Selected quad for the lemma: spirit_n
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A87447
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The Jews catechism Which was lately translated out of Hebrew into Latine. By the eminently learned Ludovicus de Compeigne de Veil.
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Jagel, Abraham ben Hananiah dei Galicchi, 16th/17th cent.; Compiègne de Veil, Louis de.
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1680
(1680)
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Wing J122C; ESTC R223607
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27,058
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95
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most horrid Torments The Sixth That the Infinitely Good and Great God of his singular Benignity and Good Will has chosen out of Mankind sometimes one sometimes many fit persons as it pleased him them he Inspir'd with the knowledge of his Mind discovering unto them things to come that by them the desires and actions of other men might be directed to true Godliness and Honesty The Seventh That Moses did far excel in the Gift of Prophesie all the Prophets in all Ages That all the Prophets that went before him even the Patriarchs themselves and those that lived near the same time were inferiour to Moses in the Excellency of Prophesie That He it was whom the God of Jacob esteemed a fit person by whom he would give a Just Law to the Israelites to cherish and refresh their Souls Moreover that Moses arriv'd to that Degree of the Knowledge of God which no other man could ever approach unto Mast Dost thou know how many ways the Prophesie of Moses differs from the Visions of the other Prophets Sch. In four respects First That God spake not to any other Prophet but by an Angel or Messenger separate from a Body and he afforded His Presence to Moses when he made known his Mind unto him as we find it written Num. 12.8 With him will I speak mouth to mouth Secondly That the Spirit of Prophesie did take hold of every other Prophet in Visions by night or by day whilst he was in a kind of Slumber that all his Senses were in a manner stupified which indeed those words of Scripture do plainly declare v. 6. I the Lord will make my self known unto him in a Dream But of Moses we find it written v. 7. My Servant Moses is not so with him will I speak mouth to mouth Thirdly That at the Breathing of the Divine Spirit the strength of the other Prophets fail'd them and their Senses were benum'd with horror but Moses talked with God as one man is wont to do with another without any Trembling or sudden decay of strength Lastly That Prophetick Visions were not given to other Interpreters of the Divine Will at what time soever they were pleas'd to receive them but when God according to his Secret Will was pleas'd to give them and when they were duly prepar'd for them but Moses was always prepar'd and when he would he was Inspir'd with the Divine Wisdom which we may clearly understand by that place of Scripture Num. 9.8 Stand still and I will hear what the Lord will command concerning you Mast I hear what thou sayest and do fully approve it Now I would have thee return to the explication of the other Fundamental Points of the Law Sch. The Eighth is That all the Law from the first words In the beginning to the last In the sight of all Israel was written by Moses as God had Dictated it unto him and that there is no Distinction to be made betwixt these words Exod. 20.2 I am the Lord thy Lord And those Gen. 36.12 And Timna was Concubine or any other of the like kind that the Law is every way like it self that every Verse and every single Word is equally the Word of God The Ninth That nothing must be added to nor diminisht from the Law of Moses no not so much as one word or letter because it is expresly written Deut. 12.32 Thou shalt not add thereto nor diminish from it For herein consists the Perfection of any thing that nought can be added to it nor taken from it But the Law is absolutely Perfect which the Royal Prophet declares in express terms Psal 9.8 The Law of the Lord is perfect wherefore it does not Admit of any Addition or Diminution The Tenth That the Infinitely God and Great God doth Behold the Actions of all men and his Eyes are always upon them which this Divine Oracle does expresly declare Jer. 32.19 Great in Counsel and mighty in Work for thine Eyes are open upon all the ways of the Sons of men And that other Text of Scripture Amos 4.13 And declareth unto man what is his thought For if he knew the thoughts of man how much more evident is it that He knows his Actions The Eleventh That God deals with every man according to that kind of Life which he leads here upon Earth to those who keep his Commandments he gives great Rewards and infflicts great Punishments on those that Disobey him sometimes in this World sometimes in that which is to come and sometimes in both according to their several works whether good or evil but that the chief Rewards and the sharpest Punishments are deferr'd till they come to the other World The Twelveth is The Thirteenth is that at a set Time known only to God it will come to pass that all the Dead shall Live again that he who does not Believe this has no Communion in Religion with the Jews for we have it thus written in the Prophet Isa 26.19 Thy Dead men shall Live together with my Dead body shall they arise Awake and sing ye that dwell in the Dust Dan. 12.2 And many of them that sleep in the Dust of the Earth shall Awake But they are Righteous men who shall be Judg'd fit for the enjoyment of this so great and desirable Good I pray God we may be of their number that God may give unto us Eternal Life that we may be rais'd from the Dead and live in his Sight Mast But what 's the reason that thou judgest the Beginning or Origin of the World to be the Root and Foundation of the Law rather than one of those Thirteen Articles of Faith Sch. Because where this is Believed that the World had a Beginning we may easily infer the Possibility of Prophesie and Signs and Wonders and the Gathering together of our People scatter'd far and wide on the face of the Earth and the Resurrection of the Dead and of all things else that are contain'd in the Articles of our Religion And every one may give a ready Answer if he should be ask'd why God has done this or that or will do it in such a Manner to wit As He Will'd or Decreed to Create or Frame the Whole World after this Manner rather than any other so he Will'd and Decreed to Effect all these things about which Debate in such a Manner as seemed Best to his Infinite Wisdom Therefore when in the Law there 's a Precept given touching the Sabbath which puts us in mind of the Creation of the World it is said Exodus 31.17 It is a Sign between me and the Children of Israel for ever The sense of which is this This Sign is the stable Foundation and Support of the Covenant made between me and the Children of Israel in whose hearts my Law is written by which they are Distinguish'd from all other People and Languages Mast The nature of Faith being thus Expounded together with all those things that Depend on it I would have
six most aboninable wickednesses or impieties which are so odious unto God Sch. The first is if a man shall most impudently take up such a conceit that he shall attain Eternal Life although he omit the performance of those Commandments which God has absolutely and indispensably joyned him unto Another is this If he distrust the Goodness and Mercy of God and so conceits that now after he has committed so many crimes there is no hope left for him that the Divine Majesty has no hands to be stretched out to those that return into the Paths of Righteousness that he has no compassion for those that have been heinously wicked But if a man be guilty of all manner of wickedness and with a broken Heart and contrite Spirit beg pardon of God he will find him to be a God merciful and gracious and easie to be intreated For God desires not the death of a Sinner but rather that he turn from the ways of Sin and Corruption unto soundness and integrity of Life Is there any of us that has been guilty of so many so great and so heinous Offences against God as Manasses was who made it his business to enflame the wrath of God but even of him we find it written 2 Chron. 33.13 And prayed unto him and he was intreated of him c. The third is when a man resists the truth known and perceived fully that he may pour out his mind upon sin and vanity and be wholly addicted to a licentious course of life The fourth is To envy another for the Gifts which God has bestowed on him as Cain envied Abel because God had respect to his Offering Mast But how does this kind of Envy differ from that which thou hast put in the number of the seven Vices which are so abominated of God Sch. The difference is that this Grief or Sickness of Mind does arise from the Observances of those Spiritual Advantages which a man sees by the Divine Bounty to be conferr'd on others for their well-doing Of this nature was the ill will of Cain against Abel for when a man envies another in such manner he has a foolish conceit that he comes not behind any one in good works and yet he has not received the same reward with others that so the Supreme Judge has respect of persons he grieves that he has lived so well and bends himself to the destruction of another who is more beloved of God than himself In this manner Saul envied David But that Envy we have formerly spoken of is the Grief which a man conceives when he sees another man grow Rich or Honourable c. And for the most part this kind of Envy falls upon the Spirits of Women and persons of weak understanding neither does it like this urge a man to commit the most horrid wickedness Mast I have heard thy distinction and most heartily approve it it remains that thou explain the other two most abominable impieties above mentioned Sch. The Fifth is if any man remain stubbornly and pertinaciously in his own Opinion even then when men in the highest Authority dissent from him he is every where called an Old Rebel He deliver his own Sentiments to be followed by others of this man we find it written Deut. 17.12 And the man that will do presumptuously The Sixth is For a man to be deliberate and to be fixed in his resolution that he will never repent but that he will die in his sins Mast But what are those four primary Mischiefs which cry aloud unto God for vengeance Sch. The first is if one man kill another willingly and knowingly for the Altar it self affords no safety to a Murderer for it is written in the Law Exod. 21.14 But if a man come presumptuously upon his neighbour to slay him with guile thou stalt take him from mine Altar that he may die To the same effect is that spoken in the Law Gen. 4.10 The voice of thy Brothers bloud crieth unto me The next is to defile another mans bed of which sin it is written Prov. 6.28 29. Can one go upon hot coals and his feet not be burnt So he that goes in to his neighbours wife Whosoever toucheth her shall not be innocent The third is the oppressing of the Poor the forcing the hungry and needy to weeping and wailing concerning which thus speaks the Divine Oracle Psal 12.5 Now will I arise saith the Lord. The fourth to defraud the Hireling of his wages for that is the same as to deject his Spirits and make his heart to fail him To this pertains that of the Law Deut. 24.15 For he is poor and setteth his heart upon it He that is addicted to these horrible Crimes and to these seven Vices which are so hated of God he presently entangles himself in Rebellion the third stock or complication of Iniquity that is to say he knows his Lords will and of set purpose acts that which is most contrary unto it There remains no safety no hope for such a man for what how shall he escape who when he understands what his Lord would have him to do does the contrary with all his might Surely his Lords wrath shall burn against him he will break a Rod of Iron over him he will bring him into judgment nor will he suffer him o go unpunished Mast What doth not Repentance profit a man that has been guilty of Rebellion which proves a Soveraign Medicine for Impudence and Obstinacy Sch. Doubtless there 's great vertue and efficacy in Penitence Affliction of Mind Prayer and Good Works there 's no Sin but what will be forgiven him that rightly performs these Duties and the Hand of God is always stretched forth to receive those who return into the Paths of Righteousness But there is somewhat more required of him that is stain'd with the guilt of Rebellion he must retain those excellent Advocates to plead for him the continual Meditation of the Divine Law and the most earnest study of Goodness and Righteousness by whose help his Prayer and Penitence becomes acceptable to God His Wickedness and Concupiscence keep him at a great distance from God and hinder the access of his Prayers Now he that will be cur'd of the Sickness of his Soul should take the same course with him who labours under any Distemper of Body for he goes to the Physician of whom he may learn what he must do to recover his Health In like manner he that is sick in his Soul should apply himself to some wise man that has the skill to shew him how he may be cur'd But sith the Medicine of the Body is so prepar'd that it is contrary to the nature of the Disease it follows that the Physician of the Soul must also seek out such Remedies which resist the nature of Concupiscence which is predominant in a diseased Soul Mast Tell now I pray thee what are those Studies and Inclinations which are opposed to those seven Bodies of Iniquity