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	part_n	soul_n	20,019	5	5.7069	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95658	A voyage to East-India. Wherein some things are taken notice of in our passage thither, but many more in our abode there, within that rich and most spacious empire of the Great Mogol. Mix't with some parallel observations and inferences upon the storie, to profit as well as delight the reader. / Observed by Edward Terry minister of the Word (then student of Christ-Church in Oxford, and chaplain to the Right Honorable Sr. Thomas Row Knight, Lord Ambassadour to the great Mogol) now rector of the church at Greenford, in the county of Middlesex.	Terry, Edward, 1590-1660.	1655 (1655)	Wing T782; Thomason E1614_1; ESTC R234725	261,003	580

following discourse Mala mens malus animus an evil minde in it self is an evil minde to all others 'T was said of Diogenes that he was tuba convitiorum the Trumpet of reproaches and that when he accused Plato of pride he beat it down with greater pride The Gramarians were laughed at for taking so much pains to find out the faults of Ulysses and would not take notice of any of their own They are the worst of the Creatures that breed in and delight to be ever stirring up and down in corruption But I would have all who have an eye standing too far out of their heads and are therefore apt to see more in others than themselves and consequently may observe more than is meant from some passages of this book to bound all their conceivings a● to what they may finde here within the compasse of it by that rule which holds good in charity and law and is true in Divinity likewise in dubiis benigniora that when any thing delivered may bear two interpretations to take the fairest And now that this following relation may not appear to be a losse either of time or paper he that shall please to read it in our passage to East-India may observe very large foot-steps of the Almighty in his works of Creation Providence And when I have brought him thither on shore he may finde that there is not one question as before of any consequence concerning those parts I have undertaken to write of but it findes satisfaction in one part or other of this discourse For the Court there there is so much riches and splendour sometimes to be seen in it that it may draw up the meditations of those which behold it as the thoughts of Fulgentius sometimes were when he beheld the glorie of the Court of Rome raised up seriously to consider of the glorie of Heaven And for the soil it is exceeding pleasant rich and good as in some other parts of the world where the inhabitants are meer strangers to God and if Almighty God hath given such sweet places of abode here on the earth to very many whom he owns not how transcendently glorious is that place which he hath prepared for them that love him Yet for the Inhabitants there a man may clearly see the law of Nature to be so ingraved upon the hearts of very many both Pagans and Mahometans as that it may make multitudes who professe themselves Christians if they would but turn their eyes inward extreamly to wonder how it comes to be so much wor 〈…〉 out of theirs And then he may further behold such Temperance Justice unwearied devotion but in a wrong way with many other excellent Moralitics so to shine its them that by this very light he may see thousands of those whom before I nam'd that have means to know and therefore should do better in many things to come exceeding short of them who themselves are ready to conclude come short of Heaven But I shall not further anticipate my discourse in being like a vain-glorious entertainer who fills the ears of his guests with his dishes before they see or taste them Which if thou shall please to do read on and thou art very welcome however Farewell Edward Terry To his worthy friend Mr. Edward Terry on his Voyage to East-India I. WOrth will break prison though detain'd awhile To try its truth yet lends the World a smile At last the glorious all ey'd Sun though late Defies its cloud asserts its Native state And in a Sovereign Grandeur doth arise To scorn those mists that aim'd it to disguise So doth thine Indian Voyage after years In silence buried please our eyes and ears Not with Vtepian tancies nor with vain Delusions brought unto us from the main Invention backt with boldnesse so set out As if we must believe not dare to doubt No thou to those appeal'st whose knowledge can Upbray'd thee if thou over-act the man Thou seem'st to be thou by his light hast gone Who knows exactly what is wrote or done II. The World 's a Theatre in which each wight His part doth act The body to the Sprite But shadow Faces differ nothing more Than do the Souls which flesh hath cover'd ore On wedg'd is to the gain of homestayes when Another counts his home a Lazers Denn A third man proves so active that he knows No bounds but his vast pha●fie overflows With Alexander he to India flies Not it to Conquer but to please his eyes No Sea no danger no amazing foe Gives his brave Emulation overthrow Leviathan's a gudgeon he can vye With Behemoth no monster makes him fly Hurri'd he is from East to West and thence North South to compasse earths circumference Here picks he up a rarity anon Posts to some new discovered Horizon III. Yet fond they are who mak 't their greatest aim To rifle earth onely to purchase fame But you through hazards Torrid Zones arrive To bring some Honey to your Countreys hive No Spices Orient Peals no Tysseus are Thy traffick these with thee accounted ware For pedling dolts thy venture no return Admits but what enrich the mental Urne And makes thy Readers at thy pains appear Acquainted with that South-East Hemisphear Wherein rare secrets of Dame Nature lye Couch'd but discovered knowledge multiply Welfare thy Noble minde which gives us cause To view in it the force of Natures Laws Read in those Indians Proceed and let us know What other fruits within th●ne India grow And tell us what thou know'st A man 's not born To see and to observe For 's self alone But to succession we grow still in debt Worth lives when dead day lasts though sun be set Edward Waterhouse Esq To my ancient friend Mr. Edward Terry On his Indian Voyage GEographers present before mens eyes How every Land seated and bounded lies But the Historian and wise Traveller Desery what mindes and manners so journ there The common Merchant brings thee home such wa●● As makes thy Garment wanton or thy fare But this hath Traffick in a ●e●ter kinde To please and profit both thy virtuous minde He shews what reason finds in her dim night By groping after God with natures light Into what uncouth paths those Nations stray Whom God permits to walk in their own way And how the Sun a Lamp to seek God by Dazles some eyes into idolatry Read it and thou w●lt make this gain at least To love thy one true God and Countrey best Henry Ashwood To my ingenious friend and dear Kinsman the Author of these Relations THough most Geographers have the good hap To travel in a safe expencelesse Map And while the world to us they represent No further yet then Pilgrim Purchas went Past Dovers dreadfull cliffe afraid to go And took the Lands end for the worlds end too Spand Countreys at the fingers ends at case Crack'd with their nail all France turn'd blots to Seas Of whom this strong line we may ridling say They

may be in safety Others make wells and Tanks for the publick benefit Or maintain servants which continually attend upon road-wayes that are much travelled and there offer unto Passengers water for themselves and beasts which water they bring thither in great skins hanging upon the back of their Buttelos which as it is freely given so it must be freely taken by all those who desire to refresh themselves by it There are some which build rich Monuments to preserve the memories of those whom they have esteemed eminent for their austerity and holiness these they call Paeres or Saints amongst whom some of those before mentioned help to fill their Number who sequester themselves from the world as they think and spend their life alone upon the tops of Hills or in other obscure corners Now lastly for a close of this section I shall intreat my Reader to call to mind and to take a second and a very serious view of the reverence and a we which seemes so far as eyes can judge to be in that people Reverence and awe I say of the Majestie before whom they appear when they are in their devotions Whose most submissive carriage in that duty doth very much condemn infinite numbers of those who professe Christ while they are in Religious services rushing upon and continuing in those holy duties without any seeming reverence or regard at all of the dreadfull Majestie before whom they appeare as if God were not or as if he were not worth the regarding As if Death and Hell and judgment an everlasting separation from the prelence of God for evermore were tearms meerely invented to affright people withall and as if there were no such places and no such things I confesse it is true that external Ceremonies by bowing the body in the performances of Religious duties and the like may be found in the falshood of Religion and when a man rests in these alone easy performances it is to complement with Almighty God not to worship him yet as he looks for more than these in our humble addresses to him So he expects these likewise for without all doubt the most submissive gesture of the body in this case may both expresse and further the piety of the soul And therefore though the God of spirits doth most regard the soul of our devotions and looks most at the heart while holy duties are performing yet it is true likewise that it is not only unmannerly but most irreligious to be misgestured in them the carless and uncomly carriage of the body in this case making the soul to be prophane signifying it so to be To him will I look even to him that is poor and of a contrite spirit that trembleth at my words Es 66. 2. I shall therefore never be of their mind in this case who think the heart may be devout when the outward man shews no regard Sancta Sancté holy duties must be done in an holy manner great reverence must be used in them and therefore when the hands and knees and mouth and eyes and tongue forget to do their offices as they should they discover an ungodly as well as a negligent heart that should command them to do otherwise for as God will be worshipped in spirit so in the outward man likewise otherwise St. Paul might have spared that precept which commands thus 1 Cor. 6. 20. Glorifie God in your bodies and in your spirit which are Gods as if he had said both are bought with a price the body redeemed as well as the soul and therefore God looks for and expects reverence from both In all our addresses to God he expects at once familiarity and feare familiarity in the expression of our prayers for we speak not to an implacable an inexorable judge but to a tender Father and there fear and reverence to accompany those expressions hence it is said that God is greatly to be feared in the assembly of his Saints and to be had in reverence of all that are about him Ps 89. 7 and serve the Lord in fear and rejoyce with trembling Ps 2. 11. and again let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Ps 33. 8. in awe of him at all times and in all places but especially there where he is in a more special manner present as he hath promised to be in his ordinances The Lord is in his holy Temple Heb. 2. 20. when Jacob was in his journey to Padan-Aran he had a vision in the way which signified and shewed unto him nothing but love mercie and comfort and peace yea he cried out how dreadfull is this place c. Gen. 28. 17. Almighty God is altogether as awfull to his own in his mercies as he is in his judgements Great is thy merci● O Lord that thou mayest be feared not slighted not neglected but feared For to them who have a through acquaintance with God there is no lesse Majesty shines in the favours of God than in his judgements and justice the wicked heart never fears God but thundring or shaking the eartl never but then when he appears most terrible but the good can dread him in his Sun-shine when he appears most gracious and so they do and so they must Primus in orbe Deos fecit Timor it is a saying that hath much truth in it though spoken by a Heathen because the foundation of Religion is fear without which there can be no Religion as Lactantius wisely argues saying quod non metuitur contemnitur quod contemnitur non colitur that which is not feared is contemned and that which is contemned cannot be worshipped from whence it comes to passe that Religion and earthly power must needs be very much supported by fear First Religion expressed in all our duties to God if I be your father where is my honour if your master where is my fear Mat. 1. 6. Secondly obedience manifested in our subjection to men unto the powers here below whom God hath appointed to bring to keep men in order is very much regulated by fear for were it not for this prop that holds up governments it would presently be dissolved were it not for this curb to restrain men for that cord to lead some and to compel binde others all societies of men would presently run into disorder Kingdoms and Common-wealths would immediately come to confusion I shall conclude this digression with a most remarkable example when Ehud came to Eglon though an idolater and a Tyrant and told him that he had a message to him from God Judg. 3. 20. he arose presently out of his seat or Chair of state and though the unwildiness of his fat body was such that he could not arise with readines and ease yet no sooner doth he hear news of a message from God but he riseth as fast as he was able from his Throne that he might not shew himself unmannerly in the business of

hurtfull Creatures too And those which are most tender hearted in this case are called Banians who are by far more numerous than any other of those Indian Sects and these hold Pythagoras his Metempsycosis as a prime Article of their Faith and from hence it is that they cannot abide to kill any living Creatures and from this ground that Philosopher disswades from eating of flesh by many arguments laid down in the fifteenth book of Ovids Metamorphosis Heu quantum scelus est in viscere viscera condi Congestoque avidum pinguescere corp●re corpus Alt●riusque animantem animantis viver● Letho Ah sinfull who in Bowels Bowels hide And flesh by greedy eating flesh do breed That Creatures life by Creatures death may feed And after this that Philosopher placeth the Souls immortality in its Transmigration from one Creature to another saying Morte car●nt animae semperque priore relict● Sede ●ovis domibus vivunt habitantque receptae Ipse ego nam memeni Trojani tempore belli Panthoides Euphorbus eram Souls are immortal and when ere they leave Their former houses new ones them receive I' th Trojan War I well remember I Was Panthos Son Euphorbus And a little after he thus speaks Omnia mutantur nihil interit errat illinc Huc venit hinc illuc ●u●slibe● occupat artus Spiritus eque feris humana in corpora transit Inque fer as noster nec tempore deperit ●llo Utque novis facilis signatur cera figuris Nec manet ut fuerat nec formas servat easdem Sed tamen ipsa eadem ●st animam sic semper ●andem Esse sed in varias doceo migrare figuras Ergo ne pietas sit victa cupidine ventris P●rcite vaticinor cognatas c●de na●andâ Exturbare animas ne sanguine sanguis alatur Things are not lost but chang'd the Spirit strayes Hence thither hither thence nor lodged stayes In any limbs to humane bodies flies From beasts from these to these nor ever dies And as new prints in easie wax we make Which varying still several impressions take Yet is it self the same so the same Soul I teach doth into several fashions roul Then let not piety by lust subdued Suffer your hands in Parricide imbrued Dislodge the souls or nourish bloud with bloud Thus much from Ovid of that Pythagorian fancy which that untaught people come up very near unto thinking that all the Souls both of men and women after they leave their bodies make their repose in other Creatures and those Souls as they imagine are best lodged that go into Kine which in their opinion are the best of all sensible Creatures therefore as before they give yearly large sums of mony unto the Mogol to redeem them from slaughter And this people further conceit that the Souls of the wicked go in●o vile Creatures as the Souls of Gluttons and Drunkards into Swin● So the Souls of the voluptuous and incontinent into Monkies Apes Thus the Souls of the furious revengefull cruel people into Lions Wolves Tygres as into other beasts of prey So the Souls of the envious into Serpents and so into other Creatures according to peoples qualities and dispositions while they lived successively from one to another of the same kinde ad infinitum for ever and ever by consequence they believing the immortality of the world And upon that same mad and groundlesse phansie probably they further believe that the Souls of froward peevish and teachy women go into Waspes and that there is never a silly Fly but if they may be credited carries about it some Souls happily they think of light women and will not be perswaded out of their wilde conceivings so incorrigib ●are their sottish errours The day of rest which those Hindoos observe as a Sabboth is Thursday as the Mahometans Friday Many Festivals they have which they keep solemnely and Pilgrimages the most famous briefly spoken of before in those short descriptions of Nagraiot and Syba observed in my first section Now there are a race of other Heathens I named before living amongst those Hindoos which in many things differ very much from them they are called Persees who as they say originally came out of Persia about that time Mahomet and his followers gave Laws to the Persians and imposed a new Religion on them which these Persees not enduring left their Countrey and came and setled themselves in East-India in the Province of Guzarat where the most part of them still continue though there are some of them likewise in other parts of India but where ever they live they confine themselves strictly to their own Tribe or Sect. For their Habits they are clad like the other people of that Empire but they shave not their hair close as the other do but suffer their bea●●s to grow long Their profession is for the generality all kinds of husbandry imploying themselves very much in sowing and setting of Herbs in planting and dressing of Vines Palmeeto or Toddy Trees as in planting and husbanding all other Trees bearing fruit and indeed they are a very industrious people and so are very many of t 〈…〉 Hindoos as before observed and they do all very well in doing so and in this a due and deserved commendation belongs unto them For There is no condition whatsoever can priviledge a foulded arm Our first Parents before their fall were put into the Garden of Eden to dress it Certainly if idlenesse had been better than labour they had never been commanded to do work but they must labour in their estate of innocency because they were happy and much more we in our sinfull lost estate that we may be so It was a Law given before the Law that man should eat bread by the sweat of his brows and it is a Gospel-precept too that he who will not work should not eat The sluggard desireth and hath nothing saith Solomon because he doth nothing but desire and therefore his desires do him no good because his hands refuse to labour That body therefore well deserves to pine and starve without pity when two able hands cannot feed one mouth B●t further for those Persees they use their liberty in meats drinks to take of them what they please but because they would not give offence either to the Mahometans or Banians or to other Hindoos amongst whom they live they abstain from eating Beef or Swines flesh It is their usual manner to eat alone as for every one of them to drink in his own Cup and this is a means as they think to keep themselves more pure for if they should eat with others they are afraid that they might participate of some uncleannesse by them Alas poor Creatures that do not at all understand themselves and their most miserable condition for to them that are defiled and unbelieving is nothing pure Yet I observed before the Mahometans and Gentiles there are very strict in this particular so that they will not eat with

to the soul as it is represented to it the time shall came that he which kills you shall think he doth God good service and upon his false ground a man may be never troubled at the acting of the worst things they shall think they do God good service but they do but think so and shall first or last bemade to pay dear for so thinking so doing But however this will be found a truth that conscience is ever marked and observed by her own eye though no other eye perceive her followed she is and chased by her own foot though nothing else pursue her she flyes when no man followes and and hath a thousand witnesses within her own brest when she is free from all the world beside she is a worm that ever gnaweth a fire that ever burneth and though a guilty man could escape the hands of the ●verliving God yet should he find it misery enough and more than he could possibly beare to he under the rack or lash of a never dying conscience the consciences of the wicked being so filled with the guilt of sin that there is no ●oom left for the peace and consolation of God to dwell in them ●ain felt this weight like a Talent of head upon his soul which he thought could never be removed and therefore he 〈…〉 ers a blasph 〈…〉 y against the grace of God never to be pardoned for if he could have been as forward to ask pardon for his sin as he was to seek protection for his body he might have found it But Nemo polluto queat anim● mederi No cure so difficult as the cleansing and healing of a polluted soul no balme in Gilead no Phisitian there can of himself help it and as all the wealth of the world cannot buy off the guilt so all the waters in the Sea cannot wash off the filth of one Sin Arctoum licèt Moeotis in me gelida transfundat mare Et tota Tethys per meas currat manus Haerebit altum facinus said the guilty man The Northern Sea Though coole Meotis pour on me And th' Ocean through my hands do run Guilt dy'd in grain will yet stick on Oh this fear when it takes its rise from guilt is a most terrible thing It is written of Tiberius the Emperour a very politick and subtile but a most prodigiously wicked man who to compasse his ends the better was summus simulandi dissimulandi artifex A very Master-peece of dissimulation that for a time he seemed to stand in awe of no power either in Heaven or earth but after this monster had retired himself from Rome to Capri● for the more free enjoyment of his most noysome lusts in process of time he had such terrors fell upon him and his natural conscience did so perplex him as that he came to be afraid of every thing as of his friends his guard nay he became like Pashur whom the prophet Jeremy calls Magor-missabib a terror to himself like the man in the Tragaedy who would fain have run out of himself saying Me fugio c. I fly from my self-guiltiness would fain keep out of sight and such shall one day be the horror of the damned as that they would hide themselves if it were possible even in hell A wounded spirit who can beare it is written of Cajus Marius and of Mutius Scaevola men famous in the Roman story that the first of them patiently endured the cutting off his flesh the other the burning off his right hand A wounded estate a wounded name a wounded head a wounded body may be indured but a wounded spirit a wounding conscience is unsupportable cannot be born cannot be endured being like unto a gouty joynt ●o sore and tender as that it cannot endure it self the truth of all this being known by sad experience of all those who either have been or for the present are pressed down under the weight thereof I will now draw towards the conclusion of this discourse but shall first make this request unto him that reads it that I may not be mistaken in any parti●ulars laid down in my many digressions for my witnesses are in Heaven and in my own bosome too that I desire to be angry and offended at nothing so much as at that which angers and displeaseth Almighty God hating that which is evill in all and as far as I can know my own heart am desirous to do it in my self first and most But the sad consideration of the strange and still increasing wickednesses of this Nation wherein we breath bid me take leave to enlarge my self far in this case and to rebuke sharply or cuttingly to go to the very quick I say the wickednesses of this Nation to whom that of the Prophet Jeremiah may be fitly applyed that we are waxen fat we shine overpassing the deeds of the wicked putting far from us the evill day while we laugh out the good lying under the most heavy weight both of spirituall and other judgments but feele them not having been like Solomons foole that could laugh when he was lashed in many things justifying Turks Pagans Heathen in being corrupted more than they all Our sins being like that tree which Nebu●hadnezzar saw in his vision whose top reached up to Heaven and hath spread it self in its branches over all the parts of the earth here below But I shall not lead my Reader into a dark and melancholly cloud and leave him there for notwithstanding all these sad and horrible truths I have named I must say this that if God have a people a Church in any place under Heaven which none but an Atheist or a Divell will make doubt of they may be found in this Nation and in that we may take comfort for they are the righteous that deliver the Island the remnant that keepe it from desolation and were it not for those few whom the very great multitudes amongst whom they are mingled scorn and hate this Nation could not continue which should make the wicked of this land if not out of piety yet if they understood themselves out of policy to love and respect those for whose sake they fare so much the better God hath had a Church long planted in this Nation and I dare say that since the Gospell hath been published to the world it was never preached with more Power than it hath been here in these later times As for our Fore-fathers they instead of the food of life issuing from the two breasts of the Church the Law and the Gospels were made to feed on moudly fennowed Traditions The book of God was sealed up from them in an unknown tongue which they could neither understand nor read but for us at this present day our Temples are open we may come our Bibles are engshed we may read our Pulpits frequented we may heare from these considerations ariseth a great cause both of wonder greife unto every one who loves the glory of