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
A01009	Purgatories triumph ouer hell maugre the barking of Cerberus in Syr Edvvard Hobyes Counter-snarle. Described in a letter to the sayd knight, from I.R. authour of the answere vnto the Protestants pulpit babels.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.	1613 (1613)	STC 11114; ESTC S115113	123,366	230

Miracles true that they are beneficiall both to the body and soule of men which therefore without blasphemy may not be giuen from God to the Diuel Those wicked spirits do seeke in their workes to make themselues Mirabiles non vtiles as S. Augustine sayth wonderfull not beneficiall vnto men they desire to amaze and astonish rather then help and relieue mens senses Such are Miracles which Antichrist shall worke as making the picture of a beast speak bringing downe fire from heauen faygning himself dead and rising againe For neither is the Diuel so curteous towards mankind that he will bestow benefits on their bodies nor God so hard as to let him entrap their soules by so strang illusions as multitudes of such Miraculous helpes and benefits are Now the Miracles of the B. Virgin and other wherewith God doth dayly adorne our Churches are sutable to such as Christ wrought and haue still bene done by Saints in all ages since as casting out of Diuells healing of incurable diseases deliuering from dreadfull dangers and the like which either deforme or afflict mankind some punishments layd on blasphemers excepted which are so few as they may seeme a drop or two of gall in a sea of hony which is a signe they proceed from a boundles oceā of goodnes through the sweet conduct of the intercession of his B. Mother Yet the benefits which by these Miracles come to mens soules are greater whē by them some are conuerted from heresie others reclaimed from bad life many perswaded to frequent Sacramentes to make sorowfull Confession of their sinnes restore things vniustly taken satisfy for wronges offered spend much time in praier to be bountifull to the poore finally to giue themselues to heroicall exercise of Christian vertues Which thinges with great ioy Catholikes do dayly behould and haue cause therin to glorify God 35. But a greater fruit reaped from our Miracles and a clearer signe that they are of God is the Conuersion of Infidels Many Countryes partly by these meanes partly by the good life of our Religious Preachers of Gods word haue byn in this age wone to Christ to the increase of the Christiā name These Miracles haue bin so clear the fruit of thē so manifest that some learned Protestants (x) Phlip Nicolai de Regno Christ l. 1. pag. 312. 313. 314. Iesuitae licèt Idolo latrae sint tamē possunt per Nomen Christi magnas virtutes cōdere apud Indos herein not vnlike to the Magicians of Egipt acknowledged both in the Miracles and conuersion the finger of God But they add that such Miracles (z) Iesuitae in prima Indorum Conuersione sese Lutheranos siue Euāgelicos praebent Ibid p. 53. are done in the confirmation of the Protestant Ghospell which the Iesuites preach in those Countryes I thinke sobriety will smile at the Protestants felicity in this point who may sit by the fire side or ly quiet in their warme beds whilest the Iesuites go into barbarous Countries to worke Miracles to proue forsooth their Ghospell that Fryars may marry Nunnes and be saued in idle life by sole faith I should thinke it more probable that Luther in his nights conference with the Diuell (a) De Missa Angulari did conuert and make him a friend vnto Christ that now he will be content to work Miracles to glorify and extoll his name 36. My sixt and last reason is the prouidence of God most desirous of the saluation of mankind not permitting them to be tempted aboue their power (b) 1. Cor. 10. Much lesse will he lend his infinit power vnto Sathā to tempt (c) Iacob 1. Deus intentator malorum men that they may be damned Some few toyes and trifles God doth permit to try the constancy of his faithfull as were the Miracles the Donatists did bragg of (q) Aug. de vnit Eccles c. 16 strang visions that their sacred Sisters saw sleeping or dreamed of waking Those which Antichrist shall worke are greater yet the vanity of such signes a constant faith with competent diligence may easily discouer but the Catholike miracles are many great and most witnessed as hath bene proued Such I say they are that our aduersaries in the end are forced to grant that they are true miracles done by Gods owne hand which no power vnder his oronipotency can worke 37. Now their last refuge is that which your great Champion M. Whitaker betakes (e) VVhitak de Eccles pag. 348. Nō ignoro vera miracula non nisi diuina vi fieri posse himselfe vnto to wit that true Mirarcles which none but God can doe though knowne to be such (f) Ex neutro genere miraculorum sufficiens testimoniū aut certū argumentum colligitur doe not demonstrate the truth of religion He giueth this desperate reason to wit (g) Constat Deum nō modò veris sed falsis Doctoribus vim tribuere huiusmodi Miracula faciēdi non tamen quò confirmet eorum falsa dogmata sed quo tentet eos ad quos mittantur that God doth giue power to worke true Miracles vnto false teachers not to confirme their false opinions saith he but to tempt those vnto whom they are sent Can any doctrine be more dreadfull or harsh in a Christians eare then this How can any man know that God doth not allow that doctrine which false prophets say he doth allow and shew his broad seale for their saying But this M. Whitaker cannot deny but that Catholikes at the day of Iudgment may haue that plea which a learned and ancient Father thought inuincible which he setts downe for our comfort in these words (h) Rich. de S. Vict. l. 1. de Trinit c. 2. Domine si error est quod credimus à te deceptisumus O Lord if it be an errour which we belieue we are deceaued by thee for thou hast confirmed these thinges to vs with such signes and wonders which could not be done but by thee Protestants will grant that we are deceaued by God by the wonders Miracles which our teachers said that he wrought worketh by thē to cōfirme this truth yet say they we must be dāned The best is we firmely belieue God is not Sathan nor a tempter of men much lesse will he worke Miracles to deceaue them least of all lend the Diuell his omnipotency to draw such as desire to serue and loue him for euer to Hell This is our comfort grounded vpon an infinite goodnes which is so great that we cannot enuy you the mirth you take in reading our Miracles and roasting your crabbs by the fire side to driue away your melancholy fits God send you greater comfort in the next world and that you may not there eate sower crabs and worse meate (i) Caput aspidum suget Iob. 20. with Infidells deriding the Miracles of Christ at that dreadfull fire that hath no end 38. Here I might end Purgatories Triumph ouer your

Diuinity in his head or Christianity in his hart or Sobryetie in his tongue would haue accused Catholiks for esteeming the Ipsa dixit of the Church as much as the Pythagorians did the Ipse dixit of their Maister Why should not this Ipsa the Mother of Christians the Spousesse of the Holy Ghost this Pillar and Foundation of truth this daughter of God the Father washed with the bloud of his sonne that she might in her doctrine haue no blemish of errour Why should not her word I say be more esteemed of by her children then the saying of Pythagoras a Pagan Philosopher was with his Schollers I perceiue you do loue more then belieue the Feminine Gender perchance you suspect in the Church the fault you lay vpon that Sexe (o) Counters p. 52. with some ryme let them say with what reason Mulier nihil scit nisi quod ipsa cupit This makes you loath to submit your Iudgment vnto Ipsa dixit But you may be sure that the Dixit or Saying of the Church is neuer (p) vt maneat vobi cum in aeternū Ioan. 14. without the dixit of Gods spirit her Maister She hath the warrant of her Spouse that he will make her wordes good he that heareth you heareth me (q) Luc 10. to which her Commission he subscribeth with a dreadfull Curse He that heareth not the Church let him be to thee as an Heathen (r) Luc. 18. Oh what glorious Fathers and Doctors could I name famous in former ages for Sanctity and learning that submitted their Iudgment to the sayings of the Church put their fingers to their mouth when she did gaine-say that they thought true prostrating their learned penns to be euer at the deuotion of her Censure How highly did they esteeme her Dixit her Iudgmēt her Word Let S. Augustine speake (l) de Baptis cont Donatist l. 17. c. 33. vel 53. I dare with the conscience of a secure voyce affirme saith he what in the Gouerment of our Lord Iesus Christ is established by consent of the vniuersall Church And againe (m) de Baptism cōt Donatist l. 4. c. 6 If he say something that doth say We follow what we receaue from the Apostles how much more strongly do we say we follow that which the Church did euer hold what no disputation could ouerthrow (n) Contra epist Fundam l. 5. what a Generall or plenarie Councell hath defined Thus S. Augustine doe you see what a Pythagorean Dixit what vncontrollable Authoritie he granteth to the Church 6. As litle Iudgment or Piety do you shew in your iest at the Ladies A. B. C as though the authoritie of the Church were not the Alphabet and Christ-Crosse-Row in which all Christiās ought and all ancient Christians did learne to reade and belieue the Scriptures The forenamed S. Augustine the Phenix of witts the Mirour of learning did he not learne in this booke Ego vero saith he Euangelio non crederem nisi me Ecclesiae commoueret Auctoritas Truly I would not belieue the Ghospell did not the Churches authoritie moue me vnto it Why should any Lady or Lord Maister of Arts or Doctor disdaine to spell the Ghospell of Christ by the same letters such learning sanctity vsed 8. Shall I tell you your protestant Ladies (*) Has linguas qui nesciunt saepe necessariò hallucinantur VVhitak de sacra scriptura pag. 523. A. B. C For the old Testament those Hebrew Characters now you begin to learne (o) Counters p. 7. and the Greeke letters for the new which if they be ignorant of I assure them according to your (p) Nullū nos editionem nisi Haebraicū in vetere Graecā in nouo Testamēto authenticam facimus VVhitak controu 1. q. 2. p. 128. Churches Principles they cannot reade so much as a sillable that they may be certaine is Scripture They may reade the English translation you will say that is Scripture I deny the same to be Scripture except it be conformable to the Originall wherof those haue no meanes to be sure that cannot read nor vnderstand the two aforenamed learned tongues in which they were primarily written If you say they must belieue it vpon the word of your Church (q) Multi nesciunt literas tamēfidēsanā retinent expraedicatione pastorum Whitak de sacra scriptura p. 588. you bring them back vnto ipsa dixit and make them reade the letters of Christianitie in your Ministers horne booke Were it not better to stick to the Catholicke Ladies A. B. C. that fayre Christs-Crosse rowe which our famous auncestors did learne Cleaue to the authority of that Church which begun in the Apostles by perpetuall Succession of Bishops is deriued vnto this age * Illam Scripturā dicis non esse quam esse dicit vniuersa Ecclesia ab Apostolicis sedibus vsque ad praesentes Episcopos certa successione perducta l. 28. cont Faust c. 2. 8. But suppose one would be scholler to your Church hath she so much skill or any warrant not to erre as we may be sure she will not teach vs amisse Your selues say (r) The whole militant Church may erre as euery part therof Fulke in his answere to a Counterfayte Cath. p. 86. that she may erre and teach vs damnable doctrine For which when at the day of iudgment we shal be called to accompt to say our lessons we may be laughed to skorne loose the eternall reward and be punished for euer As it is insolent madnes to contradict the custome of the true Church (ſ) August Epist 118. ad Ianuarium so is it desperate madnes to follow the directions of such a Church which though we religiously belieue exactly obserue euen vnto death yet may we be perpetually damned But the Ladies of your Church learne forsooth of the spirit they trust to Ipse dixit who will teach them which is the Scripture They are the sheep of Christ and know his voyce from that of strangers These are your Ministers faire promises yet I dare giue them my word though they haue the best spirit that euer possessed any man of your Church notwithstanding they may erre damnably mistake Scripture think that to be true translation which is indeed erroneous Had not Luther the first fruites of the Protestants spirit yet he erred most grossely that euen Zwinglius his fellow-witnes against the Pope doth giue this testimony against him (t) tom 2. l. de sacrament p. 412. Thou Luther doest corrupt the word of God thou art seene to be a manifest corrupter of the holy Scriptures 9. What translation or spirit of your Church may your Ladyes trust if Luther be soe corrupt as this your faithful witnes doth depose I see no remedy for them if they meane to be saued frō the deluge of errours but to fly to your Arke of Noe printed at Venice (u) Counters p. 8. wherein you were shipped when my booke came to

are found in a penitentiall life which are so great that S. Augustine out of his owne exprience of both saith More pleasant be the teares of pēnance then any recreation of playes (ſ) Dulciores sūt lachrimae poenitentium quàm gaudia theatrorum August in Confess Seuenthly that to redeeme our sinnes we might more carefully supply the necessity of the poore purchasing vs frēds by sinfull Mammon (t) Luc. 36. that when the soule flitteth from the body they may receaue her into the eternall Tabernacle Finally and principally that hedged in by fyre we might run with armes spread abroad to imbrace Christ crucified and seeke to be like to the forme by which we are saued crucifiyng our bodies with the concupiscences thereof (u) ad Galat 5. which is one of the principall thinges which in gratitude he requires of vs. 39. What S. Augustine said of Hell fire vnder paine whereof God commandeth his loue (x) l. 1. confess c. 5. Quid mihi es Miserere vt loquar Quid tibisum vt amari te iubeas à me nisi faciam irascaris mineris ingentes miserias Hei mihi Paruáne est ipsa miseria si non amem te Lord what am I that thou shouldest command me to loue and threaten eternall punishment if I loue thee not Is it not misery enough of it selfe not to loue thee the like might we say of Purgatory which bindeth vs to tast by imitatiō more abundantly of Christs sweet Crosse then else happily many would Lord what are we that thou wilt haue vs cōformable to the figure of thy crucified Sonne That thou dost force vs with fire to tast of his sweetnes Can any greater felicitie befall a man then not to be like vnto that heauenly Patterne To liue an idle and wanton limme of that body whose head is pierced with Thorns (z) Non decet sub spinoso capite membrū esse delicatum These meditations Syr Edward were they as frequent in your minde as are prophane iests rife in your mouth Pēnance Satisfaction and bearing part of Christ his passion to purge sinne would not seeme so burdensome to your faith neyther would you thinke such endeuours iniurious vnto Christs bloud whence they spring and take their vertue yea perchance you would preferre our Catholik Pēnance Purgatory before your Protestant pleasant life and heauen on earth whereof I should conceaue greater hope did not vaine and worldly delights hold you backe more strongly then the misapplied textes of Scripture you pretend THE FIFTH CHAPTER THE MIRACLES of the B. Virgin at Hall and Sichem AND OTHER CATHOLIKE MIRACLES ARE PROOVED Authenticall against the Prophane iestes of the Letter and Countersnarle And that they cannot be Antichrists Wonders THE last Squadron of the fower enemies your Letter mustreth against Purgatory are prophane iestes which sauour of Irreligion These runne so fast from your penne that either it preuenteth your thoughts or your thoughts be deeply taynted with that most deadly corruption I will here alledg an example or two thereof which conteine more Atheisme then I hope you did perceiue therein when you let them passe to the print You are very inquisitiue to know (a) Lett. pag. 79 in what degree of eleuation of the Pole Purgatory is seated How many myles from the infernall Cape Beda's ghoast say you cōmeth somwhat neer the marke in his Card who placeth it vnder the earth in the suburbs of Hell yet Alcuinus may be belieued as well who peremptorily maintayneth that it is scituate in the Ayre Hence you conclude quod vbique est nullibi est it is in so many places that indeed it is in no place This is the assault or onset by which you seeke to beate Purgatorie out of the world But the Captaine Maior of your argument repeated againe in your (b) pa. 17. Counter-snarle to wit qui vbique nullibi who is euery where is indeed no where if it be true is able to beate God into nothing who cannot be conceiued without immensitie or a being euery where if you belieue not the royall Prophet who could find no place in heauen or earth or hell to ly hidden from his sight and presence (c) Psal 138. v. 6.7.8 perhaps you will credit your Poet who singeth Iouis plena sunt omnia Sea Earth Ayre Heauen all things are full of God 2. But taking your Proposition in the best sense to wit that the thing might be iustly thought not to be which learned men cannot tell certainely and determinatly where it is yet is the impiety therof exceeding great For do not Deuines both Catholiks and Protestants disagree about the place of the soule after separation from the body About the part of the world wherein God sheweth himselfe to his Saints May one thence inferr quod vbique nullibi That the soule after her diuorcement from the body is in so many places that she is indeed in no place Doe not learned Christians likewise dissent about the situation of Hell Some say Diuells and Men are punished in the Ayre others vnder Earth In so much as S. Augustine sayth (d) Lib. 20. de Ciuit. c. 6. In qua mundi parte sit futurus infernus hominum arbitror scire neminem nisi fortè cui spiritus diuinus ostendit In what coast of the world Hell is placed I thinke no mortall man can tell except perchance the spirit of God hath reuealed it to some will any true Christian argue in your forme Hell is in so many places that it is indeed noe where I think not Neither would you bring the doubtfullnes of Purgatories distance frō the infernall Cape as a reason to make away with it did you not want either Religion in your hart or true diuinitie in your Cape 3. Another example of prophanesse and want of Religion you giue in your perpetuall Iesting at Miracles which confirme any point of Religion especially this of Purgatorie which Miracles you tearme (e) Lett. p. 40. 41. such graue Miracles that it would make a horse breake his haulter to see them And in the margent you say yea Bellarmins deuout Marc which your wanton Hobby named only to beget a foole on her thought you might better haue turned him loose to Balaams (f) Num. 22. prudent Asse where perchance he might haue learned this point of wisdome that there is a God whom euen bruit beastes feel and in their manner serue and adore who is able when he pleaseth to make thē bray more wisely thē you do speak 4. But no where do you shew your prophanesse more then in scoffing at the miracles of our B. Lady of Hall registred by Lipsius which you deride in so rude a manner as it may wel seeme you did both read Lipsius his story and write your owne letter (g) Lett. pag. 102. rosting crabbs by the fire side A Miracle cōcerning a Faulkner deliuered from death by her mercifull intercession Lipsius (h) c.