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	holy_a	life_n	6,877	5	4.4602	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10008	Ane oration made by Master Theodore de Beze, minister of the word of God, accompanyed with. xi. other ministers and. xx. deputies of the refourmed churches of the realme of Fraunce, in the presence of the king, ... Tuesday the ix. day of September, 1561, in the noonnery of Poyssy. Truely gathered and set forth in suct sort as it was spoken by the said de Beze. Whereunto is added a brief declaration exhibited by the said Beze, to the Quene the mother, the next morowe after the making of the said oration, touching certain poyntes conteyned in the same; Harangue faicte par M. Théodore de Bèze. English.	Bèze, Théodore de, 1519-1605.	1561 (1561)	STC 2026; ESTC S119256	20,389	80

▪ yet by the spirituall vertue of it and by the meane of a right true faith we that be on the earth and do beleue in him be made partakers of his very body and his very blood as truely and as certainlye as we see with our eyes and touche with our handes the holye visible Sacramentes of the bread and wine whiche he hath ordeyned to that effect If this declaration Madame which long tyme sithen hath bene set forth amonges my wrytynges albeit I could not yesterdaye do you to vnderstande the same may satisfie youre Maiestie I shall haue greate cause to prayse and thanke God hyghly therefore If not I will be so bolde as to desire yet so much fauour at your hand as that I may satisfie your Maiestie more fully by mouth in the presence yf it shall so be thought nedefull of such as by whom you shall thinke I may receiue knowledge and learnynge as one that hath great nede thereof and that doth desire nothynge so muche as to learne more and more whereby I may be the more hable to do your Maiestie seruice in the establishing of so holsome and so holye a concorde and agreement These be the very wordes by me spoken where with my Lordes the Prelats seme to be much offended If thereupon they will aske if Rehearsal of the wordes spoken the daye before my meaninge be to make Christe absent from his Supper I saye nay Beleuing neuerthelesse that waying the distaunce of the plates for so muste we do when the question toucheth corporall presence and considering distinctly his humanitie his bodye is as farre from the breade and wine as the highest parte of heauen is from the earth If any man will conclude hereof that we make Christe absent from his Supper we thinke him to conclude yll For this honoure do we geue to God that according to his holye Worde albeit the body of Christe be in heauen and we on the earth yet be we made partakers of his body and blood as verely in a spirituall maner and by faith as we do see the Sacramentes with our eyes and put them into our mouthes do lyue with the substaunce of them in this corporall lyfe ▪ These were my wordes For the confirmation whereof ▪ here what S. Augustine sayth in his fifte treatie vpon S. Iohn When Iesus Christ sayde you shall not alwaye haue me with you he speake of the presence of his bodye For concerninge his Maiestie his prouidence and his inuisible grace he hath fully accomplished his promyse made in an other place I wil be with you til the ende of the world But concerning the nature of man taken of him concerning that he was borne of the virgin Mary concernynge that he was crucified buried and raysed from death to lyfe this sentence is accomplished you shall not alwaye haue me with you And whye for that touching his body he was conuersaunt 40. dayes with his disciples and from the same disciples folowing him with their eyes and not going after him he ascended into heauen at the ende of 40. dayes and is no more here The same S Augustine in his Epistle to Dardanus In asmuch as he is God he is euery where in that he is man he is in heauen Vigilins Byshoppe of Trent which wrot against the heresie of the Eutychians about the yere of Christ 500. saieth The Sonne of God is deparred from vs touching his humanitie but touching his diuinitie he sayeth vnto vs I am with you till the ende of the worlde He is with vs and he is not with vs for he hath not lefte nor forsaken touching his diuinitie them that he hath left and is departed from vs touchinge his humanitie Touchinge the fourme of a seruaunte whiche he hath lift vp into heauen out of our company he is absent but touchinge the fourme of God which departeth not from vs he is present with vs. Againe when his fleshe was on the earth certainly it was not in heauen now that it is in heauen as certainely it is not on the earth and so is he absent as we do styll loke for him which we do beleue to be with vs on the earth in that he is the word to come again from h●auen corporally and fleshly And in an other place The onely Sonne of God with was also made man is conceaued in one place by the nature of the flesh and is contained in no place touchynge the nature of his diuinitie ❧ The confession asweall of the Protestants as of there aduersary partie of lait dayes assembled at Poissy in Fraunce concerning the presence of Iesus Christ in the holie Supper whereof let our Papistes chose which best liketh them and so remoue the errour of transubstantiation ❧ La Confession du dernier iour de Septembre 1561. ENtant que la Foy rend les choses promises presentes que ceste Foy prent tresueritablement le corps le sang de nostre seigneur Iesus Christ par la vertu du sainct Esprit en cestegard nous confessons la presence du corps du sang diceluy en la saincte Cene en la quelle il nous presente donne exhibe veritablement la substance de son corps de son sang par loperatiō de son sainct Esprit nous receuons mangeons spirituelement par foy cest corps qui est mort pour nous pour estre os de ses os chair de sa chair a fin den estre vinifiez parceuoir tout ce qui sy recoit a nostre salut ❧ Autre Confession du premier Dottobre 1561. ❧ The Confession of the one partie presented the last day of September 1561. FOr asmuch as faith maketh present the thinges that be promised and that the sam faith receaueth most assuredly the body and the blood of our lord Iesus by the vertue of the holie Spirit In this respect we cōfesse the presence of the body of the blood of the sam our lord Iesus in the holy Supper In the which he presenteth geueth exhibiteth verely the substance of his body of his blood by operatiō of his holy Spirit we receaue eat spiritually by faith the body which dead for vs to be bon of his bones and flesh of his flesh to the end that we may be quickened and to receaue all that which is requisit for our saluation ❧ The Confession of the other parte presented the first of October 1561. NOus confessons que Iesus Christ en sa saincte Cene nous presente donne exhibe veritablemēt la substāce de son corps de son sang par loperation de son sainct Esprit que nous receuons mangeons sacramentellement spirituellement parfoy ce propre corps qui est mort pour nous pour estre os de sesos chair de sa chair a fin den estre viuifiez parcenoir tout ce qui est requis a nostre salut Et pource que la foy appuyee sur la parolle de Dieu rend fait les choses promises presentes que par ceste foy nous y prenons vraiement de faict le vray naturel corps sang de nostre Seigneur par la vertu de son sainct Esprit en cest egard nous confessons la presence du corps sang diceluy en la saincte Cene. WE confesse that Iesus Christ in his holy Supper presenteth geueth verely offereth vnto vs the substance of his body and his blood by the operatiō of his holy Spirit And that we receaue and eat sacramentally spiritually and by faith that sam body which died for vs to be bon of his bones and flesh of his flesh to the end that we may be quickened and perceaue all that which is requiset for our saluation And because that faith grounded vpon the word of God maketh and geueth present the thinges promised and that by this faith we verely and in effect receaue the naturall body and blood of our Lord by the vertue of his holy Spirit in this respecte we confesse the presence of his body and blood in the holy Supper De la part des ministres Maistres Pierre Martyr Theodore de Beze Nic. des Gallars Augustin Marlorat Iean de Lespine Pourla part des do creurs euesques Messieurs Leuesque de Valāce Leuesque de Sees Salinac Bouteiller Despence For the parte of the ministers Masters Peter Martyr Theodore de Beze Nicolas de Gallas Augustin Marlorat Iohn de Lespine For the part of the doct bischoppes My lords Bischop of Valence Bischoppe of Sees Sallignac Bouceiller Despence WE know not whiche of the Confessions was presented by the partie of the Protestants neither which by the Bischoppes but let oure Papistes chese either and let vs geue glory vnto God whose veritie compelleth his enemies to confesse that whiche they haue long denied Arise o Lord let thy enemies be confounded Amen The end Imprinted at Edinburgh by Robet Lekprewik Cum priuilegio 1561.

thē heate and light can bee saperated from the fyre And we say with S. Iohn in his first Canonicall Epistell that he that saieth he knoweth God and kepeth not his cōmaundamentes lieth and no trueth is in him But concerning this purpose we confesse plainly that we disagree in thre principall pointes The first touching the beginning the spring from the which good workes do procede The seconde what workes bee good workes The third to what respect they bee good Touchinge the first we finde none other free will in man but that whiche receiueth freedome by the only grace of our Lord Iesus Christe And we say that our nature being in the state whiche it is fallen into nedeth before all other thinges not to be aided and vpholden but to be mortified and killed by the vertue of the Spirite of God for so muche as his grace findeth it not onely wounded much weakned but altogether destitute of force and repugning to al good yea dead rotten in sinne and corruption And therefore do we not to him so much dishonour as to make oure selues parteners with him to whose grace and mercie working in vs is to be geuen the beginninge the myddle and the ende of our good workes Touching the second point we do not receiue anye other rule of iustice and obedience before God but his commaundementes as they be written and registred in his holy worde to the which we do not take it lawefull for anye man to adde or diminish to binde therwith mans conscience Touchinge the thirde point to witte in what respect they bee good our beliefe is that so farre foorth as they procede from the Spirite of God working in vs they ought to be called good for that they issue frō so good a spring and yet yf God shoulde examine them rigorously there wolde be ●ounde matter inough and inough ●o the disaduauntage of them We saye further that they be good in another respecte that is ●o saye forsomuche as God is by them glorified men bee drawen to the knowledge of him and we all bee assured the Spirite of God being in vs which is knowen by his effectes that we bee of the number of the elected and of them that be predestinated to saluation But if a question be moued by what title euerlastinge life doth appertaine vnto vs we say with S. Paule that it is a free gyft of God and no recompence any way due vnto oure merites For Iesus Christ in this behalfe instifieth vs by his onely iustice being imparted to vs sanctifieth vs by his onely holynes beinge by him freely geuen to vs and hath redemed vs by his onely Sacrifice which is auailable to vs hauing in vs a true and a liuely faith by the grace onely and liberalitie of God All those treasures be communicated to vs by the power of the holie Gost vsinge for that effect the preachinge of the Gospell of God and the administratiō of his holy Sacramentes Not for that he nedeth any such matter for the putting in vre of his said power he being almightie but for that it pleaseth him to be serued with these ordinary meanes to breede and nourishe in vs the precious gift of faith whiche is as it were the onely hand and the onely vessell to take holde of Iesus Christ and to receiue him with all his treasures to our saluation And to the intent we maye declare what we doe admitte for the worde of GOD we admitte nothinge but the doctrine written in the holie Prophetes and the Apostles tearmed the newe and olde Testament For by whom shall we assure vs of oure saluation but by suche a● 〈…〉 thereof without reprothe against whom none exceptions can be taken And touching the writinges of auncient doctours and Councelles we thinke it conuenient before we do receiue them as matter whereunto nothing can be agayne sayde to conferre them throughly and to see them to agree with the holy Scriptures amonges them selues also considering that the Spirite of God is neuer disagreing from it selfe Whiche we beleue my Lords you wil neuer go about to enterprise yf you do yt shall lyke you to pardon vs yf we do not beleue till we do see it doone that you shall euer be hable to bringe it to passe Howe then are we of the cursed race of Cam the sonne of Noe who disconered the pri●●●● of his Father Do we thinke oure selues more conning and better learned then so many auncient doctours bothe Greekes and Latiues Be we so presumptuous as to thinke that we are the first that brought trueth to light and to condemne the whole worlde of ignoraunce God forbyd my Lordes that we should be suche but it maye like you to remember that there hathe ben Councels and Councels doctours and doctours for these he not the firste dayes that false prophetes haue ben in the Churche of God of whom the Apostles haue geuen vs warning in diuers places namely in the fourth Chapter of the firste to Timothye and Act. the xx Secondly touchinge the sayde auncient writtinges forasmuche as all trueth that may be founde in them must of necessitie by drawen out of holy Scripture what more sure waye can we finde to studie and vse them to oure profite then to trye them by that touche stone and to waye and consider the testimonies and reasons of the Scriptures vpon the whiche they haue grounded their expositions Surely no man can or ought to attribute anye more to them then their selues do require wherupon harken what S. Iherome saith vpon the Epistle to the Galathians The doctrine saith he of the holy Goste is that which is set foorth in the Scripture and Canonicall writtinges againste the whiche if Councelles shall ordeine any thinge it is vnlawfull and not to be admitted And S. Augustine writtinge to Fortunatian We ought not saith he to accompte the reasons and dispntacions of men of what estimacion and howe Catholike soeuer they be or haue bene in equal degree with the Canonicall Scriptures or of suche an aucthoritie as it maye not be lawfull for vs the reuerence due to suche personages reserued to reproue and reiecte any thinge in their wrytinges wharein it may be founde that they haue iudged other wise then trueth will beare them being so founde and vnderstode with the helpe of Gods grace by me or by any others This thinke I of other mens wrytinges and the same libertie do I geue to such as shall take the paines to be readers of any thinge that my selfe shall write As muche to the same sence writeth he in his 11● Epistle and in lyke sorte in his seconde booke 37. Chapiter against Chresconius Saint Ciprian also writteth in the same wise saying that it behoueth vs not to regarde what this man or that man hath done before our times but what Iesus Christ hath done before all mens tymes And the same rule geueth S. Augustine writting to Saint Iherome And in another place disputing against them that