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	son_n	word_n	22,511	5	4.8766	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11481	Prudence the first of the foure cardinall virtues. Written by Sr. Miles Sandis, Kt; Prima pars parvi opusculi	Sandys, Miles, Sir, 1600 or 1601-1636.; Marshall, William, fl. 1617-1650, engraver.	1634 (1634)	STC 21732; ESTC S116654	54,069	288

dejectus inter obsequia servulorum Attende contra Lazarum in paupertate divitem in miseriâ beatum in infoelicitate foelicem invulneribus sanum quidem sine domo sed non sine Domino sine veste sed non sine fide sine bonâ valetudine corporis sed non sine robore charitatis sine cibo sed non sine Christo canibus expositum sed socium Angelorum qui non accipiebat de micis quae cadeba●t de mensâ divitis sed coelestem panem visceribus ructabat aeternis The Rich man was cloathed with Purple and fine Silke and daily feasted gloriously but how emptie was hee amidst his banqueting how poore was hee in his riches how naked in his beautifull garments how infirme in the sanity of his body how emptie in the fulnesse of his belly how miserable in his joyes how desolate in the conference of his Friends how destitute in the dutifulnesse of his Servants Marke againe Lazarus Rich in Poverty Blessed in Misery Happy in Infelicity Sound for all his Vlcers not without the Lord though without a Land-lord without Rayment but not without Faith without the outward health of the Body but not without the inward strength of Charity without Meate but not without Christ exposed to Dogs yet accompanied with Angels who did not receive the Crums that fell from the Rich mans Table but had his internall bowels glutted with the Bread of Heaven Though the Leper be an Hospitall of Diseases yet as Saint Cyprian very well observes the flesh of the Leper is as faire to God as hee that is bathed in Milke and Spices How often shall wee reade Beati pauperes in Holy Writ but never Totidem verbis Beati divites Mistake mee nor I am not of that common Opinion of those who say Quo auctior in divitijs eo copiosior in vitijs A man that is poore in Earthly treasure may thinke himselfe rich in Heavenly You may be both rich on Earth and rich in Heaven poore on Earth and poore in Spirit towards Heaven Wee know Abraham hath his poore and his rich Sonnes in his bosome But mee thinkes I heare the words of a Reverend Father Quisque Dives quisque pauper nemo Dives nemo pauper animus omnia facit It is somewhat to be rich or poore it is nothing to be rich or poore it is as the mind is the mind maketh all D. Chrys Saint Chrysostome speaking of what minde Dives carryed gathered it out of Abrahams doubling and trebling Tu Tua Tuâ recepisti tu bona tua in vitâ tuâ which words are working words as hee conceiveth and containe in them great Emphasis understanding by Tua not that so much that hee had in possession as that he had made speciall reckoning of For that is most properly termed ours In a word once againe Animus omnia facit Let mee then give this Caveat that no man so farre dote on them as with Ahab at the perswasion of Iezebel to sell himselfe to worke wickednesse in the sight of the Lord though hee be resolved to put on Sack-cloath and Ashes to appease the wrath of God lest the iniquity of the Father in the Sonnes dayes fall upon the house Or with Ananias and Sapphira for gaine to lie to the Holy-Ghost lest they fall downe dead at the Apostles feet Or last of all with Iudas for a small Portion of Silver to sell his Master lest they should with Iudas buy a Halter and hang themselves I conclude this with Architrenius Arch. Inopsque Plus animae quam dives habet levioribus alis Pauper ad astra volat dulcique pecunia mole Quos aluit laesura premit nec Craesus in auro Fata fugit perdensque Deos non perditur umbris Of the second end whereunto Subtilty tends Honour CAP. XV. ANd now of Honor which Aristotle termes Benefactivae gloriae initium Arist Aquinas saith Aquin. That Honour is Cujuslibet virtutis praemium If I should here tell you where this matchlesse Lady Honour keepeth her seate you may marvell at my presumptuous Enterprise Some thinke in the Soule onely or else in the Soule and Body together some in Prudence others in Goodnesse of maners but I thinke all Nobility hath its Originall from Virtue True Nobility being composed of Bloud Virtue and Power Questionlesse Kings never made any Noble-man Propter Lucrum but as they thought Propter Meritum Perhaps some by By-wayes may buy Honour but those that enjoy it so reape onely the commendations of good Polititians For what they give in Money for the most part they save in Hospitality And herein by the way those Heraulds may be blamed who Honour where it is not due and shape so many new Coats for upstart Gentlemen In this have they no way to avoyd a Censure but to compound with Africa and America to produce more Monsters or else they must make fewer Gentlemen Vaine Honour is but the Idoll of Fooles for no wise man ever sought felicity in shadowes Eurip. Indeed Euripides saith The honest-minded man is onely Noble and not he that descendeth of ancient Race For wee know in processe of time though the stallion be good yet by the Mares fault the breed may alter and so prove Jades To this purpose valiant Ephricates a Shoo-makers Sonne being upbraided by Hermodius a Peere told him my bloud takes its beginning from me and thine from thee its farewell Observe Seneca Senec. Hee first askes you a Question then gives you his Resolution Quis generosus Ad virtutem a naturâ benè compositus animus facit nobilem cui ex quacunque conditione supra fortunam licet surgere But as I shall herein justly commend Seneca so shall I not unjustly taxe the too severe Censure of Salust toward the Nobility of his time in generall Salust When hee thus upbraids them Contemptor animus superbia commune nobilitatis malum For where shall wee see superlative Arrogancy more setled then in an upstart Gentleman Histor Flor. True it is that the Nobilitie of Florence had once so ill behaved themselves that the Citizens made a Decree That if any one had received a blow or losse in goods the party damnified might call him to the Councels and protest him for one of the Nobility so odious was the name Among the Heathenish Romanes they joyned the Temple of Virtue to the Temple of Honour and so linked them together that whosoever would come to the Temple of Honour must first passe through the Temple of Virtue Boast not then thy selfe of thy Honourable place but see that thou be justly worthy of it use rather the Spurs of Industry then the Stirrops of Insolency I must confesse Honour is a good Brooch to weare in a mans Hat yet in this Wise men somtimes fooles take their Fortune Every man knowes that Lubrica est scala fortunae Slippery is the Ladder of Fortune and Quò altiùs scandis eò graviùs cadis

hee make one sinne a thousand For let him be assured the first fruits of evill will bee punished in this World the After-crop hee must leave to God Serve then thy sinnes Plin. as Plinies Pigmies doe the Cranes destroy them in the shels or at least-wise assoone as they are hatched lest they grow to multitudes and then it will prove a hard matter to over-come them Zanc. Zanchy observes in his Booke De operibus Dei that the Devill hath twelve severall names in the Hebrew and twenty and one in the Greeke text and all either of Seduciae or Astutiae We know the Devill had foure severall fields wherein hee might exercise the part of a cunning Seeds-man In Heaven as it is in Esayah In Paradise with the Woman as it is in Genesis In the Church as it is now And lastly in every Mans heart D. Chrys Saint Chrysostome makes a Comparison betweene the Devill and a Dogge for saith hee as a Dogge waiting at the Table if you give him any thing will still waite for more if nothing hee will depart So the Devill if once you make much of him he will waite diligently for farther Courtesies but if you reject him hee will forbeare his temptations Man is in perpetuall Action where Non progredi est regredi non procedere recedere est For goodnesse without perseverance is like an Almanacke out of date Wee are like Spring-locks readier to shut then to open to shut goodnesse from us then to receive it to us Or like loose Stones on the tops of Hils willing enough to tumble downe but slow enough to mount up without ayde Like the Bird that Saint Anselme found tyed to a Stone D. Ansel which no sooner mounted but presently was puld backe The consideration whereof procured teares from this Holy Father who bewailed the miserable estate of man who endeavours by the Spirit to flye to Heaven yet is stopt by the Flesh It is with men as it is with Raspisses one Stalke growing another growne up and a third withered Or as with Flowers Grow up Seed and dye Like the three Sisters of Destiny Clotho Lachesis and Atropos The first spinning the second drawing out and the third cutting off the Thread of mans life Men are like billowes of the Sea which tumble one after another till they come to the Shoare Or like water powred out of a Bucket which the earth quickly sucketh up and it appeareth not againe Or if you will like a Glasse-house wherein no man knowes what Glasse shall first be broken but hee that owes the house Plaine then it is That wee must dy the Poet can tell us That there is no Redemption from Death Hor. Non si tricenis quotquot eunt dies Amice places illachrymabilem Plutona tauris Hence is it Iuv. that Iuvenall playes with the danger of Mariners and concludes them not certaine of an houres Lease of their lives because at all times there is but an Inch betwixt them and Death And aptly doth my Kinsman translate the danger of one under Shipwracke in his Ovid George Sandys Art failes Hart sinks on every rising Wave Death sits in Triumph and presents a Grave It is concluded that wee must dye observe then the rule of Seneca Sen. Who in his Youth exercised the Art Benè vivendi and in his Age Benè moriendi For thy life is like a Journey the lighter thy Burden the easier thy Journey Life is but a Parenthesis in a long Period and who knowes what will become of us till wee heare that Watch-word Venite Benedicti or Abite maledicti Let the heart then of each Christian embrace Saint Bernards Legacie which if Story lye not standeth in this manner on his Tombe Tria vobis fratres observanda relinquo quae ut potui observavi Primò nemini scandalum feci si quando incidit sedavi ut potui Secundò Minùs semper sensui meo quam alterius credidi Tertiò Laesus de laedente nunquàm vindictam petij Ecce Charitatem Humilitatem Patientiam vobis relinquo Brethren saith he there be three things that I bequeath to your observation which aswell as I could I have observed my selfe First I never gave scandall to any person if any scandall happened I pacified the matter to my power Secondly I stood upon mine owne conceite lesse then I did upon other mens Thirdly when I was wronged I never sought Revenge Behold Charity Humilitie and Patience I bequeath unto you What was said of all the Kings that were mentioned in the Hebrew Text They lived they dyed Well or Ill. For our parts let us live that wee may dye dye that wee may live For as there is no Habeas Corpus from death so no Habeas Animam from Hell that remaines for ever Each man is a Comedian Acts his Part then to the Tiring house and ther 's an end Snore not then supinely in the state of sinne Let us expect the first houre of the day to be the houre of our death Brevis est hora passionis sequitur gloria sempiterna Fer. As Ferus noteth Let every Third thought be thy Grave and climbe up by the rounds of Contemplation into Heaven Mentem in sublimi supra illum eximium coeli globum defixam habe Death is but the Orient of Weale and the Occident of Woe The uprising of Consolation and the downe-setting of Perturbation The deliverer from Servitude the curer of Cares the Period to Paine the Porter to Paradise and the conductor to the Deity Thinke not then of any worldly thing for all comes within the compasse of Vanitie and vexation of the Spirit And whosoever thinkes any Temporall thing to be Summum bonum fast●eth felicity but to a rotten Cable Only think thou of that ●ver blessed name Iesus which is Mel in ore In aure melos in corde Iubilum I conclude with those old but true Verses Si tibi pulchra domus si splendida mensa quid inde Si species auri argenti quoque massa quid inde Si tibi sponsa decens si sit generosa quid inde Si tibi sint nati si praedia magna quid inde Si fueris pulcher fortis divesque quid inde Si longus servorum inserviat ordo quid inde Si doceas alios in qualibet arte quid inde Si faveat mundus si prospera cuncta quid inde Si Prior aut Abbas si Rex si Papa quid inde Si rota fortunae te tollat ad astra quid inde Annos si foelix regnes per mille quid inde Tam citò tam citò praetereunt haec nihil inde Sola manet virtus quâ glorificabimur inde Ergo Deo servi quià tunc tibi provenit inde Quod fecisse voles in tempore quo morieris Hoc facias juvenis dum corpore sanus haberis FINIS THE CONTENTS OF each severall Chapter CHAP I. AN Introduction to the Foure Cardinall Virtues pag. 1. CHAP. II. The Originall of all Virtue whence it springs pag. 26. CHAP. III. The true Subject of Virtue to whom it properly belongs pag. 36. CHAP. IV. The Definition of Prudence The first of the foure Cardinall Virtues pag. 47. CHAP. V. The Definition and severall Branches of Prudence pag. 60. CHAP. VI. Of Memory the first part of Prudence pag. 63. CHAP. VII Of the Vnderstanding the Intellectuall part and second Branch of Prudence pag. 85. CHAP. VIII Of Providence the third part of Prudence pag. 100. CHAP. IX Of the generall Duties of Providence and first of the Mutuall Respect betweene Kings and their Subjects pag. 112 CHAP. X. Of the Mutuall Duties betweene Parents and their Children pag. 126. CHAP. XI Of the Mutuall Duties betweene Masters and their Servants pag. 161. CHAP. XII Of the Subtilty of the Vnderstanding by some esteemed a Branch of Prudence but indeed an Appendix to its Intellectuall part pag. 167 CHAP. XIII Of divers Ends of the Vnderstandings Subtilty and meanes thereto and first of the High-way Flattery pag. 170. CHAP. XIV Of the first End whereunto Subtilty tends Riches pag. 199. CHAP. XV. Of the second end whereunto Subtilty tends Honour pag. 227. LONDON Printed for WILLIAM SHEARES 1634.