Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	honour_n	zeal_n	zealous_a	65	3	9.4586	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01006	The ouerthrovv of the Protestants pulpit-Babels conuincing their preachers of lying & rayling, to make the Church of Rome seeme mysticall Babell. Particularly confuting VV. Crashawes Sermon at the Crosse, printed as the patterne to iustify the rest. VVith a preface to the gentlemen of the Innes of Court, shewing what vse may be made of this treatise. Togeather with a discouery of M. Crashawes spirit: and an answere to his Iesuites ghospell. By I.R. student in diuinity.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.; Rhodes, John, minister of Enborne.	1612 (1612)	STC 11111; ESTC S102371	261,823	332

hath giuen any words of her that may giue the least blemish to her blessed state it was not done in any the least contempt of her but in the zeale they bare to the honour of their Sauiour whom they held dishonoured by the vnequall comparing of her with him For what will not a Christian mans zeale cause him to doe (2) Not to slander any man nor to blasphem any Saynt though hypocryticall zeale will giue aduantage to Atheists against God when he seeth his God dishonored Who would haue thought that Moyses would haue cast so carelesly out of his handes so precious a Iewel as were the two tables written with the finger of God And yet when he heard the name of the Lord blasphemed he forgot himself and them and as though he remembred none but God he threw them away and brake them in peeces If Moyses zeale makes his hastines excusable no reason to condemne them whose zeale gaue passage to their passions and caused them for the honour of their Creatour to forget the priuiledge of a creature Thus he In which words few Readers I thinke can be so simple or blind not to espy a wolfe whose teeth water with desire to teare in pieces the immaculate mother of the lamb of God though he would faigne couer himselfe and do it in a sheeps skin of zeale which wil not serue his turne the example of Moyses the meekest of men being too short little by much to hyde the least particle of such monstrous fury as is giuing passage to passions against Gods Mother specially so full of blaphemy and falshood as theirs are 20. And first to discouer his faygned zeale marke as I touched before how it is hoat or cold as he pleaseth sometimes dutifull to truth against Gods honour somtymes zealous of Gods honour against truth as the taking vpon him a shew of eyther of these zeales may best serue his turne to giue vnder pretence of piety a passage to his passions against the Pope Somtimes his zeale to Gods honour is so calme that he is content God be euen denyed not caring though his discourse may giue aduantage therunto At other times so hoat in the spirit and zealous of Gods honour that the least sound of a blasphemy though but in a poeme will put him into a traunce where forgetting the true priuiledge of a creature to honour the Creatour he will thinke it no sinne to speake vildely and irreuerently of his Mother vttering slaunders that may giue blemishes to her blessed state Is any man so blind that doth not see this zeale to be coūterfayt true neither towards truth nor God which he can make hoat and cold sweet and sower carefull carelesse of the same thing as he pleaseth Can any thing be in that hart sincere from which both hatred and neglect of blasphemy both reuerence and contempt of truth both zeale and carelesnesse of Gods honour doth flow Secondly heere you may discouer the impiety of Ministers and the true cause why they so curiously search into our writings to find some speaches concerning the Blessed Virgin that may seeme blasphemy which when they haue found wrapping their woluish intentiōs in a sheeps skin of zeale against it they straight fal into a traunce forgetting thēselues and giuing passage to their passions against her whom they hate the more because the Church of God doth highly honour her 21. In this zeale we cannot deny but Iohn Caluin the Moyses of their new Law did forget himselfe and the Virgin how he remembred God her Sonne let the Reader iudge whē he wrote that in the birth of Christ she was so broken and weakened that the fourty daies before her Purification were not sufficient for her to recouer her forces but God did yet spare her donec ex (3) Caluin Harmon in cap. 2. Matth. v. 3. puerperio conualesceret that she might gather vp her strength lost in the labour of child-birth In this zeale doe diuers Protestants giue passage to their passions accusing her to haue committed as great sinnes as Eue (4) Cētur l. 1. cēt 1. the Mother of mischiefe vnto all mankind making her the very type of Heretikes and Infidels carnall (5) Sarcerius in Euāgel de festo annunciat apud Canisium l. 4. de Deipar c. 7. and prophane men In which passion a Lutheran preaching vpon her answere to the Angell How can this be done called her Zuinglian and (6) Georg. Muller apud Hospin 2. p. fol. 390. Caluinist whom they hate no lesse if not more then (7) Insatanized supersatanized persatanized Luther apud Tigur in tract 3. cōt suprē confess Lutheri Diuels But no man more like Moyses in forgetting himselfe and breaking in pieces the tables of the Law then our English Minister (8) In his booke of Christian exercise p. 669. M. Buney who dareth to write that when that innocent sorrowfull LADY stood at the foot of the Crosse she brake foure commaundements of God at one clap the first the fifth the sixt the ninth by this blasphemous slaūder breaking into pieces both the tables of the Law in her Virginall hart where Christian antiquity did euer belieue they were (9) De Sācta Maria Virgine nullam habere volo cùm de peccatis agitur mentionē quae gratiā habuit ad vincendū omni ex parte peccatum Aug. de nat grat c. 36. inuiolably kept In this pretēded zeale M. Crashaw practising himselfe what he doth patronize in others thinking or making a shew to thinke that we compare her breasts and milke with the wounds and bloud of Christ doth likewise forget himselfe saying that no extraordinary (10) In his Iesuits Ghospell pag. 44. blessednesse doth belong to the wombe of the Virgin none to her breasts in this regard only that they did breed and feed the Sonne of God that she whome we do so exalt is no more then another (11) pag. 91. holy woman but a belieuing (12) pag. 36. Iew. And giuing further passage to his passions he doth not only beate her sacred wombe and breasts into dust wormes by scoffing at her assumption into heauen (13) pag 95. but also carelessely casteth them out of his hart into a lower place then wormes magots by a foule comparison of them her milke with other (14) pag. 92 womens not excepting the most impurest Strumpet What Seneca (15) L. 3. de ira c. 14. said of the arrowes which a barbarous (†) Cambyses Tyrant did fasten in the hart of a child making the same his marke praysed by the flattering (¶) Praexaspes Father of the child that stood by we may say of these blasphemies that do so deeply penetrate into the hart and honour of Christs Mother iustified by M. Crashaw that they are sceleratiùs laudata tela quàm missa not so barbarously discharged as commended that the tongue is more blasphemous that doth prayse such passions

of his promise to proue that these authors giue diuine worship to Christs Image apparently in the iudgment of euery reasonable man is much more exorbitant void eyther of truth or sobernes seeing in their sentences they vse many tearmes as per se and per aliud absolutè and relatiuè imago vt imago vt resquaedam and the like as you haue heard which it is as cleere as noone-day are not vnderstood of euery reasonable man Nay M. Crashaw doth not vnderstand them himself as hath bene cleerly shewed whom yet in this respect we will not number among brute creatures 24. VVhere I will not omit to remoue a doubt which I find a stumbling block to some Protestants of no meane vnderstanding to wit A difficulty of some Protestāts against honouring Images answered that these distinctions wherwith we declare the worship of Images are obscure which vulgar people vnderstand not and that consequently they cannot tell how they may safely worship Images without danger of false worship To which I answere that many tymes the actions that in practise are most easy facile their natures are most obscure and hard to be speculatiuely declared and made known vnto vulgar people who know how to doe them though not how to declare them What more easy for a man then to mooue or walke An example and yet to declare the nature of that action the Philosophers are forced to vse the distinctions of intrinsecè vel extrinsecè per vltimum non esse vel primum esse and the like which can neuer be beaten into the heades of common people whose feete are no lesse perchance more nimble and skilfull to moue then are the Philosophers whose head is full of these quirkes The same doth happen in the worshipping of Images then which no religious action is more easy to practice piously without errour nature it selfe teaching vs to honour and loue the Images of them that are deare vnto vs which euen children and women by instinct of nature doe practise thinking that therein they shew their loue to their friends though they know not the meanes which Deuines and Philosophers vse to declare the matter And as comom people who know no more of mouing then that it is to set one foote before another walke as fast and with as litle danger of falling as the greatest scholler that can with his subtile wit anatomize that action so likewise ignorant men or womē that know no more of worshipping Images then that they must remember Christ when they see them and kneele vnto him before them kissing and imbracing them to signify how dearly they doe loue him whome those resemble such men women I say may worship an Image of Christ as deuoutly as securely and with as little danger or false worship as the most learned Deuine that can learnedly explicate the manner how by the Image diuine honour is conueyed vnto Christ how by honouring Christ in his Image honour is deriued vnto the Image by one and the selfe same act which is diuine honour to Christ but not of the Image worshipping the same not absolutely but relatiuely not by it selfe but by another For this honouring of him whome we loue in his Image kissing imbracing the same is an action as naturall to a man and with as great facility done as walking or any other Faith doth teach that Christ is God and to be honoured with diuine worship the spirit of God moueth our hart to loue him as so great a Lord and louer doth deserue which faith and loue supposed it is as facile and naturall in men to kisse and imbrace Christs Image to shew the honour loue they beare him as is for any other man or woman to doe the same towards the image of one whome they affect which is so ingraffed in their nature that none that are come to the vse of reason are so rude and grosse but can vse the same without further teaching M. Crashaw in steed of performing his promise hath brought witnesses against himselfe 25. Finally the Bachelour hath bene so far from performing his promise apparently to the iudgment of euery reasonable man that he hath not brought so much as one that may be thought to deliuer that doctrine by any that can vnderstand their wordes nay all whom he bringeth do teach the playne contrary in the places by him cyted to wit that diuine worship must be directed to Christ not to the Image by it selfe honouring his Image by honoring him before it by one and the same act which Authors he hath grossely corrupted changing leauing out and mistaking their wordrs and sentences to make their savings sound of blasphemy which after so many still new promises of truth and sobernes is incredible impudency 26. But aboue all other things to all modest eares most hatefull is his foule language of discouering the whores skirts and laying open her filthines An exāple declaring the chast loue of the Catholike Church towards Christ in honoring his Image Crosse and the wrong M. Crashaw doth her in terming her in that respect which in the Roman Church is no other then to do acts of loue and reuerence vnto Christ in his Image which the very instinct of nature doth moue vs to giue to the Image of whomsoeuer we loue And to declare this with a familiar example suppose some Lady hauing an Image of her absent Lord or a iewell of great price left her by him at his departure grayned with his very bloud shed in defence of her honour should kisse and lay the same to her hart vpon her eyes washing it with her teares vsing patheticall speaches vnto it as if she saw her Lord there present in it if one should accuse this Lady as disloyall to her Lord as shewing want of affection to him by these very acts of loue vnto the pledg of him for his sake interpreting them to be signes of a corrupted mind of her honouring the Image not her Husband louing the Iewell not her Lord would not this seeme extreme barbarity in the iudgment of euery reasonable man And should such a slaunderer persist saying that he will neuer leaue to discouer her skirts and lay open her filthines to the world till the tongue cleaue to the roofe of his mouth I am content he be tryed by a Iury of any reasonable women in the world euen of M. Crashawes choosing so they be honest whether such a guest babling within the doores of his mouth without iudgment modesty and truth should not deserue to be pluckt out from vnder the roofe And to the same Iury of reasonable women I will remit M. Crashaw for his doome whether he be not guilty of the like or rather more horrible fury against the Spouse of Christ his Church The reasō the Church hath to loue and honour the Crosse of Christ whome he doth perpetually tearme VVhore with a promise neuer to cease