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
A54912	Occasionall discourses 1. Of worship and prayer to angells and saints. 2. Of purgatorie. 3. Of the Popes supremacie. 4. Of the succession of the Church. Had with Doctor Cosens, by word of mouth, or by writing from him. By Thomas Carre confessour of the English nunnerie at Paris. As also, An answer to a libell written by the said Doctor Cosens against the great Generall councell of Lateran under Innocentius the third, in the yeere of our Lord 1215. By Thomas Vane Doctor in Diuinity of Cambridge.	Carre, Thomas, 1599-1674.; Vane, Thomas, fl. 1652. Answer to a libell written by D. Cosens against the great Generall councell of Laterane under Pope Innocent the Third. aut	1646 (1646)	Wing P2272; ESTC R220529	96,496	286

what he meanes not and what the subiect doth not ●●acte as shall be showne by the context and the scope of the Authour In the interim take his words as they lye For neuer would any pray to receiue any thing of God and the Angels or of any created things nor did any conceiue this forme of words GOD AND THE ANGELS GIVE it THEE but contrarily of the Father and the sonne for their vnitie and vniforme reason of giuing Nor doth the Cathol Church vse any such forme of prayer as ioyning the Angells with God by reason of their vnitie and vniforme reason of giuing which is the holy Fathers sense Which that it may plainely appeare to be so indeed let vs onely reflect against whom he speakes and what argument he vseth He is here disputing against the Arrians vpon this passage of S. Iohn Ego Pater vnum sumus The Arrians would haue that place to be vnderstood of one in will S. Athanas of one in substance and thus he argues a litle before the place in question If saith he for that reason to witt because they will and nill the same the Father and the sonne were to be held to be the same thing and by that meanes the Word were esteemed to be like the Father then were it necessarie too that Angels and other things more excellent then wee the Principalities Powers Thrones Dominations and the rest which appeare in heauen the sun moone and starrs should be so esteemed the sonnes of God as Christ is his sonne and this speech also should be pronounced of them they and the Father are one sith what God wills they also will Which if it were true they also would be admitted into the same power of giuing with the sōne but that is false therfore and that too which preceeded That that is false he goes on prouing out of S. Paul grace and peace be to you from God our F. and from Iesus Christ c. admitting none of the creatures into his fellowship in the power of giuing ratione in that behalfe or respect Now saith he the verie manner of giuing doth conuince the vnitie of the Father and the sonne for neuer doth any pray to receaue any thing in this forme of words God and the Angells giue me such a thing as we say God the father and the sōne giue me c. with S. Paul 〈◊〉 that this passage doth not at all speaake of prayer to Angels in the sense we defend it in that is as they make intercession to God for vs in qualitie of faithfull seruants of his as being his creatures infinitely inferiour to him c. not by reason of their vnitie with him and vniforme power of giuing as aboue which alone is the sense reiected by S. Athanasius not the honour and prayer to the Angels and Saints which was the practise of that Age as may partly appeare by these few passages In a Sermon of our Blessed Lady towards the end which is among his workes and verie ancient if not his owne ANd now giue eare ô thou daughter of Dauid and Abraham and incline thine eares to our prayers forgett not thy people nor vs who are of thy familie and of thy Fathers house Againe in the same place Where vpon all the rich among the people pray to thee as being enriched with these goods and spirituall contemplations We cry vnto thee be myndfull of vs Most holy Virgin c. A litle after We exalte thee with shrill and resounding voyces saying I salute thee Lady full of grace our Lord is with thee make intercession for vs ô Mistresse Lady Queene and Mother of God And the same is made good more fully by the Fathers of the same Age. First by S. Hilarie The Angels of the litle ones are ouer the prayers of the faithfull In Mattheū 18. And againe The Angels doe dayly offer vp to God the prayers of those which are saued through Christ S. Ephraem O my most clement God haue mercy on thy creature In fine orationis de laudibus sanctae Dei matris by the intercession of the mother of God alwayes a Virgin and of the Hostes of Heauenly spirits and companies of Angels of Cherubim Seraphim Prophets Martyrs c. S. Basile By the intercession of the Holy Mother of God and all these who haue fore●● glorifyed thee Basil in his Liturgie sanctifie our soules and bodies and grant that we may serue thee in sanctitie all the dayes of our life Againe Who is in tribulation flies to the fortie Martyrs In Homilia in 40. Martyres prope finem such as are in prosperitie betake themselues to them too the one to be deliuered from his affliction the other to be continued in his prosperous condition This good woman is heard to pray for children and to sue for a safe returne to her husband abroade and for his health while he is infirme S. Gregorie Nyssene He to witt Meletius deceased makes intercession for vs and for the sinnes of the people In oratione De obitu Meletij Episcopi Againe We stand in need of many benefits interceede In oratione de Theodoro Martyre and make earnest entreatie for our countrie to our common king and Lord. Againe As a soldier pray for vs as a Martyr vse the libertie of speech for thy fellow seruants c. Begge for peace that these publike assemblies may not be interrupted Ibidē paulo post least the cruell and wicked Barbarian may rage and make violence against the temples and Altars least the profane and impious tread ●●ly things vnder their feete for euen we who are conserued fafe and sound aseribe that benefit to thee and petition for safe guarde and securitie for the tyme to come c. S. Gregorie Nazianzene But thou ô sacred and dinine man looke downe vpon vs from aboue In fine orationis in l●●d●m S. Basilij and either stoppe the sting of the flesh which God hath giuen vs for our exercise or preuayle that we may endure it with courage c. Saint Ambrose also followed in in this age and gaue restimonie to this Truth as you will see in my answer to the ensuing obiection COSENS S Ambrose in 1. cap. ad Rom. THey that neglect to come vnto God himselfe and goe to him by others vse to make this miserable excuse that by the helpe of others they can come to God as by the helpe of noble men they can come to the king Goe to It is treason to take the honour or Maiestie of a king and to giue it to a Lord. And doe these men thinke to escape if they giue the honour of God to a creature and worship it For therfore doe men goe to a king by great and noble personages because the king is no more then a man himselfe But to come to God who knowes euery thing and to procure his fauour there is no such need of a helper or suffragator For

haueing bene primarily instituted to signifie the voyce which the Citizens of Rome gaue in the election of any Magistrate or in the resolution of any other import̄at affaire of the Cōmon wealth put to the peoples deliberation Whence we are wont to say that Bishops onely haue right of suffrage or deliberatiue voyces in the Councells c. Hence such towards the Emperours as had the credit to giue their voyces aduice or opinion touching the capacities or incapacities of persons pretending preferments were called suffragators that is informers helping to supplie the Emperours want of knowledge of the merits or demerits of particular persons ayming to beare office in the common wealth And such suffragators saith the Authour and we with him God needs none sith as is said in the same place For be knowes all mens merits from whom nothing lyes hid and so needs not any to informe him of the worth and abilities of his subiects as the Emperours needed the aduice of the Tribunes or Gouernours of Prouinces of the sufficiencie of persons within their precincts and was inabled therby to discerne who were fitt to be imployed Now that it is not a meere imagination of myne for the clearing of this place but a certaine trueth that it was conceaued by some heathen Philosophers that the greater God or Gods stood in need of aduice from the lesser Gods Angels or deuils let S. Aug. speake Cittie of God l 8. c. 28. Some heathē Philosophers thinke saith he that the celestiall Gods who haue care of humane affaires would not know what men doe if the deuils of the ayre did not announce it to them because heauen is farre distant from earth and suspended on high In his book● de Mundo wheras the ayre is contiguous or toucheth to Heauen and earth And Aristotle seemes to say no lesse where he compares God with the great king of Persia c. S. Chrysostome Hom. de Profectu Euang. Cos. We are more preualent with God when we pray to him by our selues then when others pray for vs You haue no need of a Patron with God Car. Here are two things affirmed and both true being well vnderstood and make nothing at all against vs The first that a man is more preualent praying alone for him selfe thē whē others pray for him That is it is a surer way to be heard for a man to pray for himselfe then onely to depend vpon another mans prayers he not praying himselfe The second That a man hath no need of a Patron with ●●od Absolutely as that God would not heare him without a Patron I grant●● And what is this against a Catholike And thus or to this effect must as well the D. as we interpret him vnlesse we will haue him to make head against common sense S. Paul and himselfe where he speakes and that more plainly of the intercession of Saints for here indeed despeakes not of it at all vnlesse in cōsequence and therfore this is not the fittest place to decide a controuersie That he Should oppose common sense it is euident because at least if anothers prayers helpe not no reason can be suggested why they should hurt and therfore we should be more preualent praying alone That he should contradict S. Pauls counsell is no lesse manifest who in the 5. Thess 25. verse saith Brethren pray for vs. Heb. 13. ver 18. Pray for vs and the 5. of S. lames ver 16. Pray for one another that you may be saued And that he should quarrell with himselfe is as cleare if we reade what he saith in his 28. Homilie to the people of Antioche touching the intercession of the Angels in the tyme of the Sacrifice The Angels doe then in lieu of olie branches propose the verie body of our Lord pray for mankind as though they should say We pray ô Lord for these whom thou hast loued in so large measure that for their loue thou incurredst death and gauest vp thy spirit vpon the Crosse we beseech thee for these for whom thou freely gauest thy blood we pray to thee for those for whom thou diddest Sacrifice this body Giue therfore this flood of eloquence leaue to speake for himselfe and he will sweepe away all hints for cauills to catch hold on If we be negligent saith he and slouthfull we cannot be saued euen by the merits of others c. But these things we say not to deny that one may pray to the Saints for sinners In Math. Hom. 8. but least we our selues might fall into slouth and idlenes and leaue the care of our owne affaires to others while we our selues sleepe Againe The prayers and supplications of Saints haue force for vs in Matt. Hom 5. yea and that most great Marry then it is when we our selues too demande the same thing by Pennance Againe Wherfore let vs frequently visite them le ts touch their shrines and with great faith embrace their reliques to the end we may receiue some benediction for as soldiers shew the wounds which they receiue in battell to the king speaking with confidence so these bearing their heads which were cutt of Hom. 40. to the people of Antioche and proposing them are able to obtayne of the king of heauen what ere they please S Epiphanius haer 79. Cos. LEt no body worship the Virgin Marie nor any man or woman besides To God is this holines or religion due Car. Let no man worship her as à Goddesse by giuing her soueraigne honour testified by sacrifice I grant it Let no man worship her by ascribing to her inferiour honour I deny it And that both the parts of this distinction is saint Epiphan not my ne and consequently that it was his true sense is euident to any who will please to looke vpon the place For first the title is against the Collyridians womē who sacrificed a loafe a bunne or cake whence they take their name to our B. Lady and the whole discourse is spent vpon the same subiect all through distinguishing betwixt soueraigne worship expressed by adoration and subordinate worship by the word honour As let Marie be honored but let the Father Sonne and holy Gh. be adored And againe Though Marie be most beautifull holy and bonored yet not so farre forth as to be adored In fine he concludes in these words Let Marie be honoured Let Christ be adored fiat fiat Bede in Prouerb Cos. We ought to inuocate that is by prayer to call vpon none for helpe but God alone Car. The answer is easie adde onely two litle monosyllables which you haue left out to witt in nos into vs and leaue out as many for helpe and read We ought to inuocate that is by prayer to call into vs none but God alone and you will perceiue the difficultie insensibly and without force vanished away For the rest if you desire indeed to know S. Bedes sense vpon this subiect be pleased to read him vpō the 4th of S.