Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	soul_n	spirit_n	5,254	5	5.2345	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57656	Medicus medicatus, or, The physicians religion cured by a lenitive or gentle potion with some animadversions upon Sir Kenelme Digbie's observations on Religio medici / by Alexander Ross.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. Animadversions upon Sir Kenelme Digbie's Observations on Religio medici.	1645 (1645)	Wing R1961; ESTC R21768	44,725	128

description of Psyche affirmes her to be the youngest daughter of the great King intimating that she is not infu●ed till the body be first framed Many testimonies I could set downe here if I were not in haste Tenthly the Scripture is ●or us affirming that the soules returne to God that gave them but the bodie to the ●arth from whence it came therefore God keeps the same order in generation that hee did in creation first framing and articulating the body and its organs and then infusing the soule But the maine reason that enclines you to the opinion of traduction is the monstrous productions of men with beasts for in these you ●ay there is an impression and tincture of rea●on So I may say that Elephants are ●en because in them is an impression and ●incture of reason more then in any such ●onstrous birth Secondly if I should grant that in these equivocall productions there were more reason then in othe● beasts it will not prove the traduction o● the reasonable soule because the formative power of mans seed or the vegetativ● faculty thereof which is not the worke o● the reasonable soule being conveighe● with the seed makes organs semblable to these of men and therefore somewhat fitter to exercise functions like those of men in which you may see the shadow of reason but not a reasonable soule which is not conveighed by the seed but infused into the body when it is articulated Thirdly if mens soules with the seed b● transfused into beasts then these monstrous productions must be men and so capable of salvation and damnation of faith and the Sacraments and the other mysteries of Religion You will not have the body the instrume●● of the soule but rather of sense and this th● hand of reason As if I would say The ax● is not the proper instrument of the Carpe●ter but of his hand and this of the Carpe●ter Causa causae est causa causati what is subject to the sense is also subject to the soule But if you will speak properly the body is ●ot the instrument of the sense but the ●ense rather the bodies instrument for whether depends the body on the sense or ●his on the body the body can subsist without the sense not the sense without ●he body The whelp hath a body before ●he ninth day but not the sight because ●he corporeall organ of that sense is not till ●hen fitted for sight but to speak Philoso●hically the sense is the instrument of the whole compositum You cannot find in the braine the organ of ●he rationall soule which wee terme the feat of ●eason There is no reason why you ●hould seeing you confesse that this is a ●ensible argument of the soules inorgani●ie Shew me the seats of the Intellect and ●he Will and I will shew you the seat of Reason Though you can discover no more in 〈◊〉 mans brain then in the cranie of a beast yet mans braine differs specifically from that of ●he beast Now why we call the brain●●he seat of reason is because the ratio●all soule makes use of the senses and ●he phant●sie which have their being in and their originall from the braine You find nothing in death able to daunt the courage of a man and you cannot highly love any that is affraid of it Then you would hardly love David that prayed against it and Ezechia that wept so bitterly when newes was brought to him of it Sure Christ as man was not quite exempt from the feare of it Hee often avoided it and wills his Disciples in persecution to flie from it The Apostle shewes that the Saints desire not to be unclothed but to be clothed upon There is something in it able to daunt the courage of man as it dissolves his fabrick of a wicked man as it is an introduction to eternall death of a Christian man as it is the fruit of Adams sinne and a part of that punishment laid on him and us all for sin Nullum animal ad vitam prodit sine metu mortis said hee who feared death as little as you And the greatest of all Philosophers not unfitly called it the most terrible of all terrible things The Philosophers Stone hath taught you that your immortall spirit or soule may ●ye obscure and sleep awhile within this house of flesh I am sure the Scripture teacheth you other Divinity to wit that the soule returnes to God that gave it Christ did not tell the penitent Thiefe that his soul should sleep in his house of flesh but that it should be with him in Paradise The soule of Lazarus was not left to sleep in that putrefied house of his flesh but was carried by the Angels into Abrahams bosome Saint Paul desired to be dissolved not to sleep in the grave but to be with Christ who will not leave the soules of his sons in that hell nor suffer them to see corruption whose comfort is that when this earthly tabernacle of their house shall be dissolved they have a building given them of God made without hands eternall in the Heavens You see then what a bad Schoole-master the Philosophers Stone is which hath taught so many to make shipwrack of their estates and you of the soules immortalitie You cannot dreame that there should be at the last day any such judiciall proceeding as the Scripture seemes to imply It seemes then that in your opinion the Scripture speaks here mystically but your bare word will not induce us to subscribe to your conceit being the whole Church from the beginning hath to this day beleeved that Christ shall in a judiciary way come as a Iudge and call all flesh before him and we shall stand all naked before his Tribunall and receive the sentence of life or death A mysticall and unknowne way of tryall will not stand so much with the honour of Christ as an open and visible that all may see and witnesse the justice of the Iudge First then observe we have the literall sense of the Scripture for our beliefe Secondly the consent of the Church Thirdly Reason for as the beginning of the world was so shall its consummation be that was not created in a mysterie as some have thought but really and visibly neither shall it be dissolved but after the same way it was created Fourthly it is fit that Christ who w●s not mystically but visibly and really judged by sinners should be the visible Judge of those his Judges and of all sinners therefore as the Apostles saw him ascend in glory not mystically so they shall see him with reall glory returne Fifthly this visible proceeding will be more satisfactory to the Saints who shall see their desire upon their enemies and vengeance really executed on those that afflicted them Sixthly and it will be more terrible to the wicked who have persecuted Christ in himselfe and in his members when they shall look on him whom they have pierced Seventhly if you thinke

much to the doubtings of the Church of Rome which would rob us of the comforts wee reap in our affli●tions and in death it selfe from the assurance of our salvation For if we doubt of our salvation wee must doubt also of our election and of the certainty of all Gods promises and of the work of the holy Ghost when hee seales in our hearts that wee are the sons of God And so to what serve the Sacraments if they doe not confirme and seale unto us the love of God in saving us Nay our faith hath lost its forme and efficacie if we be still doubting Saint Paul was not of your mind hee was perswaded that nothing could separate him from the love of God in Christ. And no question but hee would have sworne this if hee had been required I deny not but many of Gods servants have their doubtings but this comforts them that Christ prayeth for them that their faith shall not faile and this assures them of their salvation Though this fire of the Sanctuary be not alwaies flaming it is not therefore extinguished and though the eye is not alwaies seeing it is not therefore blind Nihil est ab omm parte beatum No perfection here the fairest day hath its clouds and the strongest faith its doubts but to be still doubting is a signe of a bad Christian and as Seneca will have it of a bad man maximum malae mentis indicium fluctuatio The second part YOu say there are mystically in our faces characters which carry in them the Motto of our soules wherein one may reade our natures c. besides these certaine mysticall figures in our hands which you dare not call meere dashes strokes or at randome Fronti nulla fides how many are deceived by the face and hand therefore Christ will not have us judge secundum faciem according to the face or appearance but judge righteous judgement I deny not but sometimes the face proves index animi and by the face and other outward signes in Iulians bodie as his weak legs unstable feet wandring and furious eyes wanton laughters inordinate speeches c. Nazianzen conjectured of the pravitie of his mind and wicked inclination And it was no difficult matter to collect the roughnesse of Esau's disposition by the roughnesse of his hands Wee may also by the face and hand judge of the temper and distemper of the body bloud and other humours but peremptorily to determine the future events of things that befall us or the disposition of the soule by Physiognomy or Chiromancy by the face and hand is such a superstitious folly that the Poet laughs at it and at him Qui frontemque manumque Praebebit vati For first many lineaments yea oftentimes deviations and inordinate conformities are in our bodies rather by accident then by nature Secondly Philosophy good counsell and education doe much alter the nature of men therefore Philemon that famous Physiognomer was deceived in Socrates his face thinking that he was a man of a riotous and wicked disposition whereas his nature by the study of Philosophy was quite altered being eminent for his continencie fidelitie and other vertues Thirdly man by reason of his will is master of his owne morall actions therefore it is in his power to alter his owne inclinations Fourthly supernaturall grace doth quite transforme nature and can turne a Wolfe into a Lamb a Saul into a Paul a Persecutour into a Preacher Fifthly how vain and ridiculous is Chiromancie in placing the seven Planets in each palme of the hands and confining within certaine lines and bounds the power and operation of these Stars so that Iupiter must containe himselfe within his owne line and not encroach upon the line of Venus or Mercury If men would be more carefull to know and follow him who only hath the seven Stars in his right hand they would not so supers●itiously dote upon such a ridiculous toy as Palmestry or by the lineaments of the hands or face peremptorily conclude of mens soules and of their future actions and events You hope you doe not break the fifth Commandement if you conceive you may love your frie●d before your parents The God of love hath ordained an order in our love that wee are to love those most to whom wee owe most but to our carnall parents under God wee owe our being to our spirituall parents our well being therefore they are to have a greater share of our love then our friends to whom we are not tied in such obligations Secondly whereas God is the measure perfection and chiefe object of our love wee are to love those most who come neerest to him by representation but these are our parents who are to us in stead of God especially if they bestow not only being but also well being and education on us But what needs the urging of this duty which is grounded on the principles of Nature Your phrase is dangerous as your love is preposterous if it be as you say that you love your friend as you do your God For by this you take away the distinction which God hath made between the two Tables the one commanding us to love God above all the other to love our neighbours as our selves Nature will teach you that him you ought to love most to whom you owe most but you owe all to God even that you live and move and have your being Secondly an universall good is to be loved afore a particular A man will venture the losse of his hand or arme to save the body A good Citizen will venture his life to save his country because hee loves the whole better then a part but God is the universall good our friends are only particular Thirdly wee must love our friend as our selfe because our selfe-love is the rule by which wee square our friends love but we must love God better then our selves because it is by him that we are our selves For your originall sinne you hold it to be washed away in your baptisme for your actuall sins you reckon with God and you are not terrified with the sins of your youth Originall sin is washed away in respect of its guilt not of its being the curse not the sin the dominion not the habitation is done away For whilst this root is in us it will be budding the leprosie with which this house of ours is infected will never be to●ally abolished till the house be demolished Wee must not look to be free from these Iebusites whilst we are here Subjugari possunt exterminari non possunt the old man is not totally cast off nor the old leaven totally cast out For if there were not in us concupiscence there could be no actuall sin and if wee say We sin not we deceive our selves Saint Paul acknow●edgeth a body of death and you had need ●o pray with David Cleanse me from my secret sins And againe Remember not the sins of my youth

us to break down● our walls and let in the Grecian Horse and not with Laacon trie what is within him Aut hoc inclusi ligno occultantur Achivi Aut haec in nostros fabricata est machina muros But now to the matter First Hee tells us that between us and the Church of Rome there is one faith then belike he will have us beleeve with the Romanists that there be more Mediatours then Christ that his body is not contained in Heaven but every where is newly created of bread that the Saints are the objects of our prayers that the Popes traditions are of equall authority with Scripture that Apocryphall bookes are Canonicall that we may merit both of congruity and condignity yea supererogate that we may pray to and adore Images and too many more of these dangerous positions must we beleeve if our faith be all one with that of Rome this may be indeed religio Medici the religion of the House of Medicis not of the Church of England Secondly He is not scrupulous in defect of our Churches to enter Popish Churches and pray with Papists for though the Heathen temples polluted the Israelites yet the Popish impieties are not such as pollute their temples or our prayers made in them Observe here first that his words imply a necessity of praying in Churches whereas Christ bids us pray in our chambers and the Apostle wills us to lift up pure hands in every place Moses his prayer was heard as well on the red-sea-shore as Aarons was in the tabernacle and Iob was heard as well on the dung-hill as Solomon in the Temple God is not now tyed to Mount Sion or Garizim Secondly to pray with Papists is a countenancing and a confirming of their Idolatry Thirdly it is a scandall to the weaker brethren and woe to him by whom scandall cometh Fourthly it argues notorious dissimulation and hypocrisie and we know what simulata sanctitas is Fifthly he that prayes with them must say what they say Salve regina and Ave crux spes unica c. or else hee prayes not with them though hee be with them Sixthly Popish Churches being actually imployed about Idolatry doe no lesse pollute and profane then the Heathen Temples did because Popish Idolatry is no lesse if not more hurtfull and impious then Heathen for it is grosser Idolatry to worship Images the work of mens hands then to adore the Sun and Moon the work of Gods hands I reade of foure sorts of Idolatry 1. Hermeticall which is the worship of Images 2. Poeticall the worship of deified men 3. Physicall the worship of the great Platonick animall the world or the parts thereof 4. Metaphysicall the worship of Angels or other created spirits all these sorts of Idolatry are practised by Papists except the third Thirdly At the sight of a Crosse or Crucifix he can dispense with his hat but scarce with the thought or memory of his Saviour I will not blame him to remember his Saviour as oft as hee can but then I would have him remember that our Saviour hath not instituted a painted or carved Crosse and Crucifix to bring us in remembrance of him but hath left us his Word and Sacraments other devices are but will-worship Secondly the sight of a Crucifix adored should rather excite his indignation then his devotion When Moses and Ezechia saw the golden Calfe and brasen Serpent abused we reade not of their devotion but of their just indignation a woodden cross is but a woodden remembrancer of Christ and silence at the sight of Idolatry is a secret consent and how can any be devout in that wherein God is dishonoured Fourthly At a Procession hee hath wept when his consorts have laughed blind with opposition and prejudice The difference only is that they play'd the part of Democritus but the physician of Heraclitus now which of these are most blind with prejudice he that laughs at the folly of superstitious Processions or he that weeps out of a preposterous devotion But why Sir do you weep at such a sight Is it out of pity to see such folly if so I commend your weeping but that is not the cause of your sorrow as appeares by your Book Is it then because you call to remembrance Christs sufferings but as hee told the women of Ierusalem so I tell you Weep not for him but for your selfe weep that you have not the heart and Christian courage to reprove such Idolatry for by countenancing of it with your teares and not reproving of it with your words you make it your owne amici vitia si feras facis tua Fifthly You thinke it uncharitable to scoffe the Pope whom as a temporall Prince we owe the duty of good language First how came he to be a temporall Prince Sure he whose successor he claimes himselfe to be said that his Kingdome was not of this world and refused a temporall Crowne when it was profer'd him and told his Apostles that they should not beare rule as the lords of the Nations did Non monstrabunt opinor ubi quisquam Apostolorum judex sederit hominum c. Saint Bernard will tell you that the Apostles never affected such principality If you alledge Constantins donation I will remit you to those who have sufficiently demonstrated the forgery of it Secondly wee give him no worse termes then Christ gave Herod and the Rabbies of his time calling the one a Fox the others hypocrites painted tombes wolves in sheeps clothing Thirdly those which you call popular scurrilities and opprob●ious scoffes are Antichrist man of sin whore of Babylon but these are the termes which the Scripture gives him Fourthly I confesse it is the method of charity to suffer without reaction in particular wrongs but not when Gods glory is in question Christ prayed for those that persecuted him but whipped them that dishonoured his Fathers House To suffer God to be wronged and not to be moved is not charity but luke-warmnesse or stupidity Fifthly we give the Pope no other language then what he hath received of his owne party Victor was checked by Irenaeus for excommunicating the Eastern Churches Arnulphus Bishop of Orleans in the Councell of Rhemes calls the Pope Antichrist not to speak of Ioachimus Abbas the Waldenses Wickliffe and many more who give him the same title Sixthly how many Popes have justly deserved these titles if you look on their flagitious lives and hereticall doctrine that not without cause Ralph Urbin painted the two chiefe Apostles with red faces as blushing at the foule lives of their successors What duties of good language do we owe to Zepherinus a Montanist to Marcellinus an Idolater Liberius an Arian Anastasius a Nestorian Vigilius an Eutychian Honorius a Monothelite Sylvester a Necromantick Iohn the 23. that denied the resurrection and others What shall I speak of Sylvester the second Benedict the ninth Iohn the 20. and 21. Gregory the seventh c. who gave themselves