Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	soul_n	unite_v	2,581	5	9.8377	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42215	The [French-man] and the Spaniard, or, [The two great lights] of the world, displayed in lively [characters] representing the antipathy of their humours and different dispositions [with an impartiall survey] of the customes of both those nations / by R.G., Gent.; Oposicion y conjuncion de los dos grandes luminares de la tierra. English	García, Carlos, doctor.; Gentilis, Robert.	1642 (1642)	Wing G210; ESTC R7504	61,948	291

similitude and quality so wel both in the beginning middle and end that there is not the least tittle of difference For as for the beginning it is well knowne that they all came out of the dust or slime of the earth and that they were all borne naked and came into the world weeping The equality of the end may bee known by the universall attribute which all Adams posterity doe owe unto their birth Since that neitehr Scepter nor Miter could ever finde any Antidote or spell against death And as for the middle which is from the time of their birth untill death wee have already said with Iob that mans life is a continuall warfare full of all manner of afflictions and calamities as may bee devised or imagined And this is universall and common to all there being none exempt from crosses So that there being in man a perfect and totall similitude with all his particulars and all agreeing in one and the same degree of misery basenesse and calamity there being none in this more noble or priviledged then others we conclude that pride and persecuting of his like in man is a monster and prodigy of nature and a frenzy of the understanding Hee being by his basenesse bound to humble himselfe and by his equality tyed to love those of his owne species Whence I doe inferre that your naturallists doe with very good reason call the Lyon King of the Beasts and preferre him before other Beasts for generosity and strength because God made him advantaged and shewing oddes of the rest but by what reason can one man esteeme himselfe to bee more then another What prerogative or excellency did nature grant unto him which she denied to other men which being most certaine wee may securely say that a man which is proud and at enmity with another is worser then the Divell or to say better pride and ambition is not so unproper for the Divell as for man Because if Lucifer did pretend to set his throne above the starres to be like unto the most high and had other foolish fancies and rash propositions though hee had no true nor reall ground for it the creature being incapable of the creators perfection and noblenesse yet he saw and knew in himselfe some likelihood and colour for his unbridled appetite knowing himselfe immortall incorporeall and the most beautifull of all creatures being as Isaiah saith not onely a bright shining starre but Lucifer unto the morne and the most perfect of all other angelicall spirits Moreover the whole army of Divells is united and concordant in the persecution of the soule one not entermedling in the others office nor endeavouring to disturbe or crosse the temptation that another shall intend Whereby it is proved that man being the most abject and wretched creature and having nothing but what other men are also partakers of growing proud and persecuting another man hee goeth beyond the nature of a brute beast and is worser then the Divell himselfe CHAP. IV. Of the noblenesse of man THE conclusion of the precedent Chapter gives us great occasion to treate in this Chapter of the noblenesse of man and of his excellencies by reason of a motive any one may have to wonder at our last proposition wherein we concluded that man is the most abject imperfect and wretched creature of the world Which being considered at the first sight seemeth quite contrary to that which both Scripture and common Philosophy teacheth us Canonizing man for the noblest and perfectest creature And truely if we doe with particular attention consider that high sublime and lofty degree of noblenesse and perfection which man attained unto by that Hypostaticall union which the divine word made in the incarnation wee shall freely confesse that it is the noblest and perfectest of all creatures since the angelicall nature did not onely remaine inferior to it but also subject to adore it in Christs humanity Whence as some Doctors testifie the first Angell tooke occasion to rebell against his Creator not being able to brooke the exaltation of humane nature and the extraordinary and exquisite favors which by revelation hee knew God would communicate unto it Neither is that proofe which is ordinarily brought by them who thinke man inferiour to the Angell of any great force or power for whereas the vulgar translation saith Thou hast made him little lesse then the Angels the Hebrew hath it Thou hast made him little lesse then Eloim which according to some Rabbins interpretation signifies that man is little lesse then God because that the word Eloim signifies many times God and many times Angell And that exposition is not much out of purpose but grounded upon very good reason for if we attentively consider that marvellous union which God made with our nature we shall finde that Gods Epithetes were thereby so appropriated unto man that it may truly be said that man is little lesser then God which thing the Angell cannot glory in hee being deprived of so notable a favour And although in all creatures there bee in some fashion a certaine resemblance of God yet it is more perfect in man then in any of the rest since that in none but man is to be found the Word incarnate His composition consisting of Soule whose three powers are correspondent to the three divine persons and of body which united to the soule is correspondent to the divine Word in which are divinely united Body and Divinity And of all this the Angell is incapable because he is incorporeall The Divines call these perfections perfections of meere grace because that God would out of his will and mercie so favour this nature though shee could no way deserve it by any vertue or excellencie And in this all cōfesse that human nature is more noble then the Angelicall since God did not bestow so many favours upon the Angell as hee did upon man But if wee consider both these natures of themselves without any respect to grace many or almost all will say that the Angell is more perfect then man In the deciding of which question I cannot resolve my selfe but with a distinction Noting first that in man there are two things to be considered the Soule and the body Of the soule some say that it is of the same substance nature as the Angels are incorporeall and rationall as they but that is not a compleat substance as Logicians call it wherein it only differs from Angels Others ingulfing themselves into an abysse of Metaphysickes say that the Angell is more perfect then the soule since he is not subject to the imperfections and miseries of the soule and hath his will not indifferent to good or evill as the soule hath but onely frame himselfe to doe that which is good and just Which reason I cannot allow of For considering the Angell according to his owne nature or in puris naturalibus as Divines tearme it he is as indifferent to good or evill as the rationall soule

mother to give him all the pap at once This thing made mee laugh so heartily that for two houres after I did nothing but laugh and wonder at it But if I should particularize unto you the broiles the decepts and cousenings which the inkeepers used towards mee I should never have done I never came into an Inne but I came out of it with a quarrell was cousoned and yet forced to aske all those that were present forgivenesse The quart descu in my hands or rather in their handes was worth ten sols a relon of ten sols was converted into a halfe quart d'escu and this into a royall and that of five royalls into five sols and if I chanced to reply any thing they would turn towards me like Lions chiding me and saying that if I did not know what value coynes were of I should learne and not contest with honest people that feared God and caried a good conscience and they would tell me I had no skill in Arithmeticke and especially in subtraction Many times I should buy some wares which I knew would not waste at the ayre nor the fire yet within a quarter of an houre in a pound I should finde foure ounces wanting With these and the like deceipts I passed my first dayes till knowledge and practice of the countrey shewed me what meanes I should use to free me from these evils CHAP. XI The contrariety and antipathy of the soule and body of the Spaniards and the French I Have thought a thousand times to aske the midwife in what manner the French came out of their mothers bellies for seeing the contrariety that is betweene them and the Spaniards mee thinkes it is impossible for them ●o be borne in the same manner seeing one can hardly presume ●hat having the middle and the end the body and the soule yea ●nd their very death contrary they should have their naturall beginning which is their birth alike This contrariety is so great and so remarkable that to define a Frenchman one cannot doe it more properly then to say he is a Spaniard the contrary way For there the Spaniard makes an end where the Frenchman begins as I shall shew in the following chapters As for the soule I must confesse that they are all created in tempore and that they are all of the same species and that God doth with one action create and infuse them into the organicall body And if faith did not teach me I should never beleeve that French and Spanish soules were of the same nature Yet I finde that if we consider the soule of it selfe and without any reference to the body of either Nation the soule it selfe is neither French nor Spanish And this specificall unitie which Divinity admits between them is not against that which I say for considering the soule within the body it is no more indifferent but determined to bee either Spanish or French Wherefore I say that the soule determined into a French body hath her powers quite contrary to a Spanish one First the French understanding hath its apprehension very quicke and with a great deale of ease will goe through any difficulty that can be proposed unto it yet it goeth no further nor entreth into deeper discourses which depend upon the same difficulty But with the same speedinesse as hee did apprehend it with the same it goeth away and is forgotten Contrariwise the Spaniards understanding is slow in apprehending the difficulty but having once understood it he will hold it fast drawing a thousand consequences out of it and sifting every point of it The Spaniard his understanding is altogether speculative since that in all his actions his end is no other but the contemplation of things without afterwards directing or settling of it upon any servile or mechanicall worke Wherefore you shall finde few naturall Spaniards of any mechanick trade as Shoomaker Taylor Cobler Joyner Inne-keeper or the like For which I call the French to witnesse who goe into Spaine and come backe againe offended because they finde no Alehouses nor Innes as they have in France so that sometimes they may travell three dayes and not come at an Inne whereby they are constrained to carry meat with them in their bags and wine in their bottles The French understanding is altogether practicall being it is not content with the only knowledge of things but learnes them for to make use of them therein where he may reap some profit by it and so is not idle but to avoid idlenesse employes it selfe in any manner of exercise and thence growes the variety of trades in that Nation The greatest part of your French wits addict themselves to the studie of the Law and Canons and very few study Positive or Schoole Divinitie Amongst the Spaniards few study the Law and almost all Divinitie The French understanding though it receive and hold things concerning Faith and Religion for infallible yet it cannot stay and fixe it selfe on them but will see consider and also judge whether that which faith sayes is as he meanes and finding some difficulty he runs his boat a ground beleeving himselfe onely and denying that which others hold The Spaniard his understanding is fearfull and humble in that which concernes faith and determination of the Church So that as soone as any Article of faith is propounded unto him he presently sets bounds to all his knowledge wisedome and discourse and not onely strives not to know whether that bee so or no which the faith sets downe but useth all the meanes hee can to avoid speculation thereon fearing to fall into some errour through the frailty of his understanding Whence groweth the punctuall obedience which the Spaniards yeeld to the Church of Rome and the difference and dissention that is thereupon amongst the French The French man will resolve upon businesses of greatest importance when he is in most company being not disturbed by any tumult noise or outcrie so that I have noted in this nation that your Princes Lords and other persons of quality will dispatch their commissions and other weighty businesses sitting at table the eating being no disturbance to the audience which they give to a thousand people and sometimes they will sit at meales and have one of each side of them who at the same time will talke to them and they will answer them all as punctually as if they were shut up privately in a chamber without any disturbance and had nothing to doe but to hearken to them which speake to them All this is contrary to the Spanish understanding who if hee have any businesse of consequence retires himself into some solitary place and is such an enemy of company and tumult that if a fly comes buzzing by his eare when he is in the depth of his businesse it is enough to hinder his resolution In the second power of the soul which is the memory there is contradiction antipathy since the French mans is altogether concerning the present I

when hee gave the Israelites their freedome taking them out of Egypt hee could in the night have opened the gates of the citie and made them come out or by day have blinded all the people of Egypt that they might not have seene them or finde some other meanes to free them out of bondage but if he had done so hee had not caused that feare which materiall means did and the visible tokens which he shewed in turning the waters into bloud filling the land with Locusts and Frogges and Flies with other marvailous wonders effects by means of which all that barbarous people and even Pharaoh himselfe confessed the omnipotencie of the God of the Hebrewes and besought Moses and his brother Aaron to pray for them that those plagues might be taken away from them and that they would obey him And if God had used some other signe as had not been so plaine and manifest as this and that which hee used at the red Sea peradventure the Egyptians would not have attributed the deliverance of their slaves to the power of God nor the people of Israel who was rough and of a hard beliefe would have believed that he by his omnipotence onely could have wrought any such effect In the law of Grace God used the same meanes to make himselfe knowne seeing that all the miracles which hee wrought as the Evangelists set them downe were done by sensible and materiall signes from which every grosse and rough understanding might gather the greatnesse and the supreme power of the Creator For who could be so grosse but seeing sight restored to a blinde man with onely laying a little dirt upon his eyes might not know that the dirt of it selfe had no such vertue and that therefore hee who applied that medicine had a command above nature And who will but say seeing a Lazarus who had lyen in the grave foure dayes raysed onely by saying Lazarus come forth that hee had power over death And that the satisfying five thousand people with five loaves and two fishes onely by blessing of them doth not infer supreme worth and power And that seeing the healing of one the restoring of sight to another turning water into wine banishing death by naturall means doe not presuppose that this is a supernaturall power and vertue And if that Christ had done these wonders without visible and materiall meanes onely by his absolute power peradventure his infinite power had not beene knowne and therefore let us conclude with Saint Paul that by meanes of visible and materiall things wee come to the knowledge of the invisible things of God as his Infinitenesse his Immensity his Goodnesse and Omnipotencie And if in all nature there be any visible thing which sheweth us this divine power it is the miraculous conjunction of these two Nations so prodigious a one that any grosse understanding may plainly perceive that it is an immediate worke of Gods omnipotencie which only could undoe that which the Divell with so much diligence and art had done since we cannot imagine that any secondary causes could have so much worth industry and power as in an instant to unite two natures so infinitely distant one from the other and make them come frō an extream hatred and enmity to the other extreame of union And seeing that if the discord and contrariety of these two Nations had been a new or superficiall accident the onely consideration of good understandings and the perspicuity of wise and prudent persons might have been sufficient to remedy it but being nature and antipathy which like originall sin goes by succession from the Fathers to the children and so to the grand-children and especially being fostered and maintained by the Divels malice we must infallibly beleeve that it is the worke of heaven and that this union was onely reserved to God for to prevent an abysse of evils and miseries which by the said enmity were threatned And so God to whose goodnesse it belongeth to dispose sweetly of things having created and preserved the world by means of the union and peace of his creatures seeing that the discord of these two Nations was sufficient almost to ruine it stayed through his omnipotencie the fury of this raging evill and through his goodnesse and mercie provided such a perfect and salutiferous remedy as this divine union is that so the world might not only be freed from its imminent ruine the calamities which threatned it by reason of this enmity but might also bee enriched with those pretious fruits which from this union may be expected And as the end which God pretended in this confederacie is no other but this so it is plainly knowne that the Divell with all his followers hath not had power to hinder the execution of it though hee raised a thousand inventions pretences and feares both amongst the common people and also the most Noble egging them on with the fire of enmity and hatred to oppose themselves with all the power as might bee against Gods decree the Common-wealths repose and the good of the whole world and though the Divell went loose and puffed up holding the victory certaine with his forces against that small aid which was promised yet his care and labour being against the will of God and the universall peace I wonder not that God did send a woman to breake his head through the wisdom of so good a physitian whilest hee laid wait and snares for her heele And though there were no other reason to prove that this confederacie came from heaven this would of it selfe be a sufficient proofe that wee see it was gloriously effected against all humane endevours and propounded difficulties and against such great oppositions as I will now leave to the wise mans contemplation and the pennes of others who peradventure will write of this matter Wherefore I conclude saying that this conjunction being made at that time when this antipathy was most rooted between these two Nations wee must needs confesse that it was done by divine power since neither hatred nor disdaine nor the diversity of climates and humours nor the variety of customes nor mistrust nor the Divels endevours were able to hinder it CHAP. XIX Of Gods marvailous invention to unite these two Nations IT will not be hard to perswade an understanding man that this so important so glorious confederacie comes from heaven was ordained for the generall good of mankinde the effects circumstances means of effecting it having been such and so mysterious that they prove it to be true and that which now stupifies mans understanding is the marvailous and divine invention which God used in uniting those two Nations so different amongst themselves a meanes so ●ngenious and soveraigne that it not bee hoped nor looked for from any other place th●n from that inaccessible and majesticall Consistorie of the holy Trinity seeing that in it God hath shewed three effects of his immense God-head which are Omnipotencie in uniting from