Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	behold_v	year_n	zion_n	22	3	8.6790	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21064	A sermon preached at Paules Crosse the 19. of Iuli 1579 setting forth the excellencye of Gods heauenlye worde: The exceeding mercye of Christ our Sauior: the state of this world: A profe of the true Church: A detection of the false Church: or rather malignant rable: A confutation of sundry hæresies: and other thinges necessary to the vnskilfull to be knowen. By Iohn Dyos. Seene and allowed.	Dyos, John.	1579 (1579)	STC 7432; ESTC S111984	61,205	176

religion the three and thirtye yeare of his age S. Paule began ill and yet he ended well Of a cruell persecutour he became a mighty defender of Christes religion Of a scatterer he became a gatherer Of a wolfe a lambe Of an Antichristian enemy a Christian souldiar Of a learnd lawier at Hierusalem a learner of the Gospell at Damascus and of a Saul a Paul. God of his mercy graunt that all they which haue traced the path of Antichrist may renoūce their foolishe dreames and fonde assertions and after the example of S. Paule professe Christ detest Antichrist goe forward in all godlynes euen vnto their liues end Dauid may fall and Saule may rise Wee ought to hope the best of all men to iudge the best and to thinke the best For charity thinketh no euill S. August sayth wel Bononorum desyderū est vt qui mali sunt corrigantur ma 〈…〉 dium est vt qui boni sunt consumantur Good men would faine haue ill men amended and ill men would faine haue good men consumed There are too many such in this doting age of the world which hate all mē extremely that please not their fansies yet they make great shew of holynes But if their visardes were pulled of Good Lord what a masse of malice should a man see what enuy what falshode what spightfulnes rancour should a man behold Turkes and Iewes are better to be lyked than such hipocriticall Christians Charitye ouer commeth all thinges without charity nothing preuaileth and wheresoeuer charitye is shee draweth all thinges vnto her and shee is the bewtye of the soule I surcease humbly and hartely beseeching Christ the Prince of Pastours to perserue your honour by the vertue of his holy Spirite many yeares to the aduauncement of his glory to the repayring of the ruines of Sion To the vtter ruin of Babylō and finally after your peregrination vpon earth to geue you the laborers peny of euerlasting blessednes At London the 2. day of September Your Lordships alwayes most humble at commaundemēt Iohn Dyos COntio Dios celebrata crebris Vocibus flexit populum potentem Atque plebeios animos rigauit Nectare suaui Pauit aeternis epulis Iehouae Indigas mentes sitibunda prata Rore diuino fluuioque sparsit Corda salubri Fregit vires Latij Tyranni Praescidit cristas triplicem coronam Contudit fido Salios salaces Arguit ore Inuidi Momi malesuada lingua Putreat corui lanient dolosos Zoilos Laruae valeant facessat Dira Megaera ק ב Papa loquitur NOs pedibus nostris dominos supponimus orbis Nos plantis premimus Caesareumque genus Si placeat Genios volumus detrudere coelo Nostra manus Manes ex Acheronte vocat Posse sacerdotes Paniscum condere Christum Dicimus Ergo Dei gloria danda mihi Namque creatorem mundi facit ille quis ipse Nonne Deus summus solus vtrunque creo ▪ Maior caelitibus sacrifex genijsque supremis Sacrificis praesto dicite quantus ego Sacrificus praestat Mariae semel illa gerebat Christum sed sacrifex saepius ore vorat Saepius ore vorat carnem cum saenguine crudo Ossa vorat pectus brachia crura pedes Est nostrum genus eximijs spectabile factis Gregorius Magnus carminae mirae canit Christo pulsanti patuit vix ianua Ditis Sed mihi pulsanti mox paetuere fores Namque ego Trae●●●um tetri de faucib●s Orci Extr●xi ●●●trem Dite fremente meam Semper bonos no●enque meum laudesque manebūt Quae Christus c●ndis condere iure queo Christus respondet TV lupus et vulpes Tu summum de decus orbis Tu ruis in baerathrum te manet atra dies A Sermon Preached at Paules Crosse the xix day of Iuly An. 1579. By Iohn Dyos Luc. 5. IT came to passe that whē the people preassed vpon him to heare the word of God he stode by the lake of Genezareth and sawe two shyppes stand by the lakes side but the fishermē were gone out of them and were washing their nettes And he entred into one of the shippes whiche pertained to Simon and prayd him that hee would thrust out a litle from the land And hee sat down and taught the people out of the shippe When he had left speakyng hee sayd vnto Simon launche out into the deepe and let slippe your nettes to make a draught And Simon aunswered and sayd vnto hym Maister we haue laboured all night haue taken nothing Neuerthelesse at thy commaundement I will lose forth the nette And when they had so done they inclosed a great multitude of fishes But their net brake and they beckned to their felowes which were in the other shippe that they should come and helpe them And they came and filled both shippes that they sonke agayne When Simon Peter saw this he fell down at Iesus knees saying Lord go from me for I am a sinnefull man For he was astonyed and all that were with hym at the draught of the fishes which they had taken and so was also Iames and Iohn the sonnes of Zebede whiche were parteners with Simon And Iesus sayd vnto Symon Feare not from hēceforth thou shalt catch men And they brought the shippes to land and forsoke all and followed him IT is written in the 5. of Luke and read in the Churche this day It came to passe that when the people pressed vpon him to heare the worde of God he was standyng by the lake of Genezareth c. In the ende of the former chapter Christian audience Christ our Sauiour being ill intreated in Nazareth no Prophet is accepted in his owne countrey came downe to Caphernaū a Citie of Galilee there taught the people on the Sabboth dayes cast out deuils and cured Simōs wiues mother sicke of a great feuer and when the sunne was downe healed what soeuer sicke were brought to hym laying his handes on euery of them Deuils also came out of many crying and saying Thou art that Christ the sonne of god c. There they preassed and here they preasse The summe of all Séeke ye first the kyngdome of God and his righteousnes and all these thynges shal be ministred vnto you The text principally compriseth these thrée places an Example teaching to heare the Gospell feruently and the causes therof The ship wherein Christ was is an image of the Church of Christ militant the request of Christ and faithfull obedience of Peter The successe of all It came to passe when the people preassed vpō him to heare the word of God. Sinfull men of euery condition preassed vppon him to heare his heauenly doctrine We neuer read of any such preassing of Scribes Phariseis to Christ I thanke thee O Father Lord of heauen earth because thou hast hid these thynges from the wise and prudent and hast shewed them vnto babes The people preassed vpon him to heare the word of God. Luc. sayth not people came to him

must referre you to the places of other auncient Fathers which make the case cleare Tertul. contra Marcionem Lib. 4. August Tom. 6. contra adimantum Manichaei Discipulum cap. 12. Tom. 8. in Psal 3. Tom. 2. epist. 221. Cyp. de Coena Domini Hesichius in Leuit. Lib. 3. cap. 2. Ambros de Sacramentis Lib. 1. cap. 5. Chrisost ad Caesarium August in Ioh. Tract 25. Tract 26. To cōclude Erasmus a mā of great learnyng iudgement sayth thus In synaxi Transubstantiationem sero definiuit ecclesia In the holy ministration it was long and very late before the church determined the Article of Transubstantiation Their owne breath bloweth agaynst them Doctour Tonstall sayth It was no heresie to deny their Transubstantiation before their late Councell of Lateran Doctour Fisher sometyme Byshop of Rochester sayth The very presence of Christes body bloud in the Masse can not be proued by any Scripture This deuelish doctrine was neuer receiued in the Church til Pope Leo Pope Nicholas Pope Innocent Pope Honorius and Pope Vrban Antichristian prelates thorow their tyranny brought it in and compelled the Christiās with fire and faggot as the maner of the tyrānicall Papistes is to receiue their abhominable doctrine It is not much more then fiue hundred yeares since their grosse opinion of the Sacramēt begā first to be attēpted was throughly receiued and agréed vpon about the yeare of our Lord 1215. in the Councell of Laterā which was holden in Rome where were gathered together a mōstrous swarme of Pharisaicall Papistes about the number of thirtene hūdred pildpates of the which number eight hūdred were mōkes channōs fryers a broode of chickēs of the Popes owne hatching Last of all came pope Vrban the monke in the yeare of our Lord a thousand two hundred thréescore and foure and he made vp all the market For he ordained a feast called Corpus Christi in honour of the Sacrament so that euer after that tyme the Sacramēt was no more taken for a signe figure and token of Christes bodye but for Christ himselfe God and man And therefore was it reuerenced worshiped honored sensed and knéeled vnto as they taught the people at their vnsacred sakeringes S. August sayth touching the fathers of the olde law Abraham Moses Aaron and other receiued the bodye of Christ truely and effectually long tyme before that Christ either had receiued fleshe of the blessed virgin or had ordained the Sacrament and that euen the selfe same bodye that is receiued now of the faythfull Of this matter S. Paule speaketh They did all eate of the same spirituall meate And did all drinke of the same spirituall drinke For they dranke of that spirituall rock that folowed them and that rocke was Christ S. August also of Christian children and other faythfull that neuer receiued the Sacrament writeth thus nulli est aliquatenus ambigendum tunc vnumquemque fideliū corporis sauguinisque domini participem fieri quando in Baptismate efficitur membrum Christi c. No man may in any wise doubt but that euery faythfull man is than made partaker of the body and bloud of Christ whan in Baptisme he is made a member of Christ and that he is not without the felowship of that bread and of that cup although before he eate of that bread drinke of that cup he hepart this world being in the vnitye of Christes bodye for he is not made frustrate of the Communion and benefite of that Sacrament while he findeth that thing which is signified in the Sacrament The enemies of the crosse of Christ mightfully obiect Onlesse ye eate the fleshe of the sonne of man and drinke his bloud ye shall haue no lyfe in you I aunswere if there be no other eating of Christes bodye whereby wée shall liue but onely fleshly eating with mouth and teath than what lyfe hath Abraham Isaac Iacob Moses Aaron and other holy Patriarches Prophets that were before the comming of Christ what lyfe haue a great nūber of holy martyrs what lyfe haue Christian Children that being baptised in the bloud of Christ depart this lyfe before they can receiue the Sacrament Shall we say they haue no lyfe Or shall we condemne them of euerlasting death Or shall we thinke they shall neuer rise agayne And shall we denye Gods election S. August speakyng of our fathers sayth Visibilē cibum Manna spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauerunt They vnderstode Manna the visible meate spiritually they hungred it spiritually they tasted it spiritually I aske the defenders of transubstātiation what body Christ gaue whether mortall or immortall I reason thus if he gaue his body he gaue his mortall body or his immortall body But he gaue not his mortal body neither his immortal body Therfore he gaue not his body I proue thus he gaue not his mortall body accumbebat mensae for it sate at the table He gaue not his immortall body nō dum resurrexerat for it was not yet risen Therfore he gaue not his body Therfore it is a figuratiue spéech I vrge their owne wordes agaynst them By and by after they haue confessed that the bread is the body of Christ essentially substantially and in déede and the wyne his naturall bloud they adde Sed inuisibiliter ineffabiliter non vt in loco non qualitatiue aut quantitatiue But inuisiblely and vnspeakeablely and not as in a place not in quātitie or in qualitie Note I pray you how fitly these thynges agrée how the one is subuerted by the other For if the true and naturall body of our Lord which he tooke of the virgin Mary dead buried risen ascended into heauen so they say be present in the Sacrament assuredly that same body must haue quantitie and qualitie must be contained in a place except that body was not naturall or els now beyng in glory hath put away all truth of a body The Angels testifie of the glorified body of Christ Surrexit nō est hic ecce locus vbi posuerunt eum He is risen he is not here behold the place where they had put him Christ him selfe sayth behold my handes and my féete that it is euē I my selfe handle me and sée for a spirite hath not flesh and bones as ye sée me haue If this body haue not place qualitie quantitie it is not the substantiall naturall and true body of our lord Read S. August epist. 57. ad Dardanum Tom. 2. Thus much concernyng the Lordes Supper Also these men teach that we are not iustified by fayth onely This doctrine is false Therefore they breake the net They call vs Solifidiās We may call them Nullifidians I argue thus the righteous man liueth by his fayth Therefore fayth iustifieth Abraham was iustified by fayth Therfore other are iustified by fayth Abrahā is the father of all beleuers The antecedent is proued Abraham beleued God and