Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	glory_n	son_n	10,090	5	5.6220	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00799	[3 dialogues in verse, between Gelasimus and Spudaeus, Eda and Agna, and Wisdom and Wyll]	Fisher, John, student in Oxford.	1558 (1558)	STC 10917; ESTC S112327	17,319	54

quidam liber solus sapiens est Dixere Hic etenim solus ratione Magistra Castigat motus animi sensumque rebellem Certayne learned men forsoth sayed ryghtly A wyse man onely hath a free wyll For a wyse man through lady reason aptely Chastiseth euyl lustes the flesshe rebelling stil. Reke this ordre And than the wyll is free With Salomon aske of God his sapience Than to reasons rule alway agree And holde sensualitie in obedience He that can obserue purely these .iiii. lynes Not only a vertuouse man I do hym call But also I compare hym to a diuines And to the highest learned of them all Wyll ¶ I haue Ministred communication Sumwhat contrary to verytie That by your wyttie declaration I might be brought out of ambyguitie For by reasonyng and argument Maters of contr●uersy and in doubt Are opened made playne and euydent And the veritie searched and boulted out Now to God humble thankes let vs rendre For his wonderful worke in mankynde Who our misery so greatly dyd tender That he sent his sonne his lost shepe to fynde Wysdome ¶ Say this before dyner or supper Glory honour and prayse to God the father For all his benefites geuen vnto vs Who by his spirite vouchsafe vs to gather Into the true fayth of his sonne Christ Iesus We beseche that one God in Trinitie To blesse his creatures for vs prepared Rendre we thankes with all humilitie For his kyndnesse to vs in all thynges declared He graunte vs his giftes so meanly to take That our bodyes may be in subiection Wherwith suche a lyuely sacrifice we may make As before him may be in acception Wyll ¶ He keepe our tongues from talke of vanitie From backbityng sclaunderyng or liyng At our table let there be suche humanitie As becometh his people bothe liuyng and diyng In Gods name now take your refection We haue ended our talke for this season After your meale I must make an obiection Concernyng the highest parre called Reason After dyner or supper say this Wisdome ¶ Approche my frynde I pray you come neare Go to nowe propugne your obiection And in the truth shewe you a direction Will. ¶ You sayed before that Wyll is than free Whan it is subiecte to reason and sapience This sentence to reason doth not agree There is no fredom where as is obedience Wisdom ¶ If Wyll hath any lybertie at all The most is reason and Wysdome to obay The freedom of Wyll of it selfe is but small Whan it refuseth reason to be his stay To haue lycence to do euyll is no lybertie But the most vyle bondage that euer was Now reason through grace hath this propertie To cause Wyll in the way of truth to passe He that doth synne is seruaunt vnto synne O what seruitude is lyke vnto this Non other aduauntage therby do they wynne But hell where Satan the Deuyll dampned is Contrary wyse there is no lybertie Lyke the subiection vnto vertue For that erecteth the soule into felycitie Yf vnto the ende we do it ensue Beholde here obedience is lybertye And lybertie yf I may it so name Is vyle bondage and vtter seruylitie Whiche bringeth many a man to shame Wyll ¶ You haue well satisfyed my mynde But where as you talked sumwhat of reason I wolde knowe what reason is in kynde Whom you saye Wyll must obay in season Wysdome Est autem ratio lumen quoddam atque animi Vis Qua curuum a recto secernimus atque ab honesto Turpe Oculusque solet mentis quandoque Vocari ▪ Reasson is a certayn lyght strength of the mind Wherby we discerne the croked from the right The fylthy from the honest therby we do fynde Therfore of the mynde it is named the light Lo here is this great Clearkes dyffinition Wherby what reason is you may learne Also reason is a perfecte erudition By the Whyche good from euyll we discerne Now reason as the phylosopher sayeth Euer more approcheth vnto the beest A directry of lyfe an handmayd of fayeth Whiche loueth vertue and doth vice detest Wyll ¶ Than I see yf Wyll foloweth reason It shall consent to all that is honest But sensualytie worketh moche treason And doth both reason and Wyll greatly molest But where as in your diffinicion aforesayd Of the mynde also you made mencion This terme mynde ought to be wayed Therin let vs also knowe your intencion Wysdome Mens igitur sol est animae sunt sidera sensus The mynde to the soule is a sunne bryght Whiche illumineth the same with her clere shine By the minde the soule seeth to go right And nedeth not out of the way to declyne As for the senses are as the dyuine starres Whiche giue a shyne but not to worke by Yea against reason they be obstacles and barres The motions of reason to stoppe or denie Senses alonely do the brute beastes beutyfie But reason and senses both do enorne mankinde Yet reason excelleth senses verely As a man a lyue excelleth a man dead and blind Reason is the more noble parte in dede For to heauenly thinges the minde it doth cary Senses holde man downe on the earth to feede And therby man from beastes do not much vary Wylle ¶ You put me in memory of a sentence Whiche the great clarke Lactantius doth write Wolde to God I had the wyt and science As he ment it the same purely to recyte That high artyficer God our parent dere Hath giuen to man sense reason and sapience That man to be made of him it might appere For God is sense reason Wisdom intelligence Of all the creatures that euer God did make In man he shewed most his omnipotencye Alas why dyd Adam his precept forsake For through synne he lost his innocencye Wysdom Wyll reason mynde be here declared If you wyll speake a worde or .ii. of sence Whiche God in man hathe also prepared I wyll no more trouble you but depart hence Wisdome Sum learned men call sense a powre passyue That is suffering obiectes variable Sensualytie is an appetite sensityue To the outwarde felyng very delectable But senses are deuyded of phylosophers Into senses externall and internall Auicenna Thomas and their folowers Speake also of senses Intellectuall Touching the senses externall ther be fyue That is seyng hearyng smellyng tasting feling Bothe men and beastes as many as be alyue Haue these fyue commonly without differyng These are as wyndowes to intelligence For by them all things enter into vnderstanding Of the whiche thinges reason and sapience Apoynt an ordre after their determining We myght minister hereof more mater Than to the auditors should be profitable Of many thinges to vtter muche clater Is losse of tyme and nothing laudable Wyll ¶ There is not a worde spoken this season But therof some fruite I haue gathered The knowledge I haue not farther to reason Whiche I trust is right well considered To God yf it wyll please you thankes to giue Whiche wyth hys benefytes doth vs feede We shall do but our deutye and I beleue That in all our actes the better we shal speede Wysdome ¶ Thankes to the o father our creator Thankes to the Iesus Christ the way veritie Thankes to the o spirite our consolator Thankes to the one blessed God in Trynitie Amen Finis Compiled by Ihon Fysher student in Oxforde ❧ Imprinted at London in Smithfyeld at the signe of the Mytre by Ihon Tisdale for William Pickeryng dwellyng at saynt Magnus corner In the yeare of our Lord God M. D.L.UIII The .v. daye of Marche