Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	soul_n	true_a	7,689	5	4.8842	4	false

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

deposed as his owne Canon law (t) Decret dist 40. c. 6. si Papa doth prescribe so that this is another and a remarkable fraudulent trick of this Bachelour 11. The fourth falsification is in the reason which he maketh the Pope yield that a Bishop may not be iudged by secular authority Impudent dealing to wit because he is God auouching that this is good Catholicke Diuinity which standeth still not in one word altered in the Popes law That the Pope is God and therefore may not be iudged of men and that the Pope makes this argument in the Canon law God may not be iudged by men but I am God and therefore may not be iudged by man All which are manifest vntruthes both in the Conclusion and the reason therof For the conclusion is not that the Pope or Bishop may not be iudged of men but not by secular men or Princes and the reason giuen by the Pope is not because Bishops are tearmed Gods which reason would proue that Bishops might not be iudged by their Archbishops nor Archbishops by their Patriarch because they are in the place of God The Popes argument then is because Constantine the first Christian Prince who had as much or rather more power and authority then any other succeding temporall Christiā Prince can iustly challeng did call Bishops Gods that is did acknowledg them to be his Superiours in the place of God to rule and direct him in matters of his soule and that therefore he had no authority to iudg them but was to be iudged by them as Ruffinus (u) Potestatem dedit vobis Deus de nobis quoque iudicādi vos autem non potestis ab hominibus iudicari quia à Deo nobis dati estis Dij conueniens non est vt homo iudicet Deos l 1. Histor c. 2. writeth of him which doctrine all ancient Fathers teach namely S. Hierome vpon the first verse of the 81. psalme God stood in the Synagogue of Gods and in the midest iudgeth the Gods Here the holy Ghost saith (x) Psal 81. v. 1. Deos appellat praesides Ecclesiarū quos Deus deorū non per alios sed per semetipsū dijudicat Hieron in psal 81. Adoardus Gualanaꝰ Episcopus Caesenas de morali ciuili facultate l. 14. c. 3. S. Hierome calleth Bishops and Prelates of Churches Gods whom the God of Gods doth iudge not by others but immediately by himselfe Thus you see the Bachelour hath made foure grosse corruptions in this only litle peece of the Canon law changing the scope of the place the wordes of the text the conclusion of the argument and reason thereof 12. But let vs examine if he haue vsed greater fidelity in the third Author whom he makes an auoucher of the Popes God-head to wit Bishop Gualandus What doe we say to this doctrine of which he makes Gualandus Author From the Pope as from the head there doe flow into the whole body of the Church that is into the whole Christian world spirits or spirituall life yielding the feeling and fruit of heauenly graces effectuall motions to eternall happynes I answere that this sentence though it may haue some true sense to wit that iurisdiction commeth from the Pope without which Priests cannot administer the Sacraments which infuse grace yet properly and in rigour of speach the same is false and condemned both by (z) l. r. de Rom. pont c. 9. §. At inquiunt Solus Christus est caput principale perpetuū totiꝰ Ecclesiae nec Ecclesia est corpus Petrivel Papae sed Christi c. §. Praeterea Christꝰ in corpore Ecclesiae omnia in omnibus operatur per oculum videt per doctorem docet c. quod in nullum hominem cōuenit Bellarmine and the translators of the Rhemes Testament in expresse termes who in their annotation vpon the 22. verse of the first chapter of the epistle to the Ephesians where it is said christ was made head ouer all the Church teach that Christ is the head of the Church and the only head from whome doth issue life motion spirit grace vnto the mysticall body of the Church and the members of the same as from the head to the naturall body in which sort not any Pope nor Prelate nor man can be head but Christ nor the Church be body to any but to Christ Thus the Rhemists write Neither doth Gualandus teach the contrary whose wordes are not à Papa tamquam à capite as the Bachelour doth cite them from the Pope as from the head but à quo tamquam à capite from whom as from the head not meaning the Pope but Christ as appeareth by his wordes that goe immediately before which are these That the Pope out of modesty calleth himself Seruant of the Seruants of God cùm tamen eius Vicarius sit omnium primus minister being the Vicar and supreme Minister of him à quo tamquam à capite from whome as from the head spirituall life and heauenly grace floweth into the body of the Church Thus Gualandus maketh not the Pope the supreme fountaine head from which grace floweth but an head vnder Christ to rule the Church by examples and good lawes as he there declareth 13. Now the Bachelours cauill and rayling at the last words of Gualandus his sentence that the Pope is honoured adored tamquam quidam Deus as a certaine God vpon earth deserueth not an answere For he doth not call the Pope God but only tamquam Deum like vnto God whose office and person he doth represent which other Princes also do from whom their power is deriued therfore are be to worshipped and adored * Adorare doth signify in latin no more then to honour and Kings and Princes are in the phrase of Scripture to be adored as Iudith did Holofernes Bersabe King Dauid to omit other examples not with diuine worship but with inferiour honour as representing Gods person as his substitutes and certaine Gods vpon earth By which you see that the Bachelour hath not bene able to bring one Catholike Author that so much as calleth the Pope God but to make their sentences sound to his purpose hath slaundered falsifyed and corrupted all the Authors by him cyted and insteed of wounding the Roman Church made deep and deadly wounds in his owne conscience and in the Church of England her credit which as by this Patterne appeareth doth maintaine such grosse and palpable lying 14. Now vpon this fundamental falshood he buildeth diuers other Babels and impudent slaunders First he maketh this proclamation shew me the Pope or name that VVriter Doctour Inquisitour Bishop or any other who by commaundement or authority or but with approbation of the Pope haue confuted or so much as reproued this blasphemy to wit that the Pope is our Lord God equall with the true God Many heapes of vntruths This is his challenge then which a more shamlesse could

hath giuen any words of her that may giue the least blemish to her blessed state it was not done in any the least contempt of her but in the zeale they bare to the honour of their Sauiour whom they held dishonoured by the vnequall comparing of her with him For what will not a Christian mans zeale cause him to doe (2) Not to slander any man nor to blasphem any Saynt though hypocryticall zeale will giue aduantage to Atheists against God when he seeth his God dishonored Who would haue thought that Moyses would haue cast so carelesly out of his handes so precious a Iewel as were the two tables written with the finger of God And yet when he heard the name of the Lord blasphemed he forgot himself and them and as though he remembred none but God he threw them away and brake them in peeces If Moyses zeale makes his hastines excusable no reason to condemne them whose zeale gaue passage to their passions and caused them for the honour of their Creatour to forget the priuiledge of a creature Thus he In which words few Readers I thinke can be so simple or blind not to espy a wolfe whose teeth water with desire to teare in pieces the immaculate mother of the lamb of God though he would faigne couer himselfe and do it in a sheeps skin of zeale which wil not serue his turne the example of Moyses the meekest of men being too short little by much to hyde the least particle of such monstrous fury as is giuing passage to passions against Gods Mother specially so full of blaphemy and falshood as theirs are 20. And first to discouer his faygned zeale marke as I touched before how it is hoat or cold as he pleaseth sometimes dutifull to truth against Gods honour somtymes zealous of Gods honour against truth as the taking vpon him a shew of eyther of these zeales may best serue his turne to giue vnder pretence of piety a passage to his passions against the Pope Somtimes his zeale to Gods honour is so calme that he is content God be euen denyed not caring though his discourse may giue aduantage therunto At other times so hoat in the spirit and zealous of Gods honour that the least sound of a blasphemy though but in a poeme will put him into a traunce where forgetting the true priuiledge of a creature to honour the Creatour he will thinke it no sinne to speake vildely and irreuerently of his Mother vttering slaunders that may giue blemishes to her blessed state Is any man so blind that doth not see this zeale to be coūterfayt true neither towards truth nor God which he can make hoat and cold sweet and sower carefull carelesse of the same thing as he pleaseth Can any thing be in that hart sincere from which both hatred and neglect of blasphemy both reuerence and contempt of truth both zeale and carelesnesse of Gods honour doth flow Secondly heere you may discouer the impiety of Ministers and the true cause why they so curiously search into our writings to find some speaches concerning the Blessed Virgin that may seeme blasphemy which when they haue found wrapping their woluish intentiōs in a sheeps skin of zeale against it they straight fal into a traunce forgetting thēselues and giuing passage to their passions against her whom they hate the more because the Church of God doth highly honour her 21. In this zeale we cannot deny but Iohn Caluin the Moyses of their new Law did forget himselfe and the Virgin how he remembred God her Sonne let the Reader iudge whē he wrote that in the birth of Christ she was so broken and weakened that the fourty daies before her Purification were not sufficient for her to recouer her forces but God did yet spare her donec ex (3) Caluin Harmon in cap. 2. Matth. v. 3. puerperio conualesceret that she might gather vp her strength lost in the labour of child-birth In this zeale doe diuers Protestants giue passage to their passions accusing her to haue committed as great sinnes as Eue (4) Cētur l. 1. cēt 1. the Mother of mischiefe vnto all mankind making her the very type of Heretikes and Infidels carnall (5) Sarcerius in Euāgel de festo annunciat apud Canisium l. 4. de Deipar c. 7. and prophane men In which passion a Lutheran preaching vpon her answere to the Angell How can this be done called her Zuinglian and (6) Georg. Muller apud Hospin 2. p. fol. 390. Caluinist whom they hate no lesse if not more then (7) Insatanized supersatanized persatanized Luther apud Tigur in tract 3. cōt suprē confess Lutheri Diuels But no man more like Moyses in forgetting himselfe and breaking in pieces the tables of the Law then our English Minister (8) In his booke of Christian exercise p. 669. M. Buney who dareth to write that when that innocent sorrowfull LADY stood at the foot of the Crosse she brake foure commaundements of God at one clap the first the fifth the sixt the ninth by this blasphemous slaūder breaking into pieces both the tables of the Law in her Virginall hart where Christian antiquity did euer belieue they were (9) De Sācta Maria Virgine nullam habere volo cùm de peccatis agitur mentionē quae gratiā habuit ad vincendū omni ex parte peccatum Aug. de nat grat c. 36. inuiolably kept In this pretēded zeale M. Crashaw practising himselfe what he doth patronize in others thinking or making a shew to thinke that we compare her breasts and milke with the wounds and bloud of Christ doth likewise forget himselfe saying that no extraordinary (10) In his Iesuits Ghospell pag. 44. blessednesse doth belong to the wombe of the Virgin none to her breasts in this regard only that they did breed and feed the Sonne of God that she whome we do so exalt is no more then another (11) pag. 91. holy woman but a belieuing (12) pag. 36. Iew. And giuing further passage to his passions he doth not only beate her sacred wombe and breasts into dust wormes by scoffing at her assumption into heauen (13) pag 95. but also carelessely casteth them out of his hart into a lower place then wormes magots by a foule comparison of them her milke with other (14) pag. 92 womens not excepting the most impurest Strumpet What Seneca (15) L. 3. de ira c. 14. said of the arrowes which a barbarous (†) Cambyses Tyrant did fasten in the hart of a child making the same his marke praysed by the flattering (¶) Praexaspes Father of the child that stood by we may say of these blasphemies that do so deeply penetrate into the hart and honour of Christs Mother iustified by M. Crashaw that they are sceleratiùs laudata tela quàm missa not so barbarously discharged as commended that the tongue is more blasphemous that doth prayse such passions

to which S. Anselme saith that the purity of Gods Mother was requisitely such as greater vnder God cannot be (o) Ansel de concept virg c. 18. imagined And to me it seemes a wonder that this Bachelour should mislike those titles in the Virgin only which the Scripture alloweth euery Saint to be (p) 2. Petr. 1. v. 4. diuinae consortes naturae partakers consorts of the diuine nature consequently of power maiesty which is inseparable frō that nature to be (q) Rom. 8. v. 17. heredes Dei coheredes Christi the heyres of God fellow-heires with Christ And in what are Saints fellowes with Christ but in his Fathers Kingdome Or in what doth that consist but in honour glory power and maiesty In the diuision of which blisfull inheritance the greatest portion by all titles and rights is due to the Mother howsoeuer the Bachelour wonder at it saying that God hath deuided his Kingdome with a Creature euen with a woman and rage against it o ye heauens be astonished at this Where he calleth her woman by contempt not finding any thing in so glorious a creature that might seeme contemptible but her sexe he casteth that in her teeth which God by being her sonne made sacred and venerable to the very Angells The same loue to the Virgin makes him vtter this notorious vntruth pag. 64. that in our Ladyes Psalter we turne the Psalmes from Dominus to Domina from God to our Lady For that Psalter compiled by S. Bonauenture doth not turne the Psalmes of Dauid vnto the B. Virgin but maketh a new Psalter of Psalmes and Hymnes in her praise following therein the phrase and imitating the stile taking often the very wordes which he doth so temper with his owne that they may suite with all and not exceed the dignity of the Virgin But the Bachelour is so distempered with malice and want of affectiō towards Gods mother that to him euery thing seemeth to sound of blasphemy that tasteth of her honour a manifest signe of a reprobate as you heard Oecolampadius auouch to which reprobate sense we must leaue him beseeching the mother of Mercy and Wisdome that by her powerfull intercession he may be reclaymed wherof I should haue greater hope would he appeale from the Diuell the Father of falshood to her the Mother of God and truth THE SECOND CHAPTER OF His slaunders concerning Scriptures THE Bachelour hauing discharged his duty to the Pope done his deuotions to the B. Virgin by rayling on the one blaspheming the other lying against both passeth vnto holy Scriptures making great shew of respect and reuerence towards them with as much truth as former Heretickes haue done who by counterfayte deuotion to Scripture raysed lamentable tumults in the Church Nothing was more rife in the Arians mouths thē this brag that they were Scripturarum discipuli (a) Maximinus Arian oro opto scripturarum esse discipulꝰ August l. 1. contra Maxim initio Schollers in the booke of God By this pretēce of Scripture saith Tertullian hereticks seduce the weake they make the meaner stagger they weary and tyre the learned (b) in praescript c. 15. knowing that by this kind of weapons only aut nulla aut parùm certa victoria (c) ibid. c. 19. they cannot be conuinced or not so euidently but they may by some phantasticall shift (d) ibid. c. 16. euade This is the cause that nothing commeth out of their mouth which they doe not adorne with some wordes of Scripture (e) Vincēt Lyrin aduersus haeres c. 35. priuately publickly in their speaches in their bookes abroad at home at table in the streetes the wordes of Scripture doe so flow from their mouth to make men belieue that they haue the spring therof in their harts as Vincentius Lyrinensis cōplaineth cloathing their woluish senses with the soft woll of Gods sacred (f) Act. 36. word And because Catholikes refuse to stand to Scriptur● only as (g) Nō ad Scripturas prouocādum Tertull praescrip c. 16. Heretikes declare the same appealing from the● to the Churches (h) Vt diuinum canonem secundū vniuersalis Ecclesiae traditiōes interpretētur Vincent vbi supra c. 38. iudgment from Scripture interpreted by the fancy of priuate men to the same declared by the spirit of truth which shall neuer forsake the true (i) Ioan. 25. v. 26. Church which practise though in truth it be an honour and not a contempt of Scripture yet it is a wonder to see what an vproare in all ages Heretikes haue made herupon accusing Catholikes as denyers of Gods word followers of the traditiō of (k) Ariās apud Aug. cont Maxim l. 1. initio men in which veyne M. Crashaw bestoweth fou●● his twenty wounds treading the steps of his damned predecessours (l) Nestoriās apud Vincent aduers haeres c. 42. which though they be very triuiall cauills old Babells wherwith euery Minister commonly when he commeth to the Crosse playeth the foole in pulpit answered by vs many hundred tymes yet out of ambitious vanity to be thought the first discouerer of the whores skirtes he dareth say that they are rare thinges which haue not bene often touched by many wherat the learned will laugh whē they shall heare them though I confesse he hath added some few falshoods more impious new follyes more ridiculous then euer any perchaunce did before him specially in the two latter of these foure that euen Turkes will abhorre his prophanesse in the one and children laugh at his ignorance in the other which I dare promise the Reader this Answer shall make apparant to be spoken in rigide truth without any exaggeration at all An answere to the fourth wound or slaunder That the Popes Decretalls are made equall to holy Scriptures 2. THE first of these foure his fourth wound he sets downe in these words In the Decree the Pope shameth not to affirme that his Decretall Epistles are numbred among the Canonicall (m) Decretum d. 19. c. 6. Scriptures This all know to be an old worme eaten carp which hath bene so often brought to the table and discouered to be a meere cauill that I wonder men do not loath the very sight therof yet the Bachelour to make the same more pleasant addeth the sauce of a new lye that this is the saying of a Pope The Pope saith he shameth not to affirme But first I demaund of him the Popes name was it Pope Ioane or Pope Gyn or Pope Geffrey Gratian (n) Vide Posseuin in Apparatu sacro the Author of the Decretum a booke so called was neuer Pope except he were created in the Cōclaue of the Bachelours idle braine Hath he not cause to be ashamed at his folly or fraud not to distinguish betwixt sentences of priuate (o) Gratiā and his Decretum is accused often of ignorance errours by Catholiks namly by Bellarmine l. 4. de Rom. Pont. c.