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	true_a	7,689	5	4.8842	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07448	Wits common wealth The second part. A treasurie of diuine, morall, and phylosophicall similies, and sentences, generally vsefull. But more particularly published, for the vse of schooles. By F.M. Master of Arts of bot Vniuersities.; Palladis tamia	Meres, Francis, 1565-1647.; N. L. (Nicholas Ling), fl. 1580-1607. Politeuphuia.	1634 (1634)	STC 17835; ESTC S121517	258,252	788

condemned to dye so the Suns face was couered when Christ was condemned to dye As Dauid rent his garment when he heard of Ionathans death so the Temple rent his vaile when it heard of Christs death As the King of Ni●iuy threw vp dust vpon his head when he and his subiects were appointed to dye so the Graues opened and threw vp dust vpon their Heads when Christ was appointed to dye As Iob cut his haire when he heard of his Childrens death so the stones were cutt in peeces and cloue asunder when they heard of Christs death As there were foure riuers in the terrestriall Paradise which watered the whole earth so in Christ who is our Paradice there are found foure fountains The first fountaine is mercy to wash away our sinnes with the water of remission The second is of wisdomc to asswage our thirst with the water of discretion The third of grace to water the plants of good works with the dew of deuotion And the fourth fouutaine is to season our affections with the waters of emulation Bernar dus sermone prima de natiuitate Christi As the Sunne exceedeth all celestiall lights in quantity brightnesse dignity and power so Christ excelleth all the Saints in goodnesse wisedome honour and might F. Ioannes à S. Geminio lib. 1. de c●lo elem●ntis cap. 91. Olimpus a mountaine of Macedonia is so hye that the clouds are said to be vnder it for it is of such an altitude that neuer any wind toucheth the top of it neither any grosnesse of ayre ascendeth to it which the Phylosophers ascending that they might view the courses and motions of the stars could not liue there vnlesse they caried with them spunges full of water that so by the at●raction of water they might draw grosserayre as it is reported in history so Christ hath so farre exceeded all the Saints in excellencie of life all the whirle-winds of passions and tribulations in the altitude of patience and all men in the height of wisedome so that the Phylosophers could not reach vnto the height of his diuinity but by spunges that is by creatures full of the water of celestiall wisdome Ibidem As the hearbe Dracontea hath the similitude of a Serpent but is without venim yea it is most contrary to Serpents and especially to vipers so Christ had the shape of sinfull flesh but he was altogether without sin yea he is most opposit to it and especially to the Deuill Idem lib 3. de vegetabilibus plantis cap. 85. As the flower is the Medium betweene the branch and the fruit so Christ is the mediatour betweene man and God Ibidem As a Hen doth gather her chickens vnder her wings doth defend them against the Kite and doth feed them with the meate shee findeth so Christ doth gather his elect vnder the wings of his protection in one faith and vnity of the Church doth defend them against the raging of the world and doth feed them not onely with materiall bread but with the spirituall food of his heauenly Doctrine Idem lib. 4. de natalibus volatilibus cap. 98. The Holy GHOST AS Iron cast into the fire doth participate of the nature of fire his owne substance still remayning so man by the working of the holy Ghost is transformed into God yet still remaining man being a partaker of the diuine purity and noblenesse as he was a partaker who said I doe not now liue but Christ liueth in me Ludov. Granat lib I. duc peecat As oyle among all liquid substances is the fittest too preserue light and to cure wounds so the diuine vnction of the holy Ghost doth cure the wounds of our will and doth illuminate the darknesse of our vnderstanding Ibidem As hee that is ouercome with much wine looseth the vse of his fences neither differeth much from a dead man by reason of the strength of the wine so when any one is full of the heauenly wine of the holy Ghost he dyeth to the world and hath all his sences with al● their desires shackled and fettred ibid As water set ouer a fire when it doth wax hot as if it had forgot the own proper nature swelleth aloft imitating the nature and lightnesse of the fire so also the soule being inflamed with the heauenly fire of the holy Ghost is exalted aboue it selfe and caried vp to heauen whence that fire is sent ibidem As the Sun shineth of his owne accord the day is enlightned a fountaine streameth and a showre falleth so the heauenly Spirit infuseth it selfe Cyprian As the soule infused into the body is sufficient to make all the members liuing and to moue and direct them vnto their senerall offices and functions which are many and diuers so the grace of the holy Ghost which is a forme supernaturall and diuine when it once hath ent●ed into the soule is sufficient to moue and direct it to the acting and executing of all the duties of a spirituall life Lod. Gran. in lib. de deuotione As it is not possible that the earth should fructifie onely by raine except the wind doth blow vpon it so it is not possible that onely doctrine should correct a man except the holy Ghost worke together in his heart Chrysost hom 20. oper imperf As the figures of things are not seene in a blemished glasse so a man cannot receiue illumination from the holy Ghost except he cast away sin and the lusts of the flesh Basilius de spiritu sanct● As fire is not diminished albeit many candels be lighted at it and as Science is not impaired although it maketh many men skilfull● so the holy Ghost is neuer a whit impouerished although they b● innumerable that participate of his graces Philo Iudaeus lib. de gigantibus As one and the same showre discending vpon the world appeareth white vpon thornes red vpon roses purple vpon the hyacinth and of other colours falling vpon diuers and sundry coloured things so the holy Ghost being one and not any way diuisible doth diuide his grace to euery one as he pleaseth i● in one he is wisdome an other sanctification in an other prophecy c. and yet the same Spirit Cyrillus Ierosoly r●●t catechesi 16. As the body of the flesh is none other thing but flesh so the gift of holy Ghost 〈◊〉 none other thing but the holy Ghost ●ug lib. 15. de trinitate cap. 19. As the soule doth giue life to all the arts and members of mans body ●●aking the eye to see the eare to heare ●nd so in the rest so the holy Ghost ●oth giue life to the members of Christs ●ody which is his Church Idem lib. de ●ratia noui testamenti As heate commeth from fire so the ●oly Spirit proceedeth from the Father ●aschasius de Spiritu sancto As Aaron is called Christ and Dauid●nd ●nd Saule and others also and yet ●●ere is but one true Christ so an Angell ● called a Spirit and our soule is called 〈◊〉 Spirit and

the Idaea of these Arts doe endure with the World for euer according to which the present age and that to come are to be made Musitians and Grammarians so if the wisdome temperance iustice and fortitude of euery one particularly should be taken away yet in the immortall nature of this Vniuerse immortall wisedome and incorruptible vertue is engrauen according to which both the vertuous men of this age and of the future time shall be censured and approued Idem in lib. quod Deus sit immutabilis As a seale Ring remaineth vnhurt although that which it sealed be spoiled and marred so although all vertuous impressions and Characters bee abolished out of the minde through a wicked life yet vertue preserueth her● estate incorruptible being not subiect to any fate Idem in lib. quod deterius po●itiori insidietur As wee must not handle Musike rudely nor Grammer vnlearnedly nor any other Art peruersly so we must not vse wisdome craftily nor temperance beastly nor fortitude rashly nor pietie superstitiously nor any other vertue illiberally ibidem As the rising Sunne doth gilde the whole Heauens with his lustre so Vertue with her beames doth illustrate the whole soule of man Idem in lib. de plantatione Noe. They that goe on false ground doe often fall but they that trauell on sound ground doe make sure footing so they that suffer themselues to be led by the externall goods of their bodies doe often fall but they that goe vnto God by vertue their voyage is firme and certaine ibidem lib. de Abrahamo As the first and chiefest part of a liuing Creature is his Head the second his Breast the third his Belly and as in the Soule the first and chiefest part is the part rationall the second irascible and the third concupiscible so the first and chiefest of all vertues is Wisdome which is conuersant about the Head and the rationall part of the Soule the second is fortitude which is conuersant about the breast and about wrath the second part of the soule and the third is temperance which is occupied about the belly and the part concupiscible which hath the third place in the soule Idem lib. 1. allegoriarum legis As the enioying of health doth shew vs the inconueniences of sicknes so vices doe declare vnto vs what goodnesse vertue hath in it and darknesse doth tell vs what an incomparable good light is Hierony●●us epist. ad Rusticum As the missing of one member doth deforme the body of man so the neglecting of one vertue doth snew the imperfection of the soule Diadochus do perfect spirit cap. 24. As a cloud doth not make the Sun to lose his light so neither doth disaster fortune dimme the beautie of Vertue Tyrius Platonicus sermone 26. As a Lute doth profit others by the ●ound but neither heareth nor vnderstandeth any thing it selfe so they that speake of vertue doe profit others but not liuing thereafter doe no good vnto themselues Diogenes apud Laert. lib. 6. As spices do make clouts and ragged apparell smell sweete but silke doth stinke being greased and infected with sweate so any kind of life is pleasant if vertue be ioyned vnto it but wickednesse doth make the glorious and splendent life irkesome and intollerable Plut in Moralibus As a swift horse doth runne of his owne accord so hee that is inflamed with the loue of vertue needeth not a ●onitour ibidem As all things are pleasing to a Louer in his loue so in whom the loue vertue wee delight to imitate his gesture his ga●e and looke ibidem As they that loue truely doth loue in their beloueds their stuttering and palenesse or whatsoeuer defect so the Louer and embracer of vertue doth not abhorre the banishment of Aristides nor the pouertie of Socrates nor the condemnation of Phocion ibidem As of fire and earth the world is compounded being necessary elements as Plato saith the earth yeelding solidity the fire giuing heat and forme so great empires are not obtained except vertue bee mingled wich fortune and one bee an helpe vnto an other Ibidem As that is no true loue which wants iealousie so hee loueth not vertue entirely that is not inflamed with the emulation of good deeds done of others ibidem As a Candle light is obscured by the light of the Sunne so the estimation of all corporall matters is obscured by the splendour of vertue Cicero lib. 2. Offi● As our bodily eyes are cleared and purged by certaine Medicines so the eyes of our minde are enlightned by looking vpon vertue Seneca lib. ● Epist. 116. As great Obeliskes are not made without great labour by reason of their hugenesse but being once builded they continue infinite ages so it is a hard matter to attaine vertue but being gotten it neuer dieth Plin. lib. 36. Cap. 29. The tree Lotos which the Latines call Faba Graeca vel Syriaca hath a most bitter rinde but most sweete fruite so the first endeuours vnto vertue are most hard but nothing is more sweete then the fruite Idem lib. 24. cap. 2. lib. 13. cap. 17. Saffron thriues the better if it bee troden on and therefore that springs vp the best that is set by pathwayes so vertue exercised in extremities doth thriue the better idem lib. 21. cap. 6. Theophr lib. 6. cap. 6. The Palme tree because it hath a plaine barke is hard to be climed into but it hath most sweete fruit so vertue hath a difficult entrance but most pleasant fruit Erasmus in similibus Bees flee to all flowers yet doe hurt none so Vertue and Learning are so taken from others that hee is neuer the worse that doth communicate them Ibidem As the Arts were not perfected a● soone as they were inuented so neither is vertue absolute and perfect in vs the first day Seldome or neuer a vaine of Gold and Siluer is found alone but there is another not farre off so there is no vertue solitarie but one is ioyned to another As lightning doth blast all trees besides the Lawrell tree as saith Plinie lib. 2. so a great calamitie doth take all things away besides Vertue For constant Vertue is a faire beautifull Bay-tree alwayes greene not to be blasted by any lightning nor to be destroyed by any thunder claps Hector Pintus in cap. 17. Ezechiel As hee is not rich that can speake of much wealth but he that possesseth it so he is not a iust man that can reason of vertue or knoweth the definition of it but he that is indued with it and exerciseth it idem in cap. 20. As in the stone Opalum the semblance of many precious stones is seene as the fierinesse of the Carbuncle the purple of the Amethist and the greennesse of the Emerald and all these shining together after an incredible mixture so all vertues are contained in the holy Scripture and doe shine ther● after a wonderfull manner As there bee seauen Planets Luna Venus Sol Mercurius Mars Iupiter and Saturne so there are

burne but become brighter so the soule being endued with Faith doth resist the heate of persecution and by it becomes more glorious I●idorus As Quick-siluer is the Element or matter of all mettals according to the Phylosopher so Faith is the foundation of all vertues As the Almond tree flourisheth before any other tree so Faith ought to flourish before any other vertue As wee cannot liue without the elements so we cannot attaine knowledge without Faith Clemens Alexander lib. 2. Stromat As nothing is delectable vnto me● without light so nothing is acceptable vnto God without Faith Origenes lib. in Iob. As a light is not lightned of Oyle but is nourished by Oyle so Faith doth not grow of works but is nourished by workes Chrysostomus hom 18. operis imperfecti HOPE EVen as an Anchor fastened into the earth keepeth the Ship safe which stayeth in the midst of the waues and maketh it that it feareth not the billowes of the raging Sea so liuely Hope being firmely fixed vpon the heauenly promises preserueth the minde of the ●fighteous vnremoued in the middest of the waues of this world and maketh it that it contemneth and despiseth all the storme and tempest of the winds Lod. Granat lib. 1. Ducis peccat Euen as a Sonne in all his troubles and necessities which happen vnto him trusteth and affianceth his repose in his Father especially if he be rich and powerfull that his helpe and fatherly prouidence will not at any time faile him so should man haue this heart of a Sonne to God his Father who both can and will helpe his children better then all the Fathers in the World Idem lib. 2. Ducis peccatorum As a Ship by the anchor is kept from the violence of the tempests so the soule by Hope is kept from the rage of temptations F. Ioannes a S. Geminiano lib. 9. de Antificib reb Artif cap. 70. As a staffe doth support a man so doth Hope ibidem As the h●sbandman soweth his land in Hope of fruit so men performe the duties of Christianity in Hope of heauen Macar hom 14. As a Mearchant taketh paines to furrow the vast Ocean in hope of earthly gaines so a Christian strugleth through the waues and billowes of this life in hope of heauenly reward Basil. in Psal. 1. As the hope of a Crowne and victory maketh the discommodities of war tollerable so the hope of heauen maketh the griefes and turmoyles of this life portable Chrysost. lib. 3. de prouidentia Dei As an helmit defendeth the Head so hope defendeth the soule idem homilia nona in priorem ad Thessalonicenses As Pillers support and vphold earthly buildings so hope supporteth and vpholdeth spirituall buildings Laurentius Instinianus in ligno vit● c. 2. de spe As it did not hurt Rahab to dwell with the people of Iericho but her faith kept her safe so sin doth not hurt them that in Faith and Hope doe expect their redeemer Macarius hom 31. As without sustenance the body would sinke so without hope the heart would burst As Abraham begat Isaac so Faith begets Hope CHARITIE AS the Physitian hateth the disease yet loueth the person of the diseased so wee must loue that in our neighbour which is good and made of God and abhor that which man and the Deuill haue made euil Lod. Granat lib. 1. Ducis Peccat As the members of the same body albeit hauing diuerse duties and functions and differing also in forme doe tenderly and mutually loue one another because they liue by one and the selfe same reasonable soule so much more ought faithfull Christians to loue one another who are made a liue by that diuine Spirit who by how much he is more noble by so much also hee is more powerfull to knit and vnite those together in whom he dwelleth ibid. In the Temple there was not any thing which either was not Gold or that was not couered with pure Gold so it is not lawful that any thing should be in the liuely temple of our soule which is not either charity or ouer-gilded and deaurated with charity Idem lib. 2. Ducis Peccatorum Euen as all the life of the body proceedeth from the soule so all the dignity and worth of externall vertues proceed from the internall but especially from charity Ibidem As Gold excelleth all other mettals so Charity excelleth all other vertues whether theologicall or morall Geminianus lib. 2. de Meiallis lapid Cap. 40. As in a materiall building one stone is knit vnto another by lime and morter so in the spirituall building one Christian is ioyned to another by charity Chrysostom hom 7. operis imperfecti As death is the end of sinne so is Charity because hee that loueth God ceaseth to sinne Ambrosius lib. de Isaac anima As Harts in swimming ouer a riuer by holding vp one anothers head doe helpe one another so wee sailing ouer the Sea of this world by charity should helpe one angther August lib. 83. quaest 8. As Ginger is medicinable against the cold causes of the breast and lungs so charity is a medicine against the cold icenesse of niggardice and auarice Geminianus lib. 3. de vegetabilib plant cap. 5. As a roote is ingendred of moisture and celestiall heat so charity groweth from the moisture of deuotion and supernall heate of the holy spirit Idem lib. 3. de veget plan● cap. 9. As the Cipers tree is very fragrant in sauour so the odour of Charity is so sweete vnto God that without it nothing smelleth well Ibidem As the same hand is diuided in diuers fingers so the charity of many doth make them one yet they are seuered Plut. As fire in all shops is an instrument for all artisans and workemen so nothing is well done without charity As the Sunne is of an vniting vertue for it vniteth the planets in their effects so charity doth spiritually vnite and therefore it is called the bond of perfection because it perfectly vniteth the soule to God and bindeth the hearts of the faithfull together F. Ioannes a S. Geminiano libro 1. de caelo clementis cap. 13. As the Sun is of a reuiuing nature so is charity a●d doth translate from death to life ibidem As the Sun is of an attractiue power to draw vapours vpwards so is charity for it healeth the heart and draweth vp the affections to God ibidem As the Sunne and the fire are neuer without heat so charity is neuer without works and well doing ibidem As the Sunne and the fire are communicatiue of themselues so also is charity ibidem As fire most actiue among the elements so is charity most actiue among the vertues ibidem As a light is not diminished by participation so charity is not lessened by being deuided to many but rather augmented ibidem As heate is the chiefe agent in generation so is charity in producing the workes of vertue ibidem As heate mollifieth hard mettals so charity softeneth hard hearts ibidem

en●ious persons doe passe ouer that which 〈◊〉 well done and onely busie themselues ●ith errours infirmities and imper●●ctions Ibidem As the Phoenix burneth herselfe so ●oth an enuious man August sermone 18. ad fraters in Heremo As that is venemous which Ser●ents liue in so is that soule poysoned ● which enuy dwelleth Palladius in ●toriade Stephano lapso As a worme is not bred in Cedar so en●uy is not begotten in the heart of a wi● man Hector Pintus in cap. 19. Ezec. As the Flies Cantharides are bred i● the soundest wheate and in Roses mo● flourishing so enuie doth most op pose it selfe against good men and proficients in vertue Antonius in Melissa parte 1. serm 62. As tooth-ach springeth from thre things as saith Auicen from the sub● stance of the teeth frō the nerue which is in the roote of the teeth sometime● from the gums so enuie springeth from three things from personall prosperitie from aduanced honor and from mass● wealth F Ioannes a S. Geminiano lib 6. de homine eius membris cap. 37. As there is no Larke without a cre●● so there is no wit without naturall bor● enuie Stobeus serm 36. ex Plutarcho Where there is no light there is n● shadow so where there is no felicitie there is no enuie Plut. Ba●ins are knowne by the bands Lyons by their clawes and Cockes by their combes so enuions minds ar● knowne by their maners Gluttonie AS corporall fasting doth lift vp the spirit of God so superfluitie of meate and drinke doth cast and sinke it downe Lodouic Granatensis lib. de deuotione As the spirit when it is full of deuotion doth inuite the heart to spirituall and diuine things so the body being full of meate doth draw and hale the same vnto corporall and vaine matters Ibidem As ships of lighter burthen doe swiftly saile through the Sea but those that are ouer-loaden with many burdens are drowned so fasting maketh the soule light that it lightly saileth ouer the Sea of this life that it mounteth aloft and beholdeth heauen and hea●enly things but being ouer burdened with too much meate and drinke the spirit groweth sleepy and the body heauy the soule is captiuated and made subiect to a thousand miseres ibid. As a Souldiour that is ouer-loaden can hardly mannage his weapen so that man can hardly watch at his prayers who is gluttonously filled with superfluitie of meates Ibidem As much water is the cause of moorish grounds fens myres and muddy places where nothing engendreth but Toades Frogs Snakes and such like foule vermine euen so excesse of wine procureth brutish wicked and beastly desires many sensuall appetites and other sinnefull qualities Ibidem As Trees which are planted or cut in the full of the Moone doe but ingender wormes loose their owne vertue and perish the like doeth excess● of eating or drinking for when the belly is full it nothing but encreaseth the wormes of sinne in the soule consumeth the whole man and cutting him off from God makes him die and wither in wickednesse Stella de contemp mund● As the wals of Babylon were ouerthrowne by Nabuchadnezer euen so doth surfeting by meate or drinke destroy all the vertues abiding in the soule ibidem As Mathematicians circumscribe al● things within a center and a circumference so many doe circumscribe all pleasure within their bellies Plutarch●n Moralibus Aristotle saith that the fish whom the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Asinus of all other liuing creatures hath the heart in the belly so gluttons haue theirs Clemens libro 2. paedag cap. 1. As a cloude doth obscure the beames of the Sunne so gluttony doth dimme the splendour of the mind Nilus oratione 1. aduersus vitia As birds that haue waighty bodies are vnapt for flight so gluttons with their fleshy panches are vnfit for contemplation F. Iohannes à S. Gem●niano lib. 4. de natalibus volatilibus c. 35. Anger AS a druken man cannot doe any thing wisely and with reason and of which hee doth not afterwards repent him as we read of Alexander the great so when as a man is disturbed and troubled with anger and blinded with the smoake of this passion he cannot rest neither take aduisement which to day although it seeme iust and reasonable vnto him yet to morrow when the fury of his passion shall be ouer he shall confesse that it was vniust and vnreasonable As in a tumult wee doe not heare what is spoken vnto vs so angry persons doe not admit other mens counsel vnlesse reason speake within which appeaseth the hurly burly of the mind Plutarch As a tumour ariseth by a blow of the flesh so effeminate and weake persons doe most of all swell with anger as women and old men idem The Barbarians doe infect their weapons with poyson that they may doe double hurt so angry folkes doe againe and againe poyson their tongues with venemous words idem As the first messengers are not forthwith beleeued as Phocion of Athens hearing tell of Alexanders death said if he be dead to day he will be dead to morrow and for euer so wee must not presently beleeue anger saying vnto vs hee hath iniured mee but wee must ●rotract the time for many dayes and make further inquiry idem As the body is shaken and corrupted ●ith a long cough so the mind is ●●ulcerated with often anger idem As a child through vnskilfulnesse doth often hurt himselfe when hee would hurt another so many times ●ger doth hurt it selfe when it would ●●ong others idem As wee doe not bridle horses in the ●ce but before they runne so they ●●at are subiect to anger are to be admonished by reasons before they fall ●●to danger Idem If one fire be ioyned to another the ●ame becommeth the greater so anger ●y anger is not appeased but is more ●●ouoked Chrysost. hom 12. operis im●●fecti As Asses bite kicke so angry peo●●e raile fight Idem hom 3. in Ioann●● As winter is full of stormes so is an angry mind full of perturbations idem ●●m 9. ad pop Antioch Vineger infecteth a vessell if it long ●●y in it so anger corrupteth the heart 〈◊〉 it make any aboad in it Augustinus ●●istola 88. A s●ald head is soone broken so ● wome●●●d a child are soone angry 〈…〉 1. de ir● As 〈…〉 e water asswageth in 〈◊〉 gentle and mild● 〈…〉 ●●ench anger Anthoni● par●● 〈…〉 none 53. As the Sunne for forty yeares neue● 〈◊〉 eating so it neuer saw Io● the Anchorete angry Idlenesse AS the Milesian garment did n●● become Hercules when he serue Omphale after he had put off his Lyon spoiles so neither doth it befit a ciui● man after his magistracy to giue him selfe vnto idlenesse and voluptuousne● Plutarch As the birds called Martinets are al wayes either flying or lying still vpo● the earth because they want feete s● some are too vehement in both extremi●ties they are either too busie or too idl● they