Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	worship_v	worshipper_n	5,566	5	12.1877	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10197	A quench-coale. Or A briefe disquisition and inquirie, in vvhat place of the church or chancell the Lords-table ought to be situated, especially vvhen the Sacrament is administered? VVherein is evidently proved, that the Lords-table ought to be placed in the midst of the church, chancell, or quire north and south, not altar-wise, with one side against the wall: that it neither is nor ought to be stiled an altar; that Christians have no other altar but Christ alone, who hath abolished all other altars, which are either heathenish, Jewish, or popish, and not tollerable among Christians. All the pretences, authorities, arguments of Mr. Richard Shelford, Edmond Reeve, Dr. John Pocklington, and a late Coale from the altar, to the contrary in defence of altars, calling the Lords-table an altar, or placing it altarwise, are here likewise fully answered and proved to be vaine or forged. By a well-wisher to the truth of God, and the Church of England.	Prynne, William, 1600-1669.	1637 (1637)	STC 20474; ESTC S101532	299,489	452

another Woman believe me the time is come wh●n ye shall worshipp neither at Jerusalem nor in this hill but the true worshippers shall worshipp God in spirit and truth So is it now said the place makes not the man holy but the man makes the place h●ly and ye shall not worshippe your Jdols Stockes and Stones neither at Wilsingham Ipswich Canterbury nor Sheve for God chuses not the people for the places sake but the places for the peoples sake● But i● ye be in the middest of the feild God is as ready to heare your faithfull prayers as in any Abbey or Burrey yea a thousand times more for the one place he hates as defiled with Idolatry and the other he loves as undefiled and cleane If the good man lye in prison tyed in chames or at the stake burned for Gods cause That place is holy For the holinesse of the man and the presence of the Holy Ghost in him As Tertullian saith yet there should be common places appointed for the people to assemble and come together in to praise our God c. Those who in the Apostles times were buried in no Church or Church-yard nor Christen moldes as they be called when it it is no better then other Earth but rather worse for the conjuring that Bishops use about it It appeares in the Gospel by the Legion living in graves the Widdows Sonne going to buriall Christ buried without the city c. That they buried not in hallowed Churches by Bishops but in a severall place appointed for the same purpose without the city which custome remaineth to this day in many godly places As it then was lawfull and no hurt to the dead so it is now and one place is as holy as another to be buried in saving that comely order requires the bodies not to be castaway because they are the Temples of the Holy Ghost and shall be glorified at the last day againe but seemely to be buried and an honest place to be kept severall from Beasts and unreverent using of the same for the same purpose IT IS POPISH TO BELEEVE that which the Bishops doe teach That place to be more holy then the rest which they have hallowed as they say with their conjured water crossings censings processions c. But blessed be that God our Lord which by the light of his word doth confound all such wicked and fond fantasies which they devise to fill their bellies and maintaine their authority by Although these Ceremonies in the old Law were give by Moses for the hardnesse of the people to keepe them exercised that they fall not to the Idolatry of the Gentiles yet is there no mention of these in the new Testament nor yet commanded now either to us o●● them but forbidden to be used of all both of us and them We be no longer under shaddowes but under the truth Christ hath fulfilled all and taken away all such darke kind of Ceremonies and hath placed the cleare light of his Gospell in the Church● to continue to the end Thus and much more this Bishop who liberally censures all Lordly Non-preaching Dominering Bishops tearming these creatures ravening Wolves Ly●ns Beares and such other ravening Beasts for mercilesnes rap●ne and cruelty If then these Consecrations be thus contrary to our S●●tutes Common●prayer● bo●ke H●milies Canons Article● Injunctions Writers and thus derived by this reverent Bishop himselfe in a Booke printed at Lord● n● 〈◊〉 An 1562. the same yeare he 39. Articles of Religion were promulged and ratified I would gladly know by what Law or Authority our Bishops or their Delegates now take upon them to consecrate Churches Chappels Church yards and Altars accounting them alltogether prophane unlesse they have defiled conjured I should have said consecrated them with their new devised Ceremonies Orisons Consecration Rites and Ceremonies takenout of Popist Masse-bookes Ceremonials Rituals at large related in Summa Rosella Summa Angelica Bochellous Gratian Ivo Lyderwood Hostrensis with other Canonists in their Tales of Consecration of Churches and Altars and treatises of this subject deserving rather derision then imitation If they have no Law at all for it but only the Popes Canon Law as they have not aboli shed by sundry acts of Parliament is derogatory to the Kings prerogative the subjects liberties and the Lawes and Statu●es of the Realme Then why are they now of late so madde upon these consecrations as things of infinite moment How hotte they have beene upon consecration of Altars appeares not only by the new consecrated Altar at Wolverhampton of which before but like wise by the new erected and much adored high Altars in most Cathedrall and Collegiate Churches in M●ga●len Colledge 〈◊〉 Oxford in Clare-hall Petorhouse Queenes Coll●dg● with di●en other Colledges in the Vniversity of Cambridge solemntly dedicated with some kinde of consecration adorned with Tapors Candlestickes Basons Crucifixes Crosses rich Altar-clothes clasped brave Bookes with Crosses in steed of Bosses Crimson and Scarlet Cuinions rich hangings and dayly adred with superstitious idolatrous geniculations to the great greife of all good Christians who mourne to see these Fountains of learning thus desperately poysened disguised with the Reliques Sorceries and Ornaments of the Romish whose Whom the divinity Professour of Cambridge D. C●llins in 〈◊〉 publike Sermons hath of late yeeres much ext●lled like an Apostazing Pander preaching openly in S. Maries Church● That it is sitt w●e should meet the Papists halfeway both in preaching and practise Which he and others there have not o●●● done but almost if not quite r●n●hon●● unto them as as Franciscu de Sancta Clara that moderne Reconciler vaunts it sundry places of his printed Booke To the great incouragement and triumph of all the Roman Faction Who vau●● that● they need no step one foote to us who are running withal speed to come home to them unless Gods present plagues 〈◊〉 judgments for our desperate Apostasie stay our progresse and some stoute private Champions and royall Edicts encounter us in the way to Rome to drive us home againe for never a Prelate will or dares to doe it many of them spurring us 〈◊〉 in this holy pilgrimage to S. Peters Chaire whence D. 〈◊〉 lington tells us they derive their Pedegree with all their mig●● and man How earnest and zealous our Prelates have b●●● in their consecration of Churches Chappels and Church-yards placing great holinesse in this Ceremony yea and necessity too And evident not only by their late visitation Articles wherein they take great care of the holy consecrated graund they have hallowed with their Rochets that it be by no meanes prophaned but likewise by sundrie late consecrations and contests about this Ceremonie I shall instance only in ● particulars omitting all the rest together with the solemne consecration of the foundation stones of the repaire of Paules which were very solemnely blessed by the Bishoppe who hath farre more charity towards sencelesse stones then men whom he can finde

and other pastimes Epist. Dedicat Antiqu Connival l. 1. c. 16. fol. 36. c. 23. fol. 67. c. 25. fol. 74. 75. c. 33. f. 133. to 138. and l. 3. c. 2l 22. so much contested for now of late All which the primitive Christians abandoned as well as Altars But though these Novellers have neither Statute Canon Scripture nor Antiquity for this new invented Ceremonie yet doub●l●sse being reasonable creatures they must have some reasons for it True they thi●ke they have so But if their reasons be but examined they are in truth meer lying 〈◊〉 crackbrainde fantasies of their owne invention not warranted by any Scripture or registred in any Father or Authour no● known to Durandus See Rationale Divinorum 〈◊〉 or Mirologus See De Divinis Offici●s l●b or any other Romanists who have taken upon them to give a reason for every one of their Ceremonies though never so superstitious or ridiculous If any desire to know their Reasons they are these 1. First they say they doe must bow to or towards the High-Altar and Lords-Table because it is the place of Christs speciall presence upon Earth and his Chaire of estate wherein he 〈◊〉 See Giles Widdowes his Lawlesse kneelesse Schismaticall Puri●●●●● p. ●9 Shelfords Sermon of Gods house p. 2. 4. 18. 19. 20. Reeve his Exposition of the Catechisme in the Common-Prayer-Booke neare the end Which reason I have already proved falce Only I shall demaund these few Questions of them I. QVESTION By what Scriptures or Fathers they can make good this proposition That the High-Altar or Lords-Table is the speciall place of Gods presence upon Earth and his Chaire of state wherein 〈◊〉 II. QVESTION What they meane by this speciall presence whether his corporall or his divine presence If his corporall that implyes first a Transubstantiation of the Sacramentall bread and wine into the very body bloud of Christ. Secondly a perpetuall reservation of the consecrated bread thus transubstantiated into Christs body on the Altar Lords-Table else the reason holds not but only at the time whē the Sacrament is administred and the consecrated bread wine is standing on the Table And so they ought them only to bow to or towards the Altar Not at other times when there is no Sacrament Bishop Mortons I●stitution of the Sacrament p 463. as now they doe Thirdly it implyeth a denyall of the Scriptures and Articles of the Creed which assure us That Christ in his humane nature and corporall presence is wholy ass●nded into Heaven That he hath quite lest the world and is gone to his Father● That he is sett downe at his Fathers owne right hand That he is no more corporally present upon Earth That he cannot be corporally in many places at once and never was so that wee find in the Scripture That the Heavens must containe him untill his second comming to judgement And the like Acts 3. 21. cap. 1. 10. 11. John 14. 2. 3. 19. c. 16. 28. c. 17. 11. 12. c. 13. 1. 1. Pet. 3. 22. Heb. 10. 12. cap. 12. 2. And it is point-blancke against the Homilies Articles Writers and established doctrine of the Church of England to which these Rebellious sonnes of Belial have subscribed If they meane only Christs Spirituall presence that certainly is as much at the Font the Pulpit the Bible the Common-Prayer-Booke as on the Table as much in the whole Church and Quire as in all or any of these standing in them Yea much more in every pore Christians heart and soule the true Temples of God wherein Christ and his spirit dwell by faith Ephes● 3. 17. c. 2. 21. 1. Cor. 6. 19. 2. Cor. 13. 5. Gal. 2. 20. Therefore if this reason hold firme they must bow alike to or towards all and every of these as well and as oft as to the Table or Altar III. QVESTION Admit the Preposition true I would demaund of them how they can prove this their assertion to be truely Orthodox That men ought to bow and worship to and towards the place of Christs speciall presence What Scripture Councell or Father hath taught them any such Doctrine Certainely if this be good Divinity then when ever they see the Pulpit Bible Font Church or any pious Saint of God though never so pore they must for sooth bow 〈◊〉 thē because Christ is specially present in them then they must no sooner looke up to Heaven but they must bow their knees and bodies to it for that is Gods Throne Christs Chaire of Estate indeed and the place of their speciall residence by the Scriptures expresse resolution Yea then when ever they see the Paten or Chalice which immediately containe the Bread and Wine they must bow to them because they are the place of Christs speciall presence rather then the Table or Altar on which those vessels which conteine the Sacrament only stand IV. QVESTION Jf this reason be folid I would then demaund but this Question whether Christ be not more immediately really and spiritually present yea and corporally too if they hold any such presence in the S●crament as they seeme to doe in the Consecrated B●ead and Wine then in the Chalice or Cup or on the Table or Altar it sel●e If so as all must necessarily graunt then it will inevitably follow from this reason that they must much more adore and bow to the consecrated bread and wine then either to the Altar or Table If so then I would demaund of them First what is the reason they bow only to the Altar or Table not to the consecrated bread ond wine Or in case they answer that they bow to both How their bowing to the bread and wine differs from the Papists adoration of them which our Church condemnes as most grosse Idolatrie Secondly What is the cause why they bow to the Altar or Table before the bread and wine are consecrated when Christ certainely is not there present in that manner as they fansie and yet bow not to the bread and wine after consecration when Christ is specially present in them Thirdly why many of them at the administration of the Sacrament when as they have the bread and wine in their hands bow downe to the ground almost as they come from passe by or goe to the Table or Altar out of their reverence and respect to the Table and Altar and yet bow not at all to the consecrated bread and wine which they hold then in their hands Fourthly whether bowing to and towards the Altar or Table so frequently and devoutly as they deeme it when there is no Sacramentall bread and wine upon it and at the time of the Sacrament even when they hold the Sacrament in their h●nds and their not bowing to or towards and adoring of the Sacrament it selfe which is farre more ho●ourable then either the Table or Altar which serve only for its consecration and distribution and may put them more immediately in mind of Christ be not an advancing a preferring of

vanitatis culpa nequaquàm cau●è compescitur ab iniquitate pro●●●● men● incauta deuoratur I. shall therefore desire all those who deeme these things ●rifles to ruminate on these two Fathers words And diligently to consider whether they tend Then J presume they will change their judgments Much more might be sayd concerning these Questions matters here debated Bnt this J hope will suffice for the present I shall therefore close up all with the words of Dr. Edward Chulouer in his Sermon entitled Pauls Peregrinations delivered at Pauls Crosse Anno 1617. London 1623. p. 316. to 329. Let us now travell from Athens into England from the world under the Law to the world under the Gospel and consider what it is wherein we are to imitate these Gentiles Concerning their Altars and what it is vvherein we must leave and forsake them Altars as they are properly so taken for those on which the typicall or supposed reall Sacrifices were offred are novv ceased and taken away Our Saviour vvhen he vvas lifted up upon the Crosse bad Altars to be beaten dovvne When he rent the veile of the Temple the Earth-quake shooke their foundation VVhen he died their parts were acted and vvent out The Papists that they may scrue the Pope farther into the mistery of iniquity vvill have him maintaine one Lesson vvhich themselves confesse to be a note of Antichrist and that is that Ievvish Ceremonies are not yet ceased at the least in matters of Sacrifices and Altars But perhaps they had rather be beholden to the Gentiles for them For if vve vvould beleive Cardinall Baronius vve may see their lustrall vvater and sprinkling of Scpulchres in Iuvenall sixth Satyre Lights in Scpulchres in Suetonius Octavius Lamps lighted on Saturday in Geuecas 96. Epist. Distribution of Tapers amongst the people in Macrobius his Saturnals But more lively may vve see it in their Altars 1. First in multiplying the number of them in every Church God allowes but two Altars to the Temple and Bruschius reckons 51. in one Church in Vlmes taking their patterne belike from Venus Temple of which the Poet Ubi Templum illi centumque Sabeo thure calent arae But God teacheth no such Arithmeticke as to multiply Altars because Ephraim saith he hath made many Altars to sinne Hos. 8. 2. Secondly they imitate the Gentiles in dedicating their Altars to such as it is unknowne or at the least uncertaine if ever any such were in the world as to S. George S. Catharine and S. Christopher doing no otherwise then did the Romans who consecrated Altars Dijs incertis to their uncertaiue Gods or these Athenians who built them Deo ignoto to their unknowne God But we need not much seeke to know whom they follow in these devotions vvhen as it is a maine Argument urged by Bellarmine that Altars and Sacrifices were used by the Gentiles therefore they must still be retained by Christians I know not vvhat antiquity they pretend nor vvhat they can finde in the Primitive Church to prove the lawfulnes of them we denie not but that the Fathers might tearme the Table of the Lords supper an Altar And that first in respect of the similitude it hath to the Altar of the Ould Testament for that on it are placed the Sacraments of Christs body which before was figuratively offered up by the Priest upon the Altar Secondly because on it vvere laid the Oblations and Offerings which vvell disposed people vvere vvont to bestovv upon the poore this vve vvill grant them But that there vvere any such Altars in use in the Primitive Church as they pretend vve absolutely deny VVe have an High Priest saith the Authour to the Hebrevves vvho needeth not daily as those Priests to offer Sacrifice nor that he should offer himselfe as often as the High Priest entreth into the Holy place every yeare vvith the blood of others for then must he often have suffered since the foundation of the vvorld but novv once in the end of the vvorld hath he appeared to put avvay sinne by that Sacrifice himselfe Chap. 9. v. 25. 28. VVell then Altars of Stone and Metals are nov banished the Christian vvorld by the decree of our Lord Christ Iesus and herein vve must observe that Precept of our Saviour to his Disciples Goe not into the vvay of the Gentiles in these things imitate them not But vvhat doe vve therefore altogether shunne Altars Jmages Temples Jt vvas an old imputation indeed of Celsus others against Christians in the Primitive Church as it is novv of the Romans against us that vve abandon these Ceremonies relinquish them to which my answer at this time shal be no other then what Origen gave Celsus Celsus affirmes saith he that we shune Altars and Images because he takes it to be the beleife of that invisible inexplicable Communion we maintaine When in the meane time he perceives not that to us the mindes of the just are for Altars Temples From which doubtles are sent forth these most sweet odours of Incense vowes I meane and Prayers from a pure Conscience We are not therefore ambitious in mouing Altars or framing Images which heretofore have been the Tabernacles of Devils and C●ges of uncleme Spirits But rather embrace such living Altars as one whom we see to burne the true fire of zeale kindled not by vestall Virgins but by the Spirit of God Let any man addes that Father make an inquiry into those Altars which we expound and compare them with those which Celsus I will say which the Pope would bring in or the Images which are fixt in the mind of them which worship God with Phydias's or Policletus's or whom he ever men list to select of cunning Artisicers and he shall plainly see that these inanimate and sencelesse Colosses shall decay and corrupt with time whereas these living Sanctuaries shall be immortall and continue for ever Shall we feare Beloved least Altars Images be taken away or Churches loose somewhat of their Grace and Government I must tell you with S. Ambrose that neither our Prayers nor Sacrifices stand in need of such trimming the best adorning of Sacraments is not Tissues Silke or embroidered Canopies or spangled Crucifixes or painted Poppets or any the like faceings Popery sets forth her Altars more like Pageants then places which favour of Christs simplicity but the redeeming of Captions c. But now what should we admire those Altars whose covering our Saviour Christ pronounced to be but untighteous Māmon or those Cēsers whose metal S. Peter was not ashamed to confesse that he had none 〈◊〉 Crie not therefore Templum Domini c. The Temple of the Lord c. as did sometimes the Iewes Ier. 7. Hee is the Temple of the Lord in whom true faith dwelleth who is clothed with Iustice as with the vaile of the Tabernacle in whom not Temperance alone or Abstinence sing their parts but in whom the whole set of

all our Prelates Ceremonies are then are not the same to be obeyed because the same destroyeth our freedome in Christ. Dr. Barnes saith Mens Constitutions binde not the Conscience p. 300. The Summe of all this will lead us by the hand one step farther namely If it be a sinne in Church-Governours to commaund especially upon strict penalty Indifferent decent things It wil be a sinne also in Ministers and in private Christians to subscribe Ex animo and to yeeld obedience by Cōformity to such commaunds although the Ceremonies were as good indeed as they were pretēded which I believe they are not Indifferent-Decent-Things For doth not such voluntarily Subscription and Conforming to them build up our Church-Governours yea and with them that which is most to be taken to heart of us our Soveraigne civill Governours also in the confidence that such commaundements are as well lawfully given by them as received and obeyed yea confirmed and allowed by us Now to build up or edify a Brother to sinne is properly to offend a Brother For the proper Definition of an offence is that which edifieth a Brother unto Sinne as the originall word expresseth it 1. Cor. 8. 10. and so to sinne against a Brother is to wound his Conscience Yea and as much as in us lyeth to cause him to perish for whom Christ died Which is no better then Spirituall Murther of his Soule Now if thus to edifie any Brother to Sinne be so heynous an offence how much more heynous an offence is it to edifie our Governours to the giving urging of such commaundements yea and to the sharpe Censuring of all others as refractory and factious persons who choose rather to undergoe the losse of the greatest Comforts they enjoy i● this World then to wound the Consciences either of them selves or of their Governours It is true by forbearing obedience to those commaundements we offend the Spirits of our Governours and make them to be though causelesly offended with us But by yeelding obedience to these things we should offend their Consciences in edifying them to sinne and provoke the Lord to be offended with them Better they be offended with us without fault then through our fault God to be offended with them and us It is not for Christians Much lesse for Ministers to redeeme outward peac● and Liberty at so de●re a price as the hazard of the blood of so many precious Soules especially of our Governours in highest place and Authority What then shall we thinke of those Lordly Dominering Prelates who not only take upon them to enforce both Ministers and people to the observation and practise of the Ceremonies prescribed in the Booke of Common-Prayer further then the Sta●u●e of 1. Eliz. c. 2. and the Law authorizeth them But likewise by their New-printed Vsi●ation Oathes and Artic●es presume like so many P●pes and Parliaments contrary to the Law of God the Statutes of the Realme and their owne 13. Canon even of their owne heads alone without the Kings Authority or Licence under his great Seale to impose new Popish Rites and Ceremonies of their owne devising is standing up at Gloria Patri the Gospell and Nicene Creto Bowing at the name of Iesus Praying toward the East Bowing to Altars and Commu●on-Tables and the lik● of which there is not one sillable in Scripture or B●●ke of Common-Prayer itselfe and so are directly prohibited by the Statute of 1. Eliz. c. 2. which prohibites the use of any other Rites or Ceremonies then those expressed in the Booke of Common-Prayer under severe penalties to enforce them on Ministers and people against their consciences by Excommunications Suspentions deprivations imprisonments threats and such like open violence Certainly we must needs conclude them to be meere Antichristian tyrants not the meeke Disciples of our Lord Iesus Christ who never tooke such authority and State upon them thus to tyrannize it over mens consciences bodies estates in things indifferent much lesse in things unlawfull as many of the Ceremonies and Jnjunctions are Against which all godly Ministers and people ought solemly to protest and to goe on boldly in their Ministry and Christian dutie in despite of all their threats imprisonments their suspentions and Excommunications to the contrary which in truth are meere nullities not only by Gods Law but by the Lawes and Statutes of the Realme since our Bishops have no Lords Patents or Commission under the broade Seale Authorizing them to exercise any Ecclesiasticall Iurisdiction or Censures or to keepe any Visitations Consistori●s And since all their proceedings suspentions excommunications are made in their owne names under their owne Seales not his Majesties as they ought by Law to be Wherefore Let us all now stand fast in the liberty wherewith Christ yea and the Lawes of our Realme too haue made us free and not be againe intangled in the Prelates yeokes of bondage formerly grievous but now intollerable I shall close up all with Bishop Pillingtons words It is not meet that God should be King and the Pope and Prelates to make Lawes for him to rule by But God rules by his owne Lawes Gregorius Magnus Pastoralium l. 3. c. 5. Aliter admonendi sunt subditi aliter Praelati Illos ne s●bjectio conterat Jllos ne locus superior extollat Illi ne minus quae rubentur jmpleant Illi ne plus justo jubeant quae compleantur Illi ut humiliter subjaceant Illi quoque ut temperanter praesint Marsilius Pat D●fensoris Paris Pars 2. c. 28. Talium Decretalium ordinatores praeter licentiam fidelis Legislatoris aut Principis ad ipsorum quoque observationem quenquam inducentes verbis su●reptilijs quasi cogentes comminando simplicibus eorum transgressoribus damnationem aeternam aut blasphemias five anathemata vel alias maledictiones inferentes in quenquam verbo vel scripto corporaliter sunt extremo puniendi supplicio tanquam Conspiratores Civilis Schismatis concitatores Est enim gravissima species CRIMINIS LAE SAE MAJESTATIS quoniam IN PRINCIPATUM DIRECTE COMMITTITUR Ad ejus etiam supremi pluralitatem consequēter per necessitatem ad solutionem cuiuslibet Politiae perducens I should be glad to see this adjudged for Orthodox Law as it is and executed on our audacious Innovators convicted of High treason by it FINIS A POSTSCRIPT CHristian Reader since the finishing of this Treatise a memorable Story hath fallen out in the Tovvne of Colchester in the County of Essex vvorthy publike knovvledge vvhich I shall here relate One Thomas Nuceman Parson of the Parish Church of S. Runwald in Colchester caused the Communion-Table in his Church to be removed and rayled in Altarwise Which done he enjoynes all the Communicants to come up to the new rayle and there to kneel downe and receive the Sacrament refusing to administer the Communion to any but such who came up to the rayle though present in the Chauncell and ready to