Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	body_n	soul_n	8,225	5	5.5180	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

the first dash he neyther quoteth right the verse nor wordes of his text For the verse is not as he saith the 11. though the number of passions fitteth well a passionate Pamphlet but the ninth which number sacred to the Muses by him fatuously or fatally reiected doth seeme to presage that none of those learned nyne shall haue part in his Sermon which may be thought rather the brood of the birdes that are most hated of them Nemorum conuicia picae caecaque garrulitas studiumque immane loquendi The pyes which woods with rayling charmes do batter A pratling blynd and vast desire to chatter The wordes also of his text in our translation are VVe haue cured Babel but she is not healed according to the Protestant English she could not be healed so that she would not be healed as M. Crashaw citeth the text is neyther in our nor the● Bible VVhich grosse errour I see not how he can excuse vnlesse by the variety of translations which are in their Church so many and so different this Proteus can wynd himself out of this knot 2. Hauing cited the wordes and verse of his text neither of them truly he falleth to examyne in whose person the wordes are spoken reiecting the two best expositions and choosing the worse out of desire to get a Bable to play with against the Church of Rome and a mysticall text for his miserable Sermon First he doth not like Carthusian●● his opinion that the wordes of his text be spoken in the person of Angells and marke his reason For thus doth he open his learned lips and very grauely begin his Sermon This is not spoken saith he in person of the angells that were set ouer Babylon for angels haue no charge of curing mens soules they mourne for mens sinnes and (c) Luc. 15.7.10 reioyce at their conuersion they (d) Psal 34.7 guard their bodyes and (e) Luc. 16.22 carry their soules to heauen but the curing and conuerting of the soule hath God delegated to his Prophets being men like out selues that so he might make man to loue man seeing he hath made man a sauer of men Thus he 3. Now is not this very learnedly spoken Or can one almost imagine more grosse and senseles doctrine then to giue Angels charge of mens bodyes not the cure care of soules Is not the office of Angels opposite to that of Diuells which is to wound and peruert not so much the body as the soule If Diuells suggest wicked thoughts that may wound the soule haue not good angells greater care to suggest wholsome and heauenly cogitations that may heale Can he name any Deuine ancient or of late dayes (f) Clemēs Alexand. strom 5. Angelis curationē nostri visitationē tribuit Catholick or (g) Caluin l. 2. Instit c. 14. §. 7. Protestant that euer intertayned this carnall imagination touching the office of angels before himself who sets it on the forehead of his Sermon and printes it on the postes of his dore to shew the wisedome of the owner of the house If instructions prayers affections be salues to heale who can better apply them to the soule then angells Who can instruct better then they that cannot only speake to the eare but also styr our (h) Cassiā collat 7. c. 9. D. Thom. 1. p. q. 111. a. 3. inward fancies to apprehend and conceiue wholsome counsell and therfore are tearmed by the Fathers (i) Orig. homil 8. in Gen. Tutors (k) Basil l. 3. contra Eunom Teachers (l) Idem ib. Ambr. in c. 2. Luc. Pastours of soules Whose prayers are more efficacious then those of Angells who (m) Matt. 18.16 see the face of the Father in heauen What creatures haue more power then Angells to correct and afflict so heale the obstinate by such playsters Where were M. Cra ●hawes wits to begin his craking Sermon with such a notable folly And truly his exposition of this speach of the Prophet God hath giuen his Angells charge of thee drawing it to the custody and charge of body only may seeme to sauour of Epicurisme as though a man had no soule or were rather a body then a soule a lump of flesh then a spirit or that by man the carnall part rather then the spirituall were to be vnderstood What more absurd and senslesse then that God would set the Peeres Princes of his Kingdome to keep the dunghill of this corruptible carcase not rather the iewel or pearle bought at the rate of the most precious bloud hidden in it And yet seeing the Bachelour hath made this wise diuision of the Parish betwixt the Angell the Prophet or Minister cōmitting their bodyes to the Angel their soules to the Minister it were much to be wished this diuisiō were kept and as Angells seldome meddle with soules committed vnto Ministers charge so these Ministers and Prophets would not somtymes mittere falcem in alienam messem and meddle with the bodyes of some of their parish that are in the custody of Angells A ridiculous reasō why Angels haue not charg of soules 4. Now what is his drift in this doctrine by which he putteth Angells out of their office That man saith he may loue man which may rather seeme spoken in merryment or in iest then a graue Theologicall reason For why I pray you may not men loue Ministers and Angells both Or why should they loue Ministers the lesse if they loue Angels Or why should the soule of any haue her thoughts and affections so imployed on any Minister though he be her Husband that she may not spare some loue for blessed spirits Nay were it not good for many that they loued Angells more and Ministers lesse and that they spent that tyme cōuersing with Angells in their chamber that now they wast drinking with Ministers in tauernes In my iudgment if these Prophets for so they loue to be tearmed did labour to make these they deale with deuout to Saints Angells without so much care to be loued themselues they would be more honoured and respected of all good men and women And thus much of the folly couched togeather in the first sentence of his Sermō by which if S. (n) Bona domus in ipso vestibulo debet agnosci primo praetendat ingressu nihil intus latere tenebrarum Amb. lib. 2. de Virginit Ambrose his rule be good that a faire house is knowne by the entry one may ghesse what a goodly Babell we are like to find of this Sermon the gate wherof is so rare a peece of doctrine that the like was neuer perchance before seene in any the fondest Author 5. The second exposition which he reiects is of his venerable Maister the war-like Minister (o) in Annot super cōplan in Ierem. Zuinglius whose iudgment though otherwise of great respect the Bachelour in this poynt makes no accompt of because it wresteth out of his hands the text or

rather beateth the Babell about their heads that will apply it against the Church of Rome For Zuinglius saith the wordes are spoken by hypocritical feygned friends who make a great boast of their little loue which exposition being true in the iudgment of so graue a Ghospeller we may wonder this Bachelour durst take this text into his mouth vttering such brags of his Churches charity as cannot be spoken but in only hypocriticall sense as shall afterward be proued The argumēt also vpon which he contemneth Zuinglius his iudgment is very weake because saith he this reason her iudgment is come to heauen is too diuine to proceed from a prophane hart as though hypocrites did vse to speake from the heart or did not vse to take into their mouthes the holyest things (p) Vae desiderātibꝰ diem Domini vt quid eam vobis Amos 5.18 most of all seeming to desire the day of iudgment whom the Prophet doth for that cause reprehend (q) Migremus hinc Ioseph l. de bell Iud. c. 12. VVoe vnto you that desire the day of our Lord what hath it for you 6. As for his owne exposition that the words are spoken of the true Church shewing her loue to Babel and their longing desire to haue done good to their soules I do not see how he can make it stand with the text For how could the people of Israel threaten Babel to forsake her where they were kept captyue This is as good as if a prisoner should threaten his Keeper to forsake the gaole Besides these words Let vs goe euery one into his owne Countrey doe insinuate that the speakers were of different Countreys and vpon the destruction of Babel they resolued to goe euery one into his owne wheras the people of Israel were all of the same Countrey as is knowne Wherfore the opinion of Carthusianus is more probable then his that the wordes were spoken by Angells who hauing charge of different Countreys yet all had speciall care of Babylon the head of the Assyrian Empyre to which those Countreys were subiect Which blessed spirits vse to forsake Countreys when God is minded to destroy them and you may find the like speach of Angells in (q) Migremus hinc Ioseph l. de bell Iud. c. 12. Iosephus the Iew of forsaking the Temple and Citty of Ierusalem before the destruction therof 7. He noteth also that these words of his text may be vnderstood in a double sense literall mysticall literally of the Isräelites Babylon of the old Testament mystically of the Isräelites and Babylon of the new which he sets out with many words as a great mystery of learning and in truth it is the best deepest poynt of doctrine in all his Sermon though very vulgarly knowne to euery meane scholler In declaration wherof he saith learnedly that it is worthily condemned by the Church as iniurious to Gods word to destroy the litterall and historicall sense of the old Testament which saying hath the cleare face of truth but he draggeth after it the serpentine trayne of a venemous slaunder as some old saith he and many late wryters that be Papists haue done A notable slaunder A slaunder so false that it can be true in no litterall nor mysticall sense there being neither letter in our late Authors that may seeme to sound of this errour nor any mystery or mist in his words that may hyde their shame from the eye of the learned Reader who hauing perused the workes of our late wryters Pererius Serarius Pineda Iansenius Genebrard Villapandus Ribera and others vpon the old testament cannot be ignorant of their exactnes to search and find out the litterall sense therof But the Bachelour is so full of spite against Papists that he could not liue were he kept long from spitting out his venome at them Quod si non aliqua nocuisses mortuus esses 8. But that he doth himselfe vse to destroy the litterall sense of the old Testament to build his new and mysticall Babell is apparent by this one example in this very Sermō For to build vpon the text in hand this lesson that a Coūtrey is forthwith destroyed of God when it is forsaken of the good men of God he meaneth Brownists sayth that the Babylonians cared not for the Isräelites company but assoone as they were gone destruction came vpon Babel which is spoken not only without booke but also against the booke of God which whosoeuer hath read ouer though but once in his life cannot but know that the Babylonians did not desire to be ryd of the Isräelites pag. 35. but kept them rather against their will neyther did Israel forsake Babylon and returne euery one to his owne Countrey till after the destruction therof to wit vnder King (r) 2. Paralip c. 36.20 Cyrus who ouerthrew that Citty so clearly doth he destroy the litterall and historicall sense of Scripture to buyld not a new but an old morality therupon stolne from some old Sermonary Summist Such ignorance in another man were pittifull in a Bachelour of Diuinity it is shamefull in a contemner of Catholike Deuines both of this persent and so many ages past and whole nations as fooles hatefull in this Sermon where he doth sharpely censure our Authors for this very point of ignorance intollerable want of iudgment 9. But to leaue the old and litterall Babells of the first part of his Sermon and to come to the second where he playeth with mysticall Babel which he will needes haue thought the Church of Rome challenging to himself and his fellowes the title of the Church of the new Testament or mysticall Isräel without any proofe though the matter be so doubtfull that a (s) Doct. King vpon Ionas 32. lecture pag. 442. in fine principall man both in Name and authority among them doth say that they are so far from being true Isräelites that they are indeed fully Atheists And yet vpon this ground as though there were no doubt thereof doth this Babell-builder by lyne and leuell draw the proportion of his Sermon which shal be foure square and consist in the declaration of foure points First that they would haue cured the Church of Rome Secondly that she is found incurable Thirdly that Christendome must forsake her Finally that being forsaken of the good men of God she shall be forthwith destroyed The two first saith he are already past the third is a doing and the fourth sure to be fulfilled in Gods good tyme. This is the summe of his Sermon in which he doth censure thinges past prattle of thinges present and prophesy of thinges to come vttering in the one slaunders out of malice in the other the fancyes of his idle head in the third the dreames and wishes of his vncharitable hart Against whom I shall endeauour to shew foure points that his reasons to proue the Church of Rome Babylon are follyes his salues for our woundes ridiculous brags his twenty wounds twenty horrible

should be the Cōuertite of that great Apostle though the first Roman Bishop These thinges in our bookes we take notice of and examine them more exactly then Protestants haue done But to what purpose are these brought by Protestants The Britons receyued the Christian faith some of them at the least in tyme of the Apostles vnder S. Peter the first Roman Bishop the whole Realme openly and publickly vnder Eleutherius Pope in the second age (p) In the yeare of Christ 180. by Fugatius and Damianus sent from Rome in King Lucius his tyme which Syr Edward maketh no mention of what is this against the third Conuersion of the English Nation which long after this tyme being heathen hauing expelled the Britons began to inhabite the Realme who the Britons neglecting them were conuerted by S. Augustines meanes sent by Gregory Pope as that Treatise (p) In the yeare of Christ 180. proueth and all Historyes of our Countrey doe witnes euen Protestants themselues doe confesse as is proued in the first Chapter and first section of the learned Treatise of the Protestants Apology for the Roman Church and that it was conuerted to the now Catholick Roman faith Thus do Ministers bob Syr Edward making him print such stuffe either false or impertinent with the losse of his honour which I dare say had he seene the booke he would neuer haue done against his conscience and knowledge 18. Now how great this benefit is to haue beene conuerted by such men and in such manner we may perceaue if we confer the same with the conuersion and plantation of religion intended in Virginia by the new Ghospell M. Crashawes New-yeares-gift to Virginia wherof I will speake a word seeing M. Crashaw in great glory and triumph made a long Sermon therof with many false and bitter slaunders against vs. In which Sermon he doth denounce vnto all that doe know the true intents of that conuersion that they are bound to help therunto eyther with their persons pag. 27. or purses or prayers such as assist it not discouer themselues to be vnsanctified vnmortified and vnconuerted men But this conuersion not being performable without Preachers of Gods word the obligation of going in person pag. 21. did lye chiefly vpon Ministers who brag to be so specially conuerted thēselues from Paganisme Popery therfore bound to conuert others according to M. Crashawes text But did any troupe of Ministers vndertake that voyage Doe they prepare for it now Doe they learne the language of the Sauages to be able to conuert them hereafter Doe not they thinke rather of conuerting themselues to their wiues then Heathens vnto God Doe not they desire to beget rather carnall then Ghostly children Their deeds speake Truly for my part I make no doubt that had there bene a marryed Ministry in the Church in former ages most Nations had bene vnconuerted at this day 19. But M. Crashw makes a shew that the Pope is the cause they are so cold pag. 60. that they are afrayd of him Oh saith he the Pope will curse vs. Doubtlesse he can name many Popes that haue cursed Heretickes for conuerting Nations vnto Christ and yet the man dareth not only doubtingly as you haue heard but constantly and plainly auouch in print and pulpit pag. 62. VVe know saith he that as soone as this intent and enterprize of our Nation is knowne at Rome forthwith there wil be a Consistory called and consideration will be had with wit and policy inough what course may be taken to crosse vs and ouerturne the busines But if they haue neuer a Gamaliel left saith he let me tell them and we are willing to heare him for now he will speake a truth which is a rare thing in him if this worke be only of men it will come to naught of it selfe without their help Which Prophesy taken out of Scripture the euent hath shewed most true But the other that the Pope would gather a Consistory and imploy his policy against it the world knoweth to be false and no meruaile being a prophesy deuised in M. Crashawes head vttered out of his owne spirit And poore soule that dreameth the Pope would hinder him and his fellowes from that voyage by cursing them whome should the Kings Maiesty presse to go in person and leaue his new wife the man would I dare say take it very vnkindly and though the Pope should prick him on with a spur yet would he draw back 20. No M. Crashaw the miseryes which the enterprize of cōuerting Sauages doth bring with it the wanting your natiue soyle friends and Gossips wherwith now after Sermō you may be merry the enduring hunger cold The difficult enterprize of cōuerting barbarous Nations nakednes danger of death and the like but specially the want of the new Ghospells blessing a fayre wife too heauy a lump of flesh to be carryed into Virginia these be such curses such hinderances as you may speake of vnsanctified vnmortified vnconuerted men yet once againe before you sanctify or mortify or quicken any for that voyage And as for your selfe as you say of the Players that they are so multiplyed in England that one cannot liue by the other therfore are grieued that no Players are sent by which meanes those that remayne would gaine more at home I feare you do heere bewray your owne disease and speake of others out of your owne hart who seeing Ministers to be so multiplyed that you cannot well liue one by the other you would fayne haue moued and mortified some to forsake their Benefices and goe to Virginia in person that you might haue stepped into one of their roomes with your wife whō perchāce then you had in hart if not in house for you married not long after but howsoeuer you might be minded to be a Virgin then we are now out of hope you will go to Virginia in hast or any store of marryed Ministers till Virginia be in such ease as you may keep there your wiues as gallantly as in England which is not like to be in your dayes though you say you do not doubt to see the day men shall speake of this Plantation as it is spoken in another case (*) In the Genitiue case in which case M. Crashaw then was who saith in this Virginian Sermon that a man cannot forget the tyme he marryed pag. 17. though the beginning be small yet thy latter end shall greatly increase by which you may seeme to imagine to haue a long lease of your life to see the end of so great an enterprize which is a signe that you thinke little of death and therfore may be well termed in your owne phrase an vnmortified man 21. Truly I heard a Gentleman of Honour say that he heard it from the Lord De-la-VVare himselfe that making meanes in both Vniuersityes to moue Ministers to goe with him this Apostolicall iourney yet he had gotten no more then