Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	see_v	soul_n	8,246	5	5.1684	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01006	The ouerthrovv of the Protestants pulpit-Babels conuincing their preachers of lying & rayling, to make the Church of Rome seeme mysticall Babell. Particularly confuting VV. Crashawes Sermon at the Crosse, printed as the patterne to iustify the rest. VVith a preface to the gentlemen of the Innes of Court, shewing what vse may be made of this treatise. Togeather with a discouery of M. Crashawes spirit: and an answere to his Iesuites ghospell. By I.R. student in diuinity.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.; Rhodes, John, minister of Enborne.	1612 (1612)	STC 11111; ESTC S102371	261,823	332

the first dash he neyther quoteth right the verse nor wordes of his text For the verse is not as he saith the 11. though the number of passions fitteth well a passionate Pamphlet but the ninth which number sacred to the Muses by him fatuously or fatally reiected doth seeme to presage that none of those learned nyne shall haue part in his Sermon which may be thought rather the brood of the birdes that are most hated of them Nemorum conuicia picae caecaque garrulitas studiumque immane loquendi The pyes which woods with rayling charmes do batter A pratling blynd and vast desire to chatter The wordes also of his text in our translation are VVe haue cured Babel but she is not healed according to the Protestant English she could not be healed so that she would not be healed as M. Crashaw citeth the text is neyther in our nor the● Bible VVhich grosse errour I see not how he can excuse vnlesse by the variety of translations which are in their Church so many and so different this Proteus can wynd himself out of this knot 2. Hauing cited the wordes and verse of his text neither of them truly he falleth to examyne in whose person the wordes are spoken reiecting the two best expositions and choosing the worse out of desire to get a Bable to play with against the Church of Rome and a mysticall text for his miserable Sermon First he doth not like Carthusian●● his opinion that the wordes of his text be spoken in the person of Angells and marke his reason For thus doth he open his learned lips and very grauely begin his Sermon This is not spoken saith he in person of the angells that were set ouer Babylon for angels haue no charge of curing mens soules they mourne for mens sinnes and (c) Luc. 15.7.10 reioyce at their conuersion they (d) Psal 34.7 guard their bodyes and (e) Luc. 16.22 carry their soules to heauen but the curing and conuerting of the soule hath God delegated to his Prophets being men like out selues that so he might make man to loue man seeing he hath made man a sauer of men Thus he 3. Now is not this very learnedly spoken Or can one almost imagine more grosse and senseles doctrine then to giue Angels charge of mens bodyes not the cure care of soules Is not the office of Angels opposite to that of Diuells which is to wound and peruert not so much the body as the soule If Diuells suggest wicked thoughts that may wound the soule haue not good angells greater care to suggest wholsome and heauenly cogitations that may heale Can he name any Deuine ancient or of late dayes (f) Clemēs Alexand. strom 5. Angelis curationē nostri visitationē tribuit Catholick or (g) Caluin l. 2. Instit c. 14. §. 7. Protestant that euer intertayned this carnall imagination touching the office of angels before himself who sets it on the forehead of his Sermon and printes it on the postes of his dore to shew the wisedome of the owner of the house If instructions prayers affections be salues to heale who can better apply them to the soule then angells Who can instruct better then they that cannot only speake to the eare but also styr our (h) Cassiā collat 7. c. 9. D. Thom. 1. p. q. 111. a. 3. inward fancies to apprehend and conceiue wholsome counsell and therfore are tearmed by the Fathers (i) Orig. homil 8. in Gen. Tutors (k) Basil l. 3. contra Eunom Teachers (l) Idem ib. Ambr. in c. 2. Luc. Pastours of soules Whose prayers are more efficacious then those of Angells who (m) Matt. 18.16 see the face of the Father in heauen What creatures haue more power then Angells to correct and afflict so heale the obstinate by such playsters Where were M. Cra ●hawes wits to begin his craking Sermon with such a notable folly And truly his exposition of this speach of the Prophet God hath giuen his Angells charge of thee drawing it to the custody and charge of body only may seeme to sauour of Epicurisme as though a man had no soule or were rather a body then a soule a lump of flesh then a spirit or that by man the carnall part rather then the spirituall were to be vnderstood What more absurd and senslesse then that God would set the Peeres Princes of his Kingdome to keep the dunghill of this corruptible carcase not rather the iewel or pearle bought at the rate of the most precious bloud hidden in it And yet seeing the Bachelour hath made this wise diuision of the Parish betwixt the Angell the Prophet or Minister cōmitting their bodyes to the Angel their soules to the Minister it were much to be wished this diuisiō were kept and as Angells seldome meddle with soules committed vnto Ministers charge so these Ministers and Prophets would not somtymes mittere falcem in alienam messem and meddle with the bodyes of some of their parish that are in the custody of Angells A ridiculous reasō why Angels haue not charg of soules 4. Now what is his drift in this doctrine by which he putteth Angells out of their office That man saith he may loue man which may rather seeme spoken in merryment or in iest then a graue Theologicall reason For why I pray you may not men loue Ministers and Angells both Or why should they loue Ministers the lesse if they loue Angels Or why should the soule of any haue her thoughts and affections so imployed on any Minister though he be her Husband that she may not spare some loue for blessed spirits Nay were it not good for many that they loued Angells more and Ministers lesse and that they spent that tyme cōuersing with Angells in their chamber that now they wast drinking with Ministers in tauernes In my iudgment if these Prophets for so they loue to be tearmed did labour to make these they deale with deuout to Saints Angells without so much care to be loued themselues they would be more honoured and respected of all good men and women And thus much of the folly couched togeather in the first sentence of his Sermō by which if S. (n) Bona domus in ipso vestibulo debet agnosci primo praetendat ingressu nihil intus latere tenebrarum Amb. lib. 2. de Virginit Ambrose his rule be good that a faire house is knowne by the entry one may ghesse what a goodly Babell we are like to find of this Sermon the gate wherof is so rare a peece of doctrine that the like was neuer perchance before seene in any the fondest Author 5. The second exposition which he reiects is of his venerable Maister the war-like Minister (o) in Annot super cōplan in Ierem. Zuinglius whose iudgment though otherwise of great respect the Bachelour in this poynt makes no accompt of because it wresteth out of his hands the text or

scarcely be made euen by impudency it selfe preaching at the Crosse in a Ministers weed For scarce is there any Catholike Author that hath of late writtē against Hetikes that hath not detested this blasphemy and censured Protestants as impudent slaunderers for charging the same to be a point of our Cath. (a) See Bellar lib. 3. de Rom. Pontif c. 19. 20. doctrine Secondly he saith that we hould the Pope to be aboue a Councell aboue Scripture it selfe aboue Kings and the reason is because he is God which are vast vntruths That the Pope is aboue a Councell some Catholikes deny that he is aboue holy Scripture we all detest teaching that he is bound to belieue the doctrine and to obey the precepts therof And though he be aboue Kings as spirituall iurisdiction exceedeth temporall yet the reason therof which we assigne is not because the Pope is God God the King of Kings which the Bachelour bringeth as ours but because the soule exceedeth the body heauen surpasseth earth and therfore the Pastour of the soule and the director vnto heauen is a more high and excellent office then that of earthly and temporall power so that in this his saying there is not one true word And no lesse false and impudent is the next that we hold that the Pope should take appeales from all the world weare a triple crowne be carryed on mens shoulders giue his foot to be kissed dispose of Kings and Kingdomes at his pleasure because he that is God may doe more then all these For the Pope as all know that haue seen Rome vseth to go on foot or in Litter or in Coach neyther doth he giue his foot to be kissed though somtimes he permit the same to them that desire to offer that signe of reuerence vnto Christ whose Vicar he is neyther doth he challenge the authority of taking appeales in worldly and temporall affayres but in Ecclesiasticall only much lesse from all the world wherof a great part is not Christian least of all do Catholikes teach that he can dispose of Kings and Kingdomes at his pleasure But that which surpasseth beyond measure the bounds of modesty and truth is that we deriue these doctrines from the Popes Godhead what truth modesty or shame can be in this fellow that vseth such exorbitant lying and rayling What discretion of the English Ministry to make him the patterne of their modest Preachers Finally to make good what I said that you should find no sentence in him which is not eyther notoriously false or witlesse he concludeth with this sottish argument that we worship not the true God because our God admits another Lord God to wit the Pope and so is not God alone where I wish the Bachelour to examine his cōscience and search the corners of his inuisible Church and tell vs what Gods he and other Ministers do worship in priuate whether it be Iupiter or Mars or Cupid seeing their God whosoeuer he be will not be alone nor suffer his worshippers to liue single but admit the company of Lady Goddesses as Q. Elizabeth was tearmed The second wound and slaunder That the Pope can doe more then God hath done His secōd wound or head of slanders 14. IN the second wound the Bachlour mounteth a point higher charging the Church of Rome to teach tha● the Pope can do more then God hath done which is indeed a note aboue a lye that no meruaile though he fell hoarce strayning his voyce to reach such high poynts of falshood l. 4. reuelat c. 13. This blasphemy he seeketh to build vpon the booke of the Reuelations of S. Brigit where saith he it is dogmatically deliuered as a matter without question Foure vntruths in few lines the foure corner stones of his Babel that Pope Gregory by his prayers lifted vp the heathen Emperour Traian out of hell In which few words are contayned foure notorious vntruths the foure corner stones on which the Babel of this feygned blasphemy is set First it is false that there is affirmed that Gregory did deliuer Traian out of hell there being no mention at all of hell Infidelem Caesarem eleuauit ad altiorem gradum he lifted vp the vnbelieuing Emperour to a higher degree Secondly it is false that the same is affirmed as a matter without question which is barely related at the most but as a credible story Thirdly it is false and notoriously false that the said story is there deliuered dogmatically that is as a matter of faith there being no word out of which he may gather it for though that booke was seene and allowed to be printed by a Cardinall at the appoyntment of the Councell of Constance yet it is ridiculous thence to inferr that all matters contayned in a booke set out by authority are pointes of Catholick faith as any man of iudgment doth know and the Bachelour doth affirme that our learnedest authors hold this story to be a fable as you shall heare Fourthly he falsely translateth bonus Gregorius Pope Gregory for holy Gregory which in truth were a small fault by itself did he not say the same as a foundation of foure huge Foure huge vntruths raysed by the Bachelour only on the word cogged into S. Brigits sentēce the foure walls of his Babel and horrible vntruthes as the foure walls on the top of which he reareth vp the blaspemy which reacheth aboue God For by putting in the word Pope which is not in S. Brigit he inferreth first that Gregory was Pope when he wrought the supposed miracle of raysing from death and deliuering Traian from hell which though he doe very constantly affirme and suppose as auouched by the authors of that story yet I thinke it is more then he can proue these authors seeming rather to affirme that Gregory did that miracle if euer he did it before he was Pope The second falshood which he inferreth from the intruded title of Pope is that Gregory did the sayd miracle as Pope deliuering Traian out of hell by his papall prerogatiue power contrary to the authors of that story who affirme that he did it by his prayers and by his teares Bonus Gregorius oratione sua infidelem Caesarem eleuauit ad altiorem gradum Holy Gregory saith the booke he citeth by his prayers lifted vp Traian to a higher degree 15. The third falshood is A fond discourse that the Pope in this respect because the miracle was done by a Pope doth defend this booke of S. Brigits and the story of Traian against many learned men to wit Melchior Canus Blasius Vegas and the two Cardinalls Bellarmine and Baronius who reiect the same as a fable And how doth he proue the Pope mayntayneth the story against these learned men Heare I pray you this learned Procter of the English Church discourse and then iudge of his wisdome Because saith he he suffered a Spanish Dominican fryar to defend it and not in word but in writing

only from the former verses without any other ground which I haue heere set downe both for the recreation of some Catholikes that may peruse this Treatise that they may see both how malice against truth putteth their Aduersaryes out of their wits and with what empty shewes many seduced soules are frighted from the Catholike Church that some of you may see how grossely this Bachelour doth abuse them who cannot I thinke but see and grieue that their Preacher should publish such follyes vanityes or rather baberyes in print 31. This then is the first mistaking or folly wherin he runneth on to the very end of his Ghospell making no difference betwixt an Euangelist and a Poet a Ghospell and poeme rigid truth figuratiue speach articles of faith à pag. 37. ad 60. and poeticall fancyes And the second is no lesse notorious thē this to wit to put no differēce betwixt contemplation and the obiect therof meditation and the matter the thought and the thing we thinke of betwixt the breasts and milke of the Virgin and deuout considerations vpon them Because Scribanius compareth his meditations vpon the breasts of the Virgin with his meditations vpon the woundes of Christ the Minister doth inferre that he doth equall her breasts to his woundes the milke of the Mother with the bloud of the Sonne which is grosse mistaking and misconstruing of things Often may contemplations be equally full of comfort or profit though there be great difference in their obiects What greater distance then betwixt heauen and hell the ioyes of the one and the paynes of the other yet many tymes may one through Gods speciall grace find as profitable yea sometymes as comfortable meditations vpon hell as vpon heauen When we say that hell maketh men auoid sinne we doe not vnderstand that hell hath a certayne power to infuse grace into a mans soule by which he may auoid sinne but only that it is an obiect which may Gods grace concurring awake such a good purpose in a man The like is when we say heauen doth make men serue God with great comfort we doe not vnderstand that heauen hath any vertue or quality to infuse grace but only to be an obiect or motiue of ioyfull going on in Gods seruice So when it is sayd that the breasts or milke of the Virgin do comfort the soule heale the diseases thereof appease anger enuy pride and other raging sinnes the sense is that her breasts and the mystery of her blessed milke is an obiect of such deuotion and piety as deuout contemplation on them may bring forth in a soule these and many other more admirable effects Moreouer when one doth meditate on the Virgins breasts as she is Gods Mother the obiect is equall to the obiect we thinke of in the wounds and bloud of Christ because in the breasts of the Virgin as she is Gods Mother we must needes behould and contemplate Christ in her virginall armes sucking her blessed breasts who though not in bignes of body yet in Maiesty power wisdome sanctity both as God and man is equall to himself bleeding on the Crosse Now which obiect is more sweet tender and able to styr vp deuotion in a soule Christ sucking in the armes of his mother or bleeding on the armes of the Crosse is a doubt which did perplexe S. Augustine long agoe that he brake out into these wordes In medio positus quo me vertam nestio hinc pascor 〈◊〉 vulnere hinc lactor ab vbere placed betwixt these two pledges of mercy I know not which way to turne my selfe on the one side I am fed with bloud from the wounds on the other with milke from the breasts This is the doubt which that learned Iesuit whom this Bachelour tearmeth Annoynted with the oyle of mischiefe aboue all his fellowes doth excellently expresse in Latin verse which beginneth Haereo lac inter meditans interque cruorem Meditating betwixt the milke bloud I am perplexed 32. By which first verse you see that he doth compare his thoughts and meditations on the one with his thoughts and meditations on the other doubting by which of the two greater deuotion did accrew to his soule That he saith he will lay his left (*) Rem scio prensabo si fas erit vbera dextra laeua prensabo vulnera si dabitur hand on the woundes and on the breasts his right by this metaphore he doth shew his purpose is to meditate on the Virgins milke or Mystery of Christs Child-hood in the tyme of prosperity signifyed by the right hand for which tyme it is fittest to weane vs from the milke of vayne pleasures and that he will thinke on Christs wounds and passion when he is pressed with aduersity which the left hand doth expresse and for which sorrowfull tyme of crosses the Crosse and bleeding wounds of Christ are considerations of highest comfort This is the pious meaning of that metaphoricall speach which this Bachelour doth expound at his pleasure crying like a calfe at the bug-beare of his owne braine out of meere ignorance not able to discerne the right hand from the left in a mysticall sense No lesse pious is the (†) Lac Matris miscere volo cum sanguine Nati Non possum antidoto nobiliore frui metaphore of mingling the milke and the bloud togeather into one compound which is nothing els but to cōpare those two mysteries togeather and mingle them in our thoughts conferring his payning in the armes of the Crosse with his playing in the armes of his Mother his shedding bloud in the one with his sucking milke in the other with the like sweet differences betwixt them Which compound or comparatiue consideration of these two mysteries may iustly be thought the sweetest meditation the soule can enioy vpon earth Behould what true pious and sweet conceipts the metaphors haue which this Bachelour draweth to most blasphemous senses raging against his owne fancyes as against the Iesuits faith like furious Aiax that scourged an heard of his own swyne for the Army of Grecian Princes 33. And in this folly doth he goe (§) pag. 60. forward raging at shaddowes till he come to that dystich of the poeme Sweet child in mothers armes that playing rests Paruule maternis mediꝰ qui ludis in vlnis Qui tua iam comples vbera iam vacuas Now sucks as child now fills as God her breasts Where this learned and deuout Religious man doth begin to set downe in verse a meditation on Christes childhood much vsed by Iesuites as doth appeare by their bookes which is called by them applicatio sensuum an applying of the internall senses of the soule to the mysteryes of Christs life By which when they meditate on Christs childhood they do imagine themselues to be in Bethleem or Nazareth and there behould with the eyes of their mind that venerable amiable child in his Virgin mothers armes to heare with their eares the words that passe