Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	divine_a	zion_n	22	3	8.7713	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18914	A chronological discourse touching, 1 The Church. 2 Christ. 3 Anti-Christ. 4 Gog & Magog. &c. The substaunce whereof, was collected about some 10. or 11. yeares since (as may be gathered by an epistle prefixed before a tractate, called, The visible Christian) but now digested into better order; and first published, by the author himselfe, H. Cl.	Clapham, Henoch.	1609 (1609)	STC 5336; ESTC S108005	72,787	116

continues impenitent to be held as an heathen person and as a Puplicane As a meere heathen man might not enter into the Temple there to communicate with Israel so neither must this impenitent soule be admitted to the Churches communion in prayer and Sacraments But as an heathen might for his cōuersion heare the Prophets preach so these may pertake in a Sermon seuered from the ordinarie Communion As a Publicane likewise he is to be held that is not easily to be admitted to our fellowship for eating and drinking as the Iewish Church walked towardes the Publicane who in all probabilitie was a Iew ready for pleasuring the vncircumcised Romaines to make a diuorce from his breathren and their lawfull discipline By all which it is euident that vpon an humble confession of his fault with promise to forsake it mercy and forgiuenesse was preached vnto him But contemning finally the Churches motherly admonishment he was to haue the dore of Mercie shut against him Which latter censure the Apostle in 1. Cor. 5. calleth A giuing vp to Satan and we commonly tearme it Excommunication If the sinner should not onely not repent but proceed to a Not louing Christ Iesus which I take to be the sinne of blasphemy against the Holy Ghost consisting first of a willing desertion from the Groundes of Christian Fayth Secondly from fellowship with the Church in that Fayth there then remayneth to him the Maranatha 1. Cor. 16. 22. which is an absolute declaration of the Lord comming to quit him with vengeaunce as a soule despayred of But as this is a sinner happily extraordinary and the rule in Math. 18. is giuen for ordinarie vse so I will adde the iudgements of some Aun●ients for the Ordinarie Origen in Math. 16. Petra est omnis qui imitat●r est Christi Si autem s●per vnum illum Petrum arbitraris vniuersam Ecclesiam edificari a Deo quid dicas de Iacobo Iohanne filijs tonitrui vel de singulis Apostolis Apud Iohanne● enim dans SS Iesus discipulis suis per insufflationem sic dicit Accipite SS c. quasi omnibus talibus constitutis qualis erat et Petrus Ambrose in 1. Cor. 5. Perfides Episcopus non potést iudicare Cum fratre autem in quo vitia haec reperiuntur non solum sacramenta non edenda sed ne communem escam docet vt erubescat Cum vitatur se corrigat Theodoret. in 1 Cor. 5. Si non oportet eos communis esse cibi part●cipes nec mystici quidem Diuini Chrysostome in English may helpe to stay some in their precipitate zeale against their infirme Brother His speach runneth thus It behooueth not a man priuily to calumniate his Brother but as Christ commaunded to take him apart and correct him The reprehensions that are giuen publiquely doe oftentimes make men impudent And very many sinners while they perceiue that their sinne may be concealed haue their mindes easily resolued to returne into the way But if once they perceiue their credite to be lost with many not a few such doe thence-foorth fall into desperation and tumble downe into shamelesnesse So farre hee And indeed Origen calleth such preposterous dealing with a Brother the action of an Infamer not of a Corrector Aquinas vpon 1. Cor. 5. giues this Verse for a rule towardes him that is excommunicate Os orare vale communio mensa negatur For Mother Zion shee for certaine pollutions did suspend the partie a while till they were cleansed and for Leaprosie did put them out of the hoste for euer except they were cured The first signified smaller euils for which the Pastor in holy discretion is to barre them some thinges for a season The other signified deeper sinne as Contumacie for which the sinner was further to be secluded Hereupon it is that Nyss●nus hath this Vetus est haec Eccl●siae regula quae cepit a lege fuit confirmata in Gratia And so the Auncient and new Church still are at vnitie in the substaunce of their Ordinaunces If inferiour Presbyters doe not of themselues exercise this power for Casting out but haue ioyned with them the chiefest Super-intendentes this is a good way to preuent such in playing Popes ouer Gods heritage and the likelyer course also of bringing the sinner to repentaunce Maliciously foolish therefore must they bee that call such ioynt exercise of that heauie censure by the name of Antichristian Virtus vnita fortior sed quis Schismatico stolidior CHAP. xj Touching Church-leitourgie THE Greeke word Leîtourgia signifying generally any publique ministerie or seruice and so the Angels are called Leitourgizing spirits it in Ecclesiastique vse is taken for some Forme of diuine Seruice prescribed for the Churches publique vse And this forme contayneth Prayers Lections of Scripture and Psalme-singing framed vnto seuerall occasions The Auncient mother Zion ouer and besides the Priestes preaching and the Prophets prophecying had a set forme for all their Seruice as appeareth through Leuiticus a peculiar forme of blessing the people Nomb. 6. 23. ● Euen as Moses had his prescribed forme of Prayer when the sacramentall Arke remooued or rested Nomb. 10. 3● 36. And in after times their Leitourgie was much enlarged by King Da●id framing thereto right many Psalmes some Psalmes of Prayer some of Dedication some of Instruction some of Remembrance some of Degrees some of Halleluja● c. And all that was done in the time of their non-age To the Church of Christ there is giuen a larger Body of Scripture out of the which and sutable to which the Church is to draw her forme of Leitourgie collecting such Scriptures for common Lections as may be held most fitting such a purpose And for the sanctification of all intermixing such kinds of Prayers as also may be fitted to ordinarie and extraordinarie occasions If any one man thinke he can doe this well of him selfe I thinke it can be better done of many conuening and concluding vpon such a forme of Prayer And as for our publique Forme of Seruice reiected of some in part for that some part of it hath before been in vse among Papistes as if God or the Ghospell or good wordes were therefore to be reiected it was of the holy Martyr Martin Bucer of loue he bore vnto it after due ouersight turned into Latine for vse of all that should vnderstand Latine Against this Leitourgie two sortes of Aduersaries insurge One of them as the Brownist and the like doth condemne all set forme of Prayer saying that nothing is to be brought into the Church sauing the Canonicall Scriptures and the Liuely voyce of Gods graces Now by Liuely voyce they meane Conceiued preaching and present Conceiued prayer And herevpon it is that they hold the Lordes Prayer in Math. 6. Not to be Prayer but Doctrine of Prayer I answere it is both Prayer and Doctrine of Prayer Doctrine it is for that thereby we are Taught