Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	fulfil_v	law_n	6,597	5	5.9828	4	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

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

fleshe of christ be so holsom and suche saluacion vnto the soule it must nedes be eaten spiritually and not carnally that is to say with fayth and not with oure teth And this pertayneth vnto the matter substāce of the sacramētes that the spirite is begotē by the spirite not by any bodely thynge as we touched it before Paule warneth vs of this thīge in that he sayth Albeit he knewe christ somtyme after the fleshe yet nowe he knoweth hym nomore concernyng the fleshe By these places we are cōstrayned to confesse that these wordes This is my bodye must nedes be taken not naturally but sygnificatiuelye sacramētallye in sygne as are these This is the pasouer or passynge fore bye spokē of the pascall lambe For that same lambe so eaten yearly in that solempne feste holden was not the selfe passynge foreby but it dyd sygnify that passage and oyntynge of the Hebrews somtyme done Vnto this agreith well the succession imitacion for the supper succeded the lambe Vvhiche thynge teacheth warneth vs that Christe dyd vse lyke wordes in a lyke phrase for the succession obserueth the imitacion Vnto this agreeth the selfe same cōposicion and ordre of the wordes the tyme also speaketh cōsenteth to the same maketh all for it so the olde passouer is but remembred and the newe thankes gyuyng is instituted also the very propertie of all the memorialles and remembraunces all make for this same sence whiche callyng them the name of the same thynge wherof they make the memoriall or remēbraunce So dyd the Athenienses call thalleuacion or the easmente of theyr cōmon dette not as though yerely their dettes shuld be eased or paid but because thei celebrated that thynge perpetually that Solon had in tyme past made and the selfe same celebracion or feaste they orned and honested with the name of the selfe thynge And euen so the thynges whiche are the sygnes and memorials of the verye body bloude of christe are called his bodye and bloude Now here foloweth argumētes Lyke as the body can not be fed with any spirituall thīge nomore can the soule be fed with any bodely thyng But and yf the naturall body of christe be eaten thē I wolde wyt whither it fede the bodye or the soule it fedeth not y e bodye ergo it fedeth the soule yf it then fedeth the soule thē doth the soule eate fleshe and so is it false that the spirite is borne onely of the spirite Secondarely I aske what thynge is it that the body of christ naturally eaten maketh it perfyt effectuously If it remytteth syn as one parte wytnesseth ergo the disciples got remission of theyr synnes by eatynge it in the maūdye and then christe dyed for them in vayne But yf his bodye eatē dispenseth and distributeth the vertue of Christes passion as the same parte sayth then was the vertue of the passion and redempcion disposed and distributed before it was begon And yf it fedeth the bodye that it shuld be healed to ryse agayne as a certayne other māfull folisshly affyrmeth then moche more shulde it heale our bodye lyfte it vp agayne from syknes But Ireneus otherwyse vnderstandeth this sentence y t is to wyt our bodyes to be fed nourysshed with the body of christe to ryse agayn deifyed vnto lyfe For his myndes that the hope of our lyfe to come resurrection is stablyshed by the resurrection of christe beholde this faier maner of speche Thyrdly yf the naturall body of christi was gyuē the disciples at his supper then must it nedes folowe that they eate it euen as it thē was theyr beyng and lyuynge but then was it a passible and a body that myght suffre wherfore they eate a body that myght be wounded and suffer death for then was it not yet gloryfied But yet when they saye that they eate the same body but not as it was passible but euen suche one as shuld be after his resurrection then obiect we thus ergo Christe had then two bodyes at once one that was not yet glorifyed by his death resurrection and another that shuld be gloryfied or els was that same one selfe bodye at the same tyme both passible and impassible And so syth in his agony his māhed feared the death it might be gathered that he suffered not but that the body endewed with this gyfte of impassibilyte vsed and enioyed it Vvherfore it maye be thought that it suffered not but apered to haue had suffred deth which opinyon of these blynde sophisters opē vs the waye vnto Marcions heresye There maye be yet moste noble Emproure .vi. C. mo argumētes made agaynst these papistes but we shall be cōtent with these at this tyme. Nowe that the olde Doctours which shalbe the laste parte of this article do agree with vs I shall confyrme my saynges with these two wytnesses Fyrst with Ambrose saynge in his commentarye vpon the fyrst pystle vnto the Corinthiās vpon these wordes cap. xi Shewe and gyue thākes for the death of the lorde c thus For bycause we be delyuered by the death of the lorde we remēbrynge this thynge in eatynge and drynkyng do signify his fleshe bloude whiche haue ben offred vp for vs. c. Here speaketh Ambrose of the meate and drynke at that maundye wytnessyng that we sygnifie these same thynges whiche were offred for vs. Also with Austen we confyrme our saying which in his .xxx. treatise vpon Ihon affirmeth that the body of christ muste be in one place where the prynted bokes haue for oportere that is for it muste nedes be they haue it maye be in one place but they prynte it false For in the Maister of the Sentences and in the olde wrytten bokes and in the decrees canonycall out of whiche the prynte was fetched and this sentence of S. Austen translated agayne into them it is red oportet it must be in one place wherby manifestly we se the olde doctoures not to haue had vnderstanden it of the naturall eatyng of christes bodye but of the spirituall eatyng what so euer they haue spoken solēpnelye of the Supper For when they knewe that the body of Christ must nedes be in one place and that at the ryght hande of the Father in heauen they neuer were so vngentel to pluk his body downe thēce to breke it agayn and chawe and chāme it with the stynkynge teth of men Also Austen writynge agaynst Adimantum in the .xii. ca. sayth That these thre sentences the bloude is the soule this is my bodye and the stone was Christe were spokē in a sygne to sygnify one by the tother and after a longe processe he sayth I may interprete that presepte to be layde in a sygne for the lorde doubted not to saye This is my bodye ▪ when he dyd but gyue the signe of his body these are Austēs wordes Here is lo the key wherwith we may vnlocke all the dar●ke wordes of the olde doctours of