Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bind_v	year_n	zion_n	20	3	8.2439	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73478	Haggeus the prophet Where-vnto is added a most plentifull commentary, gathered out of the publique lectures of D. Iohn Iames Gryneus, professor of diuinitie in the Vniuersitie of Basill, and now first published, faithfully translated out of Latin into English, by Christopher Fetherstone student in diuinitie.; Bible. O.T. Haggai. English.	Fetherston, Christopher.; Grynaeus, Johann Jacob, 1540-1617.	1586 (1586)	STC 2790; ESTC S125271	158,555	366

to the flesh of Christ vniuersall presence Therefore they doe affirme that the fleshe of Christ was eternall and without beginning 4 The proofe of the maior What thinges soeuer can not be seperated from their subiect and nature these thinges also cannot bee seperated one from another But to be in all places at once and eternitie with-out beginning cannot bee seperated from the diuine essence for they are not accidentes but the essence it selfe Therefore they cannot bee seperated one from another Therefore if the fleshe of Christ bee euery where really it is also from euerlasting 5 I prooue the maior thus For if one thinge haue many properties if one of them bée in any nature the rest shall also be in it But if as they falsly suppose vniuersall presence bée in the fleshe of Christ Therefore shall also eternitie the greatest simplicitie and other adiuncts of the God-heade be actuallie in the fleshe of Christ Which euery man of sounde iudgment dooth sée to be false I will adde in stéede of a conclusion Paul his exposition vpon the oracle of the comming of the desire of all the Gentiles Iesus Christe being in the forme of GOD thought it no robberie to bee equall with GOD. But he made him-selfe of no reputation takinge to him the shape of a seruaunt and was made like vnto men and was founde in his apparell as a man he humbled him-selfe being made obedient vnto death euen vnto the death of the Crosse Phil. 2. 6. 7. 8. Hée which was longe looked for came when-as the Woord was made fleshe Iohn 1. The forme of GOD doth signifie in this place the diuine nature as Basil taught godlily whose woordes are these That which is in the forme GOD is in the substance of GOD for the forme of GOD is not one thinge and the substance an other being not compounde hee therefore which is equall accordinge to the forme hee is equall according to the substance Basil reasoneth thus by reducing his argument vnto that which is vnpossible If in the person of the Woorde the forme of God were one thinge and the essence of God another thinge then were God compounded and not simple but the consequent is absurde therefore is the antecedent absurde also Nowe seeing that the forme of a seruaunt is set against the forme of God what man is hee that is well in his wittes that doth doubt that it doth signifie the humane nature Moreouer Paul calleth it the similitude of men and that hee was founde in apparell as a man Neither did that glory which was annexed vnto the humane nature take from it the truth and properties of nature as Augustine taught very well Further-more in the blessed life we shal be as angels not in respect of substance but of the qualities 1. Cor. 15. 39 Lect. 15 April Why is the Messias called the desire THis did Christ expounde Luke 10. 23. 24. Blessed are the eyes which see those things which you see For I say vnto you that manie prophets and kinges haue desired to see those thinges which you see and haue not seene them and to heare those things which you heare and haue not heard them Obiect Haue not therefore the holy prophets and kinges séene and hearde Christe I reason thus Abraham reioysed to sée Christ his daie and hee sawe it and reioysed Ioh. 8. 56. Therefore that his assertion is false Luk. 10. 24. Ans I deny the consequent and my reason is this because in this obiection there is ignoratio elenchi ignorance of an argument For these are not spoken both concerninge one thinge The saying of Christe in Iohn intreateth of the faith in Christ which is common to all the elect whereby Abraham and his true sonnes are said to sée Christ But in these woordes which are in Luke hee speaketh of the measure and degrées of light and of faith in some respect to declare the difference which is betwéene the two Testamentes which is fet from the measure of the reuelation Qu. But for what cause is hee said to bee desired Answere The cause is set downe in these words of the Prophet and the Apostle Isa 61. 1. 2. 3. The spirit of the Lord vpon mee because the Lorde hath annoynted mee to preache glad tydinges vnto the meeke hath hee sent me to binde vp the broken in heart to preach libertie to the prisoners and opening of the pryson vnto those which are bounde To preach the acceptable yeere of the Lorde and the day of vengeance of our God to comforte all that mourne To appoint vnto them that mourne in Sion and to giue to them for ashes oyle of gladnesse for mourning the garment of gladnes for the spirite of heauines c. Ioh. 11. 25. I am the resurrection and the life c. 1. Cor. 1. 30. Iesus Christ is made vnto vs of God wisedome and righteousnes and sanctification and redemption c. Therefore I reason thus from these benefites which wee haue by Iesus Christ Hée is rightly saide to be desired which is sight to the blind life to the deade resurrection to them which lye in the dust of the earth the right way to them which wander and are out of the way wisedome to the foolish righteousnes to the giltie sanctification to the vncleane and prophane redemption to the prysoners But Iesus Christ our Prophet our king and mediator is and doeth all these thinges for vs and many moe Therefore hee is rightlie sayde to bee desyred 3 But whie is hee called the desire of all the Gentiles Ob. Some man will perhaps reason on the contrarie thus No man is desirous of that which hee knoweth not The promise of the comming of the Messias was vnknowen to the Gentiles but the Iewes knewe it full well Therefore the Messias ought to bee called the desire of the Iewes and not of the Gentiles I aunswere confitendo by confessing Although the promise concerning the sending of the Messias was not so much beaten into the heades of the Gentiles as of the Iewes yet is Christ rightly tearmed the desire of the Gentils because hee was to bee sent euen for their sakes also that he might deliuer them out of the power of darkenes And why mast thou not confesse y● hee is rightly called thy desire which was as they say the heade and the helme But I reason thus Seeing that God is the redeemer onely in Iesus Christ Christ is rightly called their desire whose God that is redemer is the Lord. But the Lorde is the God not onely of the Iewes but also of the Gentiles Rom. 3. Surely of the Gentiles also Therefore I conclude that the Lorde Iesus is the desire aswell of the Gentiles as of the Iewes I prooue the maior For they whose God is the Lorde are not onely perswaded that Christ hath created them but also that hee is their redeemer As by faith they perceyue that the worlde was made by the worde of God so beeing iustified by faith they confesse