Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	nature_n	son_n	13,355	5	6.0279	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07224	Reasons monarchie. Set forth by Robert Mason of Lincolnes Inne Gent	Mason, Robert, 1571-1635.	1602 (1602)	STC 17621; ESTC S101429	39,949	156

nailes he shall find diuers passions and perturbations that are voide of Reason A body which we cal the flesh of the earth a vegitatiue part of growing as the plants a sensitiue part of moouing seeing smelling c as the beastes a reasonable part in an immortall soule and all those in so small compasse And diuers learned writers reason that man and the course and motions of his life and being reasemble the very course of the celestiall bodies in studying whereof they haue taken great paynes And Reason it selfe concludeth this point of diuinitie that in mā there is immortality and mortality the one of the soule and the other of the body The one as matter subiect to corruption and wasting and the Soule a substance that neuer shall leaue to haue being and life There is no thing nor nature whatsoeuer that is either knowne or can be conceiued but is either immortal or mortall part of both these is man therefore is he a true patterne of al the rest and so consequently of the whole world If a man would enter into consideration what a wonderfull thing in nature the coniunction and knitting together of the body and soule is seeing the soule which is light to bee within the heauy body that which is of coelestiall fire within that which is earthie and cold inuisible and immortall in palpable and corruptible earth what an admirable creature was man if he knew himself The definition diuision of whose soul body with this short touch I leaue the reader to search further the learned writings of such as haue treated thereof and fearing to be tedious I retire to my former purpose that euery man in his priuate state ought to consider what he was from which he is fallen what he is by corruption whereof is already treated what he would bee and what he shal be which done he shal find that there is non but would be happy But the corrupt will and affections tend to miserie calamity and infelicitie vnlesse there be the greater care and gouernment thereof had Now as wee began in order to take things in their worthines wherby man is placed aboue the rest so in mā that which is most worthy ought to be preferred aboue the rest as his Soule aboue the body And Reason aboue passions and affections Reason the Queene and the rest subiect Take a view of thine owne selfe thy soule thy conscience thy mind thy reason thy body thy sences these affections passions perturbations and imperfectiōs the determinatiō of the heart the speech of the mind and the speech of thy mouth thou shalt be driuen to shift hard for help to excuse thee There is described to be in man a sensuall appetite which the Schoole men diuided into two partes the lustfull appetite and the irefull or wrathfull appetite There are also described to be in these two appetites twelue principall passions whereof six which are loue and hatred longing and loathing gladnesse and sadnesse doe folow the lustful appetite The other sixe that is hope and dispaire fearfulnes and foole-hardines Cholericknes coldnes do follow the irefull part That these are al sensual is plaine in that they finish and end when life leaueth the body Besides the very bruite beasts haue their parts in them as well as men These are the subiects which in euery particular body and gouernement of euery person ought to be kept in obedience vnto reason and not to issue or proceed any further than they can shew their warrant authoritie and commission for Nowe seeing the imperfection of all these things is crept into the corruption of the nature as well of the bodies as soules of men it behooueth euery one therfore to summon a parliament and to assemble all these passions and affections to receiue direction howe to bee disposed in what causes how farre And to receiue reprehension and discipline for their cōtempt or disobediēce For the discouerie whereof obserue this in al the things wherein thou employest thy minde And therein first consider and conclude that by the reasonable soule and life is vnderstoode such a soule and life as hath counsell iudgement and reason which was created to this ende that knowing God her Creator and louing him in regarde thereof she might honor and serue him finally by degrees attaine to immortal life happines which is appoynted for her end and is the marke she should labour to attaine For as nothing in man is more excellent then Reason whereof God hath made thee partaker so is there nothing so well beseeming thy Reason then that thou know loue and honour God as whom nothing is so excellent nor vnto whom nothing may bee compared and without whom thou hadst not obtained neither being life sense nor reason for God is aboue thee God is beneath thee God is without thee God is within thee God is round about thee God is euery where else thou wast no where Nowe when thou sendest thy mind and reason into the bowelles of the earth to search there for things of much virtue as golde and other mettalles weigh by the rule of right reason to what vse thou intendest the employment thereof whether to the glorie of the Giuer or thine owne priuate appetite or desire whether thou esteemest not more a few Flemmish angells than the blood and life of a thousand blessed Saints If thou growe affected to the garment of the earth the grasse of the field and their stately branches consider whether thou putte true difference betweene them and immortallitie and how much lesse thou arte inquisitiue after Eternitie than those corruptible matters Examine thy selfe whether thou be thy monies maister or his vassall If thy liking be carried after the moouing things consider how the delight and pleasure in them ouer-ruleth thy affections and taketh vppe thy minde from contemplating their right vse and the end whereto they were appoynted If in keeping company with those of thine owne kinde there are two Sexes The first betwixt man woman in which is ingendred man and woman And therein consider that Reason shewes thee that God made one woman for one man and but one man for one woman which the more sheweth the excellencie of his creation in that hee made so large a worlde for so small a company That this is a true conclusion not to be violated by Reason the very rule of euen-hoode and right dooth shew For whosoeuer would breake wedlock would not haue the same measure requited to himself neither doth the father like it in the sonne nor the mother in the daughter and rather than confesse it Nature her selfe in respect of her originall purenesse is so ashamed thereof that she will rather commit periurie than acknowledge it which agreeth well with the wordes of Gods owne spirite pronounced by Malachi that God had abundance of spirite which sheweth that he might haue made diuers women for one man or diuerse men for one woman but his