Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	worship_v	worshipper_n	5,566	5	12.1877	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07192	Of the consecration of the bishops in the Church of England with their succession, iurisdiction, and other things incident to their calling: as also of the ordination of priests and deacons. Fiue bookes: wherein they are cleared from the slanders and odious imputations of Bellarmine, Sanders, Bristow, Harding, Allen, Stapleton, Parsons, Kellison, Eudemon, Becanus, and other romanists: and iustified to containe nothing contrary to the Scriptures, councels, Fathers, or approued examples of primitiue antiquitie. By Francis Mason, Batchelour of Diuinitie, and sometimes fellow of Merton Colledge in Oxeford.	Mason, Francis, 1566?-1621.	1613 (1613)	STC 17597; ESTC S114294	344,300	282

omni loco incensum offertur nomini meo sacrificium purum Incensa autem Ioannes in Apocalypsi orationes esse ait sanctorum That is In euery place incense is offered to my Name and a pure sacrifice But Iohn in the Apocalyps saith Incense is the prayers of Saints And Austen speaking of this very place of Malachy saith Incensum quòd graecè Thymiama sicut exponit Iohannes in Apocalypsi Orationes sunt sanctorum that is Incense which in Greeke is Thymiama as Iohn expoundeth it in the Apocalyps is the praiers of the Saints So Ierome saith Thymiama hoc est sanctorum orationes Incense that is the praiers of the Saints Eusebius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incense of praiers Yea Malachy himselfe saith the Lord shall purifie the sonnes of Leui as gold and siluer that they may offer an offering to the Lord in righteousnesse PHIL. The words sacrifice oblation and such like when they are taken spiritually are alwaies restrained with some addition as the sacrifice of praier of thanksgiuing c. But here the Prophet saith onely a pure offering without any addition or limitation Now the word so taken by it selfe without any restraining tearmes is alwaies in the Scripture taken properlie for the act of outward sacrifice ORTHOD. That rule is not generally true for the Prophet Esay saith They shall bring of their brethren for an offering to the Lord o●t of all Nations where he vseth the very same word that Malachi here vseth and yet it is not meant that the Gentiles shal be offered carnally but spiritually PHIL. This sacrifice of which the Prophet speaketh is one but the spirituall sacrifices are so many as are the good workes of Christianity ORTHO Though the word vsed by the Prophet bee of the singular number yet by that offering many offerings may bee signified as when it is said Sacrifice and offering thou wouldest not haue PHIL. Spirituall sacrifices are common to vs with the Iewes but the Prophet speaketh of an oblation not common but proper to the Gentiles and the new law ORTHOD. They might euery where pray and praise God as well as wee but this was not a discharge of their dutie vnlesse to these spirituall sacrifices they annexed Carnall to be offered at the time and place appointed so their spirituall sacrifices were mixed but ours are merely spirituall and these are proper to the Gospell PHIL. The offering spoken of by Malachi doth succeed the offerings of the Iewes and is offered in their place but praier fasting and the workes of charity succeed no sacrifices but are ioyned with all kinds and sorts of sacrifices ORTHO Though the spirituall sacrifices of the Iewes and of the Christians were all one in substance yet they differed in manner because as I said theirs were mixtly ours merely spirituall and the meerely succeed the mixed PHIL. Our good workes how beautifull soeuer they seeme are stained and vncleane especially in the iudgement of hereticks but this propheticall oblation is cleane of it selfe and so cleane in respect of other sacrifices that it cannot be polluted by vs nor by any Priests how wicked soeuer they are ORTHOD. Are all our spirituall offerings vncleane then all our good workes are vnperfect and if they be vnperfect they cannot iustifie they are not meritorious nor satisfactory PHIL. And if they be cleane as they must be if they be the pure offering mentioned in Malachi then may they iustifie then are they meritorious and satisfactory ORTHO Not so for they are cleane but vnperfectly they are cleane because they proceed from the Chrystalline fountaine of the spirit of grace they are vnperfect because they are wrought by the will of man which is regenerate onely in part and so the pure Water gathereth mud because it runneth through a muddie channel PHIL. If they bee muddie how can they bee called the pure offering in Malachi ORTHOD. Because the denomination is of the worthier part and the graces of God in his children are like vnto the light which shineth more more vnto the perfect day though the flesh rebelleth against the spirit yet at length the spirit shall haue the victory and the flesh shal be abolished In the meane time though our good workes be stained with the flesh yet God looketh not vpon them as an angry Iudge but as a louing Father crowning his owne graces in vs and pardoning our offences Now because they are imperfect they cannot iustifie merit nor satisfie yet because they are Gods graces they are the pure offering in Malachi PHIL. Christ himselfe may seeme to expound the Prophet Malachi as we doe and withall to prophesie of the sacrifice of the masse in these words to the woman of Samaria The houre commeth and now it is when the true adorers shall adore the Father in spirit and verity for the Father also seeketh such to adore him For in this place by adoration is not meant euery adoration but solemne and publike which is by sacrifice properly so called which may bee proued because the Samaritane speaketh of adoration tyed to a certaine place Our father 's worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship which cannot bee meant but onely of adoration by sacrifice and therefore if Christ answere the point he must likewise speake of adoration by sacrifice ORTHOD. Christ answered her question directlie when hee said You adore that you know not wee adore that wee know for saluation is of the Iewes thereby teaching that the Iewes which sacrificed at Ierusalem did according to knowledge grounded vpon the word of God but the Samaritanes which sacrificed in mount Garizim had not the true knowledge of God and when hee had thus answered her question concerning adoration by externall sacrifice hee tooke occasion to declare the adoration which should bee in the New Testament not by externall sacrifices but in spirit and truth as though hee should say the place of solemne worship was Ierusalem the manner by sacrifice but now approcheth the time of the New Testament wherein true worshippers that is all true Christians shall worship God both priuatelie and publikelie not onelie at Ierusalem but euery where not by externall sacrifices which were corporall and Typicall as in the time of the Law but in spirit and truth euery where lifting vp holy and pure hands vnto the Lord of heauen So this place affoards smal comfort either for the Masse or the Massmonger CHAP. V Of their argument drawen from the words of the institution of the Eucharist PHIL. THE words of institution yeelde inuincible proofe that Christ at his last Supper sacrificed his very body and bloud vnder the formes of bread and wine to God the Father and commanded his Apostles and their successours to doe the same vnto the end of the world ORTHO First you must proue that the very body and

Councels and other authorities Pag. 161. CHAP. 6. Of the election of the Bishops of Rome vnder Christian Emperours before the diuision of the Empire Pag. 163. CHAP. 7. Of the Election of Popes from the Emperour Charles to Otho Pag. 175. CHAP. 8. Of the election of Popes from the time of the Emperour Otho to Henry the fourth Pag. 173. CHAP. 9. Of the election of the Bishops of Constantinople Pag. 178. CHAP. 10. Of the election of the Bishops of Spaine Pag. 179. CHAP. 11. Of the election of the Bishops of France Pag. 180. CHAP. 12. Of the election of the Bishops of England Pag. 182. CHAP. 13. How lamentable the state of England was when Bishopricks and benefices were giuen by the Popes prouisions Pag. 188. CHAP. 14. Whether it belongeth to the Pope to confirme all the Metropolitanes of the world and namely the Metropolitanes of England Pag. 199. ¶ The contents of the fifth Booke CHAP. 1. WHerein the second controuersie is proposed diuided into two questions the former about sacrifising the latter about absolution the state of the former is set downe and the Methode of proceeding Pag. 207. CHAP. 2. Of their argument drawne from Melchisedec Pag. 208. CHAP. 3. Of their argument drawn frō the Paschal Lambe Pag. 216. CHAP. 4. Of their argument drawne from certaine places of the Prophets Pag. 218. CHAP. 5. Of their argumēt drawne frō the words of institutiō Pa. 222. CHAP. 6. Of their arguments drawne frō the actiōs of Christ. Pa. 234. CHAP. 7. Of their argument drawne from the practise of the Church in the Apostles time Pag. 239. CHAP. 8. Of their arguments drawne from the authority of the Fathers Pag. 241. CHAP. 9. Of the second question which concerneth the power of absolution Pag. 244. CHAP. 10. An answere to the arguments of Bellar. by which he goeth about to proue absolution to be iudicial not declaratory Pag. 249. CHAP. 11. Of the third controuersie concerning Deacons Pag. 259. CHAP. 12. Wherein is declared that though wee deriue our calling from such Bishops as were Popish Priests yet our calling is lawfull and theirs as it is vsed vnlawfull Pag. 260. THE FIRST BOOKE CONTEINING THE ENTRANCE AND DIVISION of the whole worke into three Controuersies with their seuerall Questions As also the handling of the first Question whether three Canonicall Bishops be absolutely necessary to the Consecration of a Bishop Framed in forme of a conference betweene PHILODOX a Seminary Priest And ORTHODOX a Minister of the Church of England CHAP. I. The entrance wherein is described the Proceeding of Popish Priests in winning of Proselytes by praising Rome the Romane Religion the Popes loue the English Seminaries As also by dispraising the Vniuersities Church Religion and Ministerie of England PHILODOX WHat My old friend Orthodox I salute you in the kindest maner and congratulate your comming into France the rather because I hope you are passing this way to Rome as sundry of your fellowes and friends haue done before you ORTHODOX To Rome Philodox Alas Quid Romaefaciam mentiri nescio What shall I doe at Rome I cannot lye I cannot aequiuocate PHILO It seemeth si● that you are pleasantly disposed but in good earnest there are many inducements which in all reason should draw you to Rome For he that hath seene Rome hath seene all things and he that hath not seene Rome hath seene nothing It is the Queene and Lady of Cities the Store-house of Nature the admiration of Art the Epitome of the world wherein all Excellencies shine in their Orient colours and exquisite beautie In old time men did wonder at the Temple of Diana the Tombe of Mausolus the Colossus of the Sunne the Image of Iupiter Olympicus the Palace of Cyrus the walls of Babylon and the Pyramides of Egypt because these things in their seuerall ages were rare and singular and iustly had in precious account But who would now so esteeme them when he may see in one City so many spectacles which are able not onely to rauish the beholders with admiration but also to strike them with astonishment The Emperour Constantius when hee beheld the Rostra the Capitoll the Bathes the Amphitheatrum the Pantheon the Theater of Pompey his eyes were dazeled with miracle vpon miracle but when he came to the Market place of Traiane he stood cleane amazed at those huge and admirable Fabricks neither imitable by the hand nor vtterable by the tongue of man And though time which weareth all things hath now defaced them yet if new Rome be compared with old Rome wee may say with a learned man Non maior sed melioriam Roma non cultior sed sanctior That is Rome at this present is not bigger but better not more sumptuous but more sacred And we may adde that still it ouershineth all other Cities so farre as the golden Moone doeth the twinkling starres ORTHO Suppose that the buildings of Rome were as glorious at this day as they were in the dayes of Constantius yet what of all this Hormisd● the Persian being then asked what he thought of Rome made answere That this onely pleased him that he had learned that men doe die euen at Rome also as in other places And surely though the walles of our Cities were of gold and the windowes of Saphire yet while we liue in this vale of vanitie we dwell but in houses of clay whose foundation is in the dust God giue vs grace to seeke a City which hath a foundation whose maker and builder is God God graunt that when our earthly Tabernacle shal be dissolued we may haue an house not made with hands but eternall in the heauens PHIL. You say well sir and the right way to attaine thereunto is to be reconciled to the holy Church of Rome Without it there is no hope of saluation within it is a very Paradise of God and a sanctuary for all distressed soules wherefore if you take this course you shal be a thrice happy man and enioy the precious blessing of a quiet conscience ORTHO In deede a quiet conscience is a iewell of iewels the price of it is farre aboue the Pearle neither can it be valued with the wedge of fine gold But this is a flower which groweth not in the gardens of Rome no not in Beluidêre the Popes Paradise For there is no Religion in the world which can pacific the troubled conscience but that onely which teacheth the penitent spirit the remission of his sinnes and an infallible certaintie of his saluation by the merits of Iesus Christ apprehended by a true and liuely faith and sealed to the sanctified soule by the Spirit of grace But the present religion of the Church of Rome teacheth onely a morall coniecturall and fallible That is an vncertaine certaintie which must needs plunge the poore soule into a thousand perplexities Wherefore the present Romish religion is not a doctrine of comfort but of doubt and distrust so farre from quieting the troubled