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
A05404	A sermon preached at Paules Crosse by R. Lewes, Baccheler of Divinitie, concerning Isaac his testament, disposed by the Lord to Iacobs comfort, though it were intednded to Esau by his father; shewing, that the counsel of God shal stand, albeit the whole worlde withstande it.	Lewes, Richard.	1594 (1594)	STC 15556; ESTC S119665	22,088	50

that age of the fulnesse of Christ As touching Isaac who was Gods minister to blesse we see how hee is intangled with an inordinate affection And here let vs meditate ponder how often how sodenly how forcibly our blind affections doe rush vppon vs mooving vs to bite against God and oppose our selves against his wil. As a Bull being chafed pusheth with his hornes so our vnbrideled desires and vnruly affections doe drive and ravish vs in such wise that like mightie Nimrods in the quarrell of the flesh wee dare wage battell against the plaine woorde and spirit of God These affections of ours as the waves and windes the stormes and quickesandes of our soules do so tosse and tormoile vs vp and downe that even the best Pilottes are faine to strike saile and reason it selfe is driven sometimes to forsake the helme I maie resemble our affections to Eli his children whom the father so cockred and forbare that the Lorde tolde him that hee honoured them more then God so deale wee with our affections wee beare with them wee yeelde vnto them we are ruled by them wee dote vpon them As Eli demaunded of his sonnes why they did such and such things said doe so no more my sons it is no good reporte that I heare of you for you make the Lords people to presume against him by trāsgressions but more then speake rough he did not but let them have the ful forth in sinne as if he had chid them with his tongue and striked them faire and softly on the head with his hand so we aske our affections sometimes why they are so vnruly against reason so outragious against gods spirit so offensive to the children of God we bidde them cease but we never bridle them we never restraine them we never hate and abhorre them we let them have their force stil we are soone pleased with them and in so doing we preferre the fruites of our flesh before the fruites of the spirit of God Well Eli did so long cocker his children that they caused him to breake his necke yea the fancies and affections that are nourished in vs and cherished of vs may be so long suffered and these weeds may be so watered that they may bring vs to a worse ende then Eli. A man beeing ledde with his affection doth seeme to deale with reason as perfumers deale with oiles who never cease medling and mingling of them till there remaine no sent of oile at al so the reason of mā is so medled and mingled with his vaine desires and delightes that there remaineth almost no savour of the spirite at all Plutarch marveiled that the feete of our bodies shoulde bee so readye to goe or to staye when our minde looseth or pulleth backe the bridle and that on the contrarie parte our affections beeing the feete of our soules should carry vs away headlong for any restraint that we can make Whereas imagination ought to rule our senses and reason to rule our imagination and religion to rule our reason now the outward sence carrieth away the imagination the imagination leadeth away reason reason checketh religion apperite overruleth our will Our gratious God hath appointed the soule of man three principal partes in mans body expressing the three Ideas formes of cōmonwealthes in one man he hath appointed the king himselfe to wit mans reason to be in the head as in a princely pallace or castle where the senses as domestical servantes should continually attend on reason the king as vpon the only ruler and directer The second part of the minde to wit the quicke active facultie of doing and dispatching al thinges cleaving to the brest and not farre from the head to wit the facultie of anger and the seate of affections hath the Lord ioined with the Prince The third which may be called the vnruly multitude being given to carnal pleasures and corrupt desires is placed vnder the heart stringes and devided frō the other two The governmēt of reason is a Monarchia the rule of the ordered affections representeth Aristocratia the administration of the lowest parte is Democratia As reason without affections which are his handes as it were is weake and feeble so the affections without reason are blinde sottish and effeminate The inferiour parts being given to delightes and pleasures are so much the more addicted to contentions from whence are warres and contentions among you saith Iames are they not hence James 4. ●ers 1. even of your lustes that fight in your members If reason and not lust might beare rule the contentions in law would soone be ended But mainetaine lust which is the cause and contention which is the effect must neede ensue The ex●mples and formes of common-wealthes are plainely represented vnto vs in families and housholdes which are as it were small common-weales The power which a father hath over his children and servantes doth shadow the princely power The rule of the wife over her children and servantes representeth the authoritie of Councellers and Noble men who are associated to the Prince That societie of the brethren or servantes is an image of the multitude The Philosophers haue pronounced mans life to bee of three sortes the first consisting in action the second in contemplation the thirde in pleasures This last which is ledde in pleasures is fittest for the basest sorte as beeing a mere slavery and a beastly bondage to carnall delightes the first which is occupied in action if it want the feare of God is heathenish and vnprofitable the second consisting in contemplation if it want action is idle and vnfruitful If the sonne bee obedient to his father the subiect to his Prince affection to reason if they keepe each one their proper place office without vsurping then is the regiment Monasticall of the soule in the body and Oeconomicall of the father over his children and Politicall of a Prince over his subiectes quiet and orderly but if affection will be above reason if the childe maie checke the father if the subiect maie overrule the Prince if the feete shall direct the heade what maie bee looked for but confusion of head and feete Our affections if we take not heede of them will cause vs to forget charity as Caine did Gen. 4. who beeing angry with Abell gave place to his passion of anger and followed his affection of hatred so farre that he contemned Gods admonition They will cause Eli to suffer his children and servauntes to sinne vnpunished 1. Sam. 2. and David to bewaile that proude traitour Absolon 2. Reg. 19. more then a whole army of good men They will cause Ionas so to sinne for the losse of a wilde gourde Jonas 4. as if either there were no more gourdes in the worlde or no better thing then the shaddowe of a wilde gourde They wil cause Achab to come home to his house with heauy cheere 1. Reg. 17. vers 4. because he cānot get

prophecied so plainely of Christes comming and blest all his sonnes with singular blessings He shewed that when his body was in Aegypt his hearte was in Canaan the promised land Semblably Ioseph following Abraham Gene. 48 Isaac and Iacobs steps did set things in order before he died and tooke an oath of the sons of Israel his brethren to cary his bones out of Aegypt building vpon the promise of God which he repeateth at his death that God will doubtles visite them bring them out of that land into the lād which he promised Abraham Isaac Iacob Genes 50. Moses endeth his life cignea cantione or rather cautione Deute 31. with a sweet song and a heavenly sermō made to the children of Israel appointeth Iosua to succeed him in his place David the king drawing neer vnto his death charged Salomon saying Take heede to the charge of the Lord thy God to walke in his waies keepe his statuts his commandements his iudgemēts his testimonies as it is writē in the law of Moses 1. Reg. 2. that thou maist prosper in al that thou doest in every thing wherevnto thou turnest thee c. And thē he appointeth Salomon to succeed him When the sentēce of death is denoūced by Esay vnto Ezechia 2. Reg. 20. hee is cōmanded in the name of the Lord to set his house in order before he die This practise of holy mē served aswel to shew their faith as to cut off occasiōs of strife which els might ensue And thus the Saints of God doe expresse the assurāce of their faith ☉ the proofe of their love aswel in death as in life whereas the wicked as they live without love so they dy without faith as they live without fear so they die without hope as they have bodies without life so have they souls without God And among that rabble even blinde Baalam himselfe who saw lesse then his Asse Numb 23.10 and knew nothing of the law yet will not faile to saie I wish my soule to die the death of the righteous and my ende to be such as theirs shal be I desire to be ioined with the race of faithfull Abraham but who causeth the wicked sometimes to have these affections and to vtter such speeches who but the Lord who setteth them vpon the earth and wresteth out this cōfessiō of them Why Balaam thou hast let out thy ●ūg to hier vnto wickednes hast set thy soule to sale vnto covetousnes and art possessed with Satan saist thou thus of the death of the righteous what shal the faithful themselves say who know by experience the most happy cōfortable truth of thy saying who as they live in the faith so they depart in that hope assurance The wicked have a glauncing glimpes a sodden lightning a momētany motion even a small tast of the things that are heavēly eternal but in the hearts of the Godly they are sealed with Gods spirit cōfirmed with his promises writē with a pen of yrō with the print of a diamond yea ingraven in the table of their souls As for the testamēts of the wicked who as coales do kindle heat and wood the fire so have they kindled their natural corruptiōs fostered the flame of their cōsciēce How should they testifie their faith seeing they have none or tende to quietnesse vnity seeing they never sought it yea though their stolne waters may be sweete their bread pleasant for a time Pro. 9.17 yet the curse of the Lord is in their houses whē as the habitatiō of the righteous is blessed Prover 3. vers 33. Before thou make resting on Gods promises thy laste will and testament with Isaac see thou first make obeying Gods commandement due restitutiō with Zacheus if thou have defrauded any man by forged cavillatiō by byting vsury or by bloudy cruelty and oppression it is good to make a testament but it is better to make restitution neither is thy testament good without restitution When thou leavest the worlde wilt thou not leave wickednes but at thy last gaspe deale so vniustly and conclude thy life with such vnrighteous dealing as to enrich thy children with the goods of other men Doest thou so take thy farewell of the worlde as if thou fearedst not the iudgement of God no not when thy soule is presently summoned to his tribunall seat Doest thou thinke that thou shalt not give an account of thy stewardship O vniust servante art thou so bewitched by Satan that thou saiest in thy hart tush God doth not see it the Lord doth not regarde it Wil not the Lord take the matter into his hands seeing the poore committeth himselfe vnto the Lord as to the helpe of the fatherlesse Wil not the Lord hear the desire of the poore seing he hath prepared their harts wil he not bēd his ear vnto thē Thinkest thou that the vnrighteous Māmonistes shal inherite the kingdōe of heavē The hope of the vngodly is like the dust that is blown away with the winde like a thin fome that is scattered abroade with the storme as the smoke in the aire and as the remembraunce of him passeth that carrieth but for a day Touching the necessity of a testament if the Philosopher denieth him to be a good man who in a civill sedition is a neuter how can hee bee a g●od man that seeing dissention will arise in his familie after his death yet will not by opening his minde and testifying his wil cut off the cordes of domesticall variaunce and discorde and procure the pleasaunt harmonie of concorde to continue amonge his children The matter of a testament is the disposing of thinges which are possessed either to the benefitte of the Church but these testamentes are deade with the testators in olde time and I woulde the Church might have her owne or to the vse of the poore or to the behoofe of our friendes or to the commoditie of our children Both our heires and goodes are to bee considered if our children bee our heires nature alloweth it if our friendes thankefulnesse accepteth it if the poore charitie commendeth it if the Church or scholes of learning religion approveth it The goodes that are lawfully gotten may liberallie be bestowed on these good endes and as they are called goodes so I would to God the rich would doe some good with them but that which is vnlawfully taken by vsurie or extortion ought speedilye to bee restored after Gods will in his testament and not otherwise disposed according to mans will in his testamente Is the most perfect testament of God which commaundeth restitution both violated in his life by vniust exaction and gainesaide at his death by an iniurious testament The partridge gathereth an hoorde of other birdes egges sitteth vpon them and hatcheth them but when they are flush they flie away from her for they know that of right they belong not to the