of the celcstiall Ierusalem praised God and cheered vp man with a short Christmasse Caroll but of a most sweet and mysterious ditty which all Christians delight to heere still sounding in their eares and hearts nay the very Angells themselues desire to behold vnderstand The same our Sauior as he cōming into the world would be saluted with musicke so euen with that mouth whence dropped the like hony the words of grace and life he vouchsafed to honour that exercise in the end of his last supper hee and his Apostles went to Mount Oliue singing an Hymne Neither after this our bridegroome was taken away did the children of the bridechamber let fall their parts in spirituall songs but both practised and exhorted to the continuance of this enkindling of zeale and piety Ephes. 5. 19. Colos. 3. 16. An expresse iniunction for Psalmes Hymnes and spirituall Songs and making melody Which vse to haue continued in the primitiue Church not onely Tertullian and other ancient Christians but euen the Ethnicke Plinny in his Epistle to Traiane the Emperour doth testifie Christo cuidam Deo hymnos canentes antelucanes But heere may bee and indeed is obiected that hymnes and songs vsed by our Sauiour or his Apostles or continued in the primitiue Church were onely vocal and without all artificiall instrument Wherto that I may shape answere I doubt not euen granting that their melody was onely singing thence to inferre à pari a firm consequence for the addition of the other kind of musick to auouch without imputation of a Paradoxe that the modulating voyce of a man and of an instrument are in this respect eiusdem rationis For if one looke into the nature of sounds in their generall cause they are nothing but reuerberations of the aire in their forme and relation they are deductions or compositions of proportions in the distances or connexions of high and low flat and sharpe So that whatsoeuer the immediate matter and instrument be whether meerely naturall as the throat teeth and tongue or aritificially composed of pipes or strings with metall or wood the sound it selfe as it melodious or symphoniacall maketh no difference of obiect but carrieth the same representation to the eare and iudgement of the hearers To this purpose may I not vnfitly apply that elegant comparison which Theodoret maketh between the voice of a man and a paire of organs in the parts of each In man saith he the lungs are the bellowes which are mooued not with foot or hand but by the muscels af the brest the teeth and roofe of the mouth supply the place of the pipes the tongue by its nimble motion performeth the office of the Musicians hand for the distinguishing and articulating the sounds Thus in the viuacitie of his rhetorique he seemeth in this comparison to make the protasis or proposition in the artificial and the reddition in the naturall by making man a musicall instrument Then presently followes the same resemblance with the terms inuerted to the naturall order where hee plainely sheweth that art hath heerein imitated nature in Citeraes and such like instruments wherin the teeth are represented by the strings the lips by the frets the tongue by the quill the vnderstanding by the hand which mooueth and striketh or stoppeth high and low lowd and soft slow and quicke in diuerse formes The like comparison is also vsed by Gregory Nyssen in his learned Treatise De opificio hominis where he resembleth the vse and parts of the flute or fife to the instruments of speech in man Vpon which liuely and mutuall resemblances as Theodoret calleth man a liuing organe and the copy of artificiall organs so may I terme an organ a singing man made with the hand or rather a liuelesse though not breathlesse guide of many voicesand parts But heere it will bee replyd that all artificiall instruments made by man come farre short of this one made by God himselfe that none of those how elegant soeuer and cunningly handled can possibly make a sound properly articulate much lesse significant and therefore that they are to bee excluded out of the seruice of God whereto the vocall musique may bee admitted because significatiue and vnderstandable To this may answer be made first by acknowledging with Theodoret that man being the image of God in imitating his Creatonr can produce no higher workes then such as are but shadowes of the workes of God That nature is the modell after which art worketh and that art is but the image or resemblance of nature And therefore that all the most curious instruments in the world are not comparable with an humane voyce for suauity and liuely expressions neither is instrumentall musique to be opposed vnto or compared with vocall but added as an helper a wife or second or if you will an hand-mayd thereunto In which respect I doe not hold it to bee eiusdem gradus though in generall eiusdem rationis as belonging to the same army but to be ranged in an inferiour squadron a guest of the sacred feast but at a lower table Secondly as for want of signification I maintaine it that the sound and harmony of Instruments though it be not articulate yet it is significant in its owne kinde I meane and proper element by gentle steps and sweete inflexions working vpon the affections and expressely nay powerfully speaking to them euen perswading instructing nay commanding them and imprinting in them the characters of vertue and deuotion and containing the seedes of good motions in the inward seat of the minde by the outer part of the sences and passions Thirdly in vocall musique