Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	bone_n	flesh_n	7,585	5	7.4908	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20917	The union of Christ and the church, in a shadow by R.C.	Cudworth, Ralph, 1617-1688.	1642 (1642)	Wing C7472; ESTC R22662	17,596	38

erant verò anteà in Essentiâ suâ occultâ conjunctim existentes The meaning is that as soone as Man was created the Church did then flow out of Christ and became distinct from him whereas before it lay hid in him yet so as that Christ and it that is Tipheret and Malcuth were united together againe as Sponsus and Sponsa whereof the Union of Adam and Eve by marriage was some Type and Shadow So then wee may easily unriddle this Cabala whereof the true meaning seems to be nothing else but this that the Church did as it were lie hid in Christ from all Eternity and was Seminally contained in him who therefore might be sayd all that while to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else in Plato's language to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. to speak with reverence Male and Female together As the Heathens I know not how in some Arcane sense were wont to describe their Gods For so Orpheus the Father of Ethnicall Theology speaks of Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Apuleius in his Book De Mundo thus interprets Iupiter Mas est est que idem Nympha perennis And of Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there is an Old Monument at Rome to this day with this Inscription upon it SIVE DEO SIVE DE AE C. TER. DEXTER EX VOTO POSVIT Servius upon that Verse of Virgil in his second AEnead Descendo ducente Deo where the Poet calls Venus Deum in the Masculine Gender notes Loquitur secundùm eos qui dicunt utriusque Sexus participationem habere Numina And this other learned men since have often taken notice of as Petrus Crinitus in his Booke De honesta Disciplina and Casperius Gevartius in the Third Book of his Electa in the explication of that famous Enigme of Elia Lelia Crispis Nec Vir nec Mulier nec Androgyna Which Fortunius Licetus hath more fully since explained in a Volume of purpose upon that Argument And lastly Master Selden in the Prolegomena of his Book DE DIS SYRIS whose words I will here set downe Vide eundem ibidem de Astarte Credidit Vulgus Deum hoc illud Deam Numen Edocti tamen à sacrorum antistitibus solenni invocatione SIVE TU DEUS ES SIVE DEA unumquodque compellabant teste Agellio Arnobio aliis Viriusque scilicet Naturae Masculinae Foemininae vis ineffabilis quam veteres in Deo Vnico Opt. M. agnoscebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eum vocantes mysticè innuebatur And a little after Rectissimè ad eam mentem Nichomachus Gerasenus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libris coeteroqui satis ineptis Vnitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asserit And indeed Hermes Trismegist or whosoever were the Author of Poemander who I think with Casaubon was rather a Christian Divine than a Philosopher calleth God or Christ the true λογοσ and Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if seemes in respect of the Creation of the whole world which was made out of that Ideall Fecundity which was in him which might be better applyed to him in respect of the Church and that by the Apostles warrant who hath led us thus farre into this Notion affirming that Beleevers are Members of Christs Body of his Bone and of his Flesh and therfore made out of him which must not be understood as if it were by the derivation of any materiall substance for so Christ in respect of his body is rather Bone of our Bone and Flesh of our Flesh but by the Effluxe and Communication of his Spirit For the Church is nothing else but Christus explicatus Christ dilated and explicated and therefore is sometimes called in the Scripture by the name of Christ Ecclesia est Christus saith Tertullian ergo cùm te ad fratrum genua protendis Christum contrectas Christum exoras illi cùm super te lachrymas agunt Christus patitur Christus Patrem deprecatur in his Booke De Poenitentia But further to confirm this that the Jewes had such a Tradition concerning this Mysticall Interpretation of that Story of Adam and Eve in Genesis I will produce another Testimony of some ancient Iewish Author recorded by Munster in his Commentary upon that Book that the making of Eve at first out of Adams side was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad significandam sive notandam conjugem ADAMI SUPERIORIS qui est benedictus Which is the same that was intimated in the former Cabala according to the manner of the Orientall Nations that were wont to couch their greatest Mysteries and peeces of Wisdome which they conveyed by Tradition to one another in the Covert of some Fables And thence Pythagoras and Plato afterward brought that manner of Philosophizing into Europe But last of all for the fuller conviction of this Proposition which we have laid down that The Making of Eve out of Adam did type out something answerable in Christ and the Church it will not be amisse to consider what an elegant Parallel there is to that Type in the Antitype For just as Eve was made out of Adams side when he was asleep in Paradise so when Christ was sleeping the sleep of death upon the Crosse was his side likewise opened and out of it flowed forth Water and Blood one for the justification the other for the Sanctification of the Church or else as Saint Austine and others of the Fathers will have it the Types of the two Sacraments Baptisme and the Lords Supper Whence is that of Saint Ierome in his Epistle Ad Pammachium Eva in typo Ecclesiae de Costa viri aedificata est And of Saint Austin in his second Book De Symb. Dormiat moriendo aperiatur ejus latus Ecclesia prodeat Virgo ut quomodo Eva facta est ex latere Adae dormientis ita Ecclesia facta sit ex latere Christi morientis in cruce pendentis and others of the Fathers so often alluded to this Notion that the School-men at last had got this pretty observation Ecclesia facta est de latere Christi dormientis in cruce Neither may it seem strange that we make Adam before the Fall to be thus a Type of Christ for if it were not too long here to discusse it might be easily proved that there were Types in Paradise Neither can I beleeve that the Tree of Life had in it a Naturall Power to preserve from death as Goropius Becanus perhaps might dreame but that it was a Typicall and Sacramentall thing the mystery whereof seems to be unfolded Rev. 22.2 where we have a description of another Paradise of which also to my apprehension the first Paradise it selfe was a Type For though I dare not confidently averre that which the Noble Picus took upon him to defend Si non peccasset Adam Deus fuisset incarnatus sed non crucifixus Although the ancient Jewes seeme to have beene of that opinion when among five