Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	john_n	truth_n	worship_v	7,049	5	9.1128	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06764	An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.; Annotomia della messa. English	Mainardi, Agostino, 1487-1563.	1556 (1556)	STC 17200; ESTC S111869	206,001	464

the scripture But the Hebrewes who had the benifice of Gods word cleare and open did sinn more greuosly in their vnbilefe committing Idolatry and blasphemy than the heathen For it was euen as he that seith the ditch and yet of purpos and willingly falleth in to it It is plaine that he doth moch more sinne who hath thexpresse commandment of the lord and knoweth his will and noth withstanding yet doth against such commandement and will than he that knoweth it not Luc. 12. as the Sauior saith in S. Luke That is to say the seruant that knoweth the will of his master and doth it not shall be worthily beaton with many stripes but the seruant that knoweth not the will of his lord and doth it not shall be beaton too but not so moch as he that knoweth it And for this caus the Hebrewes whan thei worsshipped the calff in the desert they did moch more greuosly sinn than the heathen who did honor the Idols for so moch as that not long before thei were cowncelled by God him selff who gaue them the lawe and commanded them that thei shuld not make any ymage to honor and yet thei made it against Gods expresse commandment And so as many other times as thei haue committed Idolatry as we haue in the bookes of the Kings and of the Prophetes thei haue moch more offended God and more greuosly sinned than the heathen And the Idolatry and vnfaithfulnes of his own peple was more abhominable in Gods sight and did more prouoke him to anger than that of the heathen And for this caus also thei were more threatned than the ame heathen And how many scorgis how many ouerthrowes haue thei suffred for the sinn of vnbilefe and Idolatry The 10. tribes of Israell for what caus were thei so offt by God scorgid and at the last berefft of their right 4. Reg. 17. and by Salmanasar King of the Assyrians led in to continuall bondage as it is writton in the boke of the Kings but only for Idolatry The tribe off Iuda how many wayes was it striken as well off their borderers that is off their next neighbors as affter by a peple that came farr off as the Caldees and the Assyrians were why was it sent in to exile to Babylone Why was the temple destroyed and euery thing ouerthrowen but only for their Idolatry Be caus thes things be knowen I doo not labor to recite the stories where thei be writton and therfor I passe them ouer Exod. 32. Deut. 4. 2. Parali 7. Ierem. 43. 44. Esa 65. Ezech. 9. and. 43. Exod. 4. Deut. 7. 3. Reg. 14. Ezech. 8.20 4. Reg. 23. How offten hath God threatned the ouerthrowe to Idolaters Loke in Exodus in Deuteronomy in Paralipomenon in Ieremy in Esay in Ezechiel and in very many other placis of the Prophetes Idolatry in the scripture is called abhominacion becaus God hath it most chefely in hatred Loke in Exodus in Deutronomy in the 3. boke off the Kings where Achias the Prophet foretelleth the exile and sparkeling off the tribe off Israel for Idolatry and also in Ezechiel In all thes places the scripture calleth Idolatry Abhominacion becaus that God as we haue sayd hath it in meruelos hatred This fowndacion being laid that God hath chefly in hatred Idolatry in what so euer sort it be done but moch more in his own peple than he had in the other And this becaus his peple had the knowlege off God and were taught with his word the trew worship off God that is to say how thei ought to worship him and honor him the other peple were not soo the which sinned by ignorans It doth fitly folow also that iff there shall be fownd Idolatry among the Christians who be now Gods peple that that shal be more abhominable before God than any other not only of the heathen but also of the Hebrewes For where as the knowlege off God and off his trewe worship is gretter and the trowth is more manifest in that place Idolatry and vnbilefe be greater sinnes and gretter abhominacions before God than where there is not so moch knowlege nor the truth so open But who dowteth that there shuld not be in the Christian peple a greater knowlege off God and off his trew worship and off Christ who is the truth it selff by the witnes off him selff the which saith in S. Iohn I am the way Iohn 4. the truth and the liffe than in any other peple and nacion doth not he witnes the truth talking with the Samaritane as Iohn writeth that the Christians that is to say the peple gathered to gether of by leuing Iewes and heathē which we be turned to Christ by Gods grace shuld be the trewe worshippers that shuld worshipp the father in spirite and truth Haue not we more knowlege of God hauing greater knowlege of Christ by whom God is truly knowen than the Hebrewes who will dowt this but he that knoweth not what Christ is Also this time is compared to that of the lawe vnder the which the Hebrews were as the day is to the night For thei had the flesshly worship that is to say thos sacrifices and nōber of ceremonies and we haue the spiri●…uall Coloss 2. Thei had the shadows and we haue the body as Paul saith to the Colosseis The knowlege that thei had was dark becaus it was shadowed with figures and certen veales or couerings owrs be clere bare and open wee doo better knowe Gods benifites thorow Christ than thei how sinnes be forgeuen vs how we be Iustified and saued Now we knowe that Christ is deade for our sinnes Rma 4. and is risen again as Paul saith for our rigthuosnes We know that he suteth at the right hand of God and where he is there we shal be Iohn 12. as he witnesseth in Iohn And of this we be sure We byleue certenly as an artikle of our faith that Christ is trewe God and trewe man The comen sort of the Iewes did not clerely knowe thes things as we doo And that it is the truth Iesus Christes Apostles them seluis although thei had hard him a long time and had conuersacion with him yet thei did not think that by death and chefely that death off the crosse he shuld redeme the world and that he shuld be a sacrifice and satisfaccion for our sinnes To him that hath redd the stories of theuangelistes this that I say is plaine Iff it be so than that where the knowlege of God of Christ of the threw worship is greater Idolatry vnbilefe and blasphemy be more greuos sinnes than where there is not so gret and so clere knowlege Surely iff we shall find thes so greuos sinnes in the Christen peple we must of necessitie conclude that thei shall more displease God and shall be more hatefull vnto him than all the Idolatries all the vnbilefes and all the blaspemies off the heathē yea and off the Hebrewissh peple too

difference of dayes in thother liffe Not withstonding this is not of the canon but master Durāts And to returne to this praier of the Memento me thincketh that it is folissh and vnsauery and that it speaketh against it selff Because first it cōfesseth that the dead doo slepe in the slepe of peace and that thei rest in Christ And notwithstonding affter it desireth that god wold giue them place of comfort of light and of peace Iff thei slepe in the slepe of peace and rest in Christ haue thei not the place of peace What nede yow axe that thos that slepe in peace shuld haue the place of peace Is it not all one to slepe in peace and to haue the place of peace To rest in Christ and to haue place of comfort Iff the sowles be tormented in purgatory be thei not dead in torment How rest thei than parauenture the defenders of the canon will answer that this praier meaneth of the body whan it saith that the dead slepe and not of the sowle Let it be so For the sowle in deede slepeth not but only the body But it saith also that thei haue quietnes and rest which spech can not be conueniently vnderstand but of that part that may be trobled What rest shall that be to rest in that part that can feele no maner of thing withowt the sowle and to be trobled in that part that in deede felith and l●…ueth Whan thei say in their seruice for the deade requiescant in pace surely thei meane to speake of the sowle and not of the body For as moch as it nedeth not to pray that the body of the dead shuld rest because that of necessitie it doth rest But the sowle may as thei thinck haue troble and paine in purgatory And therfor thei pray that thei may haue rest as concerning the sowle Apoc. 14. S. Iohn in thapocalips whan he saith blessed are the deade that dye in the lord why doth the spirite say that from hens forth thei rest from their trauale will we say that he shuld speake of the rest of the deades body and not of the sowle Iff he speake of the body what prerogatiue haue the bodies of the iust vntill the day of Iudgement more than the bodies of the wicked The one and thother doo rest equally and there is no difference in this point And yet Ihon maketh a difference betwene them for he calleth them the dead in the lorde that is to say the Iust blessed And why blessed because that from hensforth thei shall rest from their trauel and be in quyet geuing to vnderstand that the other doo not rest frō their trauale but haue more thā euer thei had because thei be damned to euerlasting paine So that whan the quietnes of the Iust is spoken of it meaneth of the quietnes of the sowle and not of the body Being than thus that this praier in one part affirmeth that the iust slepe in peace and rest in Christ and in a nother part desireth that god wold geue them a place of peace and comfort appeareth that plainly it speaketh against itselff The xi and last part is this To vs sinners thy seruantes that trust in the multitude of thy mercies vouchsafe likewise to giue some part and cōpany with thy holy Apostels and martirs with Iohn Steuen Mathy Barnaba Ignatius Alexander marcellus peter felicitas perpetua Agatha Lucia Cecilia Anastasia and withall thy saintes in whos felowship we besech the admitt vs not as a regarder of desertes but as a giuer of pardon through Christ our lord Amen And thes wordes are said somwhat with an higher voice to th entent that thei shuld be somwhat hard And the prest knocketh his brest representing saith master durant the contricion of the these that rebuked thother these And Amē is not answered partly because the angels that euer be assistent doo āswer thē seluis ād partli for other causes that he him selff alledgeth See what reasōs thes be of the masse vaine and to no purpose For iff Amen be not āswered because of the assistence of the angels it foloweth that in the masse Amen shuld neuer be answered for ●…hangells as thei thinck be allweies assistent He sheweth also the cause why Steuen is put there accōpanied with Ihon before mathy ād barnabas ād whi memori is made of Ihon ād not of the other Apostels Without dowt this cannō being made and affter put in to the masse for such causes as William Durant alledgeth thei may boldly take it owt of the masse and the masse booke withowt any scrupulositie sauing thos fewe wordes of Christ that are there For the masse shall be lesse beastly althoughe it be estemed for the chefe and bewtifullest part seing that it is alltogether full of supersticions beside the multitude of iniquities and blaspemies that be in it And he that wold axe why mencion is made in this place raither of Ignacius of Alexander of Marcellinus and Peter which was a nother than Peter thapostell and so furth of thes particular holy wemen and martirs than of thother saintes men and wemen I knowe not what thei shuld answer being so many other besides thes here named It is said that certen desiered with great ernestnes of the popes to put in there in this canon s frances but it wat not granted them I thinck for this cause least thei of s Benet of s Dominik of s Austen and of other sectes shuld haue start vp and also haue desiered to put thereinto their sainctes mē and wemē as a man wold say s Peter the martir s Catarin of Siena who had the marks of Christes woundes as s francis had And iff not thes yet at the least the heades of their orders I doo not willingly tell thes things but thei be of gretter importance than some thinck There foloweth affter also in this xi part By the which that is to say by Christ create halow quicken blesse ād make thes things O lord allweyes good vnto vs. And here saing thes wordes thei make iij. crosses ouer the host and the cupp together And the cupp being vncouered and the host takē in hand there is added By him with him and in him and there is made iij. other crosses ouer the cupp and ij other betwene the cupp and him selff that sayeth the masse saing And to the god the allmighty in the vnitie of the holy goost be all honor and glory So that there are in all viij crosses in thes fewe wordes And master Durant according to his accustomed maner geueth a reason of euery thing And what reasons be thei Folissh and vaine And surely iff thei that made all this canon I say thei because it was not made all at onis but at sondry times and of sondry men were not moued by more reasonable causes than a great part of thos reasons that he rendereth thei were meruelos lightly moued For the masse shuld haue bene lesse blasphemos than it is if thei