Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	holy_a	lord_n	6,631	5	3.5276	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16573	The complaynt of veritie, made by Iohn Bradford. An exhortacion of Mathewe Rogers, vnto his children. The complaynt of Raufe Allerton and others, being prisoners in Lolers tower, & wrytten with their bloud, how god was their comforte. A songe of Caine and Abell. The saieng of maister Houper, that he wrote the night before he suffered, vppon a wall with a cole, in the newe In, at Gloceter, and his saiyng at his deathe	Bradford, John, 1510?-1555.; Rogers, Matthew. Instruction of a father to his children.; Allerton, Ralph. A lamentable complaynt of the afflicted, unto god our onely healper.; Allerton, Ralph. A briefe rehersal of parte of the aucthours trouble, entituled God is my comforte.; Allerton, Ralph. Songe of the poore prisoners in Lolers tower.; Hooper, John, d. 1555. Wordes of Maister Houper at his death.; Hooper, John, d. 1555. These are the wordes that Maister John Houper wrote on the wall with a cole, in the newe inne in Gloceter, the night before he suffered.	1559 (1559)	STC 3479; ESTC S112643	64,740	174

into a Serpent But concerning the Sacrament neyther the senses sée any other thing then bread neyther is there any mention made of turning And therefore their cauill is plainly séene to be but a cauill and of no force But to come againe to bring moe reasons against Transsubstantiation Secondly that the substance of bread remayneth still the very text doeth teach For the Euangelists and the Apostle Saint Paul doe witnesse that Christ gaue that to his disciples and called it his body which hee tooke on which hee gaue thanks and which hee brake but he tooke bread gaue thanks on bread and broke bread Ergo he gaue bread and called bread his body as he called the Cuppe the new Testament So that it followeth by this that there is no Transubstantiation And this reason I my selfe haue promised in writing to prooue by the authoritie of the Fathers namely Ireneus Tertullian Origine Ciprian Epiphanius Hieronimus Augustinus Theodorete Cirill Bede if so bee I may haue the vse of my bookes Thirdly that in the Sacrament there is no Transubstantiation of the bread by this reason I doe prooue Like as by our sauiour Christ the Spirit of trueth spake of the bread This is my body So sayth the same spirit of trueth of the same bread That wee many are one body and one bread c. So that as it appeareth the Sacrament not to bee in the Church by Transubstantiation euen so is it not Christs naturall body by Transubstantiation Fourthly I prooue that there is no Transsubstantiation by Luke and Pauls wordes spoken ouer the Cuppe For no lesse are they effectuall to Transsubstantiate the Cup then their words spoken of the bread are operatorious and mighty to Transsubstantiate the bread For as they say of the bread This is my body so say they of the Cup This Cup is the new Testament Which thing is absurde to bee spoken or thought eyther of the Cup or of the thing in the Cup by Transsubstantiation Yea rather in saying these wordes This Cup is the new Testament wee are taught by their coupling this worde Cup to the demonstratiue This how we should in these wordes This is my body knowe that this word This doeth there demonstrate bread Fiftly that the substance of bread remaineth in the Sacrament as the reasons before brought foorth do prooue so doth the definition of a Sacrament For the Fathers doe affirme it to consist of an earthly thing and of an heauenly thing of the word and of the element of sensible things and of things which bee perceiued by the minde But Trāssubstantiation taketh cleane away y e earthly thing the element the sensible thing and so maketh it no Sacrament And therefore the definition of a Sacrament full well teatheth that bread which is the earthly thing the sensible thing and the element remaineth still as saint Augustine saith The worde commeth to the element he sayth not taketh away the element and so it is made a Sacrament Sixtly the nature and propertie of a Sacrament teacheth this also which I haue affirmed For as Cyprian writeth that Sacraments beare the names of the things which they signifie so doeth saint Augustine teach that if Sacraments haue not some signification with the things where of they be Sacramentes then are they no Sacraments Now in the Lordes supper this similitude is first in nourishing y t as bread nourisheth the body so Christs body broken feedeth the soule Secondly in bringing together many into one that as in y e Sacrament many graines of Corne are made one bread many Grapes are made one lyquour and Wine so the multitude which worthily receiue the Sacrament are made one body with Christ and his Church Last of all in one vnlikely likelinesse or similitude that as bread eaten turneth into our nature so we rightly eating the Sacrament by faith turne into the nature of Christ So that it is plaine to them that wil sée that to take the substance of bread away is cleane against the nature and propertie of a Sacrament I will speake nothing how that this their doctrine of Transubstantiation beside the manifold absurdities it hath in it which to rehearse I omit it vtterly ouerthroweth the vse of the Sacrament and is cleane cōtrary to the end wherefore it was instituted so is no longer a Sacrament but an Idoll and is the cause of much Idolatrie conuerting the peoples hearts from an heauenly conuersation to an earthly and turning the Communion into a priuate action and a matter of gazing and piping of adoring and worshipping the worke of mens hands for the liuing God which dwelleth not in Temples made with mens hands much lesse lyeth he in Pixes and Chests whose true worshippe is in spirit and veritie which God graunt vs all to render vnto him continually Amen The Sacrament of Baptisme doth also teach vs that as the substance of the water remaineth there so in the Lords Supper remaineth the substance of bread after consecration For as by Baptisme we are engraffed into Christ so by the Supper we are fedde with Christ These two Sacraments the Apostle gladly coupleth together 1. Cor. 10. and 1. Cor. 12. Wee are baptized into one body sayth hee and haue drunke all of one spirit meaning it by the Cuppe as Chrysostome and other great learned men doe well interprete it As therefore in Baptisme is giuen vnto vs the holy Ghost and pardon of our sinnes which yet lie not lurking in the water so in the Lords Supper is giuen vnto vs the Communion of Christs bodie and bloud that is grace forgiuenesse of sinnes innocencie life immortalitie without any Transubstantiation or including of the same in the bread By Baptisme the old man is put off and the new man put on yea Christ is put on but without Transubstantiating the water And euen so it is in the Lords Supper Wee by fayth spiritually in our soules doe féed on Christs body broken do eate his flesh and drinke his blood doe dwell in him and he in vs but without Transsubstantiation As for the cauill they make that we are baptized into one body meaning thereby the mysticall body not the naturall body of Christ whereby they would enforce that wee are fed with the naturall body of Christ but wée are not ingraffed into it but into the mysticall body and so put away the reason aforesaid As for this cauill I say wee may soone auoyde it if so bee that we will consider how that Christ which is the head of the mysticall body is not separate from the body and therefore to be ingraffed to the mysticall body is to bée ingraffed into the naturall bodie of Christ to bée a member of his flesh and bones of his bones as Pope Leo full wel doeth witnesse in saying that Corpus regenerati fit caro crucifixi The body sayth hée of the regenerate is made the flesh of Christ crucified And

of the Cup for they that eate and drinke vnwoorthily eate and drinke damnation Therefore this probation and examination is necessarie If men will try their golde and siluer whether they bee copper or no is it not more necessarie that men should trie their consciences Now howe this should bée the Papists teach amisse in sending vs to their auricular Confession which is impossible The true probation and tryall of a Christian conscience consisteth altogether in Faith and repentance Faith hath respect to the doctrine and Articles of our Beliefe repentance hath respect to maners and conuersation Concerning the former I meane of Faith we may sée the Apostle teacheth vs. 2. Corinthians 11. Concerning the latter for our conuersation those sinnes which are commonly called mortall or deadly are to be remooued These sinnes are discerned from other sinnes by the Apostle Rom. 6. in saying Let not sinne reigne and beare a swindge in you in your mortall bodies For truely then wée sinne deadly when wée giue ouer to sinne and let it haue the bridle at his libertie when wée striue not against it but allowe it and consent to it Howbeit if we striue against it if it displease vs then truely though sinne bée in vs for we ought to obey GOD without al resistance or vnwillingnesse yet our sinnes bee not of those sinnes which separate vs from God but for Christs sake shall not bée imputed vnto vs beléeuing Therefore my dearely belooued if that your sinnes doe now displease you if you purpose vnfeinedly to bee enemies to sinne in your selues and in others as you may during your whole life if you hope in Christ for pardon if you beléeue according to the holy Scriptures and Articles of the Christian Faith set foorth in your Creede if I say you now trust in GODS mercy through Christs merits if you repent and earnestly purpose before God to amend your life and to giue ouer your selues to serue the Lorde in holinesse and righteousnesse all the dayes of your life although before this present you haue most grieuously sinned I publish vnto you that you are woorthy ghests for this Table you shall be welcome to Christ your sinnes shall be pardoned you shall be endued with his spirit and so with Communion with him and the Father and the whole Church of God Christ will dwell in you and you shall dwell in him for euermore Wherefore behaue your selues accordingly with ioyfulnes and thankesgiuing Doe you nowe appeare before the Lorde make cleane your houses open the doores of your hearts by repentance faith that the Lord of Hostes the King of glory may enter in and for euer héereafter beware of all such things as might displease the eyes of his Maiestie Flie from sinne as from a Toade come away from Poperie and all Antichristian Religion be diligent in your vocations be diligent and earnest in prayer harken to the voyce of God in his word with reuerence liue worthy your profession Let your light in your life so shine that men may see your good works and glorifie your Father which is in heauen As you haue béene darkenesse and followed the works of darkenesse so now hence forth bee light in the Lord and haue societie with the woorks of light Now hath God renewed his couenant with you in Gods sight now are you as cleane and healed from all your sores of sinnes Goe your wayes sinne no more least a worse thing happen vnto you Sée that your houses béeing new swept bee furnished with godlinesse and vertue and beware of idlenesse least the Deuill come with seuen spirits worse then himselfe and so take his lodging and then your latter end will bee worse then the first God our Father for the tender mercie and merits of his sonne bee mercifull vnto vs forgiue vs all our sinnes and giue vs his holy spirit to purge cleanse and sanctifie vs that wee may bee holy in his sight through Christ and that we now may be made ready and worthie to receyue this holy Sacrament with the fruits of the same to the full reioycing strengthening of our hearts in the Lord. To whom be all honour and glory world without ende Amen To God be all prayse for euer ●eb 11. Iere. 44. Amos 7. Act. 17. Gene. 19. Gene. 7. Exod. 32 Mat. 4. Deu. 6.2 Mat 22 Mar. 20. Lu. 10. Iohn 3. Mat. 6. Lu. 17. Apoc. 22 Deu. 4.1 ●om 1. ●im 1. Reg. 2. ●erem 31 ●am 5. Act. 12. Tim. 2 Iam. 2. Rom. 7. Rom. 7. Gen. 6. Gen. 19 Gen. 19 ●ua and ●aleb ●um 14 ●euit 24 ●um 15 Reg. 5. ● Reg. ●1 22 4 Reg. 4. Re. 1 Gen. 6. Gen. 19. Gen. 19. 2. Tim. 2 ●ai 31. ●et 7. ●b 10. Two Sacraments in Christs Church Baptism is in place of Circumcision Christian mens children ought to be baptized Gal. 4. Who did institute this Sacrament What the Sacrament ●s Vpon transubstantiation all poperie almost i● builded The Sacrament of the popish Masse not the Sacrament of Christs body The firs● reason against Transsubstantiation An aunswere to the Papists ca●ill for ●he foresaid reason Mat. 26 Exod. 7. The secōd reason against Transsubstantiation Mat. 26 Mar. 14 Luke 22 1. Cor. 11 The third reason against Transsubstantiation 1. Cor. 1● The fourth reason ●gainst ●ransub●tanti●tion The fift reason Ireneus Augustinus Chrisostomus The sixt reason against Transsubstantiation Cyprian in Sermone de Chrismat Augustinus a Bonifacium The seuenth reason against transubstantiation Gal. 3. An answer to the Papists cauill for the foresaid reason The eight reason The ninth reason Christs presence i● the S●pper ●n ob●ction An an●were Ano●her ob●ection of Christs presence in the Sacrament Athana●us Hyla●ius Cyrillus Basilius Ambro●ius Epiphanius Hieronimus Chrisostomus Augustinus ●hrists ●esence the ●pper Wherefore the Sacrament was instituted * Note though I apply this thus yet I would not that any man should thinke that Communionem sanctorum in the Creed is not set foorth there for the better explication of that which preceedeth it namely what the holy Catholique Church is ●n ob●ection ●f vn●orthy ●ecei●ing The an●were

vp thy firy brande and vexe poore Abell still Though Abel haue no fleshly strengthe thy furious wrath to tame yet God wil preserue him at the length to thy rebuke and shame Although his flesh thou lay ful lowe thy wrath to satisfie yet by the death of Lamethes bowe for his bloud thou shalt die Though Ismael had the greater stay before the promis begonne yet God bad Abraham put away the bond maide with her sonne Though Iacob fled his brothers ire to cause the fury cease yet God gaue him his whole desire and brough● him home in peace when Israel out of Egipt fled from him that helde them thrall The lord preserued the righteous sede and drowned their enemies all when that Golias in his great pryde his hie blastes out did blowe The lord soone laied his pompe asyde and brought his boastinges lowe when king Saule sought Dauids life without Dauids offence The Lord at last ended that strife and Saule made recompence when Acheor to a tree was bounde because he truth did tell He was soone healed of that wounde by the God of Israell when Holifernus in his rage against Goddes flocke did stand Then soone did his pryde asswage euen by a womans hand when A man made a gallowes strong for Mardocheus the Iewe Himselfe was hanged theron ere long for God is iust and true when Susan was without refuge and like to suffer paine The Lord that is a righteous iudge did pay her foes againe As Daniell in the Lions den was kept from wo and greefe So God preserueth righteous men and sendes them quicke reliefe when that the ouen was made red hot the children to destroy Gods angel the flame out swot and walked with them in ioy when Peter Iohn in pryson were for preaching of Gods worde Gods angel did the doore vnbarre as Luke doth well recorde Thus by examples strong and sure the Scripture doth witnes The enemies power can not endure for God doth it suppres when God made all thinges with his word he blest it with increase But soone the deuil brought Caine the sword bad him breake the peace So from that day vnto this houre Cain hath the sworde in hande Seking still Abell to deuoure either by sea or lande For by the deuils great enuie came death amongst mankynde And all that his dere children be fulfill their fathers mynde Dere christians be not nowe afraide to doe your maisters will For he doth promise to be your aide and your defence from ill His mercy is to succour those that trust to him at neede Feare not for God will your bands lose as he hath promised Therfore sticke harde vnto the worde the whiche you haue professed And then no doubt but that the Lorde will see your cause redressed Now seing we shall deliuered be as Esdras doth declare By death or life what cause haue we either to doubt or care But onely in our Lorde Iesus to put our confidence who in these daies is vnto vs a tower and strong defence All prayse be to the liuing God which iudgeth righteously And in all ages fulfyls his worde his name to magnify Finis ¶ The wordes of Maister Houper at his death O Lord Iesus that for whose loue I leaue wyllyngly this lyfe and desyre the bytter death of the crosse with the losse of all my worldlye thinges then eyther to abyde the blasphemie of thy moste holye name or to abey vnto menne in breakynge of thy Commaundementes thou seest Lorde that where I myght lyue in wealth to worship a false god and to honour thine ennemy I choose rather the tormentes of my bodye and the losse of this my lyfe and I haue counted all thynges but vile dust and donge that I mighte wyn thee whiche death is more deare vnto mee then thousandes of gold and syluer such loue Lorde hast thou laid vp in my brest that I honger for thee as the deare that is wounded desireth the soile so send thy holy comforter to ayde comfort and strengthen this weke peece of yearthe whiche is of it selfe empty of al strēgth thou remembrest that I am but vyle duste and donge and of my selfe able to doo nothinge therfore O Lorde as thou of thine a customed loue hast bidden me to this banket counted me worthi to drink of this thy cuppe amōgest thine elect giue me strēgth against this thy ellyment that as to my sight it is moste yrkesom vntolerable so to mi mind it may at thy commaundemēt go as an obediēt seruaunt be swete and plesant and through the strength of thy holy spirite I may passe through the fury of this fire into thy bosom according to thi promisse and for this mortal lyfe receyue an immortalitie and for this corruptible receiue an incorruptibilite accept this bornt sacrifcie O heauenly Father not for the sacrifice sake but for thy dere sonnes sake my sauiour for whose testimoni I offer this my free wyl offering with al my hart with al mi strength with al my soule Oh heauenli father forgeue mee my sinnes as I forgeue all the worlde O swete sonne of God my sauyour sprede thy winges ouer me O God the holy ghost comforte strengthen and stablish me and as through thy mighty power thou hast brought me hyther to death so condyth me in to euerlasting blisse O Lord into thy handes I commende my spirite thou haste redemed me O God of truthe Lorde haue mercye vpon me Christ haue mercy vpon me Lord haue mercy vpon me Amen ¶ Finis ¶ These are the wordes that Maister Iohn Houper wrote on the wall with a cole in the newe Inne in Gloceter the night before he suffered COntent thy selfe with pacience w t christ to beare y e crosse of payne ●ho can or will recompence ● thousand folde with Ioyes againe ●et nothing cause thy hart to fayle ●ainch out thy bote hoise vp thy saile Put from the shore ●nd be thou suer thou shalt attayne ●nto the porte that shall remayne For euer more ●ere not death pas not for bandes ●nly in God put thy whole trust ●r he wil require thi blod at their hāds ● thou dost know y t once die thou must Only for that thy life if thou geue ●eth is no deth but amens for to liue Do not dispaire Of no worldly tirant see thou dreede ●y cōpace whiche is gods worde shall the leade ●nd the wind is faire ¶ Finis TWO NOTABLE Sermons Made by that worthy Martyr of Christ Master Iohn Bradford the one of Repentance and the other of the Lords Supper now newly imprinted Perused and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Simon Stafford dwelling on Adling hill 1599. To the Christian Reader Thomas Samson wisheth the felicity of speedy and full conuersion to the Lord. GOdly learned men doe write and publish bookes to profit the age in which they doe liue and the posterity This desire was in the Authour of this ●reatise Master Iohn

and deceyue not your selues If you bee not Christs then pertayne you to the Deuill of which thing the fruits of the flesh doth assure you as whoredome adulterie vncleannesse wantonnesse Idolatry witchcraft enuy strife contention wrath sedition murther drunkennesse gluttony blasphemy slothfulnesse idlenesse bawdy talking slaundering c. If these Apples grow out of the Apple trées of your hearts surely surely the Deuill is at Inne with you you are his birds whom when he hath well fed he wil broache you and eate you chaw you and champe you world without end in eternall woe and miserie But I am otherwise perswaded of you all I trust you bee all Christ Iesus his people and children yea brethren and by faith As ye see your sinnes in Gods Law and tremble sigh sorrow and sob for the same euen so you sée his great mercies in his Gospell and frée promises and therefore are glad merrie and ioyfull for that you are accepted into Gods fauour haue your sins pardoned and are endued with the good spirit of God euen the seale and signe Manuel of your election in Christ before the beginning of the world The which spirit for that he is the spirit of life giuen to you to worke in you with you and by you héere in this life satisfaction and holinesse whereunto you are called that yée might be holy euen as your heauenly Father is holy I beséech you all by admonition and warning of you that you would stirre vp the gifts of God giuen to you generally and particularly to the edifying of his Church that is I pray you that you would not molest the good spirit of God by rebelling against it when it prouoketh and calleth you to goe on forwards that the which is holy might yet be more holy hee which is righteous might bee more righteous as the euill spirit moueth and stirreth vp the filthy to be yet more filthy the couetous to be more couetous the wicked to be more wicked Declare you now your repentance by works of repentance Bring forth fruits and worthy fruits Let your sorrowing for your euils demonstrate it selfe departing from the euils you haue vsed Let your certaintie of pardon of your sinnes through Christ and your ioy in him bee demonstrated by pursuing of the good things which Gods word teacheth you You are now in Christ Iesus Gods workmanship to doe good works which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lusts and that we should liue soberly righteously and godly in this present world looking for that blessed hope and glorious appearing of the mighty God and of our Sauiour Iesus Christ which gaue himselfe for vs to redéeme vs from al vnrighteousnesse and to purge vs a peculiar people vnto himselfe feruently giuen vnto good works Againe Titus 3. For we ourselues also were in times past vnwise disobedient deceiued seruing lusts and diuers pleasures liuing in maliciousnesse and enuy full of hate and hating one another But after that the kindnesse and loue of God our Sauiour to manward appeared not by the déeds of righteousnesse which wee wrought but of his mercie he saued vs by the fountaine of the new birth and with the renewing of the holy Ghost which he shedde on vs aboundantly through Iesus Christ our sauiour y t wee once iustified by his grace should be heires of eternall life through hope This is a true saying But I will make an end for I am too tedious Dearely beloued repent your sinnes that is be sorie for that which is past beléeue in Gods mercie for pardon how déepely soeuer you haue sinned and both purpose and earnestly peruse a new life bringing forth worthy and true fruits of repentance As you haue giuen ouer your members from sinne to sinne to serue the Deuill your tongues to sweare to lie to flatter to scold to iest to scoffe to baudie talke to vaine iangling to boasting c. Your hands to picking groping idlenesse fighting c. Your féete to skipping going to euill to dancing c. Your eares to heare fables lyes vanities and euill things c. So now giue ouer your members to godlinesse your tongues to speake your eares to heare your eyes to sée your mouthes to taste your hands to worke your féete to go about such things as may make to Gods glory sobrietie of life and loue to your brethren and that dayly more and more diligently for in a stay to stand you cannot eyther better or worse you are to day then you were yesterday But better I trust you bee and will be if you marke well my Theame that is Repent you The which thing that you would doe as before I haue humbly besought you euen so now yet once more I doe againe beseech you and that for the mercies of God in Christ Iesus our Lord Repent you repent you for the kingdome of heauen that is a kingdome full of all riches pleasures mirth beautie swéetnesse and eternall felicitie is at hand The eye hath not séene the like the eare hath not heard the like the heart of man cannot conceyue the treasures and pleasures of this kingdome which now is at hand to such as repent that is to such as are sorie for their sinnes beléeue Gods mercie through Christ and earnestly purpose to leade a new life The God of mercie through Christ his Sonne graunt vs his holy spirit and woorke in our hearts this sorrow faith and new life which through his grace I haue spoken of both now and for euer Amen An other Sermon made also by the said master Iohn Bradford vpon the Lords Supper THere are two Sacraments in Christes Church the one of imitation that is wherewith we be inrolled as it were in the houshold and familie of God which Sacrament we call Baptisme the other wherewith we be conserued fed kept and nourished to continue in the same familie which is called the Lords Supper or the body and bloud of our Sauiour Iesus Christ broken for our sinnes and shed for our transgressions Of the former Sacrament that is of Baptisme to speake now I am not purposed because occasion and time serue not so thereto Of the second therefore will I speake something by Gods grace if that first you remember this that Baptisme in Christs Church now sithens Christs death is come in place of Circumcision which was in the same Church afore Christs comming Whereby wee may sée that Christian Parents séeme to bee no lesse bound to offer their Infants Babes to be baptized that they may be taken and accounted of vs as members of Christs mysticall body whereunto they are receiued and sealed then were the Hebrues their children to bee taken as pertayning to the couenant and league with God wherewith they were inrolled alonely the circumstance of the eight day not necessarie to be obserued béeing now abrogated But