Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	truth_n	worship_n	worship_v	19,034	5	9.4594	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16643	A plaine confutation of a treatise of Brovvnisme, published by some of that faction, entituled: A description of the visible Church In the confutation wherof, is shewed, that the author hath neither described a true gouerment of the Church, nor yet proued, that outward discipline is the life of the Church. Whereunto is annexed an ansvvere vnto two other pamphlets, by the said factioners latelie dispersed, of certaine conferences had with some of them in prison. Wherein is made knowen the inconstancie of this sect, what the articles are which they still maintaine: as also a short confutation of them. There is also added a short ansvvere vnto such argumentes as they haue vsed to proue the Church of England not to be the Church of God.	Alison, Richard, controversialist.	1590 (1590)	STC 355; ESTC S100153	67,007	148

Dan Achab who worshipped in the house of Baal Manasses and others did the people of God cease to be the church of God in no wise VVe grant that Gods ordinances ought to be regarded especially in matters concerning his worship but this is not the matter in question but whether the breaking of them by some one man can make the people of God to be no people vnto him for this is it that should haue bene concluded Next to this is alledged Iohn 6. 37. which place that it may the better be vnderstood we are to remember that in the verse immediatly going before Christ had said Ye haue seene me and beleeue not the he addeth All that my father giueth me shall come vnto me whereby he sheweth that the gift of faith is the free election of the father in Christ so that faith is a certaine testimonie of election to the faithfull The argument standeth thus No man can come vnto Christ and beleeue in him except it be giuen him of the father therefore euerie member of the visible church is holy Surely it is no maruell that the knowledge of the liberal sciences is condemned as an exercise of curious arts but if they knew these Arts no doubt they would be ashamed to abuse themselues others with such sencelesse kinde of reasoning Besides what meaneth this that to prooue the people of God faithfull are alledged scriptures that speake of holines as Esa. 62. 12. Deut. 14. 2. And now to proue their holinesse faith is mentioned If faith and holinesse be all one why are they noted as diuers with e f if they be not all one why is the handling of them thus confounded in one of these must be acknowledged a foule ouersight Then followeth to proue the holinesse of the church aforesaid Iohn 3. 14. 12. 32. both which places doe shew that Christ will draw his elect vnto him the first doth shew the meanes whereby this shalbe done namely by the ministerie of his word which is signified by his lifting vp the other place noting the time viz. after his death Now this is the force of this argument Christ bringeth men to beleeue in him therefore euery member of the visible church is holie I neede not stay in shewing how well this proofe is made we wil come to the last place for this matter cited which is that of Christ Luk. 17. 3. Looke to your selues and so proceedeth in shewing how reprehensions are to be vsed I cannot perceiue what moued the Author to alledge this place which pertaineth not to the matter except it were to make a shew in the margent amongst his other friuolous vain quotacions To proceede This faithfull and holy people is gathered in the name of Christ Iesus their onely king priest and prophet c. That Christ Iesus is our onely king priest and prophet and that the seruants of God in all their assemblies both publike and priuate do meete in his name is confessed but the manner of dealing with the scripture is not here greatly to be commended For how is the kingdome of Christ prooued for it is cited Gen. 44. and the tenth verse where Ioseph speaking to his brethren of the cuppe saith thus Now then let it be according to your words he with whom it is found shall be my seruant and yee shall be blamelesse Truely if a written coppie of this treatise being more ancient then the printed booke had not come vnto my handes wherein I see the same place quoted I should haue laide this fault vppon the Printer for I should neuer haue suspected a church builder to haue bene such a sencelesse prophaner of the word of God The other testimonies viz. Psal. 45. 6. Zac. 9. 9. Heb. 1. 8. are more plaine So for his priesthood the making intercession for his Rom. 8. 34. Ioh. 17. which is a part of that function and Heb. 5. 9. 8. 1. 4. 14. speaking of the whole office are to be accepted Now to come to his propheticall function for which is alledged Deut. 18. 15. which is not to be restrained vnto Christ for it promiseth vnto the church a continuall succession of teachers in all ages It is more to purpose which is alledged out of Matth. 17. 5. Heb. 1. 1. but as touching Gen. 14. 18. though it speaketh of Melchisedek who was king of Salem and a Priest and was a figure of Christ Heb. 7. 1. yet the place that is quoted hath small force in it selfe to proue that for the which it is brought This church also worshippeth him aright that is neither in a set forme of praier nor yet in that place where discipline is not established for we gather the Authors minde out of his owne writings So that he alloweth that for true worship which is by the direction of Gods spirit our onely helpe and vnder the established gouernement of Pastors c. Indeed God is a spirite and is to be worshipped in spirite and truth which cannot be done without his direction yet are there certaine outward helpes which God hath sanctified for the furthering of the weake in their special seruing of God as reading c. And if true worship cannot be performed without this gouernment then may not we iustifie euen their owne seruing of God for they thēselues do want this discipline Three places of scripture are here abused Exo. 20. 7. 8. Leuit. 10. 5. Ioh. 4. 23. for not one of them condemneth read prayers in any mā much lesse whol churches either for them or for want of this discipline True it is that the name of God must not be abused neither must his worship be prophaned as is euident to be seene in Nadab and Abihu who for their strange fire were consumed of the Lord not that he regardeth so much a cole of fire only he warneth men to take heede that they worship God according to his owne appointment But to the matter Did the sin of Nadab and Abihu cause Moses his people to be no church vnto God we may not so thinke The offenders receiued iust recompence for their sin the rest continued the seruants worshippers of God These proofs therfore faile in these points First they proue not that the false worship of one maketh a nullity before God of the whole cōgregation but shew the contrarie secondly they proue not a set forme of praier to be a taking of Gods name in vaine a prophanation of the sabaoth or a carnal worship but we say that this kind of worship is vnlike to that of Nadab Abihu because it is warranted in the word of God wherin I wil not vrge Nu. 6. 23. or Matth. 6. 9. which hauing bin aledged heretofore are turned aside with expounding the Hebrue coh the greek houtos after this manner or thus as if the place in Numery were the sum of al blessings the other in Matth. were only giuē for a direction in