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
A53897	The patriarchal funeral, or, A sermon preached before the Right Honourable George Lord Berkeley upon the death of his father by John Pearson.	Pearson, John, 1613-1686.	1658 (1658)	Wing P1004; ESTC R33037	13,582	36

no disadvantage arise from that to Ioseph no interest of his could suffer by it He had already blessed all his Sons and Ioseph principally there could be no more of heavenly favours expected from his prayers or prophesies Had he died before he laid his hands upon Ephraim and Menasseh had Ioseph and his Sons been absent when he blessed the rest he might have sadly mourned for the loss of his Father and of the Benediction If Esau lift up his voyce and wept because he was defeated of the blessing while Isaac lived Ioseph might well have made a mourning had he been prevented of the Benediction by an unexpected or a distant death But Iacob blessed them and with his blessing gave order for his burial and with that blessing and that order died And as his death was no way prejudicial to the spiritual so was it not at all disadvantageous to the temporal condition of his Son He suffered loss of no enjoyments by his Fathers death Iacob had lived long by the favour and the care of Ioseph his filial gratitude alone preserv'd his life but no such narrow thoughts abated the freeness of Ioseph's sorrow And he made a mourning for his Father If none of these considerations which work so powerfully on other persons did move this Mourner to express such sorrow what were the Motives then which caus'd so deep a sense what meditations wrought so powerfully on the heart of Ioseph I answer they were but two Mortality and Paternity the one supposed the other expressed in the text Iacob was the Father of Ioseph and that Father dead and therefore Ioseph mourned for him Mortality is a proper object to invite our pity and privation of life alone sufficient to move compassion in the living Weep for the dead saith the Son of Sirach for he hath lost the light If for no other reason yet because a man is dead and by death deprived of those comforts which those that live enjoy they which survive may providently bewail their future privation in his present loss Thus every Grave-stone bespeaks or expects a tear as if all those eyes which had not yet lost their light were to pay the tribute of their waters to the dead Sea This Fountain Nature never made in vain nor to be always sealed up that heart is rock which suffers it never to break forth and be it so yet if the rod of Moses strike an affliction sent from God shall force it Let us therefore be ready with our sorrowful expressions when we are invited by sad occasions especially when a Father who may command them calls for them as that Wise man did My Son let tears fall down over the dead And if paternal authority demands them at the death of others it is no filial duty which denyes them to attend upon a Fathers Funeral Ioseph a man of a gracious and a tender heart moved with common objects of compassion had a vulgar sorrow arising from the consideration of mortality Ioseph a Son full of high affection and of filial duty and respect was touched with a far more lively sense by the accession of paternity And he made a mourning for his Father he made a mourning for his Father which begat him for his Father which loved him for his Father which blessed him for his Father which had mourned for him for his Father which came down to dye with him First he made a mourning for his Father who begat him had there been no other but that naked relation it had carryed with it a sufficient obligation There is so great an union between the Parent and the Childe that it cannot break without a deep sensation He which hath any grateful apprehension of his own life received cannot chuse but sadly resent the loss of that life which gave it If the fear of the death of Croesus by a natural miracle could untie the tongue of his Son who never spake before that man must be miraculously unnatural the flood-gates of whose eyes are not open'd at his Fathers Funerals though he never wept before The gifts of grace doe not obliterate but improve nature and it is a false perswasion of Adoption which teacheth us so far to become the sons of God as to forget that we are the sons of men Ioseph a person high in the esteem of Pharaoh higher in the favour of God great in the power of Egypt greater in the power of the Spirit yet he forgets not his filial relation yet he cannot deny his natural obligation but as a pious Son he payes the last tribute of his duty to Iacob And he made a mourning for his Father who begat him Secondly he made a mourning for his Father who loved him Love when in an equal commandeth love and this is so just that fire doth not more naturally create a flame In this the similitude is so great that there is no difference in the nature of the love produced and that which did produce it But when it first beginneth in a superior person the proper effect which it createth in an inferior is not of a single nature but such a love as is mingled with duty and respect The love of God to man challengeth love from us but that of such a nature as cannot be demonstrated but by obedience and that of a Father to his Son is of the same condition though not in the same proportion The Father loveth first with care and tenderness with a proper and a single love the Son returns it with another colour mingled with duty blended with respect Now Iacob had many children and as an eminent example he lov'd them all but among the rest there was one clearer and warmer flame for he loved Joseph more then all his children the off-spring of Rachel the Son of his old age the Heir of his Vertues the Corrector of his Brethren the Beloved of God had a greater share in Iacobs affection then the rest of his issue He did not so much prefer his wives before his hand-maids he did not so highly value Rachel before Leah as he did esteem Ioseph before the off-spring of them all This was the paternal love of Iacob and this was answered with as high a filial respect in Ioseph which after death could not otherwise be expressed then in tears And therefore he made a mourning for his Father who loved him Thirdly he made a mourning for his Father who had blessed him Blessing is the soveraign act of God and the power of benediction like the power of God He delegateth this power unto his Priests who stand between God and Man and bless the Sons of men in the Name of God He derives the same upon our natural Parents that children honouring them may expect his blessing upon their desires and prayers And what greater favour could we ask of God then that those persons who have the most natural affection toward us should also have the greatest power to bless us

Now when the time drew nigh that Israel must die when his body drew nearer to the Earth and his soul to Heaven when his desires were highest and his words of the greatest efficacy he called unto his Sons and blessed them every one according to his blessing he blessed them But as he loved Joseph more then all his Brethren so he blessed him above them all he made one Tribe of every Son and two of him his affection shew'd it self Rhetorical in his Benediction saying The blessings of thy Father have prevailed above the blessings of my Progenitors unto the utmost bounds of the everlasting hills they shall be on the head of Joseph and on the crown of the head of him that was separate from his Brethren Giving this Benediction Iacob dies receiving this Blessing Ioseph survives who can render no other Retribution after his death but care of his Burial and tears at his Funeral And therefore he made a mourning for his Father who had blessed him Fourthly he made a mourning for his Father who had mourned for him The Parents cares and Fears are equal and when any infelicity besides their children their griefs are great and all these bear a proportion with their love Now the love of Iacob to Ioseph was transcendent and being so it rais'd as high an hatred in the hearts of his Brethren by which he was in their intention and in his Fathers opinion dead And now the Funeral is Ioseph's let us see how Iacob does appear He rent his clothes and put sackcloth upon his loins and mourned for his Son many days Here is a real demonstration upon a supposed death and a serious mourning at a feigned Funeral Had his dearest Son been dead yet he might well take comfort in his numerous off-spring but he did not for all his Sons and all his Daughters rose up to comfort him but he refused to be comforted and he said For I will goe down into the grave unto my Son mourning thus his Father wept for him Thus it pleased God to permit this happy deceit of envious Brethren this pious mistake of an affectionate Father not only for a great example of Paternal love but also to teach all Sons to measure their griefs at their Fathers death by a consideration of those sorrows which their Parents would have expressed had they dyed before them Howsoever Ioseph was but just in this for he made a mourning for his Father who had mourn'd for him Lastly he made a mourning for his Father who came down to die with him It was the old expression of Parents comfort that at their deaths they might have their children to close their eyes and it hath been equally the desire of children to be made happy by that occasion in shewing the last testimony of their duty at their Parents death Now Iacob who upon the supposed death of Ioseph had said I will goe down into the grave unto my Son upon the certain intelligence of his life and safety resolveth to goe down and die with him For when he saw the Waggons which Joseph sent and his spirit revived Israel said It is enough Joseph my Son is yet alive I will goe and see him before I die and when Ioseph first presented himself unto him in the land of Egypt the first words which he spake were these Now let me die since I have seen thy face because thou art yet alive Now he which said at first I will goe and see him before I die and when he saw him said Now let me die resolved nothing in that journey but to die with Ioseph And he made a moursing for his Father who came down to die with him For all these reasons Ioseph mourned for his Father who begat him remembring his natural generation for his Father who loved him not forgetting his singular affection for his Father who had blessed him considering his double Benediction for his Father who had mourned for him meditating a pious retaliation for his Father who came down to die with him embracing the opportunity of a dutiful expression And thus I close up the first general part of the Text or the Solemnization of the Obsequies The Second general Part of the same presents us with the Continuation of the Solemnity Which ministers a double Consideration one as consisting of not many days the other as determining how many days And he made a mourning for his Father seven days Immediately after Iacobs death in Egypt forty days were fulfilled for his embalming and the Egyptians mourned for him threescore and ten days They which have no hope of a life to come may extend their griefs for the loss of this and equal the days of their mourning with the years of the life of man But so tedious a Funeral Solemnity is a tacite profession of Infidelity When Moses went up unto the Mountain of Nebo and died there the children of Israel wept for him in the plains of Moab thirty dayes The plains of Moab were nearer to the Land of Promise then Egypt was and some light of the joys of the life to come was discovered under the Law and therefore more then half of the Egyptian Solemnity was cut off by the Faith of the Israelites But this Patriarchal Funeral was made in Canaan the Land of Promise the Type of Heaven it was appointed by Ioseph a blessed Patriarch and a Type of Christ it continued some days to declare his natural affection but those not many to express his religious expectation Had it been extended longer it had demonstrated more of duty but less of faith he had shew'd himself more a Son but less a Patriarch But now he is become a great Example in mourning some days of filial duty in mourning few days of Divinity Which is our first Consideration The Second leads us to the determinate number of the days which are expresly Seven And he made a mourning for his Father seven days The Iews took special notice of this act of Ioseph and in the land of Canaan observed the number of these days Seven days doe men mourn for him that is dead saith the Son of Sirach and though it be not unto us a law yet it is a proper subject of our Observation It was afterward one of the laws of Moses He that toucheth the dead body of any man shall be unclean seven days And therefore well did Ioseph teach the Israelites to mourn the same number of days that with their tears of natural affection they might mingle some thoughts of their natural pollution Again the number of Seven is the number of rest In six days the Lord made Heaven and Earth the Sea and all that in them is and he rested on the Seventh day from all his works which he had made Now Ioseph knew that there remaineth a rest to the people of God he was fully assured that as the days of the years of his