Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	word_n	31,891	5	4.5048	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16980	Master Broughtons letters, especially his last pamphlet to and against the Lord Archbishop of Canterbury, about Sheol and Hades, for the descent into Hell, answered in their kind		1599 (1599)	STC 3864; ESTC S116197	38,833	52

axes mattocks 1. Sam. 13. and instruments of husbandrie for they were wholly deformed of their weapons and a sorer vassalage must Christianity indure if her profession must be made good by Poets fictions Strange fire to be offered on Gods altar was seuerely Leuit. 10. punished * because as from heauen it came so in the first Leuit. 9. nature it must be preserued Yea your owne Pagans were in that point so religious that they counted it vnlawfull to refresh the Vestall fire being by some strange mishap extinguished Plut. Num. with any materiall fire and prophane but a deuise was inuented to kindle it from heauen by the Sunne Surely lesse lawfull is it because more dishonorable to Gods glorie and the dignitie of Christian profession to make the Grecians who account the preaching of the Gospell follie expounders 1. Cor. 1. of Christian oracles and to fetch light from their Heathenish Ignis fatuus for the illustration of diuine mysteries The rule of the holy Ghost being as his method is to compare spirituall things with spirituall things and leaue the naturall 1. Cor. 2. man to things within his capacitie because the spirit of the Prophets is subiect to must be iudged by Prophets For 1. Cor. 14. who knoweth not that Christianity hath vsed many words in seuerall sence from the common phrase Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament to be measured by the Athenians modell or fides by the Romanes who notwithstanding made so reuerend accompt thereof as that they thought her a Goddesse and reputed Plut. Num. the oath per fidem to bee the greatest and most sacred S. Iohns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the most essentiall names of the second Ioh. 1. person in Trinitie doth it import no more nor signifie any other thing then the Orators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though Plato and Hermes haue plumbd it deeply must wee Plato Hermes reach no further then their shallow sounding So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being properly among the Fathers and Councels vsed for the incarnation of our Sauiour how farre differeth it from that fence which in Paganish writers is rife and vsuall And if for Theodoretus in Polym Hades in the Creede wee must bee tried by Poets why in the same Symbole are not we to be iudged by them for him whom both we and they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father almightie Did the Apostle citing the halfe verse out of Aratus applying Act. 17. it to our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre them that heard him to their Iupiter of whom the Poet spake it and so make vs the progenie of their Lasciuious Stallion of whom Clem. Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth that which Suetonius doth of Caesar that he was euery Sueton. lul mans woman euery womans man The reason is al one For by the Poets figments Hades was Iupiters brother both sonnes to Saturne and so by your owne iudges the penner of the Creede when he said that Christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant that he went into the house of Hades who was gouernour of the inferiour parts as Iupiter of the ayre and Neptune of the sea For Homerus Hesiodus Pla●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Poets is no name of place but figuratiuely But for this discourse you may be referred to that conclusion of the right Reuerend Father in the place before named to which nothing can be added for learning or substance in this point where he hath shewed both your selfe and H. I. to bee but questing puppies for all your wide mouthes Yet one thing I cannot omit that men may see which thy selfe will not perceiue how you the sole true calculator of times and ages haue forgot your selfe for labouring to bring all Scripture words to Poets phrase you wil needs perswade vs that S. Peter vsing those words of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrowed them all 2. Pet. 2. 4. from Homer and his prose commentary First for Homer what proofe haue you of S. Peters reading him S. Peter could tell 2. Pet. 1. you that no Scripture is of any priuate mans motion but holie men speake as the spirit moueth them because all Scripture 2. Tim. 3. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God Wee laugh at the Canon glosse for saying that S. Paul Rom. 7. alluded to that verse in Ouid Odero si potero si non inuitus amab● And surely lighting Ouid. vpon this and such like stuffe in your fardle of fancies I say with Horace vt mihi saepe Bilem saepe iocum vestri mouêre tumultus Horat. epist Laughter and anger haue strouen within mee which should preuaile laughter verely but that it is in such serious matter But by as good reason you may say that Christ our Sauiour had read Pindarus because speaking to persecuting Saul out of heauen he vsed the very words of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. Pyth. od 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it is hard for thee to kick against the pricks Mary that he Act. 9. should reade his prose commentary if it be Eustathius as it seemeth by your booke pag. 63. vnlesse you haue got some other in a wall as you did the Septuag vnheard of that is worth the obseruing It is coniectured by the workes of Pythagoras and Plato and some of the Poets that they haue read Serranus the bookes of Moses and that Scripture which was before their time at least in their trauaile had conference with such as informed them therein but that the Apostle should reade a commentarie before the author was borne is more then prophecie S. Ierome out of an oration of Tully not extant citeth Tul. pro Q. Gall. a place where a certaine Poet bringeth in Euripides and Menander Socrates and Epicurus dialoguising and conferring together who liued in times different non annis sed saeculis and therefore thinketh the absurditie so ridiculous that it deserueth Hieron a supplosion or an hissing and is not this as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the vntrueth that S. Peter should fetch his phrases from a Bishop not borne many yeeres after But thus you bewray your selfe a notable scholler of the Rabbins whose propertie is as Caluin well obserueth vt diuinent hoc illud sine delectu Calu. in Hab. 2. pudore And if you aske them a reason their answer is readie We thinke so Yet this ouersight may be smiled at but that in Nah. 1. which followes procures detestation Dauids sinnes though great did not so hasten-on Gods iudgements as that by thē 2. Sam. 12. he had caused the enemies of the Lord to blaspheme neither is it your strange diuinitie that procures our indignation against you because wee know it is but the franticke delirium of one whose

illi Gen. 4. 7. changeth the word he vsed to Adam which the Septuag haue translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being no fit gouernment 〈◊〉 brother ouer a brother so to rule much lesse for fathers 〈…〉 eir children or Pastors ouer their charge Now for 〈…〉 er place Psal 110. 2. where the father saith to his sonne Psal 110. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou ruler in the midst of thine enemies in good sooth I pitie thee The whole Psalme describeth Christ in his full power either raigning ouer his subiects whom vers 3. he calleth populum voluntarium a people willingly submitting themselues vnto him ruling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 45. with a scepter of righteousnesse meekly and kindly and the time of this raigne is called dies virtutis the day of his power Or subduing Vide Flamin his enemies and making them his footstoole to the suppressing of whom he hath authoritie giuen him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ouerrule them and for that he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rod of power vers 2. And the time of this domination is called dies furoris or narium the day of his wrathfull indignation that they which will not kisse the sonne as friendly subiects Psal 2. Psal 2. and be ruled by his scepter should be subdued by the sonne as his enemies and brused in peeces with his iron rod and this also being rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power in reuenge against vnderlings as enemies is forbidden the Apostles by our Sauiour Matth. 20. For howsoeuer he allow them with S. Paul a rod of authoritie and correction to keepe their Cleargie in 1. Cor. 4. awe yet he permits them not his rod of iron to crush them in peeces and make potsheards of them because their power Psal 2. Galat. 6. must not be in reuenge but loue and with the spirit of meeknes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their correction moderation and in their punishments compassion And so the simplest may see that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed in the first place for a dominion ouer beasts and in the second for a reuenging power in execution of enemies and generally as the best Hebricians do Vide Brixian obserue the originall word is alwaies vsed for dominari in or aduersum a domination of hostilitie and violence of furie And thus being taken in your owne grin like a Woodcocke I dismisse you for this point with aduise to looke vpon your blacke legs hereafter and downe with your traine you Peacocke and cease craking crauen as thou art of thine owne vnmatchable learning or cackling of the vnlearnednes of thy betters for were thy grace no better in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then thy skill is in expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou might perchance proue more humble and write lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speaketh Plato and now I come to your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from Plato you haue borrowed SECTIO 10. NAmely to your admirable conceit how Christ descended into hell that is the world of soules Wherein you still shew you are a great Rabbinist for this is a cōmon prouerb with them That it is better being the head of a fox then the tayle of a lyon that is the author of an addle fancie then the scholler of a receiued veritie Neither the consent of Greeke and Latin Fathers pleasing you who concluded his descent into hell locally nor opinion of moderne writers of his descent into hell on the crosse and in his passion triumphantly nor the iudgement of a middle sort for his descēt into the graue that is hell metaphoricall corporally but your heyfer like a sullen beast because it would not be vltimus inter boues becomes primus inter asinos must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wander alone and chunner out an Heathenish conceit of descending into the world of soules poetically The chiefe arguments hereof according Epist ad Nob. pag. 36. inde to your custome we haue seene before in your epistle to the Nobilitie although in this your last Libell you tell his Grace that if you would handle to the full of your knowledge the descent of pag. 3. Christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would be as well accepted as any thing that mans paines euer studied I am sure you haue performed the one for in handling it you haue stretched out your selfe with Aesops AEsopus toad vt rumpantur ilia till you haue outstretched your selfe both for modestie and sense of your acceptance small ioy you may take and little comfort your adherents finde and if this bee the full strength of your heyfer she is but a suckling For first there is nothing in this malicious pamphlet of yours set your railings by but a palinody I meane not a recantation you will neuer haue that grace but a repetition of the very arguments which H. I. one as it seemes whom Hugh brought vp or as I thinke the vanitie is so semblable one Hugh Broughton hath vsed in a confutation of some Sermons preached at Paules crosse and elsewhere by a worthie and learned Prelate of this land to whom both H. I. and H. you come as neere for found iudgement and multiplicitie of learning though you say you outstrip him as doth the footman to the Lydian coach as Pindarus speaketh and Plutarch applies it Pindarus Plut. Nic. So that if you were the author of that confutation he that conferres them both will sweare you play the Cuckow if not then neuer brag of your selfe that you are the onely cleerer of Diuinitie for there is not any argument in this your Libell touching Sheol and Hades out of Scripture or out of Heathens but there it is And now res non inuenta reperta est wee Ouid. haue found a match for Master Broughton both as it seemes brought vp neere Twatling streete Againe how your worke is accepted see to your shame and confusion of countenance and conscience if this be not seared and that steeled the discourse of that reuerend father of this point in his conclusion to the reader from page 357. vnto the bookes end where he hath killed Goliah with his owne sword and out of your own Poets and Philosophers so learnedly and iudiciously hath confuted this your foolish paradox of the World of soules that neither you will euer bee able to answere it vnlesse as Elihu speaketh you will adde rebellion vnto sinne and bee of Tully his Iob. 34. 37. Tus quaest minde cum Plaetone insanire magis quam cum alijs recte sentire rather to be mad with Plato then yeeld to the trueth of Gods spirit nor any thing can bee added which there is not sufficiently for this matter contained so that I will be the shorter herein as being not worthie to gleane after his haruest and spare those infinite quotations out of all the Poets which