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	holy_a	soul_n	16,669	5	5.2335	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36301	Paradoxes, problemes, essayes, characters written by Dr. Donne, dean of Pauls ; to which is added a book of epigrams ; written in Latin by the same author ; translated into English by J. Maine D.D. ; as also, Ignatius his Conclave, a satyr, translated out of the originall copy written in Latin by the same author, found lately amongst his own papers.	Donne, John, 1572-1631.; Mayne, Jasper, 1604-1672.	1652 (1652)	Wing D1867; ESTC R1266	68,704	226

noise and horror That had that powder taken fire by which All the Isle of Britain had flowne to the Moon It had not equalled this noyse and horror And when he was able to speake distinctly thus he spoke It cannot be said unspeakable Emperour how much this obscure Florentine hath transgressed against thee and against the Pope thy image-bearer whether the word be accepted as Gratian takes it when he calles the Scriptures Imaginary Books or as they take it which give that stile to them who carry the Emperours Image in the field and last of all against our Order Durst any man before him thinke upon this kind of injury and calumny as to hope that he should be able to flatter to catch to entrap Lucifer himselfe Certainly whosoever flatters any man and presents him those prayses which in his own opinion are not due to him thinkes him inferiour to himself and makes account that he hath taken him prisoner and triumphs over him Who ever flatters either he derides or at the best instructs For there may be even in flattery an honest kind of teaching if Princes by being told that they are already indued with all vertues necessary for their functions be thereby taught what those vertues are and by a facile exhortation excited to endeavor to gaine them But was it fit that this fellow should dare either to deride you or which is the greater injury to teach you Can it be beleeved that he delivers your prayses from his heart and and doth not rather herein follow Gratians levity who sayes That you are called Prince of the world as a king at Chests or as the Cardinall of Ravenna only by derision This man whilst he lived attributed so much to his own wit that he never thought himselfe beholden to your helps and insinuations and was so farr from invoking you or sacrificing to you that he did not so much as acknowledge your kingdome nor beleeve that there was any such thing in Nature as you I must confess that he had the same opinion of God also therefore deserves a place here and a better then any of the Pagan or Gentile Idolaters For in every Idolatry and false worship there is some Religion and some perverse simplicity which tasts of humility from all which this man was very free when in his heart he utterly denied that there was any God Yet since he thought so in earnest and beleeved that those things which he affirmed were true he must not be ranked with them which having been sufficiently instructed of the true God and beleeving him to be so doe yet fight against him in his enemies Army Neither ought it to be imputed to us as a fault that sometimes in our Exorcismes we we speak ill of you and call you Heretick and Drunkard and Whisperer and scabbed Beast and conjure the elements that they should not receive you and threaten you with indissoluble damnation and torments a thousand thousand times worse then you suffer yet For these things you know are done out of a secret covenant and contract between us and out of mysteries which must not be opned to this Neophite who in our Synagogue is yet but amongst the Catechumeni Which also we acknowledge of Holy Water and our Agnus Dei of which you do so wisely dissemble a feare when they are presented to you For certainly if there were any true force in them To deliver Bodies from Diseases Souls from Sinnes and the Elements from Spirits and malignant Impressions as in the verses which Urban the fifth sent with his Agnus Dei to the Emperor it is pretended it had bin reason that they should first have exercised their force upon those verses and so have purged and delivered them if not from Heresie yet from Barbarousnesse and Soloecismes that Hereticks might not justly say There was no truth in any of them but onely the last which is That the least piece which thence doth fall Will doe one as much good as all And though our Order have adventured further in Exorcismes then the rest yet that must be attributed to a speciall priviledge by which we have leave to question any possessed persons of what matters we wil whereas all other Orders are miserably bound to the present matter and the businesse then in hand For though I do not believe that either from your selfe or from your Vicar the Pope any such priviledge is issued yet our Cotton deserves to be praised who being questioned how he durst propose certain seditious Interrogatories to a possessed person to deliver himselfe feigned such a priviledge and with an un-heard-of boldness and a new kind of falsifying did in a manner counterfeit Lucifers hand and seal since none but he onely could give this priviledg But if you consider us out of this liberty in Exorcismes how humble and servile we are towards you the Relations of Peru testifie enough where it is recorded that when one of your angels at midnight appeared to our Barcena alone in his Chamber he presently rose out of his chaire and gave him the place whom he professed to be farre worthier thereof then he was But to proceed now to the injuries which this fellow hath done to the Bishop of Rome although very much might be spoken yet by this alone his disposition may be sufficiently discerned that he imputes to the Pope vulgar and popular sins far unworthy of his greatnesse Weak praising is a kind of accusing and we detract from a mans honour if when we praise him for small things and would seem to have said all we conceal greater Perchance this man had seen some of the Catalogues of Reserv'd Cases which every year the Popes encrease and he might think that the Popes did therefore reserve these sinnes to themselves that they only might commit them But either he is ignorant or injurious to them For can they be thought to have taken away the liberty of sinning from the people who doe not onely suffer men to keep Concubines but sometimes doe command them who make St. Peter beholden to the Stews for part of his Revenue and who excuse women from the infamous name of Whore till they have delivered themselves over to 23000 men The Professors of which Religion teach That University Men which keep Whores in their chambers may not be expeld for that because it ought to be presumed before hand that Scholars will not live without them Shall he be thought to have a purpose of deterring others from sinne which provides so well for their security that he teaches that he may dispense in all the Commandements of the second Table and in all Morall Law and that those Commandements of the second Table can neither be called Principles nor Conclusions necessarily deduced from Principles And therefore as they ever love that manner of teaching he did illustrate his Rule with an example and dispensed in a marriage between Brother and

And Nature saw this faculty to be so necessary in man that she hath been content that by more causes we should be importuned to laugh than to the exercise of any other power for things in themselves utterly contrary beget this effect for we laugh both at witty and absurd things At both which sorts I have seen men laugh so long and so earnestly that at last they have wept that they could laugh no more And therefore the Poet having described the quietness of a wise retired man saith in one what we have said before in many lines Quid facit Canius tuus ridet We have received that even the extremity of laughing yea of weeping also hath been accounted wisdom and that Democritus and Heraclitus the lovers of these Extreams have been called lovers of Wisdom Now among our wise men I doubt not but many would be found who would laugh at Heraclitus weeping none which weep at Democritus laughing At the hearing of Comedies or other witty reports I have noted some which not understanding jests c. have yet chosen this as the best means to seem wise and understanding to laugh when their Companions laugh and I have presumed them ignorant whom I have seen unmoved A fool if he come into a Princes Court and see a gay man leaning at the wall so glistring and so painted in many colours that he is hardly discerned from one of the Pictures in the Arras hanging his body like an Iron-bound chest girt in and thick rib'd with broad gold laces may and commonly doth envy him But alas shall a wise man which may not only not envy but not pitty this Monster do nothing Yes let him laugh And if one of these hot cholerick firebrands which nourish themselves by quarrelling and kindling others spit upon a fool one sparke of disgrace he like a thatcht house quickly burning may be angry but the wise man as cold as the Salamander may not only not be angry with him but not be sorry for him therefore let him laugh so he shall be known a Man because he can laugh a wise Man that he knows at what to laugh and a valiant Man that he dares laugh for he that laughs is justly reputed more wise then at whom it is laughed And hence I think proceeds that which in these later formal times I have much noted that now when our superstitious civilitie of manners is become a mutuall tickling flattery of one another almost every man affecteth an humour of jesting and is content to be deject and to deform himself yea become fool to no other end that I can spie but to give his wise Companion occasion to laugh and to shew themselves in promptness of laughing is so great in wise men that I think all wise men if any wise man do read this Paradox will laugh both at it and me XI That the Gifts of the Body are better then those of the Minde I Say again that the body makes the minde not that it created it a minde but forms it a good or a bad minde and this minde may be confounded with soul without any violence or injustice to Reason or Philosophy then the soul it seems is enabled by our Body not this by it My Body licenseth my soul to see the worlds beauties through mine eyes to hear pleasant things through mine ears and affords it apt Organs for the convenience of all perceivable delight But alas my soul cannot make any part that is not of it self disposed to see or hear though without doubt she be as able and as willing to see behinde as before Now if my soul would say that she enables any part to taste these pleasures but is her selfe only delighted with those rich sweetnesses which her inward eyes and senses apprehend shee should dissemble for I see her often solaced with beauties which shee sees through mine eyes and with musicke which through mine eares she heares This perfection then my body hath that it can impart to my minde all his pleasures and my mind hath still many that she can neither teach my indisposed part her faculties nor to the best espoused parts shew it beauty of Angels of Musicke of Spheres whereof she boasts the contemplation Are chastity temperance and fortitude gifts of the minde I appeale to Physitians whether the cause of these be not in the body health is the gift of the body and patience in sicknesse the gift of the minde then who will say that patience is as good a happinesse as health when wee must be extremely miserable to purchase this happinesse And for nourishing of civill societies and mutuall love amongst men which is our chief end while we are men I say this beauty presence and proportion of the body hath a more masculine force in begetting this love then the vertues of the minde for it strikes us suddenly and possesseth us immoderately when to know those vertues require some Iudgement in him which shall discerne a long time and conversation between them And even at last how much of our faith and beleefe shal we be driven to bestow to assure our selves that these vertues are not counterfeited for it is the same to be and seem vertuous because that he that hath no vertue can dissemble none but he which hath a little may gild and enamell yea and transforme much vice into vertue For allow a man to be discreet and flexible to complaints which are great vertuous gifts of the minde this discretion will be to him the soule and Elixir of all vertues so that touched with this even pride shall be made humility and Cowardice honourable and wise valour But in things seen there is not this danger for the body which thou lovest and esteemest faire is faire certainly if it be not faire in perfection yet it is faire in the same degree that thy Iudgment is good And in a faire body I do seldom suspect a disproportioned minde and as seldome hope for a good in a deformed When I see a goodly house I assure my selfe of a worthy possessour from a ruinous weather-beaten building I turn away because it seems either stuffed with varlots as a Prison or handled by an unworthy and negligent tenant that so suffers the wast therof And truly the gifts of Fortune which are riches are only handmaids yea Pandars of the bodies pleasure with their service we nourish health and preserve dainty and wee buy delights so that vertue which must be loved for it selfe and respects no further end is indeed nothing And riches whose end is the good of the body cannot be so perfectly good as the end whereto it levels PROBLEMS I. Why have Bastards best Fortune BEcause Fortune her self is a Whore but such are not most indulgent to their issue the old natural reason but those meeting in stoln love are most vehement and so contribute more spirit then the easie and lawfull might govern me but that now I see Mistresses are become