Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15877	The rekenynge and declaracion of the fayth and belefe of huldrike zwyngly byshoppe of ziiryk the chefe town of Heluitia, sent to Charles .v. that nowe is Emproure of Rome: holdynge a parlement or counsayll at Ausbrough with the chefe lordes and lerned men of Germanye, the yere of our Lorde M.D.xxx. in the moneth of July.; Ad Carolum Romanorum imperatorem Germaniae comitia Augustae celebrantem, fidei Huldrychi Zuinglij ratio. English	Zwingli, Ulrich, 1484-1531.; Joye, George, d. 1553.; Holy Roman Empire. Reichstag (1530 : Augsburg, Germany)	1548 (1548)	STC 26139; ESTC S105862	32,224	70

equite ryghtuousnes iudgement when lyke as it was demaunded of other y t of vs also thacompt rekenyng of our faith which we haue professe shuld be asked for And whyl●s we thus stode vp redy to gyue this rekenyng ●here came tydynges yea tydyngꝭ rather then any certayne truth that many other churches had nowe all ready prepared the tenoure and some of theyr fayth religion to offer it vp vnto you But here nowe we are in great ꝑplexite doubte for on the one parte the loue of the truth carefull zeale and study for the cōmon peace doo excyte vs to do the same thynge which we se other men do And on the other syde the haftie and so soden occasion of your departyng thence doth fete vs for that we heare saye also that all thynges shuld be done swyftly with great spede because of yours so spedye preparyng to departe Besydes this we that be the prechars of the sayde christen cyte and countrye are scatred nowe so farre a sondrye throughe the townes and villages that in shorte space we can not come all togyther to delybre and counsell what thynge we might wryte most cōuenyente vnto your hyghnes A none after this yet when we sawe the confessyō of other men yea and the confutacion of theyr aduersaryes also whiche not with stādyng they were yet prepared are any thinge was demaunded of them I thought it expedient for me alone withoute any preiudice of my coūtrye men with spede to declare and set forth thacompt forme and rekeninge of my fayth belefe for yf ī any other thinge a man may be slak yet verely here in this cause it requireth great spede leste this mater thorowe neglygence omytted we for oure scilence myght haue bene suspected or els for oure neglygence semed to be prowde and arrogante Lo here therfore O moste myghty Emproure I offer vnto youre hyghnes the sūme of my belefe on this condicion that I do also testifye not to commytte nor permyt the iugement of these articles alone but also of all that euer I haue wryten or thorow the goodnes of god shall write to no one man nor yet to no fewe mē but vnto the hole churche of christe into this ende that it be enspyred with the holy ghoste and so pronounceth out of the prescript veryte of gods worde ¶ The fyrste Article Fyrste of all I both beleue and knowe that there is but one god one alone for all sufficient and hym self to be naturally good true almyghty iuste wyse the creatour curate of all thynges visible and inuisible and euen the same my god to be the father the sone the holy ghoste thre parsones but one onely in substaunce I beleue as concerning the vnyte of the godhed the trinite of these names or persones in all thynges accordynge vnto the exposiciō of the Crede of Nicene Athanasu I beleue knowe it fermly that the sone toke vnto hym y e hole nature of mā whiche consisteth of body soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary so that this hole and perfite man thus assumpte into the vnite of the person of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name but so was the man hed taken vp vnto the Godhed to be the persone of the sone of god inseperable indiuisible and indissociable For albeit that bothe the natures that is to wyt the diuine and humayn so helde theyr properties that either of them in hym be sene espyed verely and naturally yet do not these distinct properties workes of these two natures disseuer dissociat the vnite of the person no more then in a man the mynde the fleshe make two persōs For lyke as these two are naturally greatly distincte so are they endewed with distincte properties operacions And yet is not the man cōstituted of these twein two persones but one euen as is god and man one christe the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned one persone one Christe perfect God perfect man not so that of the one nature the to●her be made or be myxt togyther but that eyther of them both abyde in her owne propertie and yet is not the vnite of the persons throughe this sondrye properties disseuered And thus this same pe●sone one Christe verye God and man as towchynge the propertie of his manhod he wayled he cryed and wept in his cradle he grewe and waxed and encreased in wysdome desyred to eate and drynke he suffered heate and colde he was beaten dyd swete was wounded and slayne feared and was heuy c. yea he suffred al thinges pertainyng vnto the punisshment and payne of synne but as concernyng the selfe synne he was moste gylifes farthest of But as towchynge the propertie of his diuyne nature he with the father and holy ghoste tempereth ruleth both hyghe and lowe he pearceth althynges he sustaynethe and nourissheth althynges He gyueth syght to the blysom fotynge to the lame he calleth the dead out of theyr graues he smy●eth downe oure enemies with a worde and euen he hym selfe whē he was deade resumed his lyfe ascended vnto heauen and sent ●s the holye goste as his owne spirite And all these thynges doth one and the selfe same Christe one persone of the sone of God euermore contynuing howe diuerse soeuer dystincte he be as toutchyng the nature properties of his godhed and manhed So that oftētymes for because of y e perfait perfeccion vnite of the persone those thinges whiche onely belonge vnto the godhed be attrybuted vnto the manhed those that pertayne vnto the manhed be spoken of the godhed He sayde hymselfe to be the sone of man descended from heauen when yet his bodye had neuer ben there And Peter sayth y t christ suffred death for vs whē it was onely his manhed that suffred it But because of the inseperable vnite of the persone it is sayde verely That the sone of god had suffred the sone of man forgaue synnes For euen Christe whiche is the sone of god and man one persone as concernīge the propertie of his diuine nature and godhed forgyueth synnes As whē we saye this man is wyse whiche consisteth of bodye and soule but as concerning his body there is no wysdome in it at all but his bodye is rather poyson and impediment both vnto wysdome knowledge and all vnderstanding Agayne we saye the same man to be woūded whē only it is his body that may receyue the wounde and the soule can not be towched Because of this maner of speche yet noman sayth that two ꝑsones be made of one man when thus as ye maye se vnto eyther parte in man his owne propertye be referred and attributed neyther can they say that both y e natures that is to

wytte the bodye and soule be both mixte confounded togyther when that thyng is spokē by the hole man because of the vnyte of the parsone whiche because of the propertye of the one parte alone parteyneth but to the one part Paul sayth whē I am syke then am I most strong Vvho is here syke Paul And who is it that is also so stronge ▪ Paul But is not here great repugnance and contradiction in Paule to be both syke ▪ and hole both at once No verely For Paule though he be but one parsone yet is he of two natures Vvherfore ▪ when he sayth I am syke verely the same persone speaketh which is Paul but that same syknes is not appropriated vnto both his natures but onely vnto his body And where he sayth also I am stronge albeit the parson of Paule speke it yet is it his soule onely whiche is in the syknes of his body so stronge So we say the sone of God is deade euen the very same which for that so perfyte vnite of his persone is both god and man but yet as concerning onely his humanite and manhed he dyed Thus not I alone do beleue but so dyd all the catholyke faythfull both olde newe beleue bothe of the Godhed of the persones and humane nature taken and assumpte of the sone of god oure sauyoure Christe And thus beleue they that now professe aknowlege the truth vnfaynedly ¶ The .ii. Article Secondarily I knowe and beleue that the moste hyghe godhed which is my god hath constituted and decreed frely of all thynges so that his counsell dependeth not of the occasion of any creature for to ordayn and decree any thynge eyther fyrste discussed debated by reason or fetched at any ensample is a token of the breach and imperfection of mannes wysdome God therfore whiche frō euerlastynge vnto euerlastynge beholdeth althynges with one cleare presente looke nedeth not any reasonynge or to tary depēde of any fact But he is all alyke euer wyse prudent good c. and so doth he frely decree and dispose all thynges what soeuer they be for all are his Oute of this his vnserchable goodnes althoughe he shuld make man in y e begynnyng whom he knew well that he shuld fall yet had he then of euerlastynge also decreed that his sone shulde be cledde with the nature of man to repayre and restore th● fall For by this waye his goodnes is made manyfest ouer all For in this his goodnes is contayned both his mercye and iustice His iustyce he expressed when he casted oute the transgressours of y e plesaūt Paradyse byndynge them vnto the heuy burden of mortal myserie and fetered them with innumerable dyseases laynge a lawe vpon hym whiche he was neuer able to beare yet is y e law ryght holy and good And here is he nowe become twyse a miserable mortall wretche learned not onelye his fleshe to haue had fallen into miserie but also his mynde for feare of the lawe nowe trāsgressed to be greuously vexed and troubled For whē as toutchyng the spirite he sawe the lawe to be holy iuste and the messāger of the mynde of god as that same thynge whiche cōmaūdeth nothynge els thē that which equite perswadeth with y e same eye also seynge hym selfe in nothynge to fulfyll the mynde of y e lawe so in his owne iugement cōdempned all hope of that felycite clene cast awaye he fled lyke a desperate mā from the syght of god lokynge for nothyng els then to suffer perpetually to beare the heuy payne of euerlastynge tormētes And hytherto was the iustyce of god declared manyfestly But when the tyme shulde come to shewe y e goodnes of god whiche goodnes of euerlastynge he had decreed to shewe as well as his iustice then god sente his sone to take our nature in euery behalfe saue in y t at it is prone dysposed to syn to thentēte that he now being a brother lyke vnto vs might be a mediator to be offerd vp for vs to satisfie y e iustyce of god whiche it behoued to cōtinewe both as holy inuiolate as his goodnes and mercye pure and vnspotted that the worlde ●hulde be assured both of his Iustyce to be ●eased and also of his present benygne mercye to be offred vs. For syth he gyueth vs for vs his owne sone howe can it be but that he gyueth vs with hym and for his sake all thynges Vvhat thyng is it of which for his sake we be not suer of whiche so hūbled hym selfe that not onely he wolde be lyke felowe with vs but also hymselfe wholly to be ours who can meruell ynoughe at the ryches fauour and grace of the goodnes of god wherby he so loued the world that is to wyt man kynde that he wold laye forth his owne sone to y e death for the lyfe of it These I thinke are the lyuely fountaynes and swete veynce of the gospell This beleue I to be that onely one alone sufficient medicyne for the syke soule wherby she is restored to God and to her selfe For nothynge els maye assuer her of the fauour and goodnes of god but god hymselfe It is he that hath so lyberally so plentuously so prudently powred forthe his hole grace fauour into vs that now there is no more left that we can desyre vnles any man were so bolde as to require of hym more then ynough and aboue so hygh a redoundaunte plentuousnes ¶ The .iii. Article Thyrdlye I knowe no notherway no nother hoste nor sacrifice for synnes to be purged then christ For not Paule hymself was not crucified for vs. There is no nother pledge of the goodnes mercy of god so certayn and vndoubted nothynge so farme and faste as is god Neyther is there any other name vnder the sonne in whiche we muste be saued then in the name of Iesu Christ. Vvherfore here are forsaken and lefte both the iustificacion and satisfaccion of workes also the expiacion intercession of all sayntes eyther in heauen or in earth lyuyng of the goodnes and mercy of god For this is that onely mediator betwene god and man euen Christe Iesus both god man Thus therfore standeth ferme and faste the eleccion of god For whom he hath chosen he so chose them before the creacion of the worlde that throughe his owne sone he wolde purchace and posses them For as he is benigne and mercyfull so is he holy and iuste Vvherfore all his workes resemble and sauour of his mercye and ryght wysnes so y t his eleccion expresseth them both For it came of his merciable goodnes to chose thē whō he wolde haue it was his ryghtwysnes to purches hym his elect to Ioyne them to hym by his sone made for vs y e host and sacrifice to satisfye the iustyce of god ¶ The .iiii. Aarticle

vnite of the essence Yea it shulde be more able to seperate the vnite of thessence whyle one person adsumeth vnto hym a creature whiche the other in nowyse take not then the humanite to be in one place and the diuynite euerye where shulde deuyde the person when euen in the creatures we see the bodyes to be bounde to one place and yet theyr power and vertue to be spred excedyngly wyde As is an ensāple in the sonne whose bodye is but in one place and yet is his vertue and powre stretched ouer all places And the mynde of man wrandreth euen aboue the starres and sercheth the depest of the earth whyle his body is but in one lytle place Agayne yet sayth christ yet agayne I leaue the worlde I go to the father Here is this worde LEAVe as before was this worde HAVE so that our aduersaries can not say and glose it out addyng we haue hym not visiblye For when he spake a lytle before of the visyble subtraction and withdrawyng of his bodye he sayd thus for a lytle whyle ye shall not se me c. who wolde here contēde of this sayinge ye shall not se me his bodye to be present but yet inuysible verelye none excepte suche as wolde iugle with his sayinges and his presence and absence bodely Vvherfore shulde he fle mennes syght which wolde be here and shewed hymselfe so ofte vnto his disciples after his resurrection But it is expedient sayth he that I go my waye But and yf he were here styll it shuld not be expedient that we shulde not se hym syth as ofte as his disciples doubted of his bodely presēce he exhibited and offerd hymselfe manyfestly that neither sense nor mynde shuld not suffre any lacke of hym nor he diceyued but fully and certainly adsuered of his presence hymselfe sayinge vnto them fele and touche me and feare not For it is I my very selfe And vnto Mary he sayd Touche me not Albeit he shewed hymselfe to her visibyle And whē he was nowe goynge hence and shulde commende his disciples vnto his father he sayd After this tyme I shall not be in the worlde Here is a verbe substantyue after this I am not in the worlde as well as is in these wordes This is my bodye So that nother here can our aduersaries say that there can be no trope whiche denye that verbe substantyues maye receyue any trope But the thynge it selfe nedeth no suche euasiōs for it foloweth But these are in the worlde whiche Antithesis and contraposicion teacheth playnelye hymselfe as concernyng his manhed not to be in the worlde after that his disciples shuld be in it And to knowe whē he went his way not as they rather fayne lye expoūdynge it that he shuld but make hymselfe inuisible thus sayth Luke And when he shulde take his leue at them he wente his waye from them was taken pv into heauen He sayth not he vanysshed out of theyr syghtes or made hīselfe inuisible Of which thynge Marke thus wryteth The Lorde after that he hadde spoken vnto them he was taken vp into heauen and sytteth on the ryght hande of God he saythe not he taryed here styll and made his body inuisible agayne Luke in the actes when he had sayde these thynges they beholdynge hym he was borne vp and eleuated and the cloude toke hym oute of theyr syght The cloude couered hym which cloud it had ben no nede of yf he had but onely haue had withdrawne the syghte of hymselfe and so to haue had ben here styll presente onely inuisible neyther had it haue ben neade to haue so ben borne vp and eleuated And euen there in the same place it is wrytten This same Iesus whiche is taken vp from you into heauen euen thus shall he come as ye haue sene hym go hēce into heauen Vvhat can be more clere manifest then these wordes Frō you saith he he is taken vp wherfore he can not se styl with them after his manhed nother visiblye nor inuisibly But whē we shall se hym come agayne euen as he thus went his waye then shall we knowe hym to be presente in dede both bodely and visibly But so longe as he thus yet come not agayne we muste nedes beleue that as concernynge his humayne nature that is his māhed he sitteth on the right hande of the Father vntyll he come agayne to iudge the lyuynge and the deade And as for them that denye Christes bodye to haue a place sayinge that it is not in any place let thē loke howe openly they go blīdfolde agaynste the truthe For he was in the kryb vpon the crosse and in Hierusalem whē his parentes sought hym in the sepulcre and without the sepulcre for the aungell sayd he is rysen he is not here behold the place where they had layd hym And yet leaste they wyll saye his body to be euery where let thē heare this The dores shutte Iesus came stode amonge them what nede were it for a bodye to come and to go from place to place that is in all places what nede was it for hym to saye I shall go before you into Galile syth his body was there already yf suche a body shulde be euery where that but inuisiblye He shuld haue left out these wordes he came and I shall go before you and haue sayd I beynge euery where presente wyll shewe my selfe visible here there c. But awaye with these tedious sophisticall vanites which take awaye from vs the verite both of the humanite of Christe and also of holye Scripture These testimonies proue euydently christes body to be nowhere present but in heauen to speake orderly and ryghte accordynge to the scriptures of the nature properte of the bodye of christe adsumpt taken vnto the person And as touchyng the conferēce of scriptures that apere contrarye what soeuer they tell vs of the myraculouse powre of god yet oughte we neuer so to wreste them to make vs beleue that God doth any thyng cōtrary to his owne worde for that were his impetēcye agaynst his power not with his power Also that the naturall bodye of Christe is not eaten with our mouth himselfe declareth it when he sayd the Iewes stryuynge murmurīge vpon the bodely eatyng of his fleshe The flesh whose eatyng ye mysse vnderstād profytethe nothynge at al that is to eate it naturally but to eate it spiritually by fayth it ꝓfyteth moche for it gyueth lyfe Vvhat soeuer is borne of fleshe it is but fleshe what is borne of the spirite is spirite Nowe yf the naturall bodye of Christe be eaten with oure mouth what els but fleshe is it that cōmeth of that naturall fleshe so eaten least this argumēt seme but lyght to some mē let vs heare the tother parte what so euer is borne of y e spirite is spirite ergo what soeuer is spirite it must be borne of the spirite yf thē the