Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	child_n	mother_n	womb_n	3,217	5	9.6644	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52162	A discourse concerning the love of God	Masham, Damaris, Lady, 1658-1708.	1696 (1696)	Wing M905; ESTC R3455	44,516	134

pouvoient estre son bien ni le rendre par eux mêmes heureux ou Malheureux en aucune maniére Il estoit convaincu de l'opération continuelle de Dieu sur luy Mais sa Conviction n'estoit pas sensible Il le connoissoit sans le sentir Au contraire il sentoit que les Corps agissoient sur lui quoy qu'il ne le connût pas Il est vrai qu'estant raisonnable il devoit suivre sa lumiére et non pas son sentiment qu'il pouvoit facilement suivre sa lumiére contre son sentiment sa connoisance claire contre sa sensation confuse parce qu'il arrestoit sans peine ses sentimens lors-qu'il le vouloit à cause qu'il étoit sans concupiscence Cependant s'arrêtant trop à ses sens se laissant aller peu-à-peu à les écouter plus volontiers que Dieu même à cause que les sens parlent toûjours agréablement et que Dieu ne le portoit pas à l'écouter par des plaisirs prévenans qui auroient diminué sa Liberté vous concevez bien comment il à pû s'éloigner de Dieu jusqu'à le perdre de vûe pour s'unir de volonté à une Creatùre Entr. iv p. 106 107. Who did clearly see God in all things and evidently knew that Bodies could not be his true Good nor properly make him in the least happy or unhappy and was fully convinc'd of God's continual Operation on him But he had no sensible conviction He knew this but without feeling it On the contrary he could feel that Bodies acted on him tho' he could not know it Yet having Reason he should have follow'd his Light not his Sentiment And could have done it since he could stop his Sentiment when he pleas'd being free from Concupiscence However deferring to his senses and suffering himself to hearken to them more willingly than to God by reason the senses always move pleasingly and God did not move him by pre-ingageing Pleasure which might have lessen'd his freedom it is easie to conceive how he came to remove himself so far from God as to lose sight of him and to joyn himself to the Creature The same Author also gives us an account how Adam's Posterity came to be infected which it seems was not from Adam as is commonly taught but from Eve à cause de l'union que les enfans ont avec leur mere p. 110. By reason of the Union that Children have with their Mother Il n'y a point de femme qui n'ait dans le cerveau quelque trace quelque movement d'esprits qui la sasse penser et qui la porte à quelque chose de sensible Or quand l'enfant est dans le sein de sa mere il a les mêmes traces et les mêmes émotions d'esprits que sa mere donc en cet état il connoît et aime les corps p. 111. And there is no Woman that has not some traces in her Brain and motions of her Spirits which carry her to something sensible Now when the Child is in the Womb of its Mother it has the same traces and the same motion of the Spirits Therefore in this estate it knows and loves Bodies and consequently is born a Sinner And this no holiness of the Mother can hinder Since L'amour de Dieu ne se communique pas comme l'amour des Corps Dont la raison est que Dieu n'est pas sensible et qu'il n'y a point de traces dans le Cerveau qui par l'institution de la Nature representent Dieu ni aucune des choses qui sont purement intelligibles Une femme peut bien se representer Dieu sous la forme d'un Venerable Vieillard Mais lors qu'elle pensera à Dieu son enfant pensera à un Vieillard Lors qu'elle aimera Dieu son enfant aura de l'amour pour les Vieillards p. 112 113. The Love of God does not communicate it self like the love of Bodies Of which the reason is that God is not sensible and there are no Vestiges in the Brain which by the institution of Nature represent God or anything that is purely intelligible So that the Children of Women who represent to themselves God in the form of a Reverend old Man will love Old Men And whenever the Mothers think upon God and love God the Children will think upon Old Men and love Old Men. Wherefore from this Original Corruption springs the Necessity of a Mediator who must be both God and Man c. There seems to be some things in this Hypothesis very unintelligible And also that it has Consequences intolerable to be admitted But if neither of these were so 't is yet reason enough not to imbrace it that it is no where either reveal'd or prov'd it being all but a Chain of Consequences such as they are depending upon the Supposition of our seeing all things in God For the Desire we have to the Creatures is asserted to be the Punishment of Sin not the Institution of Nature because which is a strange Reason the Desire of the Creatures is suppos'd Sinful upon the ground of their not being the Efficient Causes of our Pleasing Sensations And the Proof which is brought that they are not the Efficient Causes of our Pleasing Sensations is that we see all things in God But this Proof it self which is the Foundation of all remains yet to be proved For neither Pere Malebranche nor any one else has done it nor I think can do it And that which might alone give just ground for this Suspicion is That this Hypothesis tends to the shaking and unsettling the known Grounds of True Piety tho' He and a late Follower of his would establish it upon this new and formerly unknown Foundation But setting aside those Absurdities that this new Conceit would run us into in Morality which are sufficient Reasons for rejecting it there are I doubt not some who if they would be at the Pains to treat it Philosophically might be able to demonstrate its Weakness and Inconsistency on other Grounds as well as those of Morality But whether or no any one shall believe That a Work worth their while This Hypothesis seems yet at least of moment enough to be so far inquired into as these Papers have Undertaken Since how unserviceable or injurious soever it really is to Piety it has yet been Seriously and Zealously pretended to be of great Use to Religion And that not only by a young Writer whose Judgment may perhaps be thought By assed by the Affectation of Novelty But also it is made the very Ground of Christianity by a Man of an establish'd Character in the World for Philosophical Science But as Christianity whatever some are perswaded is a rational Religion and needs no Inventions of Men to support it so it receives no Advantage by this which it has not in the Orthodox and