Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	dictate_v	great_a	57	3	2.1554	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57656	Medicus medicatus, or, The physicians religion cured by a lenitive or gentle potion with some animadversions upon Sir Kenelme Digbie's observations on Religio medici / by Alexander Ross.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. Animadversions upon Sir Kenelme Digbie's Observations on Religio medici.	1645 (1645)	Wing R1961; ESTC R21768	44,725	128

to Sathan and Witchcraft I will say nothing of their Apostasies Idolatries Whoredomes Blasphemies Cruelties Simonie Tyrannie c. 1. You have no Genius to disputes in Religion neither had Mahomet to disputes in his Alchoran it were well if there were no occasion of dispute but without it I see not how against our learned adversaries wee should maintaine the truth If there had been no dispute against Arius Nestorius Eutychus Macedonius and other Hereticks how should the truth have been vindicated Not to dispute against an He●etick is not to fight against an enemy Shall wee suffer the one to poyson our ●oules and the other to kill our bodies without resistance 2. In Divinity you love to keep the road so did not Eliah in his time nor Christ and his Apostles in theirs If the road be infested with theeves holes or precipices you were better ride about the broad way is not still the best way 3. You follow the great Wheele of the Church by which you move but this Wheele ●s sometime out of order Had you been a member of the Hebrew Church when that worshipped the Calfe I perceive you would have moved with her and danced ●o her pipe Was it not better to follow the private dictats of Christ and his Apo●tles then to move with the great Wheele of ●he Iewish Church When the whole world groaned and wondered that shee was made Arian was it not safer to steere ones course after the private pole of Athanasius his spirit then to move with the great Wheele of the Arian Church Had you lived in that time when the Woman who had the Eagles wings was forced to flye unto the wildernesse being pursued by a floud out of the Dragons mouth had you I say then lived would not you rather have followed her then stay at home and worship Christs Image with the same adoration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay worship the Crosse with the same that Christ himselfe is worshipped You cannot be ignorant how disordered the motion was of the great Wheele of the Iewish Church in the dayes of Elijah Manasses and Hosea Christ tells us that when hee comes againe hee will scarce find faith upon the earth how then will the Churches great Wheele move Your greener studies you say were polluted with the Arabians heresie that mens soules perished with their bodies but should be raised againe This opinion you thinke Philosophy hath not throughly disproved and you dare not challenge the prerogrative of immortality to your soule because of the unworthinesse or merits of your unworthy nature First Quo semel est imbuta recens servabit odorem Testa diu your vessell retaines yet the sent of that liquor with which at first it was seasoned Secondly if you have forgot reade over againe Plato and you shall find that Philosophy can throughly prove the soules immortality reade also Aristotle Will you have reasons out of Philosophy take these 1. The soule is of an heavenly and quintessentiall nature not of an elementary 2. The soule is a simple substance not compounded of any principles therefore can be resolved unto none Now if it were compounded it could not be actus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and principium 3. As the soule hath neither matter nor forme in it so neither are there in it any contrarieties now all generation and corruption are by contraries This is the reason why Philosophy denieth any generation or corruption in the Heavens because they are void of contrarieties 4. It is a Maxime in Philosophy Quod secundum se alicui convenit est ab eo inseparabile therefore life is inseparable from the soule because it lives by it selfe not by another as the body doth or by accident as the souls of beasts do 5. Mens soules have subsistence by themselves not by their composita as accidents and the formes of beasts have which is the cause of their decay 6. The soule hath a naturall desire to immortality which if it should not enjoy that desire were given to it from God in vaine At Deus Natura nihil faciunt frustra 7. If the soule perish it must be resolved to nothing for it cannot be resolved unto any principles as not being made of them if some thing can be resolved unto nothing then some thing was made of nothing but Philosophy denies this therefore it must needs deny that or the corruption of the soule and consequently it holds the soules immortality I could alledge many testimonies of Heathens to prove how they beleeved the immortality of the soule but that I study brevity Thirdly let not the merits of our unworthy nature deterre us from challenging the soules immortality for the evill Angels have merited worse then we ●nd yet they cease not for that to be im●ortall Though by sin we have lost ori●inall righteousnesse or supernaturall ●race yet wee have not lost the essentiall ●roperties of our natures and indeed wic●ed men would be glad that their soules were as mortall as their bodies for they ●now that the merits of their unworthy natures deserve torments rather then sleep or rest therefore this your Arabian opinion is not grounded upon Philosophy but rather upon Pope Iohn the 20. his heresie for which hee was condemned by the Divines of Paris Your second errour was that of Origens That God would after some time release the damned soules from torture S. Austin shewes how pernicious this opinion of Origens is for it opens a gap to all profanenesse it destroyes Gods justice which cannot be satisfied without eternity of paine being the person offended is eternall and the will of the sinner in offending is eternall if hee could live eternally Voluisse●t reprobi s● potuissent sine fine vivere ut possent sine fine peccare I take these are the words of Gregory the Great Besides this opinion i● quite repugnant to the Scripture which tells us of a worme that never dies of a fir● that 's never quenched of the divell beast and false prophet which shall be tormented for ever night and day Againe if the wicked shall have an end of their torments why may you not as well thinke that the Saints shall have an end of their joyes But it 's good to be wise with sobriety and not to make God more mercifull then the Scripture makes him it 's suf●●cient that God hath freed some of Adams race from eternall fire whereas hee might have damned all his mercy is to be regulated by his owne wisdome not by our conceipts If melancholy natures are apt to despaire when they thinke of eternall fire let them be comforted with the hopes of eternall blisse therefore as Austin of Origen so may I say of all his followers Tanto errant perversiùs quanto videntur de Deo sentire clementiùs Your third errour whereunto you were enclined from some charitable inducements was prayer for the dead If the dead for whom ●ou prayed were in heaven your prayers

which the great animal of the world moves it selfe Such definitions are good for women and ●hildren who are delighted with toyes wise men search into the causes and na●ures of things But is not Nature a princi●le of motion and rest No say you What then A straight line a settled course Gods hand and instrument Is not ●his obscurum per obscurius Nature is not a ●ine for it is no quantity nor is it like a ●ine for these are entities too remote to make any similitude between them Nature is as like a line as the ten Plagues of Egypt were like the ten Commandements a ridiculous similitude And why is Na●ure rather a straight then a circular line We see the world is round the motions of the heavens and starres are circular the generation and corruption of sublunary bodies is also circular the corruption of on● being still the generation of another snow begets water and water snow the river● returne to the sea from whence they flow Redit labor actus in orbem And what say you to the circulation o● the bloud in our bodies Is not Natur● then a circular rather then a straight line Againe Nature is not a settled course bu● in the workes of Nature there is a settled and constant course if you will speak properly and like a Philosopher which you love not to doe And suppose wee admit that metaphorically Nature is the hand of God and an instrument yet it is not such an instrument as the hammer is to the house which cannot move it selfe but as the fire was to the Chaldeans and the red sea to the Egyptians for the one of it selfe burned the other of it selfe drowned and moved downwards to its own place without an externall agent Otherwise you must say that God burned the Chaldeans and God drowned the Egyptians and so you will make God both fire and water Nay if Nature doth not worke and produce its immediate effects but God in Nature then you may say It is not the fire but God that rosts your meat and extracts your physicall spirits and quintessences For you will not have Gods actions ascribed to Nature lest the honour of the principall agent be devolved upon the instrument And what else is this but with Plato to make this world a great animal wherof God is the soule Principio coelum ac terras camposque liquentes Lucentemque globum lunae titaniaque astra Spiritus intus alit totamque infusa per artus Mens agitat molem magno se corpore miscet Inde hominum pecudumque genus vitaeque volantûm Et quae marmoreo fert monstra sub aequore pontus Igneus est ollis vigor c. Now if Nature be not the principle of motion what is that which moveth or altereth the water from cold to heat when it is on the fire Is it not the nature of the fire Againe is not forme and matter the nature of things but these are causes and causes are principles of motion Doe no● you know that the forme actuates the Compositum and restraines the extravagancie of the matter Doth not the matter receive the forme and sustaine it but to actuat● restraine receive and sustaine are motions of which you see Nature is the principle except you will deny the two internall causes of things but so you must deny generation and corruption composition and mixture in Nature which I thinke you will not doe as you are a Physician You say that there is in monsters a kind of beauty for that the irregular parts are so contrived that they become more remarkable then the principall fabrick It is not their beauty but their monstrosity and irregularity that makes them remarkable for the eye is as soon drawn with strange and uncouth as with beautifull objects the one to admiration and stupiditie the other to delight A woman as beautifull as Venus will not draw so many eyes as if she were ●orne with a dogs head and a fishes taile 'T is not you say a ridiculous devotion to say a prayer before a game at Tables I think ●t is profanation and taking of Gods Name in vaine For what doe you pray for that God would prosper your game to win your neighbour● mony to which you have no right If Abraham durst scarce ●ntercede to God for the preservation of five populous Cities how dare you be so bold with him as to solicite him to assist you in your idle foolish and sinfull desires and in divers respects unlawfull recreations You will not have us labour to confute judiciall Astrologie for if there be a truth therein it doth not injure Divinity This is as much as if you would say Let us not labour to resist the Divell for if hee loves our salvation hee doth not injure us If there were truth in that Art we would not confute it but we see there is so much deceit vanitie and impietie in it that Councels Canons civill and municipall Lawes and Gods Word condemne it therefore wee confute it You had better then in plaine termes said that Mercury doth not dispos● us to be witty nor Iupiter to be wealthy then to tell us that if Mercury disposeth 〈◊〉 to be witty and Jupiter to be wealthy you wi●● thanke God that hath ordered your nativity unto such benevolent aspects I know the Star were made to be signes to measure time to warme and illuminate but not to giv● wealth and wit promotion comes neithe● from East nor West but from the Lord It 's hee that gives and takes saith Iob It 's hee that filleth the hungry and sends the r●c● empty away saith the Virgin His wisdome hath wealth and honour in her left hand Solomon went not to Mercury but to God for wisdome Was Abraham ●saac Iacob and other rich men in Scripture borne under Iupiter How disposeth he us to be wealthy Passively that is to be capable of wealth or willing to take it when it is profer'd us then I think the most men in the world are borne under Iupiter For Quis nisi mentis inops Who will refuse wealth when profer'd except very few Or disposeth hee us actively that is makes he us fit to raise our owne fortunes Surely whereas there be ma●● waies to attaine wealth wit in some learning in others industry in others boldnesse with hazzarding of their lives and vigilancie and paines in others Againe oppression robbery theeving lying and many other waies there be of getting wealth you must make Iupiter the cause of all these meanes But if hee can make us rich what need wee pray to our heavenly Father for our daily bread You were as good tell us of the goddesse Pecunia of the god Aesculanus and his son Argentarius worshipped among the Romans for being the authors of mony brasse and silver that if they dispose wealth on us wee will thank the Supreme giver for it not them as to call Mercury and Iupiter benevolent aspects because they dispose

and therefore are not the objects of his omnipotencie but that is only the object which is possibile absolutum So I think it is good manners to say God cannot lie or die because it cannot ●gree with his active power to suffer or to die So he cannot sin because it agreeth not with right reason In a word Deus nequit facere quod nequit fieri I think then it were breach of good manners to say that God could do any thing which were repugnant either to his wisdome goodnesse or power And though his power and will make but one God yet they are different attributes ratione for the will commands and the power puts in execution You say that they who deny witches deny spirits also and are a kind of Atheists A strange kind of Atheisme to deny witches but is there such a strict relation between witches and spirits that hee that denies the one must needs deny the other Sure the existence of spirits depends not upon the witches invocation of or paction with spirits We reade that Zoroastres was the first witch in the world and hee lived after the Floud were there no spirits I pray till then This is as much as if you would say there were no divels among the Gadarens till they entered into their swine You thinke the Angels know a great part of our thoughts because by reflexion they behold the thoughts of one another That the Angels know one another is out of doubt but how they know one anothers thoughts is unknowne to mee This I know that none knowes the thoughts of man but man himself and God that made him it being Gods prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they know our thoughts 't is either by revelation from God or by some outward signe and demonstration from our selves for whilest they are immanent and in the Understanding they are only knowne to God because he only hath the command of our Wills from which our thoughts depend The light which wee stile a bare accident you say is a spirituall substance where it subsists alone and may be an Angell Let us see where and when it subsists alone without a subject and then wee will beleeve you that it is a spirituall substance And if your light may be an Angel that must needs be an Angell of light What a skipping Angell will ignis fatuus make The Chandlers and Bakers trades are honou●able those can make lights which may in ●ime become Angels these wafers which ●n time become gods This Section consists of divers errours First you call the Heavens the immateriall world so you confound the celestiall world with the intellectuall which only is immateriall and had its being in the divine intellect before it was made Secondly if the Heavens be immateriall they are not movable for matter is the subject of motion Why then doe you call the great Sphere the first movable Thirdly an immateriall world cannot be the habitation of materiall substances where then will the bodies of the Saints after the resurrection have their residence Fourthly if the Heavens have not matter they have not quantity and parts Fifthly nor are they compounded substances of matter and forme but simple as spirits Sixthly though they have not such a matter as the elementary world yet immateriall they are not they have a matter the subject of quantity though not of generation and corruption Your second errour is that you call Gods essence the habitation of Angels and therefore they live every-where where his essence is Divinitie tells us that Angels are in a place definitivè and that they as we all live and move in him as in our efficient protecting and sustaining cause but not as in a place for Angels move out of one place to another and while they are on earth they are not in heaven but if Gods essence be their habitation then they never change place for his essence is every-where and so you make them partakers of Gods proper attribute Ubiquity Your third errour is that God hath not subordinated the creation of Angels to ours but as ministring spirits they are willing to fulfill Gods will in the affaires of man Then belike God made them not to be ministring spirits to the heires of salvation but they are so of their owne accord if so wee are more beholding to them for their comfort protection and instruction of us then to God who made them not for this end but as you say for his owne glory But if you were as good at Divinity as at Physick you will find that Gods glory is not ●ncompatible with their service to us but ●n this is God glorified that they comfort ●nstruct and protect us for this charge hee hath given to his Angels over us and so we are bound to them for their care much more to him for his love in creating them to this end Your fourth errour is that both generation and creation are founded on contrarieties If creation were a transmutation which still presupposeth a subject I would be of your opinion but seeing it is not and hath no subject without which contrarieties cannot be in nature I deny that creation is founded on contrarieties neither is non-entity contrary but the totall privation of being which God gave to the creature You wonder at the multitude of heads that deny traduction having no other argument of their beliefe but Austins words Creando infunditur c. But I wonder as much at you who is not better acquainted with our Divinitie for wee have many reasons to confirm us against traduction besides Saint Austins authority At first that the soule is immateriall therefore hath not quantitie nor parts nor is subject to division as it must be if it be subject to traduction or propagation Secondly the soule existeth in and by it selfe depending from the bodie neither in its being nor operation and by consequence not in its production nec in esse nec in fieri nec in operari Thirdly if the soule were educed out of the power of the matter it were mortall as the soules of beasts are which having their beginning and being from the matter must faile when that failes Fourthly the effect is never nobler then the cause but the soule in regard of understanding doth in excellencie far exceed the body Fifthly a body can no more produce a spirit then an horse can beget a man they being different species Sixthly if the soule were propagated in or by the seed then this were a true enunciation Semen est animal rationale and so the seed should be man Seventhly if the soule of the son be propagated by the soule or of the soule of the parent then we must admit transmutation of soules as we doe of bodies in generation Eighthly we ●ave the Churches authoritie Ninthly ●nd the testimony of Gentiles for Aristotle ●cknowledgeth the Intellect to enter into ●●e body from without And Apuleius in ●is mysticall