Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	worshipper_n	4,806	4	12.4611	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20303	A sparing restraint, of many lauishe vntruthes, which M. Doctor Harding do the chalenge, in the first article of my Lorde of Sarisburies replie. By Edward Dering student in Diuinitie. With an answere vnto that long, and vncourteous epistle, entituled to M. Juel, and set before M. Hardings Reioinder	Dering, Edward, 1540?-1576.	1568 (1568)	STC 6725; ESTC S108150	240,683	364

our aultar which is the onely foode of our soule euen Iesus Christ the righteous And this was figured in the offering of a red Cow whych God commaunded to be giuen to Eleazar the Priest and he should burne hir without the hoste with hir skyn and hir fleshe and hir blood and hir doong And Eleazar the high priest and the inferiour priest that burned hir shoulde washe their clothes and their flesh and be vncleane vntil Euen Likewise he that gathered the ashes of the Cowe should wash his clothes and his flesh and be vncleane vntill Euen No parte of it shoulde be reserued for the Priest whereby we are taught that the sacrifice of our sauiour Christ whereby his people are sanctified must be alone made with out any thinge appertaining either vnto the priest or tabernacle for which cause as S. Paul saith he suffered without the gate Let vs go forth therefore out of the camp bearing his reproch For we haue here no cōtinuing city but we séeke one to come Let vs therefore by him offer sacrifice of prayse alwayes to God that is the fruite of the lippes which confesse his name Let Massings and Massing garments go let the hill altars alone meddle not with Ieroboams golden calues to do it nowe were open blasphemy which before Christes cōming God had cōmaunmaunded our sauiour Christ is the truth it selfe He wyll not be coupled with the Tabernacle which is blinde shadowes Saint Paule maketh a playne seperation of the aultar and the Gospell where he disputeth for the maintenaunce of the Minister Doe ye not know sayth he that they which minister about the holy things eate of the things of the Temple and they which wayte at the aultar are partakers of the aultar So also hath the Lord ordeyned that they which preache the Gospell should lyue of the Gospell Which argument of the Apostle had not bene well gathered if the aultars shoulde haue bene in the Christian congregations The fourth heresie that is founde in this popish article is this that Christ is offered againe vnto his father S. Paule sayth no man taketh this honour vnto him but he that is called of God euen as was Aaron But no title in the woord of God that giueth vnto a mortall man this authority therefore they may not claime it And our sauiour Christ sayth to the Samaritan woman Beleue me the houre is come when neyther in Ierusalem neyther in this hill you shall worship the father but the true worshippers shall worship in spirite and verity For the father requireth euen suche to worship him God is a spirit and they that worship him must worship in spirit and truth But if Christ were really offered vp to his father there were a truer woorship than the worship of the spirite Againe S. Paule saith let them haue mysterium fidei the mysterye of faith in a pure conscience He would● doubtles haue saide mysterium sacrificij the mystery of this sacrifice of Christ shoulde yet oftener haue ben offred And S. Iames faith pure religion and vndefiled before God euen that father is this to visite the fatherles and widdowes in their aduersity and to kéepe him selfe vnspotted of the world But Maister Harding saith thus Our Religion must haue a sacrificing of Christ vnto his father and therfore we are assured that Maister Hardinges Religion is not pure and vndefiled The scriptures are full of such places which teach vs how to please God and take holde of saluation But in all those places no such sacrificing of Christ is mencioned and therfore to fancie any such imaginations is neither to please God nor to walke in that way which leadeth to saluation If this be not sufficient which is sufficient to a christian man we haue besides most certaine proofe which by no meanes can be coloured S. Paule saith where there is remission of sins there is no more offering for sinne but Christ hath alreadye forgiuen vs all our trespasses and put out the hand writing of ordinaunce which was against vs. c. And as saynt Peter sayth we are redeemed with the precious bloud of Christ as of a Lambe vndefiled and without spot And therefore Christ is not now offered for sinne And here appeareth moreouer the fift heresie in M. Hardings proposition For if Christ be not offered to his father neither any oblation for sinne is remayning then is there now no propitiatorie sacrifice but onely one which God hath already made vpon the aultar of the crosse And that this should be but once made it appeareth for that Aaron might but once in the yeare goe into the holy place within the vaile before the mercy seate where he made attonement for him selfe and for his house So speaketh S. Iohn of the sacrifice once made meaning it alone to be propitiatorie If any man sinne we haue an aduocate wyth God the father Iesus Christ the iust and he is the propitiation for our sinnes he maketh intercession before hys father he is not sacrificed on the altar Againe he sayth herein is loue not that we loued God but that he loued vs and sent his Sonne to be a propitiation for our sinnes When Christ made this propitiatorie sacrifice he was sent of his father and he was sent but once euen than as S. Paule sayth when the fulnesse of time was come Now is the time of his imbassage done He hath satisfied the law of God first toward his father in that he was obedient vnto death euen vnto y e death of the crosse thā toward his brethern in that he had that great loue that he gaue his life for his friendes from hence forth he ceaseth from that legacy and sittes at the right hande of his father in glory and maketh continuall intercession for vs. Therfore nowe his father doth no more send him and he wil not againe be sacrificed This is ynoughe if we were not dull of hearing to take from vs these vngodly deuises concerning any other propitiatory sacrifice than that which is already made But M. Harding and his fellowes that can so well peruerte the scriptures of God they haue many shiftes to defende their owne fancies This our sacrifice say they is no newe sacrifice but the same which Christ made yet Saint Paule saith it was one oblation and semel peracta but once made To this againe they aunswere that it was but once made bloudy but theirs is vnbloudy But the Apostle saith Absque sanguinis effusione non sit remissio without sheding of bloude there is no remission of sinnes what than auaileth this vnbloudy sacrifice But they saye further it is an application of the death of Christ. But the Apostle proueth that the sacrifices of the lawe were vnperfite bicause in them was a remembrance againe of sinnes euery yeare so there is now no such kinde of application They cannot possible so turne their deuises but the Apostle must

his sonne Christ quis vestrum arguet me de peccato which of you can conuince me of sinne Who euer defended a matter c. Your doctours at Oxford against these reuerend Fathers D. Cranmer D. Ridley and M. Latimer Who euer in so weighty pointes c. You in your aunswer and héere in defence of your modesty And yet this ioly fellowe c. I will speake nothing of this modesty For vndoubtedly it is far spent But this is a Popes disputation to aske vs first our mindes and then to conclude whether we wil or no. But fare you well Maister Harding nowe you are off the stage giue vs leaue a little to speake to the audience Marke christiā reader this mans intemperancy He hath purposed to defend his vaine and beastly Religion and thou shalt sooner ouerturne the whole estate of his lyfe then bring him from it Hée hath woorshipped so long in the church of Rome that Elizeus the Prophet cannot call him out of it He careth not what he saith nor how boldly he affirmeth and he is not ignorant of this him selfe but he is so far of from hauing any thing for him selfe that he thinketh he must not onely speake against vs but euen against nature against the warnings of reason against the opinion of al men against the scriptures of God He defēdeth his modestie with mostim̄odest woordes He shameth not to saye Maister Iuels Booke is foolish which is a looking glasse of learning to al that vnderstand it He saith his arguments be péeuish which yf they be not grounded in Gods woorde I require thée beleue them not He saith he spareth not the maiesty of the holy ghost and Christ our Lord and yet in so great blasphemy bringeth no one coniecture And how doeth he handle all this With so good and chosen woordes so handsome colours so whole sentences that although he hath made warre against God and his Church yet he séemeth to speake déepe diuinity God giue vs grace to beware of him He is a blinde leader of the blinde But he is come againe let vs sée what he hath more to say Harding ¶ You would haue men thinke this were Vetus Comoedia No M. Iuell it is Zelus Dei it not Vetus Comoedia The imitation of Vetus Comoedia hath euer bene takē for a badge of men of your profession c. You mocke and scoffe at our persons as the naughty boyes of Bethel dyd at Elizeus but at our auncient Religion at the church of Christ. Yet wee curse you not in the name of our Lord as he did those euill nourtered children that ye might be toren of Beares c. With your wicked doctrine you haue so brought the people from God as now for a great number they may seeme not to halt on both sides but to be fallen downe right Yet doe we not call for fire to discend from heauen and burne you vp Neither doe we stirre the people to take you and destroye you as Elias bad the people to destroye the false Prophetes Dering Haue you not left iarring of this vnmodest string Belike it is very pleasant musicke in your eares This manner of behauiour say you is not Vetus comoedia no open naming of men vpon stages What is it then It is Zelus Dei I may not iudge directly what you are within Paule was a persecutour in defending their traditions but sure your zeale is not according to knowledge you loue darknesse more thē light and therfore you dwell in ignorance you seeke not after wisdome as after siluer and gold and therfore you finde hir not You saye we scoffe at you and your Religion as the. c. At your persons we scoffe not God is our witnesse we wéepe to see the temple of the holye Ghost to be the temple of an Harlot it gréeueth vs that in the Image of God shoulde appeare Sathans vglye visage And you want not our prayers for your returne But your auncient Religion we hate and abhorre it It is so olde that it is rotton and one péece wil not hange with an other it is a smoke that at the flaming out of gods woord is vanished it is a stinking mist it is ouerblowen with the swéete windes of the holy spirit And therfore doo not blame vs if we cannot abide it Your Religion is as good as your vaunt is true when you commende your selues for clemencie aboue Elizeus or Elias You saye you praye not that we maye be torne of Beares nor that fyre from heauen maye come downe to destroye vs. What your prayer is inwardely I say it oft I know not But for your good will towarde vs if you coulde commaund either beastes or Elements we should not escape neither Beare nor fyre The aboundance of our bloode crieth out to heauen that you are as mercifull as the woolfe or the Tyger But O passi grauiora dedit deus his quoque finem his name be praysed for euermore Harding ¶ Certaine false preachers for their great impudency and for that they barked at the light of the Gospel as dogs do at the Moone by night S. Paule called dogges and bad the Philippians beware of them c. Dering Here Maister Harding would couer his vngodly demeanour with the cloke of godlynes for that S. Paule called certaine vngodly teachers doggs and euill labourers and therfore he woulde gladlye saye as much to Maister Iuell But who were they that thus barked at the Gospell Uerily men of their owne Religion For thus saith S. Paule Beware of doggs beware of euill workers beware of concysion For we are the circumcysion that worshipp God in the spirite and reioyce in Christ Iesu and haue no confidence in the fleshe But O the wretched Church of that confounded Babylon what one-péece hath it of this spirituall woorship that is to reioyce in Christ alone and haue no confidence in the fleshe Do they not make Angels their mediators Do they not call vpon Paule and Peter Doe they not say that their whoorish Masse is propitiatory Doe they not byd men go range a pilgrimage for the greater meades Doe they not say ther is a merit of our workes And what say they not that leaneth to flesh and bloode This ▪ is the barking doctrine this is the tearing renting in peces of Christ his merites S. Augustine saith non gratia ex merito sed meritum ex gratia Grace commeth not of deserte but deserte commeth of grace Let them leaue off their iesting at Maister Iuells worship it is no tyme to speake euill of authority Euen in such language the hart is sorowfull and the ende of that myrth is heauinesse Harding ¶ Ieremie calleth them of Iewry Staliens for that they neyed eche one at an others wyfe Ezechiel calleth the false Prophetes of Israel Foxes so Christ him selfe named Herod a Fox Dering Yet M. Harding procéedeth in the long space of his owne modestie and as he must néedes doe alledging

and hys brother yet he would néedes be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So M. Harding wyll say néedes he is modest but his woord is no warrant Concerning M. Iuell whether his greatest grace be in scoffing I maruaile that he now doth aske the question Doth not M. Rastall his owne dearlyng confesse he hath a rare gift in writing Though his aucthoritie be otherwise very light yet against M. Harding it is very weightie And why will not M. Harding confesse as much Is he not as well learned as M. Rastall Yes sure but malitia mutauit intellectum malice hath chaunged his vnderstanding Hardyng ¶ If ye seeke to be reuenged on me for that I haue bene so bold as to aunswere your vaine Chalenge and by this Reioynder to confute part of your colourable Reply either hold your peace or speake so as you be not foūd a lyer if you can For truely by your euill speaking of me you shal but encrease the heape of my felicitie c. Dering Maister Harding would haue the world to thinke we are offended with his writing And in déede we are so and take it as a scourge of God to kéepe vs in humilitie and a manacing against our sinful liues that as oft as we se their bookes we should repent vs of the idolatries wherein we haue beene drowned But he in his impiety runneth desperatly forward and appealeth vnto Gods iudgement with such securitye as appeareth as Flauinius at Thrasimenus or Varro at Cannae went to méete with Hannibal Well may I vse this similitude sith all his doings are nothing else but gentillitie Maister Harding doth accuse vs of euill speaking before we offēd him Where he saith he is sure he standeth vpon a sure groūd let him take héede he be not wise in his own conceit Not euery one that saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of God They are not all true worshippers that go vp to Ierusalem but suche onely as woorship in spirite and veritie The Iewes with as great a confidence sayde they had one Father which was God but Christ aunswered they were of their father the Deuil Saint Paule speaketh of the wicked that gloried so of God but hée sayth by such meanes the true God is dishonored The Scribes and the Pharises bragged muche of Moyses but Christ sayd the same Moyses should be their accuser All Israel dyd euer boast they were the children but yet onely in Isaac shal the séede be called Euen so these braggings of Christ séeing he followeth not his Testament shall be his owne confusion But by like he feared this that here I do aunswere and therfore with a vaine occupacion he thought best to preuent it and make a false clayme him selfe to that sayinge of Christ. And to proue it doth alleadge that weary argument of their Romish church which bicause it is so oft alleadged it shall not be amisse to speake somwhat of it to way a litle the difference of the two Churches The Churche of Christ is not bounde to any mans traditions it is not tyed to any certaine place the som● hath made vs frée and therfore we are frée in déede Neither in Ierusalem nor in this hill the true worshippers doo worship but in spirite and veritye But the Church of Rome doeth hang vpon olde rotten postes they obserue monethes and dayes that they maye be made frée they runne into cloisters and monckery for to worship and serue God The Church of Christ is not inclosed in any certain cuntry the Apostels are gone into al the world to preach the Gospell who soeuer doth beleue and is baptised shalbe saued But the church of Rome doth condemne them that goe one foote from hir she pronounceth them accursed that wil not drinke of hir adulteries and without hir she saith ther is no helth The Church of Christ wil not heare a strangers voice she will not beleue an angell from heauen that shall preach any other doctrine then Christ hath deliuered the scripture is the rule of hir whole religiō The church of Rome doth harken after vnwritten verities she giueth credit vnto dreames and visions she saith the Scriptures maye be drawen into diuers senses and will not allowe them but after hir fansied interpretations The church of Christ is buylt vpon the doctrine of the Apostles and Prophets Christ him selfe being the heade corner stone she doth receiue with méekenesse the woorde that is ingraffed in hir and doth confesse that it can saue our soules The church of Rome is buylt vppon mens deuises and for insufficiencye of the word adioyneth pilgrimages and pardons sacrifices for quick and dead Masses and purgatoryes Inuocation of Saints worshipping of Images and a thousand such trumperies and will not confesse that all is written which is necessary to saluation The Church of Christ doth acknowledge that by Christ alone she is saued by Christ alone she is deliuered from hir vaine conuersation and from the bondage of sin not by the woorks of righteousnes which she had done but according to his mercy which hath saued hir But the church of Rome maketh merits of hir own hath inuented wor●es of supererogation hath great confidence in Bulles Reliques Indulgences and salutations of the Pope The church of Christ is the communion of Saints the society and the felowship of these that walke in righteousnes But the church of Rome is a den of théeues her hye Priestes are sorcerers coniurers necromancers murderers vnchast adulterers Sodomits church robbers and such like infamous creatures as is euident by Platina Be●no and all other that haue written their liues The church of Christ doth vse the keies aright as she hath receiued them she pardoneth the penitent bindeth vp the sinnes of the disobedient and as she frely hath receiued so frelye she bestoweth them The church of Rome doth binde and lose at aduentures sendeth pardons to persons that she neuer sawe and bicause she hath not receiued fréely she selleth vnreasonable deare and hath made men paye for their sinnes an hundred thousand ounces of golde To conclude the church of Christ is the members of Christ the bodye of one head of which heade she hath receiued hir saluatiō bicause he hath purchased hir with his blood The church of Rome is the body of Antichrist the members of an Idolatrous harlot that hath gone a whorehunting after diuers louers Therfore the church of Rome is not the church of Christ. And as this church of Rome is in déede the synagogue of the Deuill so she hath not so much as the marks of Christes congregation The right vse of the sacraments which is the badge of Christs church and the reading of scriptures wherby hir steppes are lightened are as farre out of Peters church in Rome now as in the tyme of paganisme ther were out of the capitol as it shall appeare vpon further discussion First if they haue the