Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	call_v	high_a	36	3	5.0724	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01445	A briefe and cleare confession of the Christian fayth Containing an hundreth articles, after the order of the creede of the Apostles. Made and declared by Iohn Gardiner. Translated out of French into English by Iohn Brooke of Asshe, next Sandwitch. An. 1577.; Briefve et claire confession de la foy chrestienne. English.	Garnier, Jean, d. 1574.; Brooke, John, d. 1582.	1579 (1579)	STC 11565; ESTC S92644	48,655	130

auailable before the Lorde and not those of workes the which bringeth nothing vnto perfection BEholde as touching the first poynt of my faith what I beleue of the Father of the thinges made by him and consequently of the holy Trinitie with the fall of man. Let vs now come vnto the second point which is of the Sonne of GOD and of the things done by h●m chiefly of the restoring and reparing of man. I beleeue in Iesus Christ his onely Sonne our Lorde which was conceaued by the holye Ghost borne of the Virgin MARY suffered vnder PONCE PILATE was crucified dead buried descended into Hell the thirde day he arose againe from death He ascended into Heauē there he sitteth at the right hand of GOD the Father almighty From thence shall he come to iudge the quicke and the deade The .xv. Article I Beléeue that Iesus Christ is verye God and very man hauing two natures inte●mixts in one person the diuine nature according to whiche he is the naturall Son of God equall to the Father in al through al. And humaine nature according to the which he is verye man in all and by al lyke vnto vs sin onely excepted The .xvi. Article I Beléeue that Iesus Christ the Son of GOD in the fulnesse of tyme prefixed and preordained of the Father from euerlasting was sent into the world by the Father was made very mā conceaued within the womb of a Virgin called Mary of the proper substaunce and of pure blood purifyed of her because that he was found very Man descending from the séede of Adam Noe Abraham Isaac Iacob Dauid and of the other fathers to whom the promise was made The .xvii. Article I Do also beleeue all that to be done by the operation of the holy Ghost without the worke of man to the ende that all should be holy vndefiled pure and cleane and by that meanes our conception was purified and sanctifyed the which of it selfe was marred and defyled with sinne The .xviii. Article I Beleeue the same Iesus Christ to be borne of the Virgin Mary without anye sin and without breaking of her virginitie because that by his pure and holye natiuitie he purifyeth and sanctifyeth ours the which of it selfe is altogether marred and defiled with sinne In that natiuitie of Christ I see and consider the firste estate and condition of man with his fall which was the cause of the comming of Christe into this world likewise the grace and beneuolence of GOD the Father who hath represented and geuen vnto vs his onely begottē sonne for to serue vs And the loue of the son who hath abased and humbled him self for to eleuate and exalte vs hath made him selfe poore for to enrich vs and hath him self subiected for to affranchise vs and he is made the sonne of man for to make vs the children of God and possessors of eternall life by whose comming mans nature was restored and made noble and the man that was lost broken and destroyed was raysed vp againe set agayne in his first place and hath recouered all that which he lost throwe sin and more For by that meanes all the treasures graces and benedictions of the Lord are geuen and bestowed vpon him and that altogether thorow grace without any merites The .xix. Article I Do also beléeue and knowe by the holy scriptures an other conception and natiuitie of Christe which is spirituall the which I saye to be of no lesser dignitie then the first That is that euerye faythfull man ought to conceaue in his hart and minde Iesus Christ thorow a liuely and true faith and to bring him foorth thorowe the manifest confession of the mouth as often as néede shal require I estéeme that conception and natiuitie to be so necessarye vnto saluation that if the Virgin Marye had not more blessedly borne Iesus Christ in her hart mind then in her womb the carnal maternity would not haue much profited her By that meanes we are called the mothers brethren and sisters of Iesus Christ The .xx. Article I Beleeue that the same Iesus Christ is verely the Christ that is to saye the Messias the annoynted by the holy Ghost because that he shoulde be the true Kyng Prophete and great Priest of all the beléeuers the which was promised in the Lawe of whom also haue spoken all the Prophetes This annoynting of Christ was not corporall with a materiall and visible oyle as the same of Kyngs Priestes and Prophets in times past But spiritual with an inuisible oyle which is the grace gyftes of the holy Ghost of which he was filled aboue al other insomuch that that oyntment is descended vnto vs which haue felt and prooued the sauour thereof whereby also we beare the name of a Christian that is to say annoynted The xxi Article I Beléeue that that Sacrifisor Iesus Christ not to haue bene Leuiticall or carnall for to offer vp and sacrifice bullocks kyne or such like things as Aaron did and al his successors but spirituall yet neuerthelesse reall and true for to offer and sacrifice him self that is to say his body and his blood for the remission of the sinnes of all the worlde as also his kyngdome is not of this carnall worlde but spirituall the which consisteth in the guyding and gouerning of his by his holy spirite ouer whom he raigneth by his word and to the vtter destruction of all his aduersaries which are sinne death hell Satan and all infidels wicked and reprobate which rebell against the word of the Gospel The .xxii. Article I beléeue that Iesus Christ hath trulye exercised these thrée offices to wete Prophet Kyng and Priest not onely in this worlde he being a mortall man as we are But also that he yet doth exercise them daily in heauen before the face of his father where he standeth and appeareth continually for vs and thereof being taught by his spirit aydeth maynteyneth and defendeth those that are his and therfore he is called Prophet Kyng and high Priest after the order of Melchisedech which is eternall and not after the order of Aaron which ended with the Lawe The .xxiii. Article I Beléeue that the same Iesus Christ after that he had preached the Gospel in the countrey of Iudea Galile by the space of thrée yeres or there abouts declaring him selfe the naturall sonne of God aswel by his miraculous workes as by the words and wrytings of the Prophetes that he hath bene vniustly and falsely accused by the Priestes who when that they had taken him in their counsell did vniustly condemne him to death being bounde and chayned brought hym before Pilate Prouost at that tyme in Ierusalem who at the instance and request of the said Priests hath vniustly and without any cause condemned hym to death the most horrible and ignominious that one can thinke or excogitate That is to

the entrance of the Church a washing of regeneration and a renewing in the holye Ghost by which we renownce our selues Sathan the flesh sinne and the worlde for hauing layd away the olde man with all his concupicences we put on the newe man which is Iesus Christe in righteousnesse and holinesse with whome we dye and are buried in his death that as Christe is rysen from death by the glorye of the Father so should we walke in newnesse of life mortifiyng alwayes that which is of vs in vs for to destroy and roote out the body of sinne The .lxi. Article I Beléeue that that baptisme ought to be administred not with oyle salt spittle or such like things but only in pure and cleane water in the name of the Father the sonne and of the holye Ghoste after the ordinance and institution of God without chaunging any thing adding or diminishing and that altogether in a vulgare and common language vnderstanded of all forasmuch as all that which is doon or sayde in the Churche of Christe ought to be vnderstanded and knowen of all the faythfull By that Baptisme wee are chaunged and transformed from the Children of wrath sinne dyuell and perdition into the children of God of grace and saluation For to bee heyres of GOD and coheyres with Christe in eternall lyfe And therefore it ought to be geuen and bestowed onely to reasonable creatures which are capable of those thinges and not vnto vels or such like things whiche cannot receyue it nor exercyse the thinges sygnifyed by the same The .lxii. Article I Beléeue that Baptisme of water not to bee so necessary vnto saluation that man cannot be saued without it in case of necessitye Also I doubt not of the saluation of the litle Infanntes which dye without Baptisme but that they are saued in the fayth of theyr parentes aswell as if they were baptised as also in tymes past the litle Chyldren vnder the lawe whiche dyed without Circumcision were saued in the fayth of theyr parentes I vnderstande that onely of the children of the faythfull to whome the promyses of the Lorde appertayned and not to the Infidels and reprobate The .lxiii. Article I Beléeue that the holye Sacrament of the Supper is a holye and externe Ceremonye instituted by Iesus Christe in his Gospell one day ebefore his death vnder the likenesse of breade and wine in remembrance and recordation of his death and passion hauyng and contayning in it the promyse of the forgeuenesse of synnes by whych we perticipate truly the body and blood of Iesus Christe and are nurrished and fed in the Lordes house which is his Church after that we are entred in the same by the Baptisme That also ought to be geuen and bestowed vnto all vnder both kindes after the ordinance commaundement of Christe against which it is not lawfull to attempt any thing The .lxiiii. Article I Beléeue that in that holye Sacrament the signes or Symboles are not in any wise chainged but that they abide wholye in theyr nature That is to say that the bread is not changed nor transubstantiated as the Caphardes and false Doctors haue taught deceiuing the poore people into the body of Iesus Christ neither the wine transustantiated into hys blood But that the bread abydeth alwayes bread and the wine wine euerye one in his proper and first nature For the wordes which Christe spake vnto his Apostles in geuing the bread saying This is my body I do vnderstand and beléeue it to be spoken by a figure called Metonimia whiche is a kinde of speaking verye common in the holye scriptures as the holy scriptures and ecclesiasticall Doctors Ireneus Cyprian Tertulian Ambrose Augustine Chrysostome and such other haue vnderstanded and declared by theyr writinges who lyued before the Counsell of Lateran in which was concluded the transubstantiation of the bread into the body of Christe and the wine into his blood and geuen for an article of faith to the great dishonor of God and offence of all the Church in the yeere of our Lorde .1050 by pope Leo the ninth in whiche tyme Sathan was then let loose as was foreshewed in the Apocalips troubled the Church of Christe more then it was before The .lxv. Article I Beléeue that all that Sacrament lieth and consisteth in vsing so that in not vsing that bread and that wine do differ nothing from other cōmon bread and wine which men vse commonly in their houses therfore I beléeue not that the body of Christ is contayned tyed or enclosed in that bread vnder that bread or with that bread neither the blood in that wine vnder that wine or with that wine But I beleeue and confesse his body to be in heauen at the right hande of the Father as we haue declared before and that as often and when we vse that bread and that wine according to the ordinance and institution of Christ that truly and indéede we receyue his body and his blood The .lxvi. Article I Beleeue that that receyuing is doone not carnallye or corporally but in spyrite thorow a lyuelye and true fayth That is to saye that the body and blood of Christe are not geuen to the mouth or belly for the nurrishing of the bodye but to our fayth for nurrishing of the spirite and inwarde manne to eternall lyfe And for to doo that it is not needefull that Christe descende from heauen for to come vnto vs but that we ascende vnto him addressing our hartes thorow lyuely fayth an hygh to the right hand of the father where he sitteth from whence we looke for our redemption and not to séeke it in these corruptible elementes The .lxvii. Article I Beléeue that that holye Supper is a Sacrament of fayth vnto the faythfull onely and not for the infidelles in which one fyndeth and receyueth that that one bringeth thyther and no more except it be peraduenture augmentation of fayth grace and vertue and therfore in the same those onelye doo receyue and finde Iesus Christ to saluatiō which bringe it with them thorow a lyuely and true fayth But others doo finde and receyue there onely the externe and visible Symboles and that to their condempnation as Iudas and other such wicked and reprobate The .lxviii. Article I Beléeue that that Sacrament containeth two thinges one which is terrestriall carnall and vsible another which is celestiall spirituall and inuisible and I do confesse that as our body and inward man receyueth the terrestriall and visible thing which is the bread and the wine by which it is alymented and nurrished that also verely our spirit and inward man receiued the celestiall spirituall thing signified by the bread wine to wete the body and blood of Christe So that we are made one with him bone of his bones flesh of his flesh perticipating with him in all righteousnesse