Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	person_n	personal_a	4,224	5	9.5510	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77473	A parallel or briefe comparison of the liturgie with the masse-book, the breviarie, the ceremoniall, and other romish ritualls. VVherein is clearly and shortly demonstrated, not onely that the liturgie is taken for the most part word by word out of these antichristian writts; but also that not one of the most abominable passages of the masse can in reason be refused by any who cordially imbrace the liturgie as now it stands, and is commented by the prime of our clergie. All made good from the testimonies of the most famous and learned liturgick writers both romish and English. By R.B.K. Seene and allowed.	Baillie, Robert, 1599-1662.	1641 (1641)	Wing B465; Thomason E156_9; ESTC R4347	78,388	109

and oblations and all these in respect of that peculiar dispensation of Gods presence in this division of the Church as within the vaile in their division of the temple having an Altar heere answerable to the mercy-seate there as also in respect of the union betwixt this place and Christs humane nature from 12. to 16. p. a different holinesse of places there is confessed and this ariseth frō a different presenee of God in these places and there must follow also a different respect toward these places else were there not a suteablenesse betwixt honour and merit which naturall justice requires wee reade of civill respect not onely to the persons of great men but to their portraitures their chaire of estate their chamber of presence and wee reade of reverentiall respects to the Tabernacle to the Temple to the crosse and Gospels of Christ for as persons and things have beene in a religious or civill estate so have religious and civill persons ever esteemed of them nor is all this to insinuate the derivation of Gods honour on any beside God God divert that damnable idolatry as farre from me as hee hath done from the Church of God Some things have a civill respect others a religious but the Lord onely a divine this religious respect is called by Damascen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverentia vel honor religiosus debetur omnibus quae propriè spectant ad cultum this honour is religious not only quia imperatur à religione but also quia fundamentum habet in relatione rei vel personae alicujus ad religionem et cultum sacrum pag 25. we find in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a honour due to the Altar adgeniculari aris a kneeling to the Altars in Tertullian and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adoration of the Altar in the fift Councell reverentiam altaribus exhibendam in the Synodals of Odo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Damascen yea divina altaria and in the Greek Liturgies an humble prostration before the Altar and in Damascens life of Mary the Egyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although they gave a religious reverence to these places yet they terminate that religious reverence in God not in the places the throne is honoured for the King he that respects the house for the owners sake respects not the house but him although the humane nature of Christ receive all from the divine yet we adore the whole suppositum in grosse which consists of the humane as well as of the divine so because of Gods personall presence in the place wee adore him without abstraction of his person from the place p. 39. I doubt if the grossest of the Jesuits have spoken so plaine language for the adoration with religious reverence of the mind and prostration of the body not onely before but unto the Chancel the Altar the Crosse and by good consequent as I thinke much more unto the elements which in all respects are nearer that body which makes by its presence all the rest to be so adored The Popish coursing about the Altar and crossings approved Many other poynts of agreement might an acurate paralleler find betwixt the Masse and our Booke in the present passage I poynt but at other three to wit in coursing and in crossing in neglect of breaking and intention to consecrate wee reprove in the Papists their folly to course from one nook of their altar to another from the North to the South from the right horne to the left from the end to the midst and from it to the end again for these mysterious reasons we may reade in the Rationalists What other thing does our Rubrick import bidding us leave our North standing where we were in our Preface and come to another part of the Altar during the time of consecration that when it is ended we may returne againe to the North end Also that the end of our comming to another place in the consecration is the more ease to use both our hands what use here of both the hands is possible but that which the Romish Rubricks at this place doe injoyne the multiplication of crosses whiles with the right whiles with the left hand whiles with both the armes extended so far as they may be this could not be done if we stood at the North end of the Table for then the East wall of the Church would hinder us to extend our left arme and so to make the image of Christs extension on the crosse perfectly The Papists to recompence the want which the people have in their eare by the Priests silence turning of his back upon them during the time of consecration as our Book speaks they thinke meet to fill their eyes with dumb shewes not onely to set up the crucifix on the Altar on the Pillars on the Tapestry on the East glasse window where it may be most conspicuous to the eye but chiefly to cause the Priest at the altar to make a world of crosses and gestures all which must have a deep spirituall sense Will not the present Rubrick give us leave to entertaine our people with the same shews the crucifixes are already set upon the Altar on the Tapestry on the walls on the glasse windowes in faire and large figures The lawfulnesse of crossing not only in Baptisme but in the Supper and any where is avowed as in the Self-conviction is shewen what other barre is left us to receive all the crossings that are in the Masse but the sole pleasure of our Prelates who when they will may practise that which they maintaine and force us to the particular use of these things which they have already put in our Book in generall termes The breaking of the bread unnecessary Againe we challenge in the Papists that in their forme of consecration they have put out not onely the forenamed sentence Quod est figura corporis sanguinis but also that other sentence which for a long time stood in the old Liturgies Quod pro vobis confringetur that by the razing out of these words they might put away the breaking of the bread in the distribution to the people they have indeed a breaking of the bread after the consecration into three parts all which are eaten by the Priest for very absurd ends but when they distribute on Pasche day to the people they will not break but provide to every one a round Wafer to be put in their mouth for if they did breake there would be great danger that some little crummes of the bread in breaking should fall off and that so many bodies of Christ as in these are broken mites of bread should fall to the ground and be trod on or lost for this cause when they breake the hostie into their three portions it is done with great circumspection above the cup that all the crums may fall in the blood and be drunken down with it by the Priest but no breaking must be of the