Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	ghost_n	holy_a	scripture_n	5,819	5	6.0509	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68595	A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.; Confessio Christianae fidei. English	Bèze, Théodore de, 1519-1605.; Fills, Robert, fl. 1562.	1565 (1565)	STC 2007; ESTC S101755	149,544	418

then it foloweth that they sinned And who shal assure those of the lyke mercye which do as they did I omitte the manifest textes where such good ententes or meaninges be cursed of god consydering where no fayth is ther is nought but sinne and where there is no word of God there is no fayth but a lyinge and deceyuable opinion I would fai●● knowe whether there be any Creditour that would be content and satisfied for his full payment that his dett●ur shoulde alledge that he had dreamed that hee had payed him Or if a Mayster had geuen by writinge hys whole mynde and wyll to one of hys seruauntes and had gyuen hym in charge and commaundement neither to ad to it nor to diminish it whether hee woulde bee content with his seruaunt that woulde not vouchesafe to read his remembraunce but trusting in his owne witte woulde doe al thinges after his owne will and mynde And neuerthelesse Christendome is thus led that to reade the Scriptures for to know the will of their Maister is heresye at this daye And if they aledge further that the common people haue no iudgemēt for to vnderstand y ● they do read howe happeneth it then that they teach not the Scriptures to the people to remedy that For the self same inconueniences haue bene in all ages ▪ And neuertheles the prophetes Iesu Christ nor the Apostles neither spake nor writ but in the commō vulgar tonge which was then vnderstanded of all the people where they vsed And when wee saye that hee is not a Christian which knoweth not what he beleueth nor why and wherfore he beleueth it doo we saye that he muste read the scriptures without hearinge them syncerelye expounded of those whiche haue the charge office to doe it No but contrariwise we saye and also practyse it that the Pastours are bounde to feede theyr flockes with the worde of lyfe and that the flocke on their parte muste vnderstande and learne that whiche they teache them to be edified and comforted ther by Also they must take heede and beware of the false Prophets and wolfs And certeinly if this Lampe hadd alwayes burned cleare in the Churche of God they whiche at these dayes feare nothinge more then this lighte and whiche woulde take it from the common people to leade them still in their blindnes had not so muche preuailed as they haue For the kingdom of God is not a kyngedome of ignorance but of fayth and consequently of knowledge consyderynge that a man cannot beléeue that whiche hée knoweth not Briefelye for as muche as all Christians bee expresselye warned of Sainct Peter to bée in a readynesse to make aunswere to all those whyche demaunde a reason of theyr hope So it appeareth by this that the duetye of a true Chrystian is to haue ready and with him some briefe resolution and summe of the principall pointes of hys Religion and also some principall reasons whereby hee maye on the one parte confyrme and strengthen himselfe therein and on the other parte repell accordinge to his callinge the enemies of the truth and be ready to communicate his spirituall ryches with all men Wherevppon I bein● already of that mynde and besyde the s●me beinge required to render a reason of my faythe by a personage to whome nexte vnto God I am moste bounde to obey I haue of late composed and made this Treatyse which I haue intytuled A confession of the faith wherin I haue comprehended after the best order I coulde those thinges whych I haue learned in the Christian Religion by the reading of y e Byble with the conference of the moste faythefull Expositours At the first I made this but for mine own vse and to satisfie him who required of me But since partly by the aduyse of certayne good and learned mē and also being moued with certayne reasons whiche mee thought were of importance I was easely persuaded to haue it set abroade For fyrste I knowe that among those whiche persecute the Gospell of God in his members there be many that offende thorough ignoraunce whom it is very hard to make vnderstand how muche they be deceyued except before they be put to the reading of the textes of the scripture they haue some brief instruction which may opē the matter playn vnto them and accustome them with the maner of speach of the holy ghost for to gather oute the true sence and meaning referre the whole to the right vse and end Moreouer euen amonge those whiche haue some vnderstandinge of gods truth I knowe that there be many verye negligent and slow to read the scriptures because they knowe not the treasures which therin be contained And many also although they read the scripturs diligently as al christians ough● principally to doe and can after a sort discerne ●●e true exposition from y e false yet neuertheles haue not so ready iudgment and such capacitie that they can aptly set agree together those textes which they fynde dispersed in diuerse places of one mater for to comprehend them w●ll to their edifyinge and instruction And this is the cause why in the church of Christ so long as it was well gouerned ther was euermore an instruction called a Cathechisme for those that were lately comme to the knowledge of the eternall god But this very woorde Cathechisme declareth that thys Instruction was rather by worde of mouth then otherwyse ▪ And I thinke that from thence dyd procéede the symbole of the Apostles as we call it the exposition wherof was declared by mouth in y ● church After this when it pleased god to erect ●p againe the banner of his Church ●hich had bene long tyme ouerthro●en this custome not one y e moste ●audable but also moste necessarye ●as erected vp agayne yea to more e●ification then euer it was as me thin●eth and as in verye deede experience and time must needes teache the ●ysest sorte of men some thinge For ●hey haue not onely sette forth the an●ient maner to cathechise that is to ●ay to instruct by mouth those that are ●ately entred into the church of god y ● ●rncipall poinctes of Christian rely●ion orderly and briefely but also too ●uoyde many inconueniences those Cathechismes were sette foorth and writtten for a singular profyte bothe ●● greate and small And although ●n these beginninges of the resto●inge and repayringe of the decayes ●f the Churche the synceritie of doc●rine and familiar manner of tea●hinge was not in all pointes suche as was to bée wyshed yet no●● withstandinge these maners and form●s teachinge bée verye meete for to remedy and helpe those inconueniences which I haue spokē of heretofore And this I dare well say that ther shal not ●● found eyther in times past or to come any suche worke published and sette abroade wherby to haue a briefe and perfecte knowledge of the wholle Christian religion as is the Cathechisme of this Church of Geneua ▪ god bee praysed therefore and his faithful ser●antes labour

Notwithstanding we accepte all those as faythfull which make exterior profession if it appeare not to vs the contrary leauing the iudgemente of the Hypocrites to God which shall reueale them and iudge them in his good tyme and pleasure 48. For what causes the younge children of the faythfull be baptised COncernynge younge Children because theyr fayth is vnknowne to vs and we haue sayde before it is requisite that they be partakers of the fruites of the sacraments and it is not very likely that they haue faith because they haue not the vse of vnderstanding excepte God do worke in them extraordinarilye the which appeareth not to vs neuerthelesse we cease not to communicate to them Baptisme Fyrste for as much as there is now the same cause in Baptisme which was sometyme in Circumcision which is called by S. Paule the seale of ryghteousnesse which is by fayth and also by expresse commaundement of God the male children were marked the eyghte day Secondlye there is a speciall regard to be had to the infantes of the faythful For although they haue not faith in effecte suche as those haue that be of age yet so it is that they haue the seede and the spring in vertue of the promise which was receyued and apprehended by theyr elders For God promiseth not vs onely to be our God if we beleeue in him but also y ● he wil be the God of our ofspring and seede yea vnto the thousand degrees that is to the last ende Therfore sayde S. Paule that the chyldren of the faythfull be sanctified from their mothers wombe By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye And if they alledge yet further that although they come of faithfull elders or parents it followeth not that they be of the number of the electe and by consequent that they be sanctifyed For God hath not chosen al the children of Abraham and Isaac The answer is easy to bee made that it is true all those bee not of the kingdome of God which bee borne of Faythfull parents but of good right we leaue this secret to God for to iudge which onelye knoweth it yet notwithstanding we presume iustly to be the children of God all those which bee issued and discended from faythfull Parents according to the promyse For as much as it appeareth not to vs the contrary According to the same we baptise the younge children of the faithfull as they haue vsed and done from the Apostels tyme in the Churche of god and we dout not but god by thys marke ioyned with the prayers of the Church which is there assistant doth seale the adoption and election in those which he hath predestinate eternallye whether they dye before they come to age of discretiō or whether they liue to bringe forth the fruits of their faith in due time and according to the meanes which god hath ordeyned 49. Application of all that goeth before of the Sacrament of the Supper and the right vse thereof THe signes of the sacrament of the Supper be bread and wine The substanciales ceremonies accordinge to this holy worde to the whiche no man hath anye more power to adde or diminishe then to make new promises of newe Sacramentes be concerninge the minyster who representing Iesus Christ after the rehearsinge and expounding the ordinaunce of the lord with inuocation and publyke prayers then to breake the bread and distribute to the people and lykewyse the cuppe Also for those which receyue the supper with the minister particulerlye in hys office it is for them to take eate and drinke and finallye altogether to render thankes with one hart and with one monthe The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily And of Baptisme likewyse ▪ that is to say Iesus Christ conceyued borne crucified dead buryed rysen ascended into heauen to be made for vs the entrie and perfecte sapience righteousnes sanctification and redemption So thē we doubt not but according to the promise of our God the verye body and the very blood of the Lord ▪ that is to say Iesus Christ himself with all his goodnes and treasures is offered to vs verily and withoute fraude to be receyued of vs inwardly in fayth by the vertue of the holye Ghoste into euerlasting life euen as verely as is offered to our outwarde sences the breade and the wyne for our corporall sustenaunces and lyfe whiche for this cause is called the body and bloud of Iesus Christ that is to say they be the very exterior signes and corporall markes of that which the Lord offereth spirituallye on his parte that is to say of the very body and blood of Iesus Christ For it is an accustomable maner of speaking in the matter of the Sacramentes to geue to the signe the name of the thing signified by it As it is sayde that the Cup is the new alyaunce or couenaunt that is to say the marke and true signe of the new couenaunt which is made by the sheddyng of the precious bloode of Iesus Christe So is sayd also that the Circumcision is called the alliaunce that is to saye the very signe and ratifycation of the alliaunce Also the Lambe is the passage or passeouer Item the stone in the Desert was Christ that is to say verely representing Christ Also it is sayd of S. Paul concerning this matter that the breade is the communion of the bodye of Christe that is to saye the true signe or gage of the communion which we haue with Christ And this exposition is not forged by vs but expressely and playnely obserued by all the auncient Doctours of the Churche as foloweth in that the bread is broken is represēted to our senses the passion of our Lorde which was broken with dolour and sorrowes of death and the iudgement of God in his bodye and soule for vs. In that it is distributed and the cup lykewyse to all the Communicantes representeth to our senses that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe ¶ These places followyng be alledged by the Fathers touching this exposition Irene agaynst the Valentians Tertulian agaynst Martion Origine vpon the booke of numbers hom 16. Item vpon s Mathew 15 26 chap. Item vpon the Leuit. homely 7 ● 9. Item against Celius 8 booke Cyprian 6 epistle of the first booke and the 3 ▪ epistle of the second booke Item in the sermon of the supper Athanase vpō s Mathew chap ▪ 12. Ambrose vpon the first to the Corin and fourth booke of Sacramentes Chapter 4. Chrisostome vpon saynt Mathew in the perfecte worke homely 11. Vpon the 2 Corint hom 27. Vpon the Psalme 22. Item in an epistle to Celarius Augustine vpon the Psalme 8 89. Item August vpon the

he coulde suffer nothing and if he were only man he should sinke vnder the burden of Gods wrath Because he is God and man therfore he was able to dye and vanquyshe death in dying Moreouer for asmuch as be is man most pure and most holy conceiued by the holy ghost this purity being perfect pleaseth God Wherefore we haue in Iesus Christe a man agréeable pleasing vnto God Nowe out of this puritie springeth two Ryuers as out of the fountayne or spring that is to saye a perfect righteousnesse and a whole and perfect abstayning from sinne ▪ For Iesus Christ very man bath fulfilled all the wyll of God for as much as hee neuer sinned in any manner wyse Therefore be is most iust righteous before God aswel because of this naturall puritie as of the fruites sprynging out of the same purity and cleanes Wherefore we maye with good ryght conclude that we doo fynde onelye in Iesus Christ perfect remedie against all the euyls that doth or mought feare our conscience or let vs from comming to the glory of God or might cause vs iustly to be condempned to eternall death But yet neuertheles we must ioygne a condition to this that is to saye if we doo take or ioyne to vs these remedies in Iesus Christ For as it profiteth not a sicke person to haue a good medicine except bee vse it nor a hungry man to be at a tables end garnished with plenty of good meats except he eate of them lykewise be there medies of Iesus Christe against y e wrath of God and eternal death set before vs in vain except we vse them Now we cānot vse them except first we knowe by what maner after what sort it may be done Wherefore first we must see how Iesus Christ is may be applied to our profit aduantage Then to declare how Iesus Christ may be applied to our saluation eternall lyfe we wyl vse this preface As it is not in our power to finde a medicine of saluation ▪ so cā we not find the maner how to vse this medicine For as in the sicknes of the body the sick person is past al hope of health vtterly dispaired then it is needful for the Phisition not onely to find and prepare the medicine but also to dispose the sick person so as he wyl may vse this medicin and y ● he may vnderstād howe to vse it so the sicknes of the soule which is most precious aboue althings in the which mankind is not onely ignorant but also enemies of their owne saluation then we must vnderstande by the Phisition of the soule what is the medicine then after what maner it must be vsed yea in such wise y ● the same Phisition do prepare make vs apt and meete y ● we both will and cā vse those remedies which he prepareth and apoynteth to vs. God then is he which in the beginning of the world spake by his Angels to y ● first man y ● is to say Adam and others vntyll Moses declaring to them the only remedy of saluation as before is declared that is to wéete Iesus Christ in whom onely we find all y ● is needful and requisit to saluation And after the reiecting of al other natiōs people made apoyntment w t the posterity of Abraham multiplied them exceedinglye expoūded to them his wyll most abūdantly as it is cōprised in the. x commaundementes of God also ioyned therto certain sacrifices and ceremonies the which dyd not only deuyde the people of God frō al other nations but also were certain testimonies of Christes coming ▪ of all the things that he should suffer for to delyuer vs from the wrath of God so y ● they myght certaynly trust and beléeue in hym whiche they hoped shoulde come Moreouer because God knewe that the diuel would moue styrre vp false Prophets which woulde spreade foorth theyr lies as the true cōmaundements of God he wylled Moyses and the Prophetes to wryte all that God reuealed to them to the ende that the false Prophetes shoulde not so easily deceyue the people But in the end when y e tyme was come which he had eternally appoynted according to his eternall infinite wisedome he sent downe and presented from Heauē his promise that is to say his eternall sonne the which tooke vppon him a verye humaine body by the vertue of the holye ghost of the substance of the virgin Mary of the séede of Abraham and of Dauid with the whiche body God conioygned a most pure and most holy soule created by the same force of the holy ghost He was made the very mediatour as is sayde before and hath truly fulfilled accomplyshed all that was necessary to be fulfilled for to reconcyle man vnto God But in the ende when all these things were fulfilled Iesus Christe ascended vp into heauen and wylled this doctrine not onelye to bee preached by mouth of the Apostles Euangelists but also that theyr handes shoulde wryte it in suche wyse as the Church should haue to the ende of the worlde one certayne doctrine vppon the which she might stay rest and also by it might separate moste clearely the lyes of the false Prophets and Antichrists from the only verity of God which is comprehēded wholy and perfectly in the bookes of the olde and new testaments so that it is not lawfull to chaunge any thing eyther adde to it or take from it Moreouer this doctrine had bene written in vayne if it were not preached and declared faythfully And man cannot endure nor sustayne the face of God or of Angelles And God hauing pittie of the seede of man in this poynt hath ordained and constytuted Pastours and Teachers in his Church by whome he wylled that this doctryne shoulde be faythfully declared and applyed to the necessyties of the Church publykely and partycularly that man shoulde not alledge any ignoraunce of the wyll of God Wherefore to the ende I may comprehende all these things in few wordes we learne by the mouth of the faithfull Ministers of God which declare his woorde to the church al that we haue heretofore declared to be necessarie to vnderstande our myserie and our saluation And for as much as when the word of God is preached vnto man it is as if they spake vnto insensible stones therfore we must know that as God worketh to the external senses by his woorde pronounced by his Ministers euen so hee worketh inwardly by his infinite power that is to saye by hys holy spirit whose office consisteth in these effectes here following Fyrst that as this parte of Scripture which is called the law testifieth to our eares that wée bée most myserable sinners deseruing eternal death euen so the holy ghost teacheth the same and sixeth it in our consciences whiche otherwyse were dull and insensyble and maketh that we bée touched with the true perfect féeling