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
A23834	Remarks upon the ecclesiastical history of the antient churches of the Albigenses by Peter Allix ...	Allix, Pierre, 1641-1717.	1692 (1692)	Wing A1230; ESTC R14912	189,539	306

Hierosolymis adorabitis Patrem Sed venit hora nunc est quando veri adoratores adorabunt in Spiritu Veritate Item Si locus facit ad Orationem cur Heremitae antiquitus in locis abditis habitantes Ecclesias non habebant Cur etiam Sacramenta effectum suum habent etsi non celebrantur in loco qui dicitur Ecclesia Item quid operantur Parietes ad supplicandum ei qui ubique est cum in uno loco non magis sit quam in alio Christum etiam in montibus locis desertis legimus orasse non in locis orationi dedicatis Item estne fructuosior oratio quae fit in Templo quam illa quae fit in agro si par fuerit devotio There be some who affirm that the Church is not a material Place but an holy Assembly of Believers for say they Place is not of any concern to Prayer because as God is every where so he may every where be worship'd and pray'd to This they endeavour to prove by the Authority of Christ saying to the Samaritan Woman Woman believe me the hour comes when ye shall neither in this Mountain nor at Jerusalem worship the Father but the hour comes and now is when the true Worshippers shall worship the Father in Spirit and in Truth Again If the Place be any furtherance to Prayer why had not the Hermits of old who liv'd in desert Places their Churches to pray in Or how can the Sacraments be of any efficacy when they are not celebrated in the Place call'd a Church Again What do Walls help us to pray to him who is every where and not more in one Place than he is in another We read also that Christ went aside to Mountains and desert Places to pray and not to Places appointed for Prayer Again Is the Prayer that is perform'd in the Church of more efficacy than that which is offer'd up in the Field supposing the Devotion of both to be alike Against the Prayers that are made to Saints they objected as follows Dicunt etiam Heretici quidam Orationes Sanctorum non prodesse vivis nec vivorum orationes mortuis probare etiam videntur quod Sancti non orant pro vivis qui sciunt qui sint salvandi vel damnandi pro illis autem quos sciunt salvandos non orant quia superflua esset eratio quia sive orent sive non salvabuntur Si vero orarent pro damnatis non assequerentur quod petunt ita beati non essent beatus enim est cui omnia optata succedunt Item Quilibet judicabitur secundum opera sua non aliena merita nec pro alienis meritis reddetur ei ideo orationes Sanctorum non prosunt vel quantum ad meritum vel quantum ad praemium quia non augent merita vel praemia Item Sancti non sunt in loco merendi sed recipiendi ergo orationibus nec aliis bonis merentur sibi vel aliis Item In Evangelio Lucae legitur Quod Abraham dixit animae Divitis quae erat in inferno Magnum Chaos firmatum est inter nos vos ubi Chaos nihil aliud vocavit nisi dissimilitudinem bonorum malorum tantam ut etiam sancti damnatis non compatiantur Si vero non compatiantur nec orant pro eis Some Hereticks also assert that the Prayers of Saints are of no use to the Living nor those of the Living to the Dead That the Saints do not pray for the Living they prove thus Because the Saints knowing who shall be saved and who damned they can not pray for those they know shall be saved since their Prayers would be superfluous seeing whether they pray or no they will be saved but should they pray for those that shall be damned they would not obtain what they pray for and so would not be happy for he is only happy who has all his Desires Again Every one shall be judged according to his Works and not according to the Merits of another neither shall any Man receive according to the Merits of other Men and therefore the Prayers of the Saints profit nothing either in regard of Merit or Reward because they cannot encrease either a Man's Merit or Reward Again The Saints are not in a Place where they can merit but only where they receive and therefore by their Prayers or other good Works can neither merit any Good for themselves or for others Again We read in the Gospel of St. Luke that Abraham said to the Soul of the rich Man that was in Hell There is a great Gulf fixed between us and you where by Gulf he means nothing else but the Disagreement there is between the Good and the Wicked which is so great that the Saints are neither sensible nor have any compassion for the Damned now if so neither can we suppose that they pray for them At last He attributes to some of them the Belief that it is unlawful to eat Flesh upon very ridiculous Grounds but such as have nothing common with the Doctrine of the Manichees It seems to me to be evident from this Book of Alanus 1 st That he owned there were several sorts of Hereticks in the Country of the Albigenses Manichees or Cathari who rejected the principal Articles of the Christian Religion 2 dly Another sort of People who renounced all the chief Doctrines of the Romish Religion which the Protestants rejected afterwards And since he quotes no Author in particular it is obvious to judg that he made but small Distinction of the Nature of the several Objections which he pretends to refute and which he had frequently assigned to the Albigenses in general which without doubt ought not to be attributed but to some of them and which possibly and very probably too was only taken up from the Mouths of the common People amongst them by those who had a Design to expose them CHAP. XVII The Calumnies raised against the Albigenses refuted by the Conference at Montreal THose who will reflect a little upon the Innocence of the Primitive Christians and the horrid Slanders cast upon them will not be much surpriz'd to see the Innocence of the Albigenses attack'd after the same manner The Devil having found this Method succeed in the first Beginnings of Christianity was not so careless of his Interest to forget to employ the same against those who opposed themselves to the Corruptions which he had introduced and which he was willing to substitute instead of the Religion of Jesus Christ He made use of the same Method against those of the Reformed Religion Whoever reads the Writings of the Jesuits shall find that they have accused our Reformers of the same Heresies which the Devil rais'd to put a stop to the progress of Christianity The Jesuit Gauthier alone may be a sufficient Witness hereof in his Chronological Table and we may well say that in this Point he hath at least equaliz'd the Impudence of

be given for you and this is my Blood which shall be shed for many for the Remission of Sins But it is plain that Charlemain understands by the Word Image a Prototype like the Shadows of the Law with respect to which it is true what many of the Fathers have said that the Sacraments of the New Testament are the Body and the Truth though otherwise considered as Sacraments they are sacred Signs which cannot be confounded with the things signified by them without renouncing the Light of common sense Moreover we are to observe that Charlemain never said that the Eucharist is properly the Body of Jesus Christ If he denies Jesus Christ to have said concerning the Eucharist this is the Image of my Body taking the Word as a Prototype and a Shadow of things to come yet he always holds that it is his Body in a Sacramental Sense for he never speaks of the Eucharist as the Body of our Lord without adding the Restriction of Sacrament or of Mystery If saith he he hears the Mystery of the Body and of the Blood once mentioned and twice together he hath bestowed upon us the Sacrament of his Body and of his Blood And lastly the Mystery of the Body and of the Blood cannot be called an Image Now the Word Mystery according to the constant Use of the Church properly signifies the Symbol the Figure the sacred Sign of the Body and Blood of our Saviour Lastly We ought to observe that though he says that the Sacrament is the Body of Jesus Christ yet he never saith that it ought to be adored Indeed he ought to have drawn up an Impeachment against these Worshippers of Images upon this Article and a very important one too because it is very evident that the Greek Worshippers of Images did not adore the Eucharist but gave only a simple Veneration to it like to that which they bestowed upon the Cross the Altar and the Gospel as one of their Authors tells us in a Book which they call An Invective of the Orthodox against the Opposers of Images printed at the Louvre in 1685. in the Collection of Authors who have writ since Theophanes CHAP. IX The Faith of the Churches of Aquitain and Narbon in the Ninth Century CHarlemain that great Man who lived till the Year 814. maintained the Spirit of Opposition against the Errors and Superstitions of the Church of Rome that espoused the Interest of the image-Image-Worshippers by approving the second Council of Nice This Council having established the Authority of Tradition as being a necessary Principle to support the Worship of Images we find that the Churches of Aquitain and Narbon kept themselves firmly to the Authority of the Scriptures grounding their Faith thereon and regulating their Worship according to the same Of this we have an illustrious Example in the Council of Arles assembled in the Year 813 by the Order of Charlemain whereat the Arch-bishop of Narbon assisted with his Suffragans For the Fathers of this Council thought fit to begin it with a Profession of their Faith which is nothing but an Extract of that Creed which bears the Name of Athanasius and this is that which they ordain should be preached to the People for the Catholick Faith without so much as mentioning one Word of those Articles of Faith that the Church of Rome now imposeth Charlemain had ordered a Collection of Homilies to be made out of the Works of Origen St. Ambrose St. Chrysostom St. Jerom St. Augustin St. Leo St. Maximus St. Gregory and Bede which he caused to be published in these Diocesses as well as the rest of his Empire now these Homilies do so strongly oppose the most part of those Novelties which were then endeavoured to be introduced that this Book for a long time served as a Bar to hinder People from leaning too much towards those things that incline Men to Superstition There is no Protestant in the least versed in the Matters of Controversy who seeing the Names of those ancient Doctors comprized in this Collection will not remember how much these Fathers have opposed themselves to a Multitude of Corruptions which prevailed at last by the factious Endeavours of some of the latter Popes wherefore I may excuse my self from making an Extract of this Collection choosing rather to produce other Witnesses which the same Diocess affords us concerning the Faith of these Diocesses in the ninth Century I can only produce three or four but to recompense the smallness of their Number they are Men against whose Authority the most contentious Adversaries will have nothing to oppose In the first place it is certain that as the Bishops of Aquitain and Narbon had set themselves against the Superstition and Idolatry of the Greeks and the Pope in the matter of Images at the Council of Francfort so their Successors imitated their Zeal and Vigor in the Synod at Paris in 824 upon the same Question where they determin'd that Pope Adrian who had writ an Answer to the Book of Charlemain and therein undertaken the Defence of the second Council of Nice had made use of in the said Reply superstitious Testimonies and not at all to the purpose answering what he thought fit and not what was agreeable And besides they drew up a new Collection of great Numbers of Arguments against this superstitious Worship to recal Pope Paschal and those of his Party from their doating on Images We can shew further that the same Zeal was continued in this Diocess Baluzius hath acknowledged and so has Massonus before him that the Book of Agobardus Arch-bishop of Lions concerning Pictures expresseth no more than the general Opinions of the Bishops of France and Germany concerning this Point But it may not be amiss to quote it in particular not only to shew what were the Opinions of the Churches of Aquitain and Narbon because though he was born in Spain yet he had continued for a long time in Aquitain whither he was invited because of the general Esteem he had gained to be the Coadjutor to Leidradus Arch-bishop of Lions to whom he succeeded but also because it appears by his Works that the most illustrious Bishops of Gallia Narbonensis carefully consulted him in Matters of Difficulty as their Master being indeed a most famous Doctor able to instruct and inform them 1. He declares as St. Augustin did before him that we can never equalize the Authority of any Interpreter whatsoever to that of the Apostles Concerning Expositors also St. Austin hath delivered That we are to hold far otherwise than you do whom not only in his Book which he hath writ against Faustus the Manichee concerning those who have been blamed by the Doctors yea the best of them speaks thus which sort of Writings that is to say Expositions are not to be read with a Necessity of believing but with a Liberty of judging for those Books only that are of Divine Authority are to be read not with a Liberty of