Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	free_a	life_n	sin_n	5,436	5	4.6243	3	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

the judgement and authority of Chrysostome of Thomas of Augustine of Theophilact expositors of the same text who agree not in consent like harpe and harrow but jump and accord all in this one cleere exposition that Paul there speaks of subjection to secular Princes What mean you then Hetrodox to deny this Orthodox exposition and to contend that S. Paul there speaks of power in generall and of papall power in particular which in S. Pauls time was hardly crept out of the shell at least not crept up to any degree of sublimity but lay lowly couched and louting after a sort if it was then at all in the person of one poor one simple one lowly Apostle Moreover if S. Paul there speaks of power in generall how can these words following in the same context Give tribute unto whom yee owe tribute for he doth not beare the Sword for nought be dexterly and aptly applyed or fitted to power in generals The husband I trow hath power over his own Wife the father over his own child the pedant over his own Schollars what Have these also power to exact lawfull tribute and to condemne their Subjects unto corporall death Our Saviour to shew that his Kingdome was not of this world as he spake to Pilate and that his power was none of those higher powers meaning no terrene or worldly Power was pleased to use this argument Joh. 18. If my Kingdome were of this world then would my Ministers fight without all question but now because my servants fight not in my quarrell that I might not be delivered to the Jewes for certain my Kingdome is not from hence Exacting of tribute and bearing the Sword to take vengeance on those that do evill is directly so proper to the secular Prince and to his Ministers that by no meanes it can or may be applyed to any other power S. Paul therefore speaks there in particular and not in generall And howsoever it may seem that some things there spoke and taught by the Apostle may by Allegory and in a spirituall or mysticall sence be applyed to the spirituall Prelate as by name that he beares the Sword viz. of Gods word or the Sword of Excommunication and that he exacts tribute viz. of Teares and repentance yet whensoever any dogmaticall point is handled it is needlesse to seek a knot in a rush needlesse to hunt after Allegoricall constructions and sences most of all needlesse to pick out contrary senses as in our present case This doctrine makes very much for the firm establishing of the secular Princes authority thorow all Christendome therefore in this argument or subject we neither ought nor need to runne and fly unto allegories but are to stand firme and to hold us fast by the proper and litterall sense of Scripture Hetrod Hitherto you have argued and wrought upon the matter by reason I will not say how good or how strong Let me now see how you can back and strengthen the same point with solid authorities Orthod The interlinear glosse upon the former passage of S. Paul thus Potestatibus sublimioribus id est Secularibus bonis vel malis To the higher powers i. e. To secular powers whether good or evill A little after thus In hoc quod sublimet id est mundanis to higher powers i. e. to worldly powers Irenaeus thus Non diabolus determinavit hujus saeculi regna c. The Kingdomes of this world are not disposed by the devill but by God for the Kings heart is in the hand of God Prov. 8. By me Kings raign S. Paul thus Be subject to the higher Powers Thus farre Irenaeus Tertullian thus Quod attinet ad honores regum c. Lib. de Idolol c. 25. Touching honour due to Emperours and kings we are commanded to carry our selves in obsequious obedience at all times according to the Apostles rule Be subject unto Princes and Magistrates S. Augustin thus Quod autem ait omnis anima c. In expos quar propos ep ad Bon. And whereas S. Paul saith Let every soul be subject unto the higher powers for there is no power but of God He therein deales and workes by holy and wholsome admonition that none be puffed up with pride in this regard that God hath called him to Christian liberty that no man be perswaded to runne out of his ranck and to quit his assigned station in the peregrination of this life that none be of this false beliefe that he ought not stoop to submit his neck unto the yoake of higher powers ordained for the time to beare the chiefest swaie in the mannaging ordering and governing of temporall affaires For whereas men consist of soul and body so long as we continue in this life temporall and have use of temporall things as good stayes and supporters of this life We ought in matters pertaining unto this life to be subject unto powers that is unto men by whom humane affaires are ordered and administred with some degree of honour thus farre S. Augustin In which passage I observe these three things The first S. Paul as he is there expounded by S. Augustin speaks for the particular of secular Princes and not for the generall as you pretend The next S. Augustin himselfe a Bishop of Episcopall authority and jurisdiction there saith Nos Wee even wee Bishops must be subject unto the powers The last S. Augustin useth an emphasis in the word Oportet we ought which word implyes a necessity of subjection By all the fore-alleadged authorities it well appeares how great difference large distance there lyes between your assertion and the doctrine of the holy Fathers by name of S. Augustin the very light and bright shining Sun of all Divines And what say you to that of Thomas Circa primum c. Touching the first we are to consider that some Christians in the primitive Church denyed at least in word and assertion subjection to terrene powers They pretended and stood upon their Christian liberty obtained and purchased in Christ according to those words of Christ himselfe If the Sonne shall make you free you shall be free indeed Now the liberty granted by Christ is that spirituall liberty by which we are freed from sinne as it is written The law of the Spirit of life which is in Christ Jesus hath freed me from the law of sin of death whereas the flesh yet remaines in bondage and under the law of sin The man therefore once freed by Christ shall never be obnoxious to subjection either spirituall or carnall when Christ hath delivered up the Kingdome unto God even the Father and hath layd aside or put down all rule with all authority and power In the mean time so long as wee are clothed with corruptible flesh we must be subject unto Lords carnall as it is written Servants be obedient unto your Masters according to the flesh which is the very same that S. Paul saith Let every soul be

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

partly Excommunicate to reduce and bring them unto the lap of the Church and now behold they departed from the Faithfull unjustly excommunicated and interdicted Fiftly that if all the Religious had followed the example of those few in abandoning their Pastorall charges the Venetian Dominion should have beene left for a Country of Paganisme without any Priests that Woolves at pleasure might have run together on heaps to woorrie and to glut their paunches with the blood of the silly sheepe and Lambs of Christ Last of all the occasion of this great scandall was augmented by some temerarious and over-confident Bravodoes in speech cast out by the said Religious that his Holinesse the Pope is the Monarch of Christendome and ought in all things whether Temporall or Spirituall to be obeyed by whomsoever These are scandals to speake truth inexcusable which in case they doe not spring from the blindnesse of those by whom they are given it may well and truly be averred their Actions are so much the more culpable and the more to be condemned 4. You grant obedience to the Naturall Prince and concurrence in his Defence is by Gods Law and the holy Fathers sentence by mans Law and neverthelesse without any reason you denie the consequence that Subjects have done well and taken the right course in obeying their Prince rather then the Sentence of the Pope The instance which you induce is of no more force or weight then your first Answer For thus you inferre If it be according to Gods Law for Subjects to defend the Liberty of their Naturall Prince on Earth much more it is according to Gods Law to defend the liberty of the Church the Spouse of the Prince in Heaven It is a true Inference I confesse but nothing pertinent or proper to the present case because the Lords of Venice never pretended to rob the Church of any Right or Libertie whatsoever For the Lords leaving all things in their entire strength doe enact most just Lawes and ordinary judgements touching Delicts and Goods which are subject unto their power This they have alwaies done time out of mind and yet never anie of this present Popes predecessors hath taken stomack against our Lords for such their Acts but rather by connivance or tacite silence hath yeelded gracious consent to their just operations So that in Venice there being none that goeth about or seeks to deprive the Church of anie Libertie how can the Ecclesiastics there have anie occasion to defend the said Libertie 5. You againe confound the word Duke and the word Prince The Duke doth not anie thing of him selfe in the Venetian State the Prince that is the Republic sets downe all Orders the Prince makes all the Lawes To what purpose then should you seek to draw the person of the Duke into any odious hatred by putting the Duke to be the Author of those Acts which are to be attributed unto the whole Republic as unto the true Father and Mother of the said Acts. 6. You affirme the Prince of Venice commits to prison such as have ho ranke amongst his owne Subjects The contrary hath been already proved that Clerics in grievous Delicts which touch not so much as the hemme of Spirituals are not exempted so that by consequence they are in the ranke of Subjects as also it hath beene shewed before that the liberty left by Christ our Lord unto the Church is the libertie of the Spirit and from the bondage or slaverie of sinne 7. The Lawes now in question made by the Lords of Venice you say are against Justice and Pietie For this Opposition I will turne you over and referre all indifferent Judges to Antonius Quirinus a most noble Senator of the State in his Aviso and to F. Paulus of Venice in his Considerationi 8. You put us in mind that Ecclesiasticall Sentences as touching power are by Gods Law This will not be denyed or gaine-said so long as they marshall themselves within their own bounds and territories but when they fall to range out of their owne Religion or Limits and to lash those who justly stand upon the practise of their owne Temporall and lawfull power then they are not onelie by Gods Law in respect of their power but directlie opposite unto the Law of God and flat against all reason 9. You grant and confesse the present Controversie stands not in point of Faith but in matter of Manners Then you subjoyne that which neither your selfe nor anie other hath not proved nor shall ever by Gods grace be able to prove that in the Bookes written by such as hold and maintaine the opinion of the Republic there are to be found sundrie Errours in Faith An Error in Faith is when one affirmes a point of Doctrine contrarie either to sacred Scripture or to the definitive judgment of the Church which cannot erre tanquam de Fide This no man living shall be able to prove hath at anie time been taught by such as have defended or now doe maintain the cause of the Republic When matters are debated of so great importance it is not lawfull to hang a Priest in generals If the Disputant seeke or think men should give him Faith and Credit without all hesitation he must come to the particulars In the meane time so long as the parties offended are reproved by others and no just cause at all shewed of the said Reproofe they have reason to believe the said Reproofe will result and turne to their favour 10. You confound the Principles and the Conclusion which is virtually contained in the Principles The Principle from which the opinion of the Republic is derived is touching Faith and in St. Paul Omnis anima c. Let every Soule be subject unto the higher Powers but the Conclusion is a certaine opinion grounded upon all that hath beene said before I have not said the Principle taught by St. Paul is an opinion but have onely said that opinion is most certain which is grounded upon a Principle of Faith taught by the Divine Apostle And so the sharpe subtiltie or subtle sharpnesse of this your opposition vanisheth like smoake in the vast Region of the Aire 11. St. Pauls text Obey them that have the over-fight of you and submit your selves for they watch for your Soules as they that must give account for your Soules you understand to enjoyne obedience unto Spirituall overseers in all things or matters whatsoever whereas the Apostle by whom this lesson had been taught before concerning Temporall Princes Let every Soule be subject unto the higher Powers to the end he might not goe crosse or speake in termes of contradiction that former Principle is understood by all writers on that place to the Hebrewes to treate of Spirituall power and over Soules This appears by the account which the said Prelates must render unto God namely an account for the Soules of the people not for their Goods or other Temporall matters 12. I never speake of the Head in