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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	call_v	soul_n	13,519	5	5.4839	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11741	The grievances given in by the ministers before the Parliament holden in June 1633 Propositions concerning kneeling before the bread in the sacrament. Master William Coupers letter to the Bishop of Dumblane. The Bishops instruction to Master Gawin Hammiltoun, Bishop of Galloway. Mr. George Gladstones letter to the King. Master William Struthers letter to the Earle of Airth.	Spottiswood, John, 1565-1639. aut	1635 (1635)	STC 22034; ESTC S106162	16,107	32

excused First for acknowledging or not opponing to their assemblies For the safetie of religion dependeth not upon assemblies of whatsomeever kinde but upon the libertie of free and right constitute assemblies As in the common-weale he were not to be thought a faithfull patriot who would not stand as much for the libertie of a Parliament as his owne possessions because the safetie of all other liberties standeth in the preservation of maine liberty Nixt because they continue in subjection notwithstanding we have not the libertie of ordinarie and set assemblies to censure them according to the cautions and acts agreed unto by themselfes Thirdlie because they give farther obedience then is required by the acts of their owne assemblies as if they had an absolute power to direct and enjoyne as pleaseth them But the first is the fountaine of all our mischief I have here subjoyned certaine propositions concerning adoration before the bread in the Sacrament without the knowledge of the Author who is knowne to be learned and judicious 1. Besides that manifest and grosse kinde of idolatrie whereby divine or religious worship is given unto the creature in stead of God there is another more secret and subtile sort which rendereth not divine worship unto the creature as it is considered in it self but as it carrieth a certaine relation and respect unto God who is to be worshipped for himselfe and therefore is commonly called Relative worship The reformed Kirks convince the Papists of manifold Idolatrie of this kinde and howsoever the Papists gather together many fig-tree leafes to hide their nakednesse yet there is nothing more certain then that both the Gentiles and Iewes pleased themselfes in this sort of worship as may appeare from Roman 1. 20. and 23. Deut. 4. 12. and 15. and many other places 2. As in the grosser kinde of idolatrie it matters not as touching the point of idolatrie it self whither the object of adoration and that which we worship with divine honour be the invention of our owne head or the creature of God as the Sunne Moone or Starres or made by our hands as an Image or some thing ordained of God And finallie whither it be a thing consecrated or not for the adoration of the bread in the Sacrament is idolatrie no lesse then the adoration of the Sunne in the firmament or the adoration of an image the worke of mans hands For their error is more tollerable who worship for God a statue of gold or silver or an image of any other matter as the Gentiles worshipped their Gods or a red cloath lifted up upon a speare which is reported of the Lappians or living creatures as some time the Aegyptians nor theirs who worship a piece bread Coster Enchir. C. 12. In like manner in the other sort of worship which is relative it is all one matter touching the point of idolatrie whither the secondarie or subordinat object of our adoration and that which participats of the worship of God be a thing naturall as the Sunne or the Moone or a thing artificiall as an image or some thing ordained of God but for an other end as the Brasen Serpent or a thing consecrated of God but not to be worshipped as the Sacramentall bread for although there be a very wide difference amongst those things in respect of will-worship And because nothing can be a mean of the worship of God but that which is ordained of God and the Sacrament is a meane of Gods worship an image is not a meane yet in the point of idolatrie there can be no difference at all because no creature of what somever kinde can so much as take of the worship of God without the guiltines of idolatrie 3. We fall into two evils when we adore before an image one is when we make the image a meane or midle of the worship of God without a warrant from God whence it is that adoration before an image is will-worship and although it had no other evill in it but this one it behoveth to be by interpretation as they use to speake or by consequent idolatrie for whosoever appointeth of his owne head a new manner or meane of divine worship by consequence also appointeth an other God which he thinks delyteth in that forme of worship The other evill is that adoration before an image is properly and formable idolatrie because thereby religious worship is rendered unto another then unto God and in some measure and degree the image is made partaker of the worship of God which is cleared at large by the divines of the reformed Kirks Now in our adoration before the bread we are free of the former of the two evils because the Sacrament is a meane of worship authorized by God but we cannot possibly be free of the other evill because the adoration before the bread and before an image are altogether a like in respect of the participation of divine worship They who are enemies to images saith Vasquez in his 2 booke of adorat disp 8. c. 13. and use images onlie for historie and remembrance doe not bow their knees nor prostrat themselves before them for so they should adore them with an externall signe of worship He who is religiouslie prostrat before the crosse sayeth the Bishop op Spalato booke 7. page 293 he must have the crosse for the object of adoration Although images were meanes of worship ordained of God such as the Sacrament is yet were it not lawfull to adore before them And the arguments whereby our divines prove the worship of images to be idolatrie aime not at this point to shew that images are not lawfull meanes of worship for that were nothing els but to prove that worship before images were will-worship but they labour for this that the Papists while they adore before images they give that unto the creature which is proper unto God the Papists in this question use not this defence that images are lawful means of worship but that the worship of images is relative and resolveth upon the paternes whose images they are 4. That we may have a further insight in this truth we must learne as in other parts of divine worship so in our adoration before the bread to distinguish betwixt that which is internall in the minde and that which is externall in the senses and gestures of the body or as the schoolemen speake betwixt the spirit of adoration which they make the inward affection of subjecting our selfes to that which we adore And the externall mark or signe of adoration which they also call the materiall part of adoration for suppose it were true that the whole thoughts and affections of the soule were taken up and exercised about the thing signified in the Sacrament and that nothing were intended but to render the whole worship unto God yet the verie nature of the Sacrament which is well called the visible word of necessitie doth require that our eyes and therefore our gestures the bowing