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A68668 The English creede consenting vvith the true auncient catholique, and apostolique Church in al the points, and articles of religion which euerie Christian is to knowe and beleeue that would be saued. The first parte, in most loyal maner to the glorie of God, credit of our Church, and displaieng of al hærisies, and errors, both olde and newe, contrarie to the faith, subscribed vnto by Thomas Rogers. Allowed by auctoritie.; English creede. Part 1. Rogers, Thomas, d. 1616. 1585 (1585) STC 21226.5; ESTC S116384 40,505 88

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ARTICLE Of faith in the holy Trinitie THere is but 1 one liuing and true God euerlasting without bodie partes or passions of infinite power wisedome and goodnes 2 the maker and preseruer of al thinges both visible and inuisible 3 And in vnitie of this God-hed there be three persons of one substance power and aeternitie the Father the Sonne and the holie Ghost The Propositions 1. There is but one God who is liuing true euerlasting 2. God is the maker and praeseruer of al thinges 3. In the vnitie of the God-hed there is à Trinitie of persons 1. That there is but one God who is c. It is à truth which 1. Maie be gathered from the al holie and sacred Scripture which giueth vs to knowe that God is 1. But one Exod. 30. 3. Deut. 6 4. Psal. 18 31. Mal. 2 10. 1. Cor. 8 4 c. 1. Tim. 2 5. 2. The verie God 1. Chro. 15 3 Ier. 10 10. Iohn 17 3. 1. Thes. 1 9. 3. Euerlasting Psal. 102 24 c. Dan. 6 26. 1. Tim. 1 17. 4. Without bodie c. Psal. 104 1 c. Iohn 4 24. 2. Cor. 3 17. 5. Of infinite Power Ezech. 10 5 2. Cor. 6 18. Reuel 11 17. Wisedom Psal. 1. 7 5. Rom. 16 27 1. Tim. 1 17. Goodnes Psal. 106 1. Psal. 107 1. 2. Is agreeable to the publique confessions of the Church of God in Ausburgh art 2. Heluet. 2 art 2. Bohem. cap. 3. France art 1. Fland. art 2. Wittemb cap. 1. Whereby we maie beholde th'impietie Of such as flatlie denie there is à God as did Diagoras Theodorus Of such as be doubtful whether there be anie God As was Protagoras As are the Macchiauils Of such as fained two Gods as did the Valentinians Manechies Of such who saie there be manie Gods as did the Gentils wherof some worshipped for God Beastes as the Aegyptians Th'elements as the Persians Iupiter c. as the Indians Graecians Romans Of such as ascribe the forme and lineaments of man vnto God as did the Anthropomorphites Of such as put anie confidence in Sanctes As the Papistes Man As the Papistes Riches As the Atheistes Horses c. As the Atheistes 2. That by God the world 1. VVas made it agreeth with 1. The Scripture Gen. 1 1 c. Psal. 124 8. Psal. 134 3. Psal. 135 6. Heb. 1 2. Col. 1 16. 2. The Confess of the Church of God in Heluet. 2 cap. 6 7. Basil. art 1. France art 7. Fland. art 12 2. Is preserued it accordeth vnto 1. The word of God Psal. 104 1 c. Matth. 10 29 c. Act. 17 25 c. Heb. 1 3. 2. The confess of the Church of God in Heluet. 2 cap. 7. Basil. 1 2. France art 18. Fland. art 12 13. Herebie are condemned al Heretiques errors which impugne 1 The creation of the worlde by God as did Aristotle that saide the world was aeternal and without beginning The Marcionites who saide God made not the world For it was too base à thing for him to create The Manechies which ascribed the creation of al things vnto two Gods or Beginnings or Natures Th'one Good where-of ca●● good thinges Th'other Euil where-of came euil thinges 2. The prouidence of God as The Stoikes who ascribe al thinges to Fate or Destinie The Epicures which thinke howe God is idle and gouerneth not the world 3. Though there is but one God yet that there be three persons in the God-head it is agreeable 1. To the sacred Scripture Gen. 1 1 c. Psal. 33 6. Matth. 3 16 17. Gal. 4 6. 2. Cor 13 13. 1. Iohn 5 7. 2. To the Creede Apostolical Nicen Athanasian 3. To the confess of the godlie in Heluet. ● art 6. ● cap. 3. Ausburgh art 1. France art 6. Fland. art 8 9. Bohem. cap. 3. Witemb cap 1 Sueuia art 2. Curssed then are al opinions of men contrarie here-vnto which do Saie there is one God and not three persons in the God head as do the Iewes Turkes Saie there be moe God than one and yet not three persons nor of one nature but of contrarie disposition as the Gnostikes Marcionites Valentinians Thinke there be three Gods or spirits not distinguished onlie but diuided also as the Tritheites Holde that not à Trinitie but à Quaternitie is to be worshipped as the Emperour Anastasius commaunded Graunte The name of three sondrie persons and denie their persons as did the These did saie howe the same God was called in the holie Scripture by diuers names And therfore that the Father became flesh and suffered because one the same God is called the Father Sonne and holie Ghost For this cause they were called Patripassians In this number was Seruetus Noëtians Praxeneans Termogenians The names and persons of three and yet doe depriue not onelie the Sonne and holie Ghost of their Diuinitie but the whole Trinitie of their properties For they sayde there be three in heauen the Father the VVorde and the holie Ghost but the Father onelie is verie God the VVorde is the breath of the Father and the holie Ghost is the Spirit created by God of nothing through the VVorde And so they spoile the Sonne and the holie Ghost of their Deitie and the whole Trinitie of their properties These were the Arian and Macedonian heretiques who were called Pneumatomachoie because they warred against the holie Ghost 2. ARTICLE Of the word or sonne of God which was made verie man THe Sonne which is the 1 VVord of the Father begotten from euerlasting of the Father the verie and eternal God of one substance with the Father 2 tooke mans nature in the wombe of the blessed Virgine of her substance so that 3 two whole perfect natures that is to say the Godhead and man-hood were ioyned in one person neuer to be diuided whereof is one Christ verie God and verie man 4 who suffered was crucified dead and buried to reconcile his Father to vs and to be a sacrifice not only for original gilte but also for al actual sinnes of men The Propositions 1. Christ is verie God 2. Christ is verie man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of the world 1 That Christ is verie God with vs also 1. The Scriptures do witnesse As it is apparent that he is The Word Ioh. 1. 1. Begotten of the Father frō euerlasting Psal. 2 7. Act. 13. 33 Heb. 1 5. Heb. 5 5. Very God Ioh. 17. 3. Iohn 8 42. Mat. 1. 23. God eternal Heb. 5 5. Of one substance with the Father Heb. 1 3. 2. The Creede Do testifie Apostolical Nicene Athanasian 3. The confessiōs of the churches in Do acknowledge Helue conf 1. art 11. 2. cap. 11. Bohem. cap. 4. 6. Ausburgh art 6. France art 13. 14. Fland. art 10. Wittemb cap. 2. Sueuia art 2. Miserably therefore haue they erred which deny the diuinitie of our Sauiour Christ. As did Arius Corinthus Ebion Eunomius P. Samosatenus As doe
reformed Churches in the worlde are of the same iudgement with vs so in their publique confessions some haue so compted and iudged of them as we doe As namelie the Church in France art 3. Fland art 4. Therefore to speake first of the Canonicall bookes of the olde Testament they haue hainously offended defaced the glory of God which 1. Reiected al the bookes of the old● Testament as did the Heretiques Basilides Ca●po●rates the Manichies 2. Allowed some but not al the Canonical bookes of the old Testament And of this sorte Some receaued no more but the. 5. bookes of Moses as the Saduceis Some receaued the Lawe onlie and the Prophetes as the Samarites Some receaued neither the law nor the Prophetes as the Appelleans 3. That diuers yea and those bookes here mentioned are Apocrypha we are neither the first that said it nor they only which affirme the same For The auncient Councel at Laodicea can 59. did The confessions of the Churches reformed in Doe France art 3. Fland art 4. Iudge them not to be Canonical So that they are to be taken heede of as seducers which would thrust vpon the Church 1. The bookes for canonical Apocrypha within the volume of the Bible as the Papistes would and therefore accursse so manie as take them not for canonical Conc. Trid sess 4. decr de can Scrip. 2. Anie bookes not comprehended in the Bible whether they be The newe Prophetes Barcobas and Barcolf of Basilides the heretique The Phaneroses or manifestations of Marcion the heretique The mysteries of Manechie the Heretique Isais Ascensorium of Hierax the Heretique The Gospel after The Aegyptians The Hebrues The 12. Apostles Barnabas Thomas Nicodemus The Actes of S. Paul The Reuel of S. Peter The bookes of the Montanistes Anabaptistes HN. Papistes ● 4 Although some of the auncient Doctors accepted not all the bookes comprehended within the volume of the new testament for Canonical yet in the ende they were wholy takē and receiued by the common consent of the Church of Christ in this world for the verie word of God as they are at this day in al places where the Gospel is preached professed Howbeit we iudge them canonical Not so much because man in the world doth so receiue and allow of them As for that 1 The holy spirit in our hartes doth testifie that they are from God 2 They carrie a sacred auctoritie with thē 3 They do agree with the other books of God in the old Testament Therefore in receiuing thē wholy not in part we shewe our selues vtterly to condemne Such as receiued not the whole new● Testament but a part thereof And these were of diuers kindes whereof Some reiected all the Epistles of Paule c. and allowed only the Gospel after Mathewe as Corinthus the Heretique Some receaued of the As Marcionth● Heretique Euangelistes onely Luke Epistles of Paul only the Epistle vnto Timothie and Titus Some alowed of al the testament only the Act● of the Apostles as Tatian the Heretique Such as allowed neither the whole new Testament nor those books wholie which they receiued as the Marcionites who defaced al those places in the Gospel after Luke and in the Epistles which concerned either the Diuinitie or humanitie of our S. Christ. Such as receaue read the new Testament but scrape out such text● therein as mislike them as the Turkes who scrape out whatsoeuer they finde touching the passion of Christ saying how it was added purposely by the Iewes in derision of the Christians 7. ARTICLE Of the old Testament THe 1 old Testament is not contrarie to the new for both in the old and newe Testament euerlasting life is offered to mankind by Christ who is the onely mediator betweene God and man being both God and man 2VVherefore they are not to be heard which faine that the old Fathers did looke only for transitorie promises 3 Although the Lawe giuen from God by Moses as tuching ceremonies and rites do not bind Christian men nor the ciuil precepts thereof ought of necessitie to be receiued in any Common wealth yet notwithstanding no Christian man whatsoeuer is free from the obedience of the Commaundements which are called moral The Propositions 1 The old Testament is not contrarie vnto the new 2 The old Fathers looked for eternal happinesse so wel as for temporal blessings 3 The Law moral remaineth though the ceremonial and ciuil be abrogate 1 That the old Testament is not contrarie to the newe it may easily be proued by many inuincible arguments yet is it most apparant in that our Christ verie God and verie man as aboue p. 6 7. hath beene declared is offred vnto mankind by them both That 1 There is one Christ and no moc 2. Christ is the Son of God 3. Christ is verie man 4. Christ was born at Bethlehem 5. Christ was born of a virgine 6. Christ was honoured of wi●e men 7. Christ rid vpon an Asse vnto lerusalem 8. Christ was betrayed 9. Christ did suffer not for his owne but for our sins 10. Christ did rise againe 11. Christ did ascend As ' it is apparent in the newe Testament 1. Acts. 3 25. Gal. 3 8. 16. 2. Acts. 13 33. 3. Heb. 2 12. 4. Math. 2 1. 5. Math. 1 23. 6. Math. 2 11. 7. Math. 21 1. 8. Luke 22 7. 9. Mat. 8 17. Acts. 8 32. 1. Cor. 15 3. 1. Pet. 2 24. 10. Act. 2 25. 1. Cor. 15 ● 11 Ephes. 4. 8. So is it confirmed by the old Testament 1. Gen. 12 3. 2. Psalm 2 7. 3. Psalm 22 22. 4. Micah 5 2. 5. Isa. 7 14. 6. Esai 60 6. 7. Zech. 9 9. 8. Zech. 11 12. 9. Isa. 53 5. 10. Psal. 16 10. Ion. 2 1. 11. Psal. 68 8. So that we are aduersaries to their doctrine and they as it should seeme enemies to this which Vtterly reiect the old Testament as did the Heretiques Basilides Carpocra●es Manichies Say that the Law as contrarie to the Gospel is not to be preached as do the Antiomies and Anabaptists 2 That the old Fathers looked not only for transitorie promises but for eternal happinesse beside 1 The Scripture Rom. 1 1. 2 c. 1. Peter 1 10. 2. The confession of the people of God in Heluet. Confes. 2. cap. 13. Saxonie art 3. Do testifie Wherefore they are not to be heard which thinke the fathers hoped for temporal and not for spiritual and eternal happinesse as Many of the Iewes did The Fa of Loue as it should seeme doth 3. That the Law 1. Ceremonial is not necessarilie to be obserued of al men and in al times 1. The Scripture by The example of Stephan Acts 6 14. The vision Acts 10. 13 c. Th'Apostles Acts 15 1 c. The testimonie of Paul Gal. 2 3 c. Ephes. 2 14. Col. 2 16. Peter 1. Pet. 1 18 19. 2. The Confessions of the Churches of God in France art 23. Fland. art 25. Doe witnesse Theie therefore are in à wrong opinion
are the Who say that Orig. sinne commeth by imitation and not otherwise 1. Pelagians 2. Fam. of Loue. 3. Valentinians who ascribed Orig sin Not in anie sort vnto man To the Diuel 4. Manichies who hold that this sinne Proceedeth not from our corrupted nature Is another substance within vs. 5. Papistes who though they graunt that the virgine Marie was naturally engendred of the ofspring of Adam yet they denie that she was guiltie of original sinne Conc. Trid. decr de pec Orig. 3. That Original sin remaneth yea in them that be regenerate it is 1. Easie to be proued by the scripture as in diuers places beside so apparently Rom. 7 14 c. Gal. 5 16. Iam. 1 14. Iam. 4 1. ● Pet. 2 11. 2. Agreeable to the Confessions of other reformed Churches Confes. Heluet. 1. art 8. 2. cap. 8 Basil. art 2. France art 11. Saxon. art 10. Therefore we do stande in this point against 1. The Papists who say that Orig. sinne was not at al much lesse remaned in the Virgine Ma●●e whence it followeth if Orig. sinne were not in her then 〈◊〉 was not regenerate if not regenerate à very dangerous and most vnchristian doctrine doth ensue concerning her 2. The Fam. of Loue who affi●me that the elect and regenerate sinne not For seeing Orig. sinne is in the regenerate as the Scripture doth testifie then do and shall the regenerate sinne so long as they haue within them Orig. sinne 3. Adamites that contend howe they are in so good à state as Adam was afore his fal therefore without Orig. sinne 4. That Concupiscence in al men and therefore in the faithful regenerate is sin is very apparent 1. In the Scripture because 1. The holy Spirit straightly forbiddeth it Coloss. 3 5. 1. Pet. 2. 11. It 2. Not onlie lusteth against the Spirite Gal. 5 17. 3. But also fighteth against The soule 1. Pet. 2 11. The law of the mind Rom. 7 24. 4. It bringeth certainely but that there is no condemnation to them which are in Christ Iesus Rom. 8 1. death damnation Gal. 5 verse 17. 21. Iam. 1. 14 15. 2. In the right Christian Confession Heluet. 2 cap. 9. Saxon. art 2. 10. Therefore we mislike their opinions as vnsound which say that concupiscence is no sinne but 1. A thing indifferent and the punishment of sinne as do the Pelagians Sententiaries 2. Proceeding from sinne and inclining vnto sinne so doe the Papistes Conc. Trid. Sess. 5. decr depec Orig. 10. ARTICLE Of free wil. THe 1 condition of man after the fall of Adam is such that he cannot turne and prepare himselfe by his owne natural strength good workes ●re faith and calling vpon God Wherefore we haue no power to do good workes pleasant and acceptable to God 3 without the grace of God by Christ preuenting vs that we may haue â good wil and woorking with vs when we haue that good wil. The Propositions 1. Man maie do outward and euil things being not yet regenerate 2. Man cannot do what good is being not yet regenerate 3. Man maie performe good thinges when he is preuented by the grace of Christ and renued by the holie Ghost 1. We denie not that men not yet regenerate haue free wil to doe the workes 1. Of nature for the preseruation or destruction of the 1 Bodie 2. Bodilie state Which thing the verie 1. Brute beastes 2. Prophane Gentils Had and haue As it is wel obserued in the Confession of Heluet. 2 cap. 9. Ausburgh art 18. Saron art 3 4. 7. 2. Of Satan both in 1. Thinking 2. Willing 3. Doing That which il is So witnesseth 1. The S. Scripture Gen. 6 5. Gen. 8 11. 2. The godlie by the confession Heluet. 2 cap. 9. Heluet. 1 art 9. Bohem. cap. A false opinion is it therefore that man hath no power to moue 1. His bodie vnto outward thinges 2. His minde vnto wickednes as the Manichies do holde 2. We denie that man before he be regenerate can turne and prepare himselfe by his owne natural strength and good workes to faith and calling vpon God that is we denie that man hath power of him selfe What good is 1. To vnderstand 2. To wil 3. To doe anie thing that pleaseth God So it is 1. In the Scripture Rome 8 7. 2. Cor. 3 5. 1. Cor. 2 14. 1. Cor. 12 3. Iohn 15 5. 2. In the Confess of the godlie at Heluet. 1. art 9. 2. cap. 9. Basil. art 2. Bohem. cap. 4. Ausburgh art 18. Flan. art 14. Aduersaries vnto the truth are the Which hold that naturallie there is free wil in men and that vnto goodnes Pharisies Sadduces Pelagians Papistes Donatistes that say how man is borne with free wil and if he wil he beleeueth in Christ if he wil not he beleeueth not if he wil he continueth in that which he beleeueth if he wil not he continueth not 3. In à mā preuented by the grace of Christ and regenerate by the S. Spirite 1. The vnderstanding is inlightened so that he knoweth The secrets The wil Of god So testifie 1. The scriptures Iere. 31 33. Matth. 11 27. Matth. 16 17. Luke 10. v. 21 22. 1. Cor. 2 12. 1 Cor. 12 3 c. 2. The godlie in al places 2. The verie wil is 1. Not onlie changed Acts. 15 9. Phil. 2 13. 1. Cor. 6 10 11. 2. But also endued with power to do good thinges As witnesse 1. The scriptures Acts. 15 9. Rom. 8 26. Phil. 1 29. Phil. 2 13. The godly in their confess Heluet. 2 cap. 9. Ausburgh art 18. Bohem. cap. 4 Saxon. art 4. And this do the godlie Not onlie passiuelie but also actiuelie Yet not perfectly but imperfectly 1. Cor. 13. 9 12. Rom. 7. 22 c. Gal. 5 17. So we declare our selues enimies to the doctrine of the Anomaeans for that cause by-named Atheons who saie theie knowe the inuisible God not in part but thoroughlie not by faith but perfectlie as anie man knoweth any visible thing Which either saie they are pure from al spots of sinne or that the regenerate do not sin at al. Capocratians Marcians Adamites Fam. of Loue. 1. ARTICLE Of the iustification of man WE are accounted righteous before God only for the 1 merite of our Lord Sauiour Iesus Christ 2 by faith and not for 3 our own workes or deseruings Wherefore that we are iustified by Faith only is a most wholesome doctrine and verieful of comfort c. The Propositions VVe are accounted righteous before God Onlie 1. For the merite of our L. and Sauiour Christ. 2. By Faith 3. Not for our owne VVorkes Deseruings 1. That through the merits of our L. Iesus Christ we are accounted righteous before God it is euident 1. In the Scripture where we finde that by Christ His blood we are clensed 1. Iohn 1. 17. 1. Pet. 1 18. 1. Cor. 6 20. Iohn 1 29. Rom. 3. 25. His righteousnes we are iustified Phil. 5 8. c. Rom. 5 19. 1.