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	place_n	son_n	5,610	5	5.5818	4	false

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

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

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

with patcht peeces and broken sentences but that they might be heard ingeniously to speake for themselues For as we doe recommend the reading of Scriptures so let vs not neglect the best Commentaries and Expositions of Scriptures that so the heate of our zeale which now is wholy wasted in controuersies and oppositions might then be spent in the practise of pietie and deuotion c. Notwithstanding this my resolution yet I was easily moued and the rather because I doe not remember any booke written of this Subiect to publish this treatise I● perusing whereof foure things there are wherewith I thinke fit to acquaint thee first though I confesse I haue herein made vse of other mens workes yet I did forbeare to set downe any quotations not that I desire to wrong them but that I think it vnfit when occasion did not moue me or necessitie inforce me there to vse many needlesse and idle quotations Secondly though the punishment and fall of man appeares chiefly and principally in respect of his preparation to grace yet my selfe supposing at this time that I speake only to the naturall man I thought fit to forbeare speaking of that subiect vntill first I should make it appeare that there is a sanctifying grace which is no way tyed or intailed to our nature which I haue reserued as a fit subiect to bee treated of in the third branch of my text Thirdly in the latter end of the second part speaking of the vanitie of the creatures if therein according to the condition of that subiect I shall somtimes intend though much against mine owne naturall disposition in this my long tedious discourse to giue thee some case and recreation I hope it shall proue no way offensiue no not against the seuerest and strictest discipline of the Church seeing I can therein iustifie my selfe by the practise and president of most deuout Fathers and others most reuerend Diuines in all ages Fourthly speaking there of many worldly vanities my intent is onely to discouer them to be but shadowes in respect of a true blisse that so euery man might fall into some dislike with himselfe yet I confesse that many things may and ought still to be continued considering the state and condition wherein we liue as namely the ceremonies of Honor c. My desire is that thou wouldest iudge of the whole by the whole of the parts by the parts for if the whole be taken together I hope I shall not be found wanting or defectiue to my intended scope If sometimes I prooue somewhat obscure God who knowes the secrets of my heart can beare me witnesse how free I am from the least affectation of obscuritie and therefore you must either blame my weakenes as not conceiuing things aright or not able sufficiently to expresse mine own conceits or else you must consider the subiect matter whereof I write which being very difficult in it selfe must necessarily admit words of Art to vnfold it To conclude I thought fit to continue this treatise in the same forme wherein it was first framed expecting that the God of truth should giue a gr●●ter blessing to the relation of a truth neither would my time or leisure permit me to alter it And if it shall please God that this booke finde happie successe so that some little good may thereby redound vnto Gods Church whereby I shall be the more incouraged to proceede in those parts which yet remaine though I purpose to giue full satisfaction as farre foorth as it lies in my power yet if possibly I can I will tye my selfe to the houre-glasse ingeniously confessing that as all other builders are commonly mistaken in their first workes so my sel●e haue erred in laying the foundations or setting vp the porch of this building Thus being men of the same kind brethren descended from one stocke but especially as fellow-members incorporated into one body vnder one misticall head Christ Iesus in the most holy communion of his Saints well wishing and praying for each other I doe most humbly and earnestly beseech God that either thou maist receiue some smal profit by my labours or that thou maist bestow thine own labours elsewhere more profitably and so committing thee to his grace prouidence and protection I rest Stapleford Abbats the 3. of Iune 1616. Thine in all Christian duty and seruice Godfrey Goodman THE FALL OF MAN In the name of the Father and of the Sonne and of the holy Ghost our Creator our Redeemer our Sanctifier three persons and one God Amen 1. COR. 2. 14. The naturall man cannot conceiue the things of the ●●irit of God THere is no mysterie in the whole course of Christian religion wherin I finde my selfe so much moued and affected with true ioy as when I consider the extent of Gods mercie in the calling and conuersion of the Gentiles for alas what a●ailes it mee to thinke of Gods maiestie wisedome ●ower iustice eternitie when all these attributes of God may turne to my terror and torture But when I consider the mercie of God 〈…〉 ●here is that transient propertie of God whereby all the rest of his attributes are imparted to the creatures and when I consider this streame of mercie not to be inclosed within the narrow passage of a few tribes not to be appropriated or monopolized to the sonnes of Iacob but to ouerflow the bankes to breake downe the partition wall together with the vaile of the Temple and at length at length at length to be-water the fruitlesse and barren soiles of the Gentiles so that with God there should be no longer any difference or acceptation of persons but together with the Sunne-shine and dew of the heauens his mercie should drop downe with fatnesse here is the sure anchor of my hope the fulnesse and consummation of my ioy And therefore the day of Epiphanie of all other daies in the yeere shall be the day of my greatest mirth and solemnitie wherein those great Magi those Princes and Kings being publike persons representing the whole bodie and state of the Gentiles presented themselues and were accepted of Christ and we in their loines descended from them together with them receiued the lot and portion of our inheritance Iaphet is now admitted to the tents and tabernacles of Shem heere is the kingdome of Shilo which admits no other limits or bounds of his empire then the compasse and circumference of the whole world blessed are the feete of them which brought vs such glad tidings of peace me thinkes I see the Angels descending and renuing their songs v●●ng the same notes and dittie to vs which they did to the sheepheards Natus est vobis saluato● A Sauiour is borne vnto you a generall peace is proclaimed on earth and good will towards all men extended neither can I containe my selfe but my ioy must burst into songs Hosanna Hosanna to the sonne of Dauid blessed be he● that co●●s in the name of the Lord Hosanna in the highest sing Hallelui●

naturall and hereditarie diseases which seeme to bee intailed to one stocke there are many vices proper and peculiar to one kindred see you not how diuers nations doe differ from others as in their forme and their lineaments so likewise in colour and properties Doth not one man sicke of the plague infect the whole Citie and is not the same infection alwaies aptest to taint the same blood then why should it seeme strange that the first man corrupted with sinne should taint his whole seed why should wee not suppose the poyson and malignitie of sinne to be of as great efficacie c Thus I hope by the light of our naturall reason the fall and corruption of man sufficiently appeares which I take to be the first principle and ground-worke of all our Christian faith and religion as S. Augustine saith in lib. 1. aduersus Iulianum cap. 2. Alia sunt in quibus inter se aliquando etiam doctissimi atque optimi regulae Catholicae defensores salua fidei compage non consonant alius alio de vna re melius dicit verius sed lapsus hominis ad ipsa fidei pertinet fundamenta quisquis in Christiana fide vult labefactare quod scriptum est per hominem mors per hominem resurrectio mortuorum sicut in Adam omnes moriuntur ita in Christo omnes vinificabuntur totum quod in Christum credimus auferre molitur Before I can presume to raise man necessarie it is that man should first acknowledge his fall and seeing his owne fall should therefore distrust in himselfe and in his owne naturall light and from this diffidence in himselfe should desire to be instructed in those waies which concerne his saluation Hee that is sicke wants a Physitian and if hee takes his owne ordinarie nourishment it will increase his disease he that is fallen and wallows in the mire the more he struggles and striues the deeper hee sinkes Let it suffice that being fallen and corrupted in our selues wee may rouse vp our spirits and looking to those few sparkes of reason which now lie raked vp in the dead embers of our nature wee may againe kindle and inflame them at the burning and shining lampe of our faith setting before our eyes that day-starre which springing from an high hath visited vs Christ Iesus our onely deare Lord and Sauiour Christ Iesus who is the way the truth and the life the way to direct vs to the truth the truth to guide vs to life the life to giue vs full contentment of happinesse who is the way the truth and the life in whom wee liue wee moue and haue our being by whom for whom and through whom we hope and expect our saluation to whom with the eternall Father and the most holy spirit three persons and one God be all honour and glorie as before the foundations of the world were laid so in the beginning is now and euer shall bee world without end Amen Amen FINIS The Author to the Reader GOod Reader I must heere let thee vnderstand that the copie was not of mine owne writing wherby many things were defac't and omitted and liuing not in towne I could not be alwaies present at the Presse so that I confesse many faults haue escaped especially in the first sheetes being begun in my absence points displaced words mistaken peeces of sentences omitted which doe much obscure the sense As for example pag. 69. lin 6. these words are omitted viz. For if the horse knew his owne strength then followes but God deales herein with other creatures c. and many such like I was very sorrie to see that which was so meane in it selfe should be made worse but presently I called to mind that the subiect of my booke was onely to proue a generall corruption which corruption I should in effect seeme to disproue and denie vnlesse it might euery where appeare and therefore a necessitie did seeme so to ordaine it that it should first begin in the author then in the pen then in the presse and now I feare nothing so much as the euill and corrupt exposition of the Reader for thus there is a generall corruption How happie was I to make choice of such a subiect which seemes to excuse all the errors of my Pamphlet especially good Reader if I shall finde thy louing and kinde acceptance well hoping that all others will be charitable to me as I am most charitable to al others and so I commit thee to the God of charitie Knowells Hill the 4. of Iune 1616. G. G. The conuersion of the Gentiles The feare of a relapse The grounds of this feare The Magi. Naturall reason shall be our guid● The intent of the author A generall obiection Their ●al●e supposition A generall Answere The generall diuision of the Text. A more particular diuision of the Text. Who is the Naturall man More euill then good Nature more inclines vnto euill then vnto good The Heauens against the Elements The elements against themselues Of compound bodies Imperfect mixt crea●ures The Antipathie of creatures The Antipathie is not recompensed by a Sympathie Enmity in the same kind An obiection answered Females are more in number The actions of the creatures be token her sorrow The more perfect the creature is the more apt for corruption An obiection answered N●ture brings nothing to perfection The summe of all the former reasons A transition to man The three parts of this Treatise That man is compoun●ed Man consists of a body and soule The soule is a spirit Spirituall substances The Angels are Intelligences All formes are spirituall The immortalitie of the soule Gods iustice doth inferre the immortalitie of the soule That one part of man should be corruptible the other incorruptible The base intertainment of the reasonable soule That mā shoud haue no more parts then the dumbe beasts Mans senses are worse then the creatures The opposition betweene the flesh and the spirit No manner of subordination The reasonable soule not in●●rmedling in the concoctions How the inward parts are disposed The soule and the bodie are strangers to each other An extasis Our infancie Sleepe Mad men Ideots The soule hath all her knowledge by learning The soule is hindred in her knowledge by the body The vnderstanding makes her owne obiects Our will is distracted How the boundlesse appetites of man do perplex him The disparitie betweene the obiects of the will and the will it selfe The faculties of the soule do disagree amōg 〈◊〉 Wits are not the same in all studies The gifts of minde and body can hardly together subsist 〈…〉 A 〈◊〉 to the 〈◊〉 of mans body The most naturall actions are shamefull Not religion but natu●e makes them shamefull Our blushing The innocent man will blush Man punisheth himselfe Sometimes mā becomes a self-homicide The punishment of our selues appeares in our seruice of God How our punishment appeares in respect of the Angels How the punishment of our selues appeares to