Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	jesus_n	13,652	5	5.8822	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16139	[Most rare and straunge discourses, of Amurathe the Turkish emperor that now is with the warres betweene him and the Persians: the Turkish triumph, lately had at Constantinople.]; Epistola Constantinopoli recens. English	Billerbeg, Franciscus de.	1584 (1584)	STC 3060; ESTC S109048	32,921	54

himselfe properlie Likewise neither he willeth and God loueth onlie his owne workes but he willeth and loueth himselfe much more therefore the word and spirite goe foorth or proceede out of him euerlastinglie and these twaine with God are one God Wée beleeue that God hath builded the world by the word of his wisedome and of his power and by the spirit of his good will he foreséeth and gouerneth and mooueth euery nature to good according to the order of euery nature and for this cause we beléeue that when God will conuert men by his onely mercy from the deceit of deuils and worshipping of Idoles because in a little place of the Iewes in the which he was worshipped and beleeued to be one God according to the Lawe of Moses the rest of the whole worlde worshipped the creatures wickedly and many Gods because that they are none in the place of one and him true and euery man liued according to their sensuall apitites and not according to God then God restored man by his worde and by his holie spirite and therfore the worde of God put vppon him the nature of man that as man he might be conuersaunt with men and as the word of God and wisedome should teache men to beléeue in one true God and to leade their life according to that Lawe which he hath giuen and againe as a man that he might giue a reason of his life and example of his doctrine Hee fyrst kept the Lawe which he gaue vnto men as the word of God and power he might restore the moste comelie goodnes which he woulde For it coulde not bée that by the power of one man the whole worlde should bee conuerted to God and thus the omnipotent and inuisible God hath sowen the trueth by hys worde in Ierusalem By his spirite hee illuminated and confirmed his Apostles that they should sowe the trueth throughout the whole worlde and that they shoulde contemne death through the loue of God who had sent them and by the loue of the saluation of the world according to the ensample of Iesus who dyed willingly according to that which was of man that the world might be saued Thus we beleeue one God in Trinitie the Father sonne and holy spirite as our Lord Iesus hath taught vs and we beleeue that he is true because he is the trueth it selfe and his Disciples hath taught vs more at large thus we doo vnderstande of the power of his wisedome Wée beléeue that the word of God and man whom the that word of God put on and the life of Christ in his flesh was the life of man most holie but the wisedome of the power and workes of him was the power of God Wée beleeue that as the soule and bodie is one man so the word of God of one part and of y e other part The soule and the body are two distinct natures perfectly in one mā so is the humanitie and deitye in Christ two distinct natures knitte together according to Hypostases and personally neither is the word of God chaunged into flesh or into the soule of Christ neither is the flesh of Christ or his soule conuerted into the word of God but the word of God was and is in Christ the word of God by a meruailous disputation humanity humanitie and that the humanitie haue not taken the deitie of the worde of Christe but the deitie of the worde of God hath taken mans nature which consisteth in that for as much as it was taken Whatsoeuer thing is in God and of God naturally is God because there is nothing accidentall in God and therefore we name and beleeue the intellectuall worde of God to be God and because this worde of GOD was in Christe for that cause wee confesse Christe to bee God and man man because he consisteth of soule and body God because of the word of God which is in him we beleeue that the word of God is in Christ and in the world and in heauen and in God and in the Father wherefore the word of God is infinite as God is infinite begetting him that is as much to say thinking and hath an infinite power But in God after one manner and in Christ after an other manner and in the world after another manner We beléeue that when God dooth communicate his goodnes and his grace to any creature neuerthelesse it goeth not from him but thereby he is more magnified because that the highnesse of God is made manifest by the vertue of his Creatures The more excellent that the Creatour is by greater communicating of his goodnesse so much the more the goodnesse of God and his loue towardes men and hys power is declared Wherefore the goodnes of God and his loue towardes men is more magnified in this point that God himselfe hath come into Iesus Christ with his omnipotentcie then that which he sent into his Prophets one of his graces or two and in some one Prophet a lesser grace and into some other a greater We beleeue that Christ was crucified and dyed of hys owne proper will for many and great profittes to the declaration whereof we should occupy many wordes and he hath suffered all these thinges according to that which was of man in him As for the word of God it is neither crucifyed neyther dyeth neither ryseth againe But he rayseth vp the deade as hee raiseth vp his owne fleshe which he bare We beleeue that Christ after his resurrection was assumpted vp into the heauens and shall come againe with glorye to iudge the quicke and the dead Wée beleeue that mens soules are immortall and that the bodyes of holy men shall ryse incorrupt cleere actiue neither shall they haue any neede of meate nor drinke nor apparrell nor any other corporall pleasures and that the soules and the bodies of them that haue beleeued and haue ledde theyr life vertuously shall goe into Paradise but the impenitent wicked and Infideles into punishment and that the Paradise of the Saintes and the fruicion thereof is in heauen the punishment of the wicked in the earth and that the fruition of the Saints is no thing els then that such soules shalbe persit in knowledge and shall beholde the misteries of God which they knowe not nowe but by faith onelie Wherefore it was necessarie that the word of God and God to be incarnate many other thinges are necessarie when necessity requireth we are ready to render a reason thereof after these reasons the seuen certifie vs of our Faith Moreouer the Prophets of the Iewes haue shewed before whom we receyue of this Iesus what soeuer hee hath doone or whatsoeuer haue béene doone and whatsoeuer his disciples haue doone by his power The like the Oracles of the Greekes haue foreshewed by the gift of God and the like did the Astronomers of the Persians and of the Grecians with the preaching of Iesus For all these of the which we haue made mention doo agrée and are consonant to the scripture in all thinges because that they which haue written them haue had alone Doctor or teacher euen the grace of God vnlesse it were so in something they would haue disagréed and haue béene dissonant Because they haue receiued such a fayth and relygion although newe and miraculous men with great diligence in eu 〈…〉 and with manifolde daungers as well pri 〈…〉 〈…〉 dent and wise and by this meanes the malicious deceite of deuils was ouerthrowne This faith and religion conteineth nothing impossible neither any thing that is dissonant with it selfe neither any corporall thing but all spirituall and it is the way which leadeth mens soules vnto the loue of God and of euerlasting life So many as haue receiued this faith and haue lyued bertuously according to the Lawe of Christ haue obtayned great gifts of God and haue doone many miracles which thin ●es could neuer haue come to passe if this faith had beene false and vntrue The Kinges which made war against this faith with great slaughter and punishment throughout the worlde many hundred yeeres notwithstanding that they had many Gods profited nothing but the faith had the victory and continueth vnto this day when the Lord shall come he shall finde it and vnlesse that this faith had beene by the will of God then had it beene easily ouerthrowne To the same Iesus our Lorde the true God be glory Amen Thus we affirme breefly as concerning our Faith These were translated into the Arabrik tongue by Achomad Kadde a Barr●●n whose father was Mah 〈…〉 Tzelepe the Scribe FINIS Amurathes A 〈…〉 on 〈…〉 Tur 〈…〉 The great Turke hath the faling sicknesse The Turke feareful and a cowarde Mehemet The great Turke drinking no wine Sians Beglerbegus of Greece Ochialus Euery Gallie had sixe Ores Agalamiza●oram Georgians Media Hi●●●ell ● 〈◊〉 Mehemetes Othomannus Media called Zerua Maeotis is in the hye Tartaria bordering vpon Persia ●inan Bassa Ezerum Trapezus It deuideth Europe frō Asia Beglerbeg Mustapha Mustapha Truce betweene the Spanyardes and the Turkes King Phillip Mahumet Christians denying their faith Sinan Basse A Cittie in Asia against Constantinople Muscouia Tarters tributaries to the Turke Tanaiis it deuideth Asia from Europe runneth through this wylde wildernes Tarters Casanenses Duke of Muscouia false of his promise Russians and Tarters subdued Mursi These Tarters serue the Emperour of Muscouia The Cittie Moscho burnt 1571 Soules immortall

acte of Circumcizion was doone by night beholde and marke well wherefore I haue deferred vntyll now to speake of the Ceremonies which then were obserued the which I wyll touch bréefelie and in fewe wordes The seuenth day of Iune Amurathe caused Proclamation to be made that they should bring into the Parke aforesayde all those as were to be Cyrcumcized with promise by him made to giue vnto euerie one a gowne a shyrt and a hundred peeces of money which were woorth about ten pence a peece and at this crie or Proclamation there was gathered together such a multitude of young chyldren seruauntes lacques and slaues which came most part rather for the desyre of gayning the giftes then vppon any deuotion at all so that they lacked and needed aboue thirtie Surgeons to dresse them and yet they were occupied about them all that daye and most parte of the night And in the same night after the sportes and pastimes were all ended and about two of the clocke in the morning Mahumet the sonne of Amurathe the young Prince of sixteene yeeres olde was Circumcized not openlie but in his fathers Waredrope and in the presence of his sayd father and of the 〈◊〉 Officers and Seignio●● by Mahumet Bass● the 〈◊〉 Counseller of that State You haue heere fre●ndly Reader the discourse of the foolish Ceremonies of that myserable Nation which is in daunger to ●eare and suffer the eternall names of 〈◊〉 〈◊〉 but before I make an ende I will adde and speake one word more touching and concerning that as happened and chaunced at the end of the sports and which troubled vs all that were at the Feast First of all were the weddings of the Daughter of Amurathe made who was maried to the Admyrall of Turkie these weddinges were royallie feasted for the spars of fiue dayes Then by chaunce it fell out so that Sulthane the wife of Amurathe dyd not goe her full tyme all out and the tumult grewe betweene the Ianissaries and the Archers of his Garde the which dyd rise in tumult the one against the other in his presence and within the Parke with such furie and ●●erce anger that without any respect of theyr General or of the great Bassa or of Amurathe himselfe they came to handy blowes in such sort that two Ianissaries and foure Archers were left dead and stretched abreade euen in the same place Amurathe now being sore afraide and amased thereat and verie much doubting the Ianissaries which are meruailous vnhappy and wicked people caused his Castell to be made fast and throughlie furnished round about You se● now him which was in hope to haue swallowed vppe as it were all the whole world stand trembling and quaking for feare euen in the middest of his owne garde Vnder the collour of I wot not what bruite or noyse and had much ad●● to warrant or saue himselfe vnder the shylter or suretie of any walles And now to make an end the wedding being all finished the one and twenty day of Iune the day before the which he retyred and went in the morning into his Castel with his Sonne being conducted and guided by the Bassas and with three hundred other Gentlemen This is it as I had to saye touching the sportes and sightes at Constantinople wherein I haue béene as bréefe and vsed as much dilligence as possiblie I could and if it dooth not lyke you good Reader yet thinke not euyll of me although I am not ashamed to write it but rather blame you him which durst attempt to doo all these things and take well in woorth my endeuor héerein Vale. FINIS T. H. I doo send vnto you the Confession of Gennadius the Patriarche of Constantinople exhibited to Mahumet the 11. Emperour of that name immediatly after that Constantinople was taken who required the same of him and this I receyued of Theodosius Zygomalius the cheefe Notarie of this present Patriarche Ieremy Thus fare you well in all felicitie at Constantinople the 9. of Iulie WE beleeue that God is the creatour of all thinges whatsoeuer they be and that they were of nothing and that he is neither a body nor hath a body but liueth intellectuallie and he is a God verie good and perfect of mind or substaunce and most wise not made or compounded he is without beginning and hath no ende he is in the World and aboue the world he is not in one place and he is in euerie place These are the properties of God by the which he is seperated from his creatures and such other lyke He is 〈◊〉 and good and true whatsoeuer things his works haue in a part excellent he hath them all alone by a more excellent manner And his creatures haue these same perfections because he giueth them to his creatures and because he is good in lyke manner his creatures are good because he is wise they are wise because he is true they are true and whatsoeuer are such like sauing onelie that God hath them in a principall place the creatures by perticipation We beléeue that in GOD there are thrée properties which are as the beginninges and fountaines of all the other his properties and God lyueth by these thrée properties euer 〈…〉 inglie in himselfe and before that the world was builded by him and by them he builded the world and by them he gouerneth it And these thrée properties we call them thrée persons and because these thrée properties doo not deuide the onelie and most simple substaunce of God therfore be is God and with these properties he is one God and there are not three Gods We doo beléeue that the worde and spirite doo spring but of the nature of God as from the fyre lyght and heat and as the fyre although there be nothing that can be lyghtned and be made warme by it notwithstanding the same fyre hath alwayes lyght and heate and sendeth out lyght and heate So before the world was builded the worde was and so was the spirite naturall powers of God because God is a minde or substaunce as it was sayde before and these thrée the minde or substaunce the worde and spirite is one God as the soule of man is the minde and a worde intellectuall and an intellectuall will and notwithstanding these thrée in déede are one soule Moreouer wée call the worde the wisdome of God and the power and his Sonne because he is the sonne of his naturall substaunce and as we call the sonne of the nature of man the sonne of man and as the cogitation of this minde is so is it in these diuine things Furthermore we name the will of God the spyrite of God and loue Wée call the minde the Father because he is not begotten and without a cause the cause of the sonne and of the spirite Because therefore God doth not vnder stand onely his creatures but more he knoweth and vnderstandeth himselfe and for this cause he hath the worde and wisdome by the which he vnderstandeth