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	worthy_a	83	3	6.7453	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93917	A learned and very usefull commentary upon the whole prophesie of Malachy, by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation upon the prophecie of Malachy.	1641 (1641)	Wing S5692A; ESTC R184700	652,388	677

the end Isa 26.14 Both the master and the servant Both him that wakeneth and exciteth and him that is wakened and answereth the call meaning the whole house and family should be cut off God judgements against the wicked rest not in them onely Doctrine but also are extended to their families seed and posterity Isa 26.14 and destroyed all their memory Out of the Tabernacle of Iaakob That is take them out of the land of the living bringeth death upon them and putteth an end to their daies and letteth them be no longer among the living Though it may reach to their cutting off from heaven yea it containeth this whence It is a judgement to the wicked to be cut off eyther naturally or violently untimely or in his ripe age Doctrine Isaiah 26.14 and scattered them And him that offereth an offering Or him also that offered Though he offer noting the nature of men that when they are convinced of their sinnes they thinke to please God by outward things as sacrifices or fastings or outward hearing and multitude of prayers though they continue in their sinnes It is the nature and practice of carnall and naturall men Doctrine when the judgements of God are denounced against their sinnes and the wrath of God declared against them To take any course to free and deliver themselves from them and to appease his wrath rather then humble themselves and forsake their sinnes And sometimes by flying to humane helpes sometimes by religiousenesse as by offerings or fastings afflicting the body outward hearing and multitude of praying and such like It is manifest in these so in Saul 1 Sam. 15.14.15 And Hezekiah when he was led by nature and the common course of men 2 Kings 18.14 So in them Mich 6.6.7 and Isai 58.2.3 c. Because it is naturall unto them Reason they have it with other corruptions propagated from their first parents for thus Adam and Eve dealt with the Lord Gen. 3. To see the policy of Antichrist and the Church of Rome Vse who knowes not from how many things the Antichristian Church of Rome promiseth to her followers remission of sinne and so freedome from the judgements of God never once making mention of true repentance or forsaking of their sinne As the Sacrament of pennance almes-deeds forgiving of injuries and offences abundance of charity holy water sprinkled devout beating of the breast whipping of themselves pilgrimages all sorts of good workes And as the Rhemist in Math. 10. ver 12. Episcopall blessing for Christs death with them doth not take away daily sinnes but originall the sacrifice of the Masse doth that * Sicut cor Pus Domini semel oblatum est in cruce pro debita origi nali sic of fertur jugiter pro nostris quotidianis delictis in altari Thomas de sacra Altaris So as the body of our Lord was once offered upon the crosse for our originall debt so it is continually offered upon the altar for our daily sinnes And Catharinus in libro impresso Romae writeth * Christi passionem pro originali tantū●eccato satisfecisse actualibus baptis antecedentibus missam vero satisfacere pro peccatis baptismum primam justificationem sequentibus Catharinus in libro impresso Romae That Christs passion made satisfaction onely for originall and such sinnes as went before baptisme but the Masse satisfies for sinnes committed after baptisme and our first justification Finally to say nothing of their Jubile and their Ladies Psalter and her Pantofle and an hundred such things And him that offereth an offering Though he offer an offering and thinke thereby to escape and appease Gods wrath yet shall he not prevaile nor escape In vaine do men thinke to appease the wrath of God Doctrine and to escape his judgements when he is angry and threatneth by any outward means as offerings fastings prayers and such performance of parts of his worship they remaining impenitent in their sinnes and keeping them still So is it here and manifest in that Micha 6.6.7.8 and Isaiah 58. à 2. ad finem Psal 51.16.17 Because God is a Spirit Reason 1 and he will be worshipped in spirit and truth outward things onely cannot please him being different from his nature yea they that onely bring them worship him neither in Spirit nor truth but in body and outward things in hypocrisie and dissembling c. Because all offerings a man brings to God Reason 2 all outward service he performes to him is accepted not for it selfe but if it be it is for him or else rejected for him and not he for it for though men which are corrupt doe accept men for their gifts and disliking their persons yet feeling from their purses they will soone change their mindes and like of them whatsoever they disliked before shall be excused and lessened It is not so with God he accepts men not for their gifts but their gifts for them or else rejects them and their gifts Because they shew more contempt against the Lord Reason 3 then if they never sought him with any such meanes or came before him which is manifest thus A man hath offended his Prince for which he threatneth and menaceth him to execute or destroy him If he seek not to him at all by any outward means or come not to him when he is summoned it is but contumacy not contempt for he may doe it out of feare Now contempt and feare cannot stand together in one subject but if he come and seek him by outward things never shewing any sorrow for his offence make no promise of his amendment but thinke thus to stay justice it must needs be judged a grosse contempt And where once contempt appeareth there no reconcilement at all can be expected So in this By the former poynt wee saw the policy of Popery Vse 1 by this we may see the impiety of it By the former they please many by this they perish as many And herein appeares their grosse impiety that for their owne gaine they care not how many thousands they lose not that of purpose they would perish them but that else they cannot profit themselves for if rhey should not teach them that such things forespoken of would please the Lord and free them from his wrath they would be of a small account and lower price and so their gaine and wealth decay because they may say as Acts 19.25 Sirs ye know that by this craft we have our goods Their impiety then is this that they hold them in the error that these things will please God and will not till they perish by such a conceit like deceitfull and unfaithfull Lawyers who to get mony and gaine to themselves perswade their Clyents tearme after tearme till the day of hearing come that a plea they have drawne for them will hold good and then they confesse themselves to be in an error when sentence goes against them and they deprived of their heritage like unskilfull or unfaithfull

afford them time to pray unto God unlesse it be to mumble a few prayers when they are washing their hands as Papists or other like or putting on their apparell But upon the Lords day the service of God must permit them unnecessarrily to doe things that might have been before or may be done after or have no necessity to be done at all All the perswading a man can use yet shall he not prevaile in a weeke to perswade them to spend some houres in reading and praying in keeping the bookes of their consciene in good order when as upon the Lords day no perswasion needeth to make them keepe at home and bee busie in their account of the world ever against the service of God they object their calling their children their wives profits pleasures and such like but never the service of God against them doe they not shew they are uncalled unconverted To instruct as many as are called and converted Vse 2 how carefull they ought to be of the worship and service of God yea to shew and seale up their calling by this Peters wives mother delivered from her feaver presenly administred unto Christ when Elijah did but cast his mantle over Elisha 1 Kings 19.19 20. he ranne after him to serve him they must then remember Gods end and not defeat him of it They must remember what they were and see his mercy what they are and acknowledge his bounty who hath of bondslaves made them free of servants sonnes If he had but delivered them all a man could doe were little enough more that he hath thus advanced them Therefore must they doe him the more honor and be more zealous of his service and worship and if they be upbraided for it they must answer as David did 2 Sam. 6.21 22. Then David said unto Michal it was before the Lord which chose mee rather then thy father and all his house and commanded me to be ruler over the People of the Lord even over Israel And therefore will I play before the Lord and will yet be more vile then thus and will be low in mine owne sight and of the very same maid servants which thou hast spoken of shall I be had in honor Incense and an offering By the reall and outward sacrifice of the Jewes he understandeth the spirituall sacrifice of the Gentiles and Church under Christ Under the Gospell Christians are freed from all outward Doctr. and reall sacrifices to be offered immediately to God and of them are only required spirituall sacrifices as their soules and bodies their prayers and praises their repentance and almes Rom. 12.1 Hebr. 13.15 16. 1 Pet. 2.5 Phil. 4.18 Iohn 4.23 Because their priesthood is only spirituall Reas 1 therefore is his sacrifice only spirituall such as the priest such his sacrifice 1 Pet. 2.5 And yee as lively stones he made a spirituall house an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ Because all those outward ceremonies were shadows types Reas 2 now the body and truth being come they are abolished Because ceremonies and sacrifices were given the Church for her infirmities Reas 3 and onely as a help to keep her from the corruptions of Idolaters til she had received the spirit of God in a larger sort and measure Si quis uxorem habet propensam ad impudicitiam eam certis locis concludit cubiculis conclavibus ut ei non liceat vagari pro arbitrio addit praetere à Eunuchos pedissequas ancillas qui eam diligentissimè custodiant ut fides ejus non amplius esset suspecta ita Deus cum Judeis Hos 2.19 verum ille populus admodum fuit infirmus ac debilis ad adulteria idolatriae ultra modum proclivis Quare Deus eam separavit à caeteris nationibus in terra Canaan seorsim habitare voluit à ceremoniis ritibus undique ceu à paedagogis custodiri ut fides ejus non esset amplius suspecta ita ut maritus sic Deus cum jam spiritum sanctum per Christum ecclesiae donavit custodiam ceremoniarum ab ea removit Chrysost St. Chrys compares the Church to a wife and God to a husband and thus expresseth his purpose If a man have a wife wantonly disposed he confines her to some certaine places to her chambers and private roomes that shee may not gad abroad at her pleasure and appoints her Eunuches chambermaids diligently to attend her that her honesty may not be suspected so God dealt with the Jewes Hosea 2.19 that people was much inclined to adultery of false worship therefore God shut them up from other Nations and made them dwell alone in Canaan and kept guard upon them with rites and ceremonies as so many pedagogues that their faith to him might not be suspect But now when God had given his holy Spirit by Christ unto his Church he removed from her the custody of ceremonies Our bodies are reall sacrifices so are our almes Object The first is not outward Solut. the second is not immediately offered to God And the sacrifice is not the thing given but the affection as appeares by the difference which Christ put betwixt the widow and the rich rulers in their offering to the treasury Then are there now no externall reall Priests Vse 1 such as were under the Law because no externall reall sacrifice he who tooke away the sacrifice tooke away the sacrificer And as he was the end of the Law that is of the morall Law because he was the consummation perfection of it working and perfecting that the Law could not so was he the end of the ceremoniall law as death is the end of all living creatures because by it they cease to be so so Christ their period for by him they are abolished And if they then the Priesthood he being the last externall and reall Priest for otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used in the new Testament but either to Christ in respect of his propitiatory sacrifice or to all true Christians in respect of their spirituall sacrifices and never applyed to any Ecclesiasticall order or function of men as we commonly take the word for a sacrificer but as by the etymology of it it signifies an elder a Presbyter or Priest To meet with a generation that lives upon the earth who being carelesse of God his worship and service Vse 2 as he hath prescribed and commanded the same doe pretend that if he would require such sacrifices as were in use under the law they would be at any cost with the Lord like those hypocrites Mich. 6.6 7. Where with shall I come before the Lord and bow my selfe before the high God shall I come before him with burnt offerings and with calves of a yeare old will the Lord be pleased with thousands of rams or with ten thousand rivers of oyle shall I give my first borne for my transgression even the fruit of

endure the words of reproofe from the mouth of the Minister if he deale more sharply with their sinnes covetousnesse usury envy quarrellings pride and vanities and particularly for the sinne in hand for their cold prayers carelesse hearing sleepy attending negligent or late comming the omission and remission of their care publiquely but specially privately in the worship and service of God they must not grudge and goe away discontented saying He knowes me well he might well have forborne this I have been an old professor and an old disciple hast thou then is thy sinne the greater and God is more displeased with it and so ought his Ministers lesse to spare thee and thou the rather to take it from them As Moses said See Israel will not heare then how will Pharaoh I wonder not many times to see common Christians and carnall men to distaste reproofes when I find professors so disliking them but as their sinnes are the greater sinne compared with sinne their reproofes should be the sharper as in diseases To teach every man to consider of his profession which he makes of Gods service and feare Vse 3 and thereby to know he is more bound to procure Gods name to be honored and in himselfe and his to be most carefull for his service and worship His profession requireth he be more devout in prayer more watchfull and diligent in hearing and in every duty whereby God is immediately worshipped and glorified more carefull This his profession requires of him which if he performe not he must know that as every sinne he committeth is more hainous so his carelessenes and corruption in the service of God is much more intolerable and hainous in the sight of God then his who makes no profession Thou seest a man who is but a state-Christian and professor withdraw himselfe and be negligent to come to the place of Gods worship thou dislikest and yet occasion of friends pleasure or profit will sometime draw thee aside from it thy sinne is farre more intolerable then his So of sleeping thy nod is worse then his halfe houres nap for to thee Christ saith as to Peter Marke 14.37 Ideo Ethnicis deteriores sumus quia meliores esse debemus quia pugnamus professionem nostram moribus nostris nec sumus id quod profitemur Salv. sleepest thou and so in every duty of Gods worship We are then farre worse then Ethnicks because we ought to be better because our profession and manners are repugnant and we are not what we professe our selves to be Then better not professe at all Object Answ Admit thy conceit but what is gained by it Paul saith Rom. 2.12 For as many as have sinned with out the law shall perish also without the law and as many as have sinned in the law shall be judged by the law and Christ Luke 12.47 48. That servant that knew his Masters will and prepared not himselfe neither did according to his will shal be beaten with many stripes but he that knew it not and yet did commit things worthy of stripes shal be beaten with few stipes for unto whomsoever much is given of him shal be much required and to whom men commit much the more of him will they aske There was one had two sonnes Math. 21.28 he that said he would not and did was commendable doe thou like and it shal be well with thee but otherwise thy not profession shall also condemn thee and if it be lesse yet if thou perish thou hast gained little The best is to professe and also perform with all care the service of God then thou shalt be blessed in thy deed Have polluted it The act of these persons the Israelites the polluting and corrupting of the worship of God And here is the cause why God will take his worship and word from them they polluted and corrupted it and made no account of it The prophaning of Gods name Doctrine that is the corrupting and contemning of Gods word and worship is that which procures God to take it away and remove it from a people and land as here and Isaiah 29.10 ad 14. Jer. 7.13 14. Therefore now because ye have done all these workes saith the Lord and I rose up early and spake unto you but when I spake yee would not heare mee neither when I called would yee answer Therefore will I doe unto this house whereupon my name is called wherein also yee trust even unto the place that I gave unto you and your fathers as I have done unto Shilo This teacheth us to behold Gods just judgment upon the Church of Rome Vse 1 which once was a famous light and a flourishing Church but it grew both to contemn the word of God and to corrupt his worship It preferred the Church above it yea the Pope holding he might dispence with the word of God so Gratian speciall the new Testament so Panormitan the Church can make morall precepts mutable so Gratian with infinite such like The worship it hath corrupted by unwritten and lying traditions by such a burden of ceremonies as never any superstition had by the precepts of men and such like That God hath dealt justly he hath taken from them his word and left them in palpable darknes more then Aegypt 2 Thessal 2.11 And now are they as a man out of his way and yet thinks he is right the further he goes the more he is out of his way and no hope of returning because he perswadeth himselfe he is in the right way This may make us feare that the day of the mourning for the Gospell is not farre Vse 2 at least in Gods justice and his dealing with others because though corruption hath not seased upon his worship yet contempt of the word is every where The Church and the chiefe in it the Magistrates are here admonished Vse 3 if they desire that the Gospell and his worship should abide amongst us that they take heed it be not corrupted nor contemned which is the very life and breath of the Church the vitall spirits which being corrupted bring death to the whole they ought to make lawes against error and heresie superstition other corruptions and severely to execute them against whosoever dare privately or publiquely secretly or openly sowe any cockle with the pure wheat of Gods word and labor to keep it in as much sincerity and simplicity as may bee labouring to keep the fire upon the Lords Altar the Lampes burning in the Temple and the Levites unforsaken labouring for the mainteynance of the faith which was given unto the Saints Jude verse 3. correcting and punishing all contemners of it who or howsoever lest God doe remove it from us To teach every man as he desireth there should be peace and truth in his dayes so to repent of his corrupting Vse 4 polluting or contemning of this whether before or since his calling and now to labor for his part to keep it in integrity and purity to have it

similitude but certainty That as they were acceptable to the Lord and Scripture which is truth hath said it so as certainly shall these sacrifices be accepted Then When they are pure and their offerings pure not else though they be Iudah and Ierusalem whatsoever their number glory and dignity is God accepts no mans prayers Doctrine and service moved by any outward things as dignity of persons vertue or place or office nor outward priviledges if they want faith and holinesse vide Cap 1.9 Then shall they be acceptable When they are purged and not before A mans prayer shall not be accepted unlesse he be purged Doctrine and clensed reconciled to God and justified and sanctified è con tra vide Cap. 1.10 As in old time and the yeares afore Here is amplified the former the acceptation of their offerings either by similitude as those so these or the certainty set downe that as certainly as they were received and were acceptable so certainly should theirs be It is as certaine a truth that God will graciously Doctrine and favourably accept the offerings prayers almes and other the spirituall service of those under the Gospel as it is certaine he did graciously accept the offerings of Abel Abraham Iaacob the holy Patriarkes and other of the forefathers now this is certain for it is apparently set down in the Scriptures as Gen. 4. and 22. and such then the other the 11. to the Heb. proves the one and is applied Cap. 12.1 to prove the other manifestly unto us For they are brought onely for a provocation to those duties but as an assurance of the like acceptation To this purpose for prayers is that Jam. 5.16.17.18 Because God as he is ever one and the same in himselfe Reason 1 so is he to all those who are his the like affected to them as a father loves all his children and will accept the service of one as of another will heare the request of the yongest as the eldest Because they have the same thing Reason 2 which made their prayers and workes pleasing and gave them boldnesse to the throne of grace Heb. 11.4.6 Which is faith Because they have the same spirit helping their infirmities Reason 3 Rom. 8.26 And the same Mediator giving them favour in his eies boldnesse and entrance Ephe. 3.12 Yea and the spirit in greater measure and more abundance and the Mediator more manifested unto them Then have we no need at all to pray Vse 1 and invocate the S●ints departed that they would commend our prayers to God and pray for us when we are certaine our prayers may be heard as well as theirs Upon this ground sure it was that in all the Scriptures we find not any thing touching this no succeeding ages praying to their predecessors not Iaacob and the Patriarkes to Abel or Abraham not the posterity ever to them not the people to their Prophets departed not in the Gospel ever found either Precept or Practice of it nor in the Primitive and first Church for divers hundred years after Christ If Bellar. l. 1. de sancto beatit C. 20. give us it for a reason why the Fathers before Christ neither prayed in particular for the Church upon earth neither were prayed to because they were absent from God and did not enjoy his sight and presence but were in Limbus and not in heaven The same reason can e give them that for a long while after Christ there was none because it was doubted in the Church whether the faithfull departed out of this world be immediately received into heaven and enjoy the happy presence of God or whether they remaine and stay in Abrahams bosome or some place of rest till the day of the resurrection yea Iraencus Iust Martyr Tertullian and others thought that they abode in some part of hell or in some hidden and invisible place sequestred from the presence of God til the second comming of the son of man Therefore must it follow that invocation is but an innovation But to conclude seeing they know not our wants nor can take notice of our prayers heare us neither can we have any certainety of it if it were so and are certaine from the word of God that our prayers shall be heard as well as theirs We have not need to pray to them nor reason to induce us to it we neither in this nor any other thing adore them but as S. August de verâ religione 55. We honour them for imitation but adore them not for religion This teacheth us the priviledge Vse 2 those who are reconciled justified purged and sanctified have above others because they may both have accesse to God and have assurance to be heard To encourage every one that is Gods Vse 3 to doe service unto him to bring offerings and offer up their prayers being assured before-hand that they shall be accepted not onely heard but graciously heard not onely received but favourably received therefore ought they to come with confidence and boldnesse unto the throne of grace And if at any time they be fainting and doubing whether they shall be accepted or no let them call to mind how God hath received others and their offerings and apply this unto it and so strengthen and encourage themselves with assurance to be graciously accepted seeing they know God is the same now that before he that is not onely as a father like affected to his children but that which a father is not able to doe that to oft as to another to the youngest as to the eldest to the children of the Church of the Gentiles as it were his second wife as of the Jewes his first wife Provided they have the same faith the same spirit the same mediator when they come unto him which others have had who have beene graciously accepted then shall they be certainely received If they object that they are not so worthy as others have not such strength of faith such greatnesse of grace and such like I answer first this smells of infirmity and pride that as they thought to be heard for their much babling so these for their great worthinesse And secondly that children who seeke any thing from their father and hope to receive as others have done doe not looke upon their worthinesse but the naturalnesse of their fathers love VERS V. And I will come neere to you to judgement and I will be a swift witnesse against the sooth-sayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages and vex the Widow and the fatherlesse and oppresse the stranger and feare not me saith the Lord of bosts AND I will come neere unto you in judgement The Prophet having spoken of the effect of Christs power touching the godly and faithfull and in them he speakes now of it in respect of the wicked whom he would judge and condemne neither should there be any evasion from his judgements neither any way to