Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	lord_n	young_a	zeal_n	38	3	7.3382	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67437	The history & vindication of the loyal formulary, or Irish remonstrance ... received by His Majesty anno 1661 ... in several treatises : with a true account and full discussion of the delusory Irish remonstrance and other papers framed and insisted on by the National Congregation at Dublin, anno 1666, and presented to ... the Duke of Ormond, but rejected by His Grace : to which are added three appendixes, whereof the last contains the Marquess of Ormond ... letter of the second of December, 1650 : in answer to both the declaration and excommunication of the bishops, &c. at Jamestown / the author, Father Peter Walsh ...	Walsh, Peter, 1618?-1688.; Ormonde, James Butler, Duke of, 1610-1688. Articles of peace.; Rothe, David, 1573-1650. Queries concerning the lawfulnesse of the present cessation.	1673 (1673)	Wing W634; ESTC R13539	1,444,938	1,122

any thing And the Boy answering He could not and therefore again the second time prayed and practised over and then also the second time upon hanging of the same Handkerchief as before ask'd by the same Exorcist Whether he could see now any thing And the Boy returning again the foresaid Answer and every one at present observing by their own seeing or looking on the Boyes eye-lids there was nothing at all done no kind of change and Father Finachty thereupon i. e. so soon as the Boy had the second time answer'd He could see nothing at all very carelesly without any further ceremony or notice taken thereof giving over and turning from this blind Boy to some other of those by that expected their turn but had no visible disease or evil and practising upon them When I had so particularly observed this of that blind Boy what my Lord Clanc●rty had long before told me presently came to my mind viz. That in his own presence at Thurls Finachty disown'd the power of Curing meer natural diseases It remained therefore now that I should see him practice on the young Girle that was said to be troubled with Spirits or Fairies For it growing late there was an ordinary Countrey woman standing by that came to me and pray'd me to speak to him for her Daughter a young well-complexion'd Girle of about Thirteen or fourteen years old that they might be dispatch'd in time as having two Miles to go out of Town that Evening to Crumling a Village near Dublin where she said she dwelled I ask'd the woman what her daughter ail'd she answer'd That lately her Girle having gone abroad into the Fields she returned home much troubled with some apparition of Spirits she had there seen and continued ever since troubled with them especially at Night This occasion I embraced the more willingly that I doubted not his extraordinary gift if any he had consisted only in Exorcizing Spirits or Curing such distempers as commonly proceeded or at least were supposed to proceed from such evils Spirits or Fairies though at the same time I considered well enough not only that there nothing was visible to nor perceptible by any other of us there present of any such evil afflicting that young Maid but also that meer imagination and heat of blood or some other accident distempering her brain might have made her apprehend the trouble of Spirits where all the evil was from other causes and such as were natural in her own body or constitution However because I thought withall she was such a sort of Demoniack as all the very worst of those in that Countrey then commonly reputed Demoniacks by him and his Admirers I was desirous to see on this occasion the method of his practice on such And therefore pray'd him to turn to that Maid and examine both her self and Mother and then proceed with her as he thought fit because it was growing late and they had a longer way to go than others that Night He yields readily and seems glad of the opportunity when I told him she was said to be troubled with Spirits And after some few questions put by him to the Mother in publick before us all he says he must speak in private to the Girl and thereupon takes her away with him to another more private Room where none was but he and she together and there remains so for a pretty while I suppose examining her self more strictly though it seemed somewhat strange to me that he did not at least desire me to goe along with him and be present all the while at least in the same room at any even whatsoever such private examination the rather that I was the only Church-man with him that whole afternoon At last he calls for me and with me as many of the rest go as pleased or could well stand in the small room where he was We found the young Girl placed by him in a Chair just against the Window that is her face turn'd thither and the Casement opened Then he stands over her falls to his formal Adjurations and after he had Sign'd her several times with the Cross on the head and fore-head within a while asks her where she felt her evil and upon her answer that in her neck or shoulder arme or side c. pursues it still from limb to limb with Crossing that part of her body and continuing still his Exorcism Then he demands again and again was she well yet or did she feel it elsewhere Some time she answered she was well and felt nothing any more but then he box'd her and told her she lyed and then also but after some further Adjuration by him she crys here or there viz. in some other part of her body where he pursues it in the same method till he comes down to her feet and then rubs hard or rather strikes or stroaks hard her foot with his own over it in a sloping manner so that her toe was the last he touched with his sole as pretending to drive out the Devil from that last habitation or retreat of his into her toe Then bids her look stedfastly through the Casement or opening of the Window and tell what she had seen there and how many go out that way And if she demurr'd upon her answer threatens her and so leads her to confess she had seen some go out Then again he asked her what more did she see or did she not see a great Mountain far of and a great fire upon it and a great number of black fellows fighting and killing and chopping one another in pieces and throwing also one another into the fire when she had answered yes then he renews more vehemently his Conjurations Wherein as I took particular notice he used even from the beginning of his Exorcisme to insert a special command to a hundred thousand Devils enjoyning them to come from Hell and carry away that evil Spirit companion of theirs or those many such that possessed or molested this Creature of God and to leave her thenceforth free from their vexation c. But it seem'd nevertheless even by his own confession in that very place and time before and to us all present that some of those evil Spirits at least of those pretended by him to have possessed her continued still extream refractory and stubborn For after he had tyred himself and well nigh wearied the beholders at least me I am sure it growing very late and he having once more asked the Girl whether she did not find her self well and she answering yea he told her she lyed and then converting himself to the beholders but particularly to the Mother declar'd she was strongly yet Possessed she must come or be brought to him again at better leasure and that he must take much more pains with her than he could for that present Whereupon all parted How well satisfied others were I know not but sure I am I was my self much troubled at all I had

potestatem etiam coactivam Cur contrarium Blasphemi praesumut dicere supradicti Rursus advertant isti nequam homines quomodo audent dicere quod ab Imperatore terreno Ecclesiarum Praelati coactivam vel aliam receperint originaliter potestatem cum ut supra dictum est Imperatores usque ad Constantinum Magnum fere omnes Pagani fuerint ac Idololatrae persecutores imo exterminatores quantum fuit in eis Ecclesiae sanctae Dei. Quomodo ergo illi talibus coactivam vel aliam potestatem concederent Vtique nullus sapiens hoc credere debet Where albeit the last argument which speaks of heathen and persecuting Emperours be not as much as in any kind of appearance or seeming or with any kind of colour framed against Marsilius and Iandunus or indeed against any other real Adversary it being credible enough that none hath ever yet been so mad as to say that heathen persecuting and exterminating Emperours had given either coactive or other power whatsoever to those whom they did so persecute and exterminat and albeit these three several passages which he brings out of Paul Arma militiae nostrae non sunt carnalia c and Quid vultis in virga c and In promptu habentes c be all of them three and not they alone but all whatsoever other passages or even Instances or examples either out of holy Scripture or not out of holy Scripture sufficiently convinced by the very first of them that none of them can be justly alleadged for any true corporal coaction or any true coaction by corporal means or by corporal force or by carnal armes or for any carnal or corporal coactive power in the Church or in Paul himself which is that onely coaction and coactive power I deny all along to the Church as a Church for the very first of them sayes expresly that the armes of our militia are not carnal yet forasmuch as Iohn the XXII brings before them three several Instances of corporal punishment inflicted by the power of Peter and Paul as he supposes of all three and that none of all three at least neither of the two former were effects of excommunication or of the power of excommunication it is plain be by his arguments here drives at an other kind of corporal coaction and coactive power in the Church then that of excommunication And yet it is no less plain out of those very instances he brings that he concludes no such corporal coaction nor any such coactive power of such corporal coaction as is denyed by me or by any Catholick at all or even denyed as much as by any Heretick whatsoever not to speak now of Marsilius and Iandunus onely whether they were certainly or were not properly Hereticks and were such or were not such either formally or materially in any true sense and for any tenet which they held and in the sense they held it For the first of those Instances is of Ananias and Saphira Act. 5. strucken dead corporally in the place for having defrauded of the price of the land which they had formerly offered to God and for their lye and hypocrisy in that matter And the second is of Elymas the Magitian who was struck with corporal blindness Act. 13.8 for having resisted Paul by hindering Sergius the Proconsul at Salamina in Cyprus to believe in Christ and the third is of that Corinthian who for his incestuous copulation with his own Fathers Wife was corporally delivered over to Sathan 1. Cor. 5.5 for Paul sayes there he should be in interitum carnis delivered to Sathan And therefore no such corporal coaction nor any such coactive power of such corporal coaction is concluded or could be concluded or driven at hence by this Pope as that is which is denyed by me or by any other Christian to be always proper to and necessarily resident in the Church First because albeit the death of Ananias and Saphira was in it self properly and strictly corporal and the blindness of Elymas was such too in it self and the punishment likewise of that Corinthian was according to the sense of Augustine Ambrose and Chrysostom no less corporal in it self yet they were also purely spiritual and purely miraculous too in the cause means or instruments and inflicted by a pure spiritual onely by a pure extraordinary spiritual miraculous power of those blessed Apostles and by no humane corporal force or coaction or coactive power of such force if at all inflicted by them at least as to the two first of the instances and not rather only impetrated of God by their wonder-working prayer or only prophecied or foretold by their prophecying spirit and by the revelation made to them of things that were to come or to happen and to be done by God himself immediatly for the propagation of the Faith For and as for the two former instances which by the confession of all sides depended not of nor concern'd the power of excommunication nor were any effects of it there is not a word in the Acts or in either of both places of the Acts where they are related that signifies more then that the present or imminent death of Saphira was revealed to and foretold by Peter and the present or imminent blindness of Elymas foretold also to him by Paul in a prophetical spirit of divine zeal there being not so much it self that is not so much as a prediction or threat of death too Ananias much less a prayer made by Peter to God for his death so little ground is there to say or to think that Peter by his proper ordinary Apostolical and judicial power and by his own proper ordinary and corporally coactive power or by a power coactive by humane and corporal force or means or by any that was to be transmitted in ordinary by him to his successors or was promised by Christ to be transmitted in ordinary or to the Church at all pronounced sentence of death against Ananias and Saphira or that Paul by the like ordinary coactive power of his Apostleship to be transmitted by him likewise in ordinary to the Church did judicially sentence Elymas and punish him with blindness Secondly because that as neither Clerk Priest Bishop Patriarch Pope nor universal Church in one collection of Layety and Clergy together do as much as pretend to this miraculous power in themselves always or at all times and that none sayes that this kind of spiritual extraordinary miraculous power is that which is said which is beleeved to be truly the coactive power of the Church being that which is truly the coactive power of the Church is alwayes in her or her Superiours and alwayes in the Pope how ever it be with other Superiours and yet most commonly without miraculous power in them so do not I intend to say nor have said any where nor will say at any time that sometimes past there was not or that sometimes hereafter yet there may not be such a

to proffer so much in writing by a publcik Act of their Congregation i. e. by signing the paper to that purpose offered them to be signed unless besides other prejudices and evils which their proceedings hitherto must if not remedied by new Resolves bring of necessity on all the Roman-Catholick both Clergy and People represented or lead by them they intend also to sowe the seeds of a perpetual scandalous and fatal Schism amongst that very Clergy and People These being the heads of what we think necessary to be so debated and our desires and Petition of a Committee and Conference to such end being no other than we likewise think every indifferent Person will hold to be very reasonable in the present circumstances we have moreover thought fit to assure the Fathers That in case they convince us by reason or argument which may take with any judicious indifferent Person we shall most freely and resignedly submit to them in all and every of the controverted Points So little are we byassed against that Light which God hath imprinted on every rational Soul nay on the contrary so resolved are we to hold perpetually to the best of our knowledge to the Rule of Christian Belief which we conceive to be now or as to us and all other faithful men living the Holy Scriptures of God as they are interpreted by the constant unanimous universal Tradition of the Church and Doctrine of all the Holy Fathers even for Ten whole entire Ages of Christianity until the days and Vsurpation of Gregory the VII But if notwithstanding all and particularly so fair an offer the Congregation shall which God forbid suffer themselves to be either misguided or over-awed and over-ruled still by those persons amongst them who seek not the good of either Nation or Religion but their own peculiar worldly interest every one of them and this even knowingly to the prejudice of Evangelical truth and Propagation or Confirmation of both Schismatical and Heretical Errours or if to pleasure such persons the Congregation will not condescend to a desire so earnest and reasonable a Petition so equitable and humble for such a necessary Committee and Conference this Letter will at least bear us witness that of our part and to our power we have done what became us for preventing those evils which we mightily fear and are almost certainly perswaded the bad counsels and further designs of some leading persons amongst them will at last bring upon the Nation in general Whether in the mean time the Congregation it self can avoid the Censure of all understanding men whether even of those who otherwise might be the most fiery pretending Zealots for the Church and Pope may be worth the considering We mean when it shall be made publickly known That such a National Assembly of Ecclesiasticks would neither frame a Remonstrance of their own satisfactory to the King in point of professing their Allegiance to him for the future in meer Temporal things nor at all joyn or concur in that of others which was indeed in all respects satisfactory and as such already accepted by His Majesty and was also by not a small number of both Ecclesiasticks and Layicks of their own Countrey and Religion and amongst these and those many persons too not only considerable for other qualifications but for their Learning and judgment who even Principally to do them all the good lay in their power had freely and conscientiously signed the former Remonstrance nor yet no not even on the contradictory question would shew their Lawful exceptions or indeed any at all against the former nor even do so much as suffer it to be debated 'twixt a Committee of their own and another of the Subscribers of it no nor so much as to be debated in their own House or elsewhere by their own Divines alone whether it contain'd any Errour or any other cause of Lawful exception nor finally no not to prevent all those otherwise impending evils especially the very worst of them viz. a manifest scandalous and fatal Schism amongst the Catholick Clergy and consequently People too of this Nation the setting up or continuing of Altar against Altar would so much as testifie under their hands or by a publick Act of their House what they themselves professed there in word That they had in truth no exception against either that former Remonstrance or the Subscribers of it We say it may be worth the considering whether when all those matters and whatever else pertains unto them shall be made publick to the World this National Congregation of Roman-Catholick Irish Ecclesiasticks can avoid the heavy Censure of any understanding man Nay whether all understanding men who shall and when they shall read a perfect and full relation of all and particularly of this our present both hearty and humble Petition and withal of the Congregation's declining still nevertheless to come to such an issue will not judge That the same Fathers and together with them all other our Antagonists both at home and abroad Natives and Forreigners yield up the Cause justifie us and condemn themselves that refuse a Tryal so equitable in it self and so heartily and humbly desired of them by us This is all we have to say or pray at present save only That your Lordship may be pleased either by your self or some other Member of the House to read publickly in the House to all the rest of the Prelats and Fathers there Assembled this Letter of our Expostulation with and Petition to them all in general being it is only to this purpose directed to your Lordship as their Chairman Wherefore concluding we heartily wish your Lordship and them our Right Reverend good Lords and Venerable Fathers and wish them in their final Resolves before they dissolve the efficacious influence of the All-powerful Spirit of God which strongly and sweetly works all the good Resolves of men And so with much affection and all due respect we kiss your sacred hands Right Reverend and our very good Lord your Lordship 's most humble Servants Secular Priests Laurence Archbold Bartholomew Read Dominicans Fr. Clement Birn Fr. John Reynolds All Franciscans Fr. Valentine Brown Fr. Peter Walsh Fr. Anthony Gearnon Fr. Francis Coppinger Fr. Thomas Harold Fr. Christopher Plunket Fr. James Tuit Fr. Patrick Carr. Fr. Laurence Tankard Fr Thomas Talbot Fr. Mathew Duff F. James Fitz Gerrald Fr. Anthony Saul Fr. Valentine Cruiz What the qualifications or Titles were of these Subscribers you may see Treat 1. partly pag. 9. and partly pag. 47. In both which places they amongst others subscribe their names with their respective qualifications or Titles to the former Remonstrance some amongst the first Subscribers in England and others after amongst those who signed in Ireland Yet I confess there is one amongst them whose subscription was not valued nor desired by any of the rest but rather declined yea and had been absolutely refused by them if they had known how to refuse it prudently