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	soul_n	whole_a	13,673	5	5.8632	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

more narrowly nor more nobly of the most noble blessed body of Christ there the word of god doth teach me For our may●●er Christ geueth the same for a rule Searche the scriptures For they beare witnesse of me And truely the aunciente Fathers doe playnly teache that argumentes drawen from the power of God be both very weake and to to daungerous first Tertullian against Praxias the Heretick sayd it is not hard for God to make him selfe both Father and sonne contrary to the course of nature as it was not hard for GOD to cause the barren to bring forth a childe and the virgin an other Certaynly there is nothing harde vnto God but and if we shall vse these presumptions and gesses so abruptly has●ely We may surmise any thing of god that God hath done it because he coulde doe it But not because God can doe all thinges therefore are we bounde to beléeue that God hath done that which he hath not done but it is our duety to serch out by Gods worde whether he haue done it or no Secondly S. Ierome writing to Eustochius of the kéeping of virginity doth say I speake boldly although God can doe all thinges yet can he not rayse vp a Virgin after her fall Thirdly saint Austen against Faustus whosoeuer sayth if God be almighity he can cause that those things which be done be not done he doth not sée that he sayth thus much in effect if God be almightie he can cause that the same things which be true in that that they be true be also false Last of all Theodorete in his thirde Dialogue which is called Impatibilis doeth saye that we ought not to say definitely and absolutely that all things be possible vnto god By the which it appeareth that we may auouch without impechmente of Gods almighty power ▪ that God hath not done all thinges which he coulde haue done neyther doth the word teach that but this God hath done whatsoeuer hee would that is to saye whatsoeuer it séemed good to his wisdome to haue done Thē we are to séeke out whether it be Gods will pleasure that the humayne and natural body of Christ should be in euery place at one time For if Gods will be so it is without all doubt but if Gods will bée not so it is great sinne to teach or thinke the contrary If Gods will be to haue the naturall body of Christ a made body an humayne body and a natural body a body distinguished with partes then Gods will is not that Christes naturall body should be in many places at one time For then it should breake the boundes marckes and limmittes and should leaue to be an humayne and naturall body Nowe nothing can at the sawe time be a humayne body and a not humayne body a naturall body and a not naturall body But you will say you may not leaue to reason in matters of religion Truth it is if the booke of God teach otherwise But the body of Christe hath this peculier and priuate grace to be in many places at once not locally it is as much to say as it hath this peculier grace to be a body and not bodily Wherefore I will goe on thus It can by no meanes be that a thing made should be euery where but the body of Christ is a thing made then it can by no meanes be that the body of Christ should be euery where Basillus the great doth proue the proposition in his booke of the holy Ghost The Aungell that stoode by Cornelius was not the same tyme with Phillip neyther he that spake to Zachary at the Aulter was the same time in heauen But the holy ghost did work in the same moment in Abacuck and in Danyel and was at the same time with Ieremy in the dungen with Ezechiell in Choua● For the spirite of the Lord hath filled the whole world But he that is in all places ● p●esst with God of what nature or condition oughte he to be beléeued to be of that which contayneth all things or of that which is contayned in some perticuler place Vigillius doeth proue the same speaking in the person of Athanasius in his Dialogue in the which the speakers be S●b●llius Photinus Arius and Athanasius Thereby it is playne that the holy ghost is God because it is euery where and is contayned in no place as the Prophete speaketh to God the Father Whether shall I gee from the spirite For to be euery where and in one and the same momente to fill the heauens the earthes the Seas and lowe places belongeth not to any creature but only to God And a little afterward it cannot be in one nature to lye in the bosom of the M●nger and to be shewed by the starres to be subiecte to men and to bee serued by the Aungels to flye frō place to place and to be presēt in euery place to dwel in Earth and not to leaue 〈…〉 auen To cōclude Cirillus proueth it thus if God fill all places and that by the holy ghost the holy ghost is God and not a creature These may be briefely knit vp thus according to Basill the body of Christ or ther is of that nature and condition which contayneth all thinges that is to say diuine or God or of that nature and condition which is contayned in some perticuler place But it is not the diuine nature or God therfore it is contayned in some perticuler place According to Vigill if it be euery where and contayned in no place it is God but it is not god therefore it is contayned in some place According to Cirillus if it fyll all places it is not a creature but it is a creature therefore it doth not fil all places I grant say you that a creature should be God if by the owne power it could be euer where but the body of Christ hath not that of the selfe but by the maiesty of the Godhead adioyned to it The hereticke graunted the same of the holy ghost and therefore the aucthority of these ancient Fathers doth presse you as much as them No save you I doe not speake of the body of Christ as of a simple and common creature but as of a creature coupled to the godhead by vnion or oning of person and the same also being glorifyed by resurrection and ascention which I saye hath by force of the godhead this grace geuen to it that it should be in euery place present with the Godhead and neuer parted from it and so cannot be comprised in any one place Then heare what Theodorete doth say in his secōd Dialogue The body of our Lord is risen againe frée from corruption and destruction and is impatible and immortall and glorifyed worshipped of the heauēly powers and yet it is a body and hath the same circumscription which it had before Here Cirillus in his second booke of the Trinity if the Trinity