Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	person_n	son_n	20,542	5	6.1434	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10228	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.	Purchas, Samuel, 1577?-1626.	1613 (1613)	STC 20505; ESTC S121937	297,629	804

none are sayd to love God but those that are some way united unto him And therefore as Gods first love to man was in making man like himselfe so his second great love was in making himselfe like man Hence we reade so often of that mysticall inhabitation of Christ in his Church of that more peculiar Vnion and presence with his people of a Spirituall Implantation unto him by Faith of those neere relations of Filiation and Fraternitie of mutuall interest each in other I am my beloveds and my beloved is mine importing an inseparable Vnion of the Church to Christ. And this may be the reason of that order in Saint Pauls solemne Benediction The Grace of Christ the Love of God and the Communion of the Spirit for as the Grace of Christ onely taketh away that enmitie which was betweene sinners and God and is the onely meanes of our reconciliation unto him so the Love of God is the onely Bond of that Communion which we have with him and his holy Spirit Vnion is of diverse sorts One such whereby diverse things are made simply one either by the conversion of one into the other or by the composition or constitution of a third out of the things united as of mixt bodies out of united Elements or of the whole substance out of the essentiall parts Another such whereby things united are made one after a sort either by an accidentall aggregation as diverse stones make one heape or by an orderly and artificiall distribution as diverse materialls make one house Or by either a naturall or morall inclination and sympathy which one thing beareth unto another And of this sort is that union which ariseth out of love tending first unto a mutuall similitude and conformity in the same desires and next unto a mutuall possession fruition and proprietie whereby the minde loving longeth to be seised of the thing which it loveth and cannot endu●…e to bee deprived of it So Moses praied I beseech thee shew me thy glory for the vision of God is the possession of him and so David My soule thirsteth for God when shall I come and appeare before him And this is the foundation of all sorrow when the soule is dispossessed of that which it loved and wherein it rested And this desire of Possession is so great that Love contenteth it selfe not with the Presence but even then putteth out its endeavours ●…nto a neerer and more reall union as if it would become really One with the thing which it loveth which is seene in embracings kisses in the exiliency and egresse of the spirits in the expansion of the heart in the simplicity and natur●…lnesse of all mutuall carriages as if a present friend were not yet present enough Which kind of expressions of love are thus elegantly described by Homer when Eumaeus saw Telemachus safely returned home from Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eumaeus all amaz'd sprung to the dore The pots of wine which his hands mixt before Did both fall from them he ranne on to meet And with full wellcomes his young master greet He kist his head hands eyes and his teares kept Time with his kisses as he kist he wept The like elegant description wee have of the love of Penelope when Vlisses after his returne was perfectly knowne unto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She wept and ran straight on her hands she spread And claps'd about his neck and kist his head Love hath in morall and divine things the same effect which fire hath in naturall to congregate homogeneall or things of the same kinde and to separate heterogeneall or things differing as we see in the Love of God the deeper that is the more is the spirituall part of man collected together and raysed from the earth And therefore in heaven where love shall bee perfect all things shall be harmonious and homogeneal not in regard of naturall properties but in a pure and unmixed spiritualnesse of affections in a perfect unity of minds and motions From the union of love proceeds another secret effect namely a resting of the mind in the thing loved In which respect the Philosopher calleth knowledge the rest of the understanding And this can onely be totall and perfect in the Vnion of the Soule with God the chiefest good thereof Whence some have made the threefold Appetite in man Concupiscible Rationall and Irascible to have their finall perfection and quiet by a distinct union to the Three Persons in the Trinity for the Concupiscible power is carried ad bonum to good which they say is the Attribute of the holy Spirit the Rationall adverum to that which is true which is the Attribute of the Sonne and the Irascible ad Ard●…um to Power which is the Attribute of the Father But to let that passe for a spiders web curious but thin certaine it is that God onely is that end who can fully accomplish the perfection and terminate the desires of those creatures whom hee made after a peculiar manner to know and enjoy him But proportionably there ariseth from the Vnion unto any other Object of Love a satiating and quieting of the Facultie which in a word is then onely in Objects of inferiour order and goodnesse regular when the Object is naturall and the Action limited Disproportion and Enormitie are the two Corruptions in this particular A third Effect which I shall observe of Love is Stay and immoration of the Mind upon the Object loved and a diverting of it from all others as we observed in Eumaeus when he saw Telemachus he threw away the Businesse which he was about before And the Woman of Samaria being transported with the love of Christ left her Pitcher which she had brought to the Well that she might goe and call others unto his Doctrine And Mary left the thoughts of entertaining Christ at the Table out of an extraordinarie desire to entertaine him in her heart And this effect the Poet hath excellently expressed in Dido who having shewed before a marvellous Princely wisdome and sedulitie in fortifying her new Kingdome and viewing the Workes her selfe as he had before described as soone as she was once transported by the love of Aeneas then all stood still on a sudden Non capta assurgunt turres non arma juventu●… Exercet portusvè aut propugnacula bello Tuta parant pendent opera interrupta The Towers long since begun rose up no more And Armes did rust which ere while brave youth wore No Ports no Sconces no defence went on But all their works hung broken and halfe done Thus as Plutarch hath observed the Images of things in the fancies of other men are like words written in water which suddenly vanish but the Impressions which love makes ar●… as it were written with an hot iron which leaveth fixed and abiding prints in the memory Love and Knowledge have mutuall sharpening and causality each on other for as Knowledge doth generate Love so Love doth

disposing the Minde unto one object in some unto another according as the impetus and force of their naturall affections carrieth them And therefore Aristotle in his Politiques ascribeth the inequalitie which hee observes betweene the Asiatique and European Wits unto the severall Climates and temperature of the Regions in which they lived according whereunto the Complexions and Constitutions of their Bodies onely could be alter'd the Soule being in it selfe according to the same Philosopher impassible from any corporeall Agent And to the same purpose againe he saith That if an old man had a young mans eye his sight would be as sharpe and as distinct as a young mans is implying 〈◊〉 diversitie of Perception to be grounded on●…ly on the diversitie of bodily instruments by which it is exercised And therefore he elsewhere observes I shall not trouble my selfe to examine upon what ground that men of soft and tender skins have greatest quicknesse of wit and on the contrarie Duri Carne inepti●…mente thereby intimating that there is no more significant and lively expression of a vigorous or heavie Soule than a happie or ill-ordered Body wherein wee may sundry times reade the abilities of the Minde and the inclinations of the Will So then it is manifest that this weakenesse of apprehension in the Soules of men doth not come from any immediate and proper darknesse belonging unto them but onely from the coexistence which they have with a Body ill-disposed for assistance and information For hee who is carried in a Coach as the Body is vehiculum animae though he be of himselfe more nimble and active must yet receive such motion as that affoords and Water which is conveyed through Pipes and Aqueducts though its motion by it selfe would have beene otherwise must yet then be limitted by the posture and proportion of the Vessels through which it passeth CHAP. II. In what Cases the dependance of the Soule on the Body is lessened by Faith Custome Education Occasion BVt yet this dependance on the Body is not so necessarie and immutable but that it may admit of variation and the Soule be in some cases vindicated from the impression of the Body And this first in extraordinarie and next in more common actions In actions extraordinarie as those pious and religious operations of the Soule Assent Faith Invocation and many others wherein the Soule is carried beyond the Sphere of Sense and transported unto more raysed operations For to beleeve and know that there are layd up for pious and holy endeavours those joyes which eye hath not seene nor care heard and to have some glimpses and fore-taste of them which Saint Paul calleth the Earnest and first fruits of the Spirit What is this but to leave sense behind us and to out-run our Bodies And therefore it is that Religion I meane chiefely the Principles Foundations Articles and Mysteries Evangelicall were alwayes not to be urged by Disputes of Secular Learning but to be sacredly and secretly infused not so much perswading to the knowledge of apparent Truths as drawing to the beleese of true Mysteries Divine Truths doe as much transcend the Reason as Divine Goodnesse doth the Will of Man That One Nature should be in Three Persons and Two Natures in One Person That the invisible God should be manifested in the flesh and a pure Virgin bring forth a Sonne That Death should be conquered by dying and not be able to digest and consume the Body which it had devoured That dead bones should live and they who dwell in the dust awake and sing These are Mysteries not onely above the reach of Humane but even of Evangelicall disquisition in somuch that even unto Principalities and Powers they were not otherwise made knowne but by Divine Revelation delivered unto the Church Sarah laughed when Abraham beleeved and the Philosophers mocked when Paul disputed and Reason expected that the Apostle should have fallen downe dead when contrarily Faith shooke the Viper into the fire There is a great difference betweene the manner of yeelding our assent unto God and Nature For in Philosophie we never resigne our beleese nor suffer our judgements to be wholly carried to any Conclusion till there be a demonstrative Argument grounded on Induction from the Sense for the enforcement thereof But Divinitie on the other side whe●… God speakes unto us worketh Science by Faith making us so much the more assured of thos●… Truths which it averreth than of any Natural●… Conclusions notwithstanding they may seem●… sometimes to beare opposition to humane Reason by how much Divine Authoritie is more absolute and certaine than any Naturall demonstration And this freedome from bodily restraint have according to the Schoole-men those Raptures and Extasies which rayse and ravish the Soule with the sweetnesse of extraordinarie Contemplations And yet even Religion it selfe hath so much condiscended to the senses of men as to give them manner of roome and service in this great Mysterie And therefore generally the Doctrine of Christ is set forth in Parables and Similitudes and the Faith in Christ confirmed by Sacraments things most agreeable to the perception and capacitie of the Senses Now for the exemption of the more ordinarie actions of the Soule from any predominancie of the Body it is chiefely wrought by these three meanes Education Custome and Occasion For the Rule of Aristotle though in Agents purely Naturall and peremptorie which are not directed by any degree of knowledge inherent it held true yet in Man it is not universall That any thing which comes from Nature is unalterable by Custome For we commonly observe that the Culture of the Minde as of the Earth doth many times deliver it from the barrennesse of its owne Nature Exercetque frequens tellurem atque imperat arvis As frequent Husbandry commands The emptiest and most barren Lands Education then and Custome doe as it were revenge Nature insomuch that though the outward Humours and Complexions doe worke the Mind unto an unhappie temper yet by a continuall grapling with these difficulties it getteth at the last some victorie though not without much reluctancie And for Occasion that alters the naturall inclination of the Will and Affections rather than of the Vnderstanding for so wee see that the byas and force of mens desires are oftentimes turned by reason of some sudden emergent occurrences contrarie to the standing temper and complexion of the Body Thus wee reade some times of men in Warre who notwithstanding of themselves timerous and sluggish yet when the disadvantage of the place had taken away all possibilitie of flight and the crueltie of the Adversarie all hope of mercie if they should be conquered have strangely gayned by their owne despaires and gotten great and prosperous Victories by a forc'd and unnaturall fortitude Vna salus victis nullam sperare salutem The onely weapon which did win the day Was their despaire that they were cast away An example whereof wee have in the

their owners 6 Give not an easie Eare to Reports nor an Easie entertainement to suspicio●…s bee not greedy to know who or wherein another hath wrong'd thee That which wee are desirous to know or apt to beleeve wee shall be the more ready to revenge Curiosity and ●…dulity are the Handmaides unto Passion Alexander would not see the woman after ●…hom he might have Lusted Nor Casar search Pompeyes Cabinet l●…st he should find new matters of Revenge He chose rather to make a Fire of them on his Hearth then in his Heart Inju●…ies unknowne doe many times the lesse hurt when I have found them I then begin to feele them and suffer more from mine owne discovery then from mine enemies attempt 7 Bee Candid in Interpreting the thing●… wherein thou sufferest Many times the glasse through which I looke makes that seeme formidable and the wave that crooked which in it selfe was beautifull and straight Haply thou art Angry with that which could not intend to hurt thee Thy Booke thy Penne the stone at which thou stumblest the winde or raine that beates upon thee bee Angry gaine but with thy selfe who art either so bold as to be Angry with GOD or so foolish as to be Angry with nothing Thou art displeased at a Childish or an Ignorant miscarriage Call it not Injury but Imprudence and then pitty it Thou art Angry with Counsell Reproofe Discipline why doest thou not as well breake the Glasse in which thy Physitian Ministreth a potion unto thee Bee Angry with thy sinne and thou wilt love him that takes it from thee Is hee that adviseth thee thy Superiour Thine Anger is undutifull is hee thy friend thine Anger is ungratefull 8 Give Injuries a New Name and that will worke a new Affection In blinde Agents call it Chance in weake Persons Infirmity In simple Ignorance in wise Counsell in Superiours Discipline In equals Familiarity ' in Inferious Confidence where there is no other construction to be made doe as Ioseph and David did call it Providence and see what God sayes to thee by it Get a minde conversant with high and noble things the more heavenly the lesse Tempestuous 9 Be not Idle Sluggish Luxurious wee are never more apt to bee Angry then when we are sleepy or greedy Weake resolutions and strong Desires are sensible of the least exa●…peration as an empty ship of the smallest Tempest Againe be not ●…ver-busie neither That man can hardly bee master of his Passion that is not master of his imployments A minde ever burdened like a Bow alwayes bent must needes grow impotent and weary the fittest preparations to this distemper When a mans businesse doth not poise but presse him there will ever bee something either undone or ill-done and so still matter of Vexation And therefore our Mindes as our Vessels must bee unloaded if they would not have a Tempest hurt them Lastly wrastle not with that which pincheth thee If it bee strong it will hurt if cunning it will hamper and entangle thee Hee that strives with his burden makes it heavier That Tempest breakes not the stalkes of Corne which rends asunder the armes of an Oake the one yeelds the other withstands it An humble weaknesse is safer from injury then a stubborne strength I have now done with the Passions of the Minde And briefly proceede to those Honours and Dignities of the Soule of Man which belong unto it in a more abstracted Consideration CHAP. XXXII Of the Originall of the Reasonable Soule whether it be immediatly Created and Infused or derived by Seminall Traduction from the Parents Of the Derivation of Originall sinne THe dignity of Man in respect of his Soule alone may be gathered from a consideration either of the whole or of the par●…s therof Cōcerning the whole we shall consider two things It s Originall and its Nature Concerning the Originall of the Soule divers men have diversly thought for to let passe the Opinion of Seleucus who affirmed that it was educed out of the Earth and that of Origin and the Plato●…ists who say that the Soules of men were long agoe created and after detruded into the Body as into a Prison There are three Opinions touching this question The first of those who affirm the Traduction of the Soule by genera●… some of which so affirm because they judged 〈◊〉 a Corporeall substance as did Tertullian Others because they beleeved that one spirit might as easily proceed from another as one fire or light be kindled by another as Apollinarius Nemesi●… and divers in the Westerne Churches as St. Hierome witnesseth The second of those who deby the naturall Traduction and say that the Soule is 〈◊〉 ●…ion infused into Bodies organiz'd and praedisposed to receive them of which Opinion among the Ancients were St. Hierom Hilarie Ambrose Lactantius Theodoret. Aeneas Gaz●…us and of the moderne Writers the major part The third is of those who doe haesitare stick betweene both and dare affirme nothing certaine on either side which is the moderation of St. Augustine and Gregory the great who affirme that this is a question incomprehensible and unsolvable in this life Now the only reason which caused St. Austin herein to haesitate seemeth to have been the difficulty of traducing Originall sinne from the Parents to the Children For saith he writing unto St. Hierome touching the Creation of the Soule If this Opinion doe not oppugne that most fundamentall faith of Originall sinne let it then be mine but if it doe oppugne it let it not be thine Now since that Opinion which denieth the Traduction seemeth most agreeable to the spirituall substance of the soule I shall here produce some few reasons for the Creation and solve an argument or two alledg'd for the Traduction of the Soule reserving notwithstanding unto my selfe and others the liberty and modesty of St. Austins haesitation which also I finde allowed by the Holy Ghost himselfe Two things there are of certainty in this point 1. That the soule is not any corporeall Masse or substance measurable by quantity or capable of substantiall augmentation 2. That the Traduction of one thing out of another doth connotate these two things That the thing traduced doth derive Being from the other as from its original principle that this derivation be not any other manner of way but Ratione semi●…ali per modum decisionis by a seminall way and the decision seperation or effluxion of substance from the other which things being laid The Arguments against Traduction are these First the testimonies of Holy Scripture calling God the Father of spirits as our naturall Parent the Father of our bodies Iob 33. 4. Eccles. 12. 7. Esa 57. 16. Num. 16. 22. 27. 16. Heb. 12. 9. Zach. 12. 1. which though they doe not according to the judgement of St. Aug. conclude the point by infallible consequence yet doe they much favour the probability of this