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
A94135	The Jesuite the chiefe, if not the onely state-heretique in the world. Or, The Venetian quarrell. Digested into a dialogue. / By Tho: Swadlin, D.D.	Swadlin, Thomas, 1600-1670.	1646 (1646)	Wing S6218; Thomason E363_8; ESTC R201230	173,078	216

word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once Hee thereby expounds that one word with two words which without all doubt signifie Pasce Feed Nay the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to feed and by a Metaphor to rule and governe as in the aforesaid Text as in this Text of St. Johns Revelation All this makes much against you Hetrodox and nothing at all to favour your cause Will you now give mee leave to make good my Exposition of the word Pasce Feed with Authority of the holy Fathers Hetrodox Proceed at your pleasure Orthodox Ter dictum est Pasce c. Three times over the Lord Christ repeated the word Feed to St. Peter And wherefore thrice Forsooth to intimate that all such as are charged with cure of soules are bound to feed their People triplici Pastu with a three-fold Dyet namelie with the Food of Gods heavenly word with Food of good Example in life and with Temporall Aid so far as their meanes are not wanting But alasse this three-fold Feeding is now adaies changed by unconscionable shepheards into a three-fold polling and pelting of their Flocks by pilling and pinching their Subjects with intollerable burthens of exactions without anie due regard at all to the said three-fold Feedi●g Thus Chrysostome Hom. 87. Perpende verba Pasce agnos meos c. weigh these words of Christ well Feed my Lambes that is Feed my faithfull Flock not thine use them not as thy proper Possession but as mine I therefore asked if thou lovest mee O Peter because I have a purpose to recommend my little Flocke to thy Feeding and to bee kept of thee as mine owne Goods and Cattells that love which thou bearest my selfe in profession I would have thee shew and practise towards my tender Lambes Fat not pamper not up thy selfe like those unfaithfull Shepheards of whom the holy Prophet cryed Ezech. 34. Vae Paestoaibus woe to the Shepheards of Israel that have fed their owne bellies That man that feeds himselfe who gapes after his owne gaine who hunts after his owne glorie who removes every stone for his owne commodity never s●eking for the benefit of the Faithfull over whom hee beares rule never aiming at Gods glorie in exercising the state and office of a Ruler Tract 132. in Ioann●m Thus far St. Augustine Qui hoc animo pascunt ones c. Such as feed the Flock with a mind to make the sheep their owne and none of Christs doubtlesse beare no love at all to Christ himselfe St. Augustine againe Ibid. Sicut oves meas Pasce non sicut tuas Feed the Flock as my sheepe and not as thine owne Cattle in them seeke my Glory my gaine and neither thine owne gaine or thine owne glorie This Peter himselfe hath also taught Feed the Flock of God which dependeth upon you 1 Petr. 5. caring for it not by constraint but willingly not for filthy lucre but of a ready mind not as if ye were Lords over Gods heritage but that ye may be examples to the Flock These be the exercises of the true Shepheard and thus the words Feed my Lambes are to be understood and not that the Popes Feeding should be a Temporall reigning over all Temporall Kings The holy Fathers you see Hetrodox teach the contray namely that hee ought carefelly to shun and avoid all filthy Lucre Acquists Glory Dominion c. 13. Againe by Quodcunque solveris whatsoever thou Peter shalt loose you understand every thing And by this means the Pope shall have power to untie all kno●s to set open all prisons to transferre all Kingdomes to deliver all the slaves in Turkie at his pleasure nay to solve all difficulties in all matters whatsoever What man doth not perceive the f●lsity of this Doctrine Our Lord Christ c●me to deliver Soules from sinne and as the onely Redeemer So teach all Divines The Pope by like shall worke the same effects hee shall cooperate in this great worke of Redemption he shall bind and loose the sinnes of 〈◊〉 you have no reason Hetrodox to cast such colours on your false opinions whereby to make the Pope Lord and Patrone of every thing with a Quodcunque whatsoever For ●●ere is no such matter as you conceive in your dreames 14. Againe the word Soule is understood and taken sometimes for the whole man and sometimes for the Spirit of man above according to the matter handled Now your Argument is drawne from one place to another For St. Paul speaks of Temporall Dominion The word Omnis anima every Soule in understood of power over mens bodies and in Temporality But because our Lord Christ gave Spirituall Power to Peter the word Animas Soules which is used in the Prayer of the Church doth signifie the Spirit or Soule of Man and not his Body in Spirituality forsooth and not in Temporality 15. Those who wiped the word Animas out of the Brevi●rie were inspired as you believe by the Holy Spirit of God I never yet read or heard that Gods owne Spirit is the Author of Dissention strife or Discord But well I wot Peace is one of the Gifts or Fruits of the Holy Spirit The makers of the foresaid Prayer aymed at the Exposition of these words Quodcunque ligvaeris whatsoever thou shalt bind by the word Animas and by that other Text Quorum remiseritis peccata whose sinnes ye remit as a just exposition of the word Animas because all sinnes to speake properly are bred and hatcht up in the Soule not in the Bodie And this they did to a speciall end and purpose namely to drive certaine Opinastres from their Tenent or hold That Popes are Domini in Temporalibus Spiritualibus the absolute Lords over mens goods their Bodies and Soules with a power to bind and loose all things as it seemes your selfe Hetrodox is of the same opinion This Exposition they made by the word Animas and by the same exposition they produced an excellent remedy against all Discords which might grow betweene the Pope and other Princes about Meu●● Tuum about Mine Thine whereas on the other side those who last spung'd the Breviarie by taking away the word Animas have ministred new Tinder and Match to kindle the Coales of great contention discord and litigious quarrels Besides it is not unknowne to the World that in the Bookes of the Councels of the Canons and of other Doctors yea downe so low as to the very Breviaries and Missals many matters recorded and registred in favour of Layick Princes have beene blotted and still are scraped out of the ancient Rolls and all to make experiment if after long travaile and sore labour that huge mountaine of opinion de illimitatâ Potestate Pontificis in Temporalibus touching the unboundable power of the Pope in Temporals might be brought forth reared up and established in the Church of God Conferre the Bookes printed in 30. and 50. with Bookes printed in these daies as well the Bookes of

chopt and stollen in since The fo●esaid Booke hath beene extant and read above 300. yeares and yet never any man hath taken upon him such temerarious boldnesse a sober advice to affirme the same words have beene strained or inserted into that Book by anie other fingers Howbeit now you Hetrodox from Cardinall Bellarmine to aggrandise the Popes authoritie and to make it Supreame in Temporals without anie reason or conjecture at all have borrowed a spirit of boldnesse to pronounce they are inserted and as it were post-nated after their true parents decease 9. Howsoever you bring to the words of St. Thomas an Exposition which ore proprio you call the soundest neverthelesse that answer doth not make the Book to be a Bird of St. Thomas his brood nay it is altogether needlesse For it sufficed to say that the Booke was not of his writing or none of his workes to make good proofe that St. Thomas was not adverse or contrary to himselfe 10. You call that an irremissible temeritie not worthy of any pardon which in case it be temeritie Can. quicunque litem Can. quaecunque contentionem 11. quaest l. 5. de Rom. pont cap. 5. certaine it is one of his most illustrious Lordships temerities For the Canons brought upon this Argument are two These two are alledged by the Lord Cardinall and yet first he stiles them not Sacred and then he thus takes them down with termes of diminution and abatement Respondeo ex illis Canonibus priorem esse Theodosii Imperatoris qui ex pietate non ex debito id honoris Eccelesiae I answer the first of these two Canons proceeded from the grace of Theodosius by whom out of his most Christian pietie and not out of any debt or duty the Church was then so highly honoured The verie same for cloth and colour which I speake before of Constantine and was then by Hetrodox handsomely basted for my labour A little after Quem jam esse abr●g●tum per alios Cannones Glossa ibidem asserit which first Canon the Glosse in the same place confirmes to have beene abrogated by other Canons And yet I must now tell you Hetrodox the said Canon is not well cited out of Gratianus because that which the Canon containes was not granted by Theodosius Posteriorem Canonem perspicuum est non esse alicujus Principis qui posset leges condere and touching the latter Canon it is cleere the same was not established by any Prince that had power to make Lawes Now because I having spoken in my owne phrase and style doe not give these Canons the high adjunct of Sacred you therefore Hetrodox fare like one bestraught of his wits and will have my manner of Speech to be a fault irremissible as if it were the sin against the Holy Ghost Such exaggerations tend and serve only to rob men of their Credit and Authoritie 11. Againe your selfe refutes the Canons as the Lord Cardinall doth and you are not affraid to affirme they are framed by the assistance of the Holy Ghost 12. You pretend the Canons ought never to be named but with title of Sacred and yet your selfe affirming the Canon Quicunque was abrogated per alios Canones by other Canons do send them forth like a Bird bared of all her Feathers and leaving the Epithet Sacred speake no more but Approved 13. The Epithet Sacred is no lesse attributed to the civill then to the Canon Lawes and therefore as it is oftentimes left out when we name the Civill so it is oft not remembred when we make mention of the Canons yea the Canon Quicunque is not cited with you adjunct Sacred but nakedly called the Canon Quicunque 14. The Decrees of Councels and of the Church which as we teach cannot erre de fide in point of Faith are verily Sacred and made with assistance of the Holy Spirit yet can we not affirme without error in fide that infinite other Canons concerning particular matters and cases are compiled without any assistance of the Holy Spirit Ioan. 16. de potest Rom. Pontif For the Spirit of God teacheth us all truth whereas Popes in particular Canons have many times erred and may erre whereof we need to make no doubt and the Lord Cardinall often grants it in his learned workes 15. I have p●oduced such Canons as are usually brought by the Defendants of the contrarie opinion as the foresaid Canons and the like but you affirme and would make me believe that I speake of all the Canons and every matter 16. You call Concurrence Contrarietie and thereby make a confusion of both for Duo Iura possunt concurrere two Lawes may well concurre and yet may not be contrary the one to the other I give you this for example The Precept for hearing Masse concurres with the Precept of keeping and tending a sick bodie I observe not the fi●st for hearing the Masse that I may the better observe the second in attending upon the sick Patient according to that commandement of Christ I will have mercy and not Sacrifice Is the one of these Precepts contrarie to the other Will a very sot say so In like manner there be manie Canons which it will be well done to keep when they may be kept without any detriment unto some greater obligation I mean without infringing the Law of God and the Law of Nature but when that cannot be done then the Canons must make roome and give place to Natures Law and that may not be called Contrarietie but Subordination 17 Lastly You call the Canons without any difference at all Rules given by the Holy Spirit by godlie Popes and holie Councels and this you stick not Hetrodox to affirme without anie distinction of the Canons as I said Herein good Sir make you not all the Canons indifferently of equall Authoritie to the holy Scripture which is inspired of God as also to the Determinations of the Church which cannot erre de fide Nay do you not give the Canons this honourable Epithet Have there not been found Errors in manie of the Canons Have they not been revoked and repealed He that makes the Canons hath not he power to unmake the Canons Whereas in the holie Scripture and in the Definitions of the Church de fide can you find any such defects or impotencies there Can they be bettered Can they be repealed Is there any other passable reason thereof besides that which I have alledg●d That holie Scripture is inspired of God primo loco and the foresaid Definitions de Fide secundo loco whereas the Canons which either do or may contain divers errours are but humane Lawes He that dares broach a doctrine contrarie to this I dare pronounce is no friend or Well-willer to the Catholique truth Thus have I painted forth your Errors shall I with your Patience and favour proceed to some further matter touching this third Proposition Hetrodox Take what liberty you please you shall have indiff●rent hearing Orthod To weaken the sinewes