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	life_n	soul_n	34,804	5	5.7811	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03805	An exposition of certayne words of S. Paule, to the Romaynes, entiteled by an old wryter Hugo. A treatise of the workes of three dayes. Also an other worke of the truth of Christes naturall body. By Richarde Coortesse Docter of Diuinitie, and Bishop of Chichester	Hugh, of Saint-Victor, 1096?-1141.; Curteys, Richard, 1532?-1582. Truth of Christes naturall body. aut	1577 (1577)	STC 13923; ESTC S114237	61,508	173

then it had it before I wyll not speake of chaunging in tyme because that is bredde of the two first For nothing can be chaunged in tyme but it must be chaunged eyther in forme or place If therefore it shall appeare that God can be changed neither in forme nor place Then it wil be most certaine that GOD is altogether vnchaungeable We shal easily proue that God is not chaunged according to the chaunging of place if we proue that he is euery where For that which is euery where is in euery place And that which is in euerye place cannot go from place to place There be many profes that God is euery where And fyrst our owne soule the which both reason doth playnely fynde that it is a symple substaunce and sence doth proue that it is dispearsed through all that which doeth quicken the bodye For whatsoeuer parte of the quick body is hurte it is one spirite to the which feeling of ech payne is caryed the which coulde not be if the one and the same spirite where not dispearsed thorow the whole If therefore the reasonable spirite of man being symple is dispearsed thorow the whole bodye which it guydeth it is not conuenient that that creating spirite which guydeth and possessetth all things shoulde be tyed and bounde to some one place but rather shoulde be thought to fyll all places For the very mouinges of all thinges which doe run euery where with so certayne and reasonable moderation doth shew life quick within Yet may not we in any case beléeue that as the spirite of man is personally ioyned to the body which it quickneth that so ech creating spirite to be coupled personaly to the body of this sensible world For God filleth the world one way and the soule the body an other The soule fylleth the body is conteyned in it bicause it maye be compassed about God fylleth the world but is not conteyned because being presente euerye where he cannot beholden any where ❧ The sixteenth branch FUrthermore sythence we sée the effect of God his power to be wanting no where why shoulde we not thinke that the same power of GOD is in all thinges And if Gods power be euerye where and if also God his power and God be all one it is most playne that God is euery where for God doeth not néede any others ayde to doe any thing as a manne doeth for man often tymes doth that by the helpe of another which he cannot do by his own power Whervpon after a certaine maner of spéeche man is oftentimes saide to doe a thing in that place where it is manifest that he is absent bodily As the king oftentimes making hys aboade in his owne citie is reported to fyght in another place with his enimies and to ouercome or be ouercommed bicause the kings souldiours vpon his pleasure or commaundement doe fight do ouercome or be ouercommed Likewise when a man hitteth with his staffe or with a stone a thing farre from him the man is sayd to hit that which his staffe or stone did hit There be many of this sorte but none of these be spoken properly because that which the one doth is ascribed to the other But God which thorow his own vertue by his own selfe doeth all thinges wheresoeuer he is presente in worke must néedes be there also presente in Godhead Now if any man would aske howe God being a symple substaunce can be euery where He is to vnderstand that the spirite is called symple one waye and the body simple another way For the body is called simple for the littlenesse but the spirite is called simple not for the littlenesse but in respecte of the vnity or onenesse Therfore the maker both is simple because he is one and euery where because he is god And being in euery place can be holden of no place for fylling all thinges he doth cōt●me and is not conteyned Therefore because he is in euery place he cannot be moued from place to place and because he is holden in no place he is not locall But the chaunging that is according to forme is eyther meresed or deciesed or altered But none of these canne be found in the nature of God which the seuerall discourse of each will make playne Whatsoeuer groweth or increaseth taketh some thing besides it selfe And whatsoeuer taketh any thing more thē that which is in it selfe must néedes take it from another For nothing can geue to it selfe that which it hath not And of whome can the maker of all thinges take any thing that it hath not seeing that euery thing that is commeth from him Then he cannot increase because he cannot take any thing more then himselfe Neyther can he decrease or be dominished For whatsoeuer can be made lesse then it selfe is not truely one For that which deuideth it selfe in seuering was neuer the same in commiction Therefore God to whome it is all one to be that which he is can by no meanes be made lesse thē it selfe Neyther therefore the perfectnesse of God can be increased nor the vnity deminished nor the immensity comprehended nor he that is present in euery place can be chaunged from place to place Now I am to teach how God cannot be altered and because the altering of bodyes is one the altering of spirites another and because also it is playne by that which is sayd before that God is no body but a spirite si●● we intreat of God it is néedelesse to speake much of the alteration of bodies and yet I will much the same briefely because I may more commodiously come to the alteration of the spirites The alteration of the bodies doth consist in the compounding of the parts and mutuall chaunge of the qualities The alteratiō of spirite is by knowledge and affection The spirits be chaunged according to affection in becomming somtimes merry sometimes sad according to knowledge to be sometimes more and sometimes lesse wise There be two thinges chiefely which alter the affection of the worker eyther if he hath done any thing heretofore to be repented of or doe appoynt to do any thing hereafter out of order But that God doth nothing to repent of doth this vnchaungeable course of thinges plainly proue which do so kéepe by a perpetuall law the order of their fyrst appoyntment And that God doth purpose or couet to doe nothing out of order Doeth the reasonable sequell proue which in the whole body of nature doeth in no poynt disagrée vnto it selfe Therefore God his will is vnmoueable because he doth neuer chaunge eyther his councell of that which is past or his purpose of that which is to come so we ought to beleeue that God is vnchaungeable in knowledge ❧ The seuententh branch MAns knowledge doth chaunge three wayes By increase decrease and ech after other By increase when we learne that we know not By decrease when we forget that we know Ech after other happeneth iiij wayes Substaunce

eare as we fynde diuersities of collours for the eye Among the which the chiefe is y sweete conference of speeches by the which mē breaking together their minds declare thinges past shew things present foretell thinges to come open things hidde in so much that if mans life wanted these it were no better thē the beastes ●hat should I speake of the singing of Byrdes of the swéetenesse of mans voyce of the pleasaunte tunes of all sowndes for the sortes of the harmonies be so many y neyther the tongue can expresse them nor the thoughts conceaue them which all feede the hearing and are deuised to delight the same And so in smelling Perfumes haue their peculyer pleasauntnesse Oyntments another and so borders of Roses and likewise bryars Mountes Medowes Woodes flowers and fruites and all thinges which bréede a pleasant smell and make the ayre swéete doe feede the smelling and are created for the same In like manner the tast and touching haue their delightes which may easilye be conceiued by the likenesse of the first ❧ The tenth branch I Haue spoken of the infinitenesse of creatures and bewty as I could but not as I would Now must I intreate of the profytablenesse of the same The profytablenesse looketh to four● things Néedefulnesse Commodiousnesse Con●●●ientnesse and Delightsomnesse That is necessary to euery thing without the which the same cannot wel be As in the diet of man bread and water in his apparell cloth or leather or some such Garmentes That is commodious which although it carry with it sometimes a further delight yet without that a man may liue As in the diet of man wyne and Flesh in his apparell Silke and fine Linnen and such other softe apparell That is méete and conuenient which though it be not profytable to the vsers yet it is séemely to the vse as colloures and precious stones and such like That is delightsome which is not to any great vse and yet is pleasaunte to the shew as hearbes and flowers certaine beastes and fyshes and such like It is worthy searching out why God would make those thinges which he foresaw would not be necessary for the vse of man for whō he made all things But this will soone appeare if we consider of the cause and manner of mans estate God made man for himselfe and al other thinges for man. God made man for him selfe not because he néeded man but to geue himselfe to be inioye● of man because he could geue no better thing Ech other creature is so made that both it is subiect to man by the state and lyable to his profyte So man being set as it were in the middest hath God aboue him the world vnderneath him And by body is ioyned downeward to the world but by the spirite he is lifted vpward to god And therefore it was necessary that the state of thinges seene should be so appoynted that man might by them outwardly see which a thing the vnséene good were which he ought outwardly to desyre that is to say that he might see in the world below what he should desyre in heauen aboue Therefore it were not conueniente that there should be any want of things seene to this end and purpose that the plentifulnesse of the same might shew● the inestimable abundaunce of euerlasting good thinges This is the cause why as I haue sayd God would also make thinges which he foresaw should not be necessary for the vse of man. For if GOD had geuen man one●● thinges necessary he should haue shewed himselfe good but not rich But now that he geueth ouer and aboue necessary thinges also commodious he sheweth the riches of his goodnesse But when ●e putteth to thinges necessary and commodious also thinges conuenient he sheweth the aboundaunt riches of his goodnesse And fynally when to those thrée he addeth thinges delight some what doth he else but make knowne the aboue aboundant riches of his goodnes ❧ The eleuenth branch AND thus much briefely shall suffice for the profytablenesse of the creatures But for the better setting forth of the prayse of God Let vs marke wel how merueilously god doth stil kéepe togither those thrée thinges in his worke which we shall so more easily sée how merueylous it is if afterwards we view ●●w the same cannot be together in mans worke Truely as man doth desyre to do many things so he cannot do great things for so much the lesse he doth preuayle or prosper in euery one as the thinges be more in number vpō the which he doth imploy the force of his indeuour Agayne when he coueteth the greatnes he is hindered by the number for he is not able to bestow strength vppon many which he hath spente vpon one Likewise he may afoard the lesse labor to the bewtifying of the worke the more he beateth his minde vpon the dispatche eyther of the number or of the greatnes We fynd by common experyence that the Scriuener doth more readily write little letters and is more payned with the greater and the faster the Pen runneth the worse the letters be that be written Also in making of Garmentes such as séeke to haue them to fine often loose the profyte and they that séeke profite ▪ often want hansomnesse But in the workes of God neyther the number doth hinder the greatnesse neither the greatnesse the number neyther the number and the greatnesse the bewtifulnesse But they all be made so fully as though that but one were made that when man doeth looke vpon all he may wonder at euery one of thē But it may be that some will thinke this to much of séene thinges it maye please them to consider that so large a matter cannot be easily comprysed in few wordes For wheras the Apostle doth say that by thinges séene in the world the inuisible and the not to be séene graces in God be playnely known It is necessary that whosoeuer would come to the knowlege of the not séene by the séene should fyrst know the séene And therfore I according to my smal ability thought also this the best way to fynd out the not thrée séene thinges set downe in the beginning by the thrée thinges séene apposed agaynste them that first I shoulde somewhat make knowne the thinges séene and afterwardes when the dore of contemplation were as it were opened then to goe on to find out the thinges not séene And now for that I haue made an end of that I had to say of the thinges séene it remayneth to sée how by these we maye goe vp to the knowledge of the thinges not seene ❧ The twelfe branch THE graces in God not séene I sayd were Power Wysdome and Mercy Therfore it is to be sought which of these is fyrst to be knowne in contemplation and I think that that not séene grace will fyrst appeare in contemplation which is most liuely and playnly resembled or expressed in the séene Image And the séene things be called the Images of the not séene

c. we do decree enact or determine Whē the glose hath made many expositions of this law none of thē to the meaning of the law well sayth it Statuimus We doe decrée or determine is as much to say as ab●●gamu● we doe abrogate or disa●●ll which apposition unplyeth a playne and ful contrariety So they obscure deuine the playne words of this blessed sacrament the heauenly foode of our soules dasill our eyes with Indiuidium vagum transubstantiacon transelementacon ▪ Concomitontia pendula in aere accidents without subiectes Quantum sine modo quāti and such other chaffe of their own Stories doe tel that Lisander picked out a great summe of Golde out of the bottome of a bagge and sowed it vp agayne cunningly But Lisander his doinges were spyed by a Billet that was lefte in the Bagge And the Billet that Christ hath lefte vnto his church that is his holy word doeth shewe the subtill seames of these crafty sophisters which so subtilly haue picked christ his bagge that is the institution of his most blessed sacrament And as the sacrament of the old law had a spiritual heauenly meaning and not a litterall euen so haue ours For they differ only in respectes and not in substaunce And to this purpose sayeth S. Augustine right wel Tune Christus venturus modo Christus venit venturus et venit diuersa verba sunt Sed idem Christus Then was Christ to come now Christ is come To be to come and to be come be Verbes of diuers times but the same Christ The Jewish sacrifices or sacramentes did represent and signifye to them the blood of Christ that should be shed for the forgiuenesse of our sinnes And our sacrifices or sacramentes doe represent and signify vnto vs the blood of Christ that hath bene shed for the forgeuenesse of our sinnes And euē as we be saued and the gates of heauen opened vnto vs for that we certainly do beléeue that Christ dyed for vs euen so were they saued and the gates of Heauen opened vnto them for that they certaynly beléeued that Christe shoulde dye for them So that the same fayth carryed them vp into heauen which now carryeth vs as the same Aucthour doth playnly declare writing vpon S. John. Videte side mauente signa variata Marke how the same fayth continuing the signes or sacramentes be varied or become diuers In diuers signes or Sacraments the same fayth is but most playnly in the 2 Tractat vpō S. John S. Augustine setteth forth this differēce showing that our ●acramentes be fewer easyer more signifying and of more maiesty then the Israeletica● sed quod significata paria but equall as touching thinges signifyed Chrisostome doth set out the matter by this simillitude A Paynter sayeth he that is to paynt the story of some famous victory doth fyrst draw the Line amentes of men Horse Citties and Castles in obseure lines and then he that would discerne them must both know them perfectly and view them earnestly Secondly he addeth to the colloures and due proportion to eache and then any that knew them shall discearne them at the fyrst syght GOD is this Paynter that paynteth the Story of the famous victorye of his deare sonne which he had ouer the Deuill Death Hell and sinne The Sacrament of the Israelites be like vnto the fyrst draught The Sacramente of the Christians be like vnto the seconde draught The same Aucthour compareth their sacraments to the lighte of a Candle and ours to the brightnesse of the sunne Saynt Paule compareth them to a childe and vs to a ful perfect man So that Christ that is seene or signified is al one the séers or the thing signifying be diuers For the Jewes sawe Christ in the law we in the ghospell The law is a darke shadowe the ghospell is a perfect Image The Jewes saw Christ in the sea in the clowde in the rocke in Manna in the bloude of Eoates and Calfes We sée Christ in the sacrament of baptisme in the sacrament of hys bodye and bloud by himselfe ordayned The difference is this they sawe hym somwhat darkly we sée him very plainly They saw the same light that we do but not in like quantitie they sawe the same Image that we doe but not with lyke colours and furniture And if he would also then inferre that the sacramentall breade by this reason were no better then common breade I vtterlye deny that too For they differ as much as heauen and earth as the spirite and the bodie For the common breade is earthly foode the sacramentall bread heauenly foode the common breade hath force onely to foode the body the sacramentall breade hath force to féede bothe bodye and soule and to vnite and make them partes of Christes misticall body For by the faithfull recepte of it our bodies and soules be made cleane by hys bodye and soule and there to spiritually ioyned But yet euen as old bread when it is set vpon the table is in substaunce the selfe same that it was when it was taken hotte oute of the Ouen but in qualitie muche differing as the one time colde stale and drye at the other tyme hotte newe and moys●e Euen so the sacramentall breade in substance is the selfe same when it is eaten of the faythfull that it was when the minister tooke it fyrst into his handes but yet in qualitie excéeding much differing as at the one time earthly and bodely at the other time heauenly and spirituall So that this matter doeth consist chiefly in faith as our master doth tel in the ●●xt of S. John the Euangelist to whō when the people had sayd what shall we doe that we may worke the workes of God Jesus aunswered and sayd vnto them this is the worke of god that ye beléeue in him whom he hath sent and it is thus substantially cōcluded out of the words of our sayd mayster out of the sayd sixte chapter whosoeuer hath life euerlasting eateth the flesh of the sonne of mā and drinketh his blood but he that beleeueth in Christ hath life euerlasting therefore he that beleeueth in Christ eateth the flesh of the sonne of man and drinketh his blood but then you wil say to what purpose is the sacrament to very great For man néeds not only to be taught by the eare but also by the eye and the teaching by the eye is more effectuall thē by the eare as the Poet wel sayeth Signius irritant animos dimossa per aures quam que sunt oculis subiecta fidelibus Such thinges doe moue the minde lesse which doe enter in at the eare then those which be layde downe before the eye as for example when Marcus Anthonius moued the people of Roome to reuenge the murther of Caius ●u●ius Caesar He did set forth the valiantnesse wisedome learning liberallity and other good giftes of ●u●ius Caesar to the vttermost that he could both in words and iesture he stirred the people somewhat