Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	beget_v	father_n	son_n	11,645	5	6.8465	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01883	The fall of man, or the corruption of nature, proued by the light of our naturall reason Which being the first ground and occasion of our Christian faith and religion, may likewise serue for the first step and degree of the naturall mans conuersion. First preached in a sermon, since enlarged, reduced to the forme of a treatise, and dedicated to the Queenes most excellent Maiestie. By Godfrey Goodman ...	Goodman, Godfrey, 1583-1656.	1616 (1616)	STC 12023; ESTC S103235	311,341	486

of Gods graces but iustice is alwaies seasoned with the spice of mercie in so much that in the paines of the damned Gods mercie still appeares for hee could by many degrees increase their tortures and torments as their sinnes and deserts doe iustly deserue and notwithstanding their paine yet still they retaine an entitatiue perfection Now to answere this doubt the father is punished sometimes in his sonnes the shame of the one redounding to the reproch of the other as you see it practised in our lawes where for the fathers offence the whole stock is attainted sometimes the sonnes doe share in the sinnes of their parents as furtherers and abbe●tors in his crime being then in his loynes and part of his substance Thus it was with whole mankinde in respect of Adam who was like a politike body and did sustaine the person of vs all and therefore as wee partake of his seede partake of his inheritance so it might well stand with iustice that we should partake in his punishment The punishment being such as hath been the occasion of a farre greater blisse such I say as rather includes a priuation of that originall grace which God first imparted to man then any great inherent malignitie in our nature whereby God intends our destruction and therefore seemes to bee some inferiour degree of our nature that man descending hee might ascend to a higher pitch of his happinesse How this sinne should be conueied to the post●ritie of Adam I finde it a very difficult controuersie much questioned by our Diuines and the rather because sin in it selfe is originally and primarily in the soule as being the fountaine of all our actions and therefore the onely subiect capable of sinne Now the Diuines together with the Philosophers agree that the soule is immediatly created of God and therefore being Gods owne worke and nothing but Gods it cannot be tainted with sinne Supposing this for a truth my answere is that sinne ought not to be tyed to the seuerall parts to the soule or to the body separatly but to the parts ioyntly together that is to the whole man and to the whole kinde as wee are the sonnes of Adam and then in his loynes actiuely in committing the sinne so wee are sinners Quid quaeris saith S. Augustine latentem rimam cum habeas apertissimam ianuam per vnum hominem peccatum in hunc mundum intrauit c. Why should we instance in the soule as it is created of God Why should we stand vpon the body as it consists of the elements But take this soule when it becomes the forme of man take this body when it becomes the vessell and instrument of this forme and then both are corrupted actions and qualities ought not to be ascribed to parts but to the compound or subiect Thus whole man is become sinfull the guilt remaines in the whole nature and the fruites of this sinne appeares in the contrarietie and opposition of parts the immoderate desires of the flesh the rebellion of the flesh against the good motions of the spirit serues for an vndoubted euidence to proue the corruption If it might be spoken without offence I would further discusse this one question whether the soule bee created or otherwise doth issue foorth from the soules of our parents an sit ex traduce It is a generall receiued opinion that the soule is immediatly created of God as being a spirit and therefore admitting no feede as being an immortall spirit and therefore free from generation growth nourishment or corruption Saint Augustine alone considering the descent of this originall sinne seemes to doubt of the soules first beginning and originall and therefore shrouding my selfe vnder his protection I may safely say that it is no inconuenience that there should be a generation among the soules of men notwithstanding their spirituall condition Did not God the Father beget his Sonne from all eternitie verbum in intellectu a word in his owne vnderstanding Doth not the holy Spirit proceede from the Father and the Sonne and might not the image of this Trinitie appeare very liuely in the creation of man for Adam God made his body of the earth and for his soule Deus inspirauit c. here was an immediate creation seuerally of both for his naturall temper could not yeeld him a forme as it did to all other creatures producant aquae reptile animae viuentis volatile super terram and againe Producat terra animam viuentem in genere suo reptilia bestias c. Adam thus created and cast into a dead sleep part of hi● flesh and why not part of his soule might as wel be taken for the creation of Eue● the rather to stirre vp loue and conformitie betweene both that they might be made one soule and one minde as they were made one flesh here God ceased from his labours and therefore wee expect no longer creation Abel being borne partakes of their flesh and why not partakes of their soule for otherwise the sonnes of men should not bee so properly sonnes nor tyed to those naturall duties towards their parents as are the dumbe creatures obliged to theirs Thus that one spirit should beget another it is the highest mysterie of our Christian faith and religion And it makes much for the absolute perfection in the worlds diuersitie for God is a spirit generating his Sonne and creating all creatures the Angels are spirits neither creating nor generating but being once created subsist alone and leaue no posteritie behinde them being all created at once and hauing a state of continuance in themselues the soules of men are created and being subiect to change and alteration in their state may beget other soules according to the condition of man which is to be generatiue in his own kind And thus Christ not onely in regard of his flesh which he borrowes from the first elements and hath his matter common with all the rest of the creatures but more especially and principally in regard of his soule hee is the Sonne of man descended from man to this soule the Deitie was first linckt and vnited and in this soule the hypostaticall vnion still continued notwithstanding his naturall death and the separation of his soule from his flesh this soule did truly locally and really descend into hell and here the prophecie was verified Semen mulieris conteret serpentis caput The Sonne of man hath conquered hell and damnation and lead captiuitie captiue which I could wish might most properly and literally be vnderstood This soule as all other separated soules had in it selfe a naturall desire and inclination to returne to the body which well argues that they are both twinnes and in the time of their separation the soules are still tyed to their naturall duties for Diues after his death could remember his brethren and yet they were not his brethren were it not that they did partake of the soules of their parents for

whole world if I lose mine owne soule or who shall deliuer me from this body of sin Of whom should I expect comfort and succour but of thee O Lord thou that died'st for my sinnes and rose againe for my iustification Iesu thou sonne of Mary Iesu thou sonne of Dauid Iesu thou sonne of God thou Lambe of God that takest away the sinnes of the world haue mercy vpon me for thou art my God my Sauiour my Iudge in whom I doe trust thou art my Aduocate with the Father not to pleade my right but in thy pleading to purchase my right for thou art the propitiation for my sinnes If there were any ioy or contentment here in this life the dumbe creatures who onely looke to the present should receiue a farre greater measure and portion then man Who hauing a presaging minde and well considering that sorrowes shall ouertake the greatest mirth extrema gaudij luctus occupat setting before his owne eyes the frailty shortnesse and vncertainty of his life and that in death his honour his wealth and all his delights must forsake him torments himselfe with thought and expectation hereof before the sentence be past or the blow strucken like poore prisoners who are more then halfe dead before the Iudges approch And hitherto hath appeared our torments consisting onely in the foresight the fearfulnesse and preuention of euill now in the present sustaining therof I shall not need to speake of the torture It may seeme to make for natures perfection that a man knowes not how to forget the more hee striues to forget the faster it stickes in the braine the more he desires to blot out it makes the greater impression like the bird which is insnared with the lime-twigges the more it struggles the surer it is held And this truly I doe ascribe to the infinite mercy of God for seeing man is by condition sinfull therefore according to the condition of his nature hee should suruay and view his owne actions both for his repentance and for his amendment And being not able to forget hee might much better conceiue that there is no forgetfulnesse with God and therefore still hee stands accountable he is not discharged nor cannot procure his quietus est out of Gods Exchequer and therefore must alwaies be ready to giue an account of his stewardship From this tenacitie of memorie together with his discoursiue reason proceeds such a sorrow that still he thinkes hee is tortured hee cannot endure to see the place of his torment hee hates the instruments together with their first occasion and his memory serues him much better for sorrow then for any other subiect of what nature soeuer The scholler when he hath forgotten all his lessons together with his play-daies and sports at schoole yet still hee remembers the least correction as the vessell longest retaines an ill sauour so you shall not easily release the mind of sorrow though the torture be past It should seeme that the soule being eternall in her selfe desires to make all things eternall or at least to prolong their continuance and being naturally more enclined vnto sorrow then vnto ioy according to her iust merits and deserts being therein conuinced by the euident proofe of her owne conscience shee laies vp heere for her selfe a treasure of sorrow as willingly vndertaking a state of mortification and penance that seeing and feeling the heauie rod of Gods anger she might safely and securely escape the seething pot of his wrath Thus our daily calamities seeme to haue the nature of serpents whose poyson consists in the fore parts and in the hinder parts they spit out poyson before they can creepe and this appeares by our fearfulnesse and expectation of euill they carrie poyson in their taile and leaue it behind them and this appeares by the strong apprehension of the sorrow past which renewes mans griefe when the griefe is declining In so much that I haue knowne diuers suddenly to faint and to be much perplexed calling to minde those dangers which they haue already safely and securely escaped and this is as proper and peculiar to man as is his reasonable soule From the powers and faculties of mans minde I will come to his passions doe not all these tend to his sorrow Loue is accompanied with ielousies suspitions and hate hope breeds enuie feares and vexations euery delight leaues griefe and remorse behinde it If a tragedie were made of all the seuerall passions of man which indeed are like so many factions or furies in the State all banding and trouping hauing both their fauorites and their opposites assuredly it would proue the most cruell and bloodie tragedie that euer past betweene tyrants especially considering that they are the houshold seruants of man and in a priuat family much more in one person there should bee the most perfect and best Monarchicall gouernment Not to speake how easily man is moued to these passions or how these passions stand in opposition to each other how they doe degenerate betweene themselues looke to the fruites and effects of each passion and you shall easily discerne the torment As for example immoderate loue alwaies begets the greatest neglect and contempt and being once prouoked it turnes to the deadliest hate As out of the most wholesome hearbs you may extract the worst poyson so in loue if the spirits begin once to euaporate and the fire decline by degrees there will follow such a coldnesse such a petrification as that the immoderate loue will turne to immoderate hate And herein I doe acknowledge the wonderfull workes of Gods prouidence for seeing that this totall and excessiue loue with all our heart with all our mind with all our soule is only due vnto God fecisticor nostrum domine propter te inquietum est cor nostrum donec veniat ad te if therfore man shall diuert the course turne the streame of his loue and wholly surrender it vnto the creature then hath God ordained that such loue being vniustly imparted should be iustly recompensed with hate I shall not heere need to insist in the variety of passions take any one of thē seuerally by it selfe Doth not choller exceedingly disquiet man shortens his dayes occasioneth many diseases and sometimes prouokes man to attempt such a rash and headie action as that in the whole course of his life following he shall neuer be able to make any due recompence or satisfaction Take the melancholie man do not his owne thoughts dreames and fantasies exceedingly torment him can he containe his owne imaginations but as if wee had not sufficient outward cause of sorrow he frames monsters to himselfe and these proue fearfull and horrid in so much that his haire stands vpright and a cold sweat possesseth his limbes when no outward danger appeares then he is frighted with his owne thoughts hee sees armies fighting together and thinkes hee is haunted with spirits and then hee cries out for helpe we are

principall outward image of God but I feare it is now bleered either with ●pish toyes 〈◊〉 counterfeite shewes seeming wholly to relie vpon genealogies and descents hauing lost the true ground and foundation in the heart I doe not doubt but as there are seuerall kindes of creatures so in the same kinde there may be a great difference for the vertues and good qualities and therefore as in the earth there are mines and vaines of ●●●tall a difference of mould And as it is most manifest in all other kinds of dumbe creatures so in the bodies of men there may be a difference of blood fortes cre●●tur fortibus bonis not only in regard that the posteritie doth naturally affect to follow the steppes of their ancestors as likewise in regard of Gods promise who will be a father of his elect and of their seede and according to the truth and certaintie of his owne nature will continue his gratious mercies from generation to generation but likewise in regard of the naturall and inbred qualities arising from the temper and consti●●tion of the seed Thus God intending to take our manhood vpon himselfe he made choice of his owne stock and familie euen the tribe of I●da the royall race for his parentage and this doth make much for the dignitie and honour of noble descents though otherwise we must not herein presume too farre for the tribes are now confounded and we are all the sonnes of Abraham The fathers vertues are not alwaies intaild to his seede the blood full often is tainted and Gods mercie in these daies is inlarged making no difference or acceptation of persons for the last age brought foorth a butchers sonne of as braue and as magnificent a spirit as if he had been the sonne of Caesar. Hauing lost the noblenesse of our mindes and discouered the counterfeit shewes of our honour giue me leaue in the last place to hunt after our sports and our pleasures For the delights of men I would gladly know wherein they consist if in the actions of sense or of bodie take the most pleasing and the most naturall actions and they do alwaies end with dist●ste and discontentment the beasts are more sensuall then man and therefore should haue a greater measure of sensual delights then man Now in our pastimes and games you shall obserue as great labour in them though otherwise it passe vnder the name of an honest recreation or exercise as you shall finde in the ordinarie callings and vocations of men and assoone you shall attaine to the learning and perfection of their trades as you shall grow cun●ing and skilfull in these sports To set aside all other pleasures I will onely insist in Hawking and Hunting Consider I pray' their great trouble and paines such violent labour such dangerous riding the high waies cannot alwaies containe them but ouer the hedges and ditches here begins the crie and the curse of the poore t●nant who sits at a hard rent and sees his corne spoyled then immediatly followes the renting of garments the tearing of flesh the breaking of legs the cracking of bones their liues are not alwaies secured and thus they continue the whole day sometimes thorough stormes and tempests sometimes enforced to wade thorough riuers and brooks fasting sweating and wearied only with a conceit of their bootie heere is excellent sport indeede if they were to be hired they would neuer vndertake such troublesome and dangerous courses then it would seeme to bee a meere slauerie as indeed it doth to their seruants and followers who must attend their Lordships and partake with them in their whole sport but not in any part of their pleasure In truth according to right reason I should preferre the life of a Carrier or a Poste farre before theirs with what speed doe they gallop I could wish they would g●ue me leaue to aske them one question wherein consists the sport and delight in hunting some say in the noise and crie of the Hounds others in their carefull curiositie and search in the pursuite others in the exercise of their owne bodies and in their hope of the bootie I do not like this varietie of opinions shall I resolue you this one point the pleasure which you so hotly and eagerly pursue in the chase consists in the phansie and in your owne apprehension what a vaine thing is it to seeke for that in the woods which indeed consists in your braine ye carrie it about you and run to ouertake your owne shadow This is a pleasure because you conceiue it so perswade your selues alike of any labour or trauaile and you shall finde a like ease and contentment If the world were so perswaded if it were the course and fashion of the times to delight in religious exercises and in the actions of pietie and deuotion to lift vp our hearts and our voyces to God in a melodious quier to temper our passions according to the sweete harmonie of the organ-pipe to practise the works of charity and in stead of the cry of the hounds to hearken to the cries to the blessings and prayers of poore people assuredly wee should finde farre greater ioy and contentment I speake according to the carnall and naturall man without reference to the inward comfort of Gods spirit which is a benefit vnualuable then now wee reape in these outragious troublesome dangerous and bloodie sports which wholly sauour of crueltie As we are deluded in their sports so likewise in their persons I had thought that Huntsmen and Faulconers had been in the nature of our Heardsmen but in truth they are well mounted and horst as if they were appointed for some seruice of warre all apparelled in greene like the sonnes of May they can talke and discourse of their forrest lawes of state matters and newes at Court they haue their words of Art their rules and certaine notions belonging to their profession and were it not for such formalitie and ceremonies the sport would be little respected Thus briefly in effect Beautie is as a fading flower and serues to incense lust Honour increaseth pride the height makes greater the downfall Wealth breedes carefulnes deiects the minde and makes man a slaue Learning tends to confusion great wisedome rather breedes a distaste and a dislike in nature then giues any contentment All pleasures consist in the fansie according to mans owne apprehension Now proportion these fiue seuerall qualities to the fiue seuerall senses of mans bodie wisdome to the sent beautie to the sight honour to the eare wealth to the touch pleasures to the taste Suppose a man to consist of fiue senses and to haue the full measure of these fiue seuerall obiects yet certaine it is that all the ioyes in the world can giue his heart no true contentment but the least sorrow and griefe deiects the high minde and brings downe his courage If thou haddest wealth more wealth thou requirest and in euery action an excesse is distastfull but