Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	place_n	spirit_n	worship_v	2,835	5	9.1263	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73284	Profano-mastix. Or, a briefe and necessarie direction concerning the respects which wee owe to God, and his house even in outward worship, and reverent using of holy places. Shewing chiefly when, and how, wee ought to enter; how to behave our selves being entred, how to depart; as also, how to esteeme of Gods house at every other time. Written out of a true and sincere intent to reduce the disordered and factious, to a better order then either their neglect, stubbornnesse, or scrupulositie can purchase for them. / By Iohn Swan curate of Duxford S. Peters.	Swan, John, d. 1671.	1639 (1639)	STC 23513; ESTC S106202	33,675	74

I may the better invite thee let mee plead the cause a little further Dost thou desire to confesse thy sinnes there 's a forme of exquisite confession Or dost thou desire to bee absolved there 's an order how the Priest shall absolve the truly penitent and faithfull soule Or dost thou desire to praise thy God there 's an heavenly Te Deum for such a purpose or dost thou desire to make an open confession of that faith which the orthodox Christians ever held there be the three Creeds namely that of the Apostles Athanasius and the Niceene Creed the two last of which are received of the Church not as new but as expositions of the first Their foundation is in Scripture and are Regula fidei even as the Decalogue is Regula vitae Or dost thou desire to pray as thy Saviour teacheth there 's the Pater noster * Doctor Boyse in his Post A prayer which excells all other in many respects as being the Gospels epitome compiled by wisdome it selfe so large for matter so short for phrase so sweet for order as that it deserveth worthily to have the First and Most place in all our Liturgie The first saith Tertullian as guide to the rest The most saith that learned Hooker as a necessary complement to supplie whatsoever is wanting in the rest This being tanquam sal as a kind of Salt to season all and every part of the divine service Idem ibid. In which regard saith our English Postiller we use it often as at the end of the Letanie at the end of Baptisme at the end of the Communion and at the end of other sacred actions Or againe dost thou desire to give publike thanks as a good Christian ought to doe for publike benefits or to bee eased from generall calamities or to bee secured from common evils why there in that booke be formes and patternes for such a purpose yea for the asking of those things which bee requisite and necessary as well for the bodie as the soule And will none of these things move thee to come betimes to Gods house I doubt thy sanctitie and suspect thy soundnesse The place is holy the service holy And therefore let there bee so much holinesse in thee as may bring thee cheerefully early and devoutly to this holy place and there make thee to be one with the rest in that holy businesse which well beseemes a holy Christian For this is certaine that our holinesse towards God concernes us one way in that wee are men and another way in that wee are joyned as parts to that visible mysticall body which is his Church As men we are at our owne choyce both for time and place and forme according to the exigence of our owne occasions in private But as we be the members of a publike body the service which is to be done of us must of necessitie be publike And so consequently bee performed by us on holy dayes and in holy places And thus I have done with the first thing which is that wee be not late commers The second concernes our Reverence in entring which how it ought of right to bee performed by degrees shall be declared In the Scriptures you know that wee reade of Moses and Aaron that they did their reverence at the very doore of the Tabernacle Numb 20.6 And take heed to thy foot when thou entrest into the house of God is the wise mans counsell in Eccles 5.1 Hee forewarnes thee that hee might fore-arme thee And good reason that his counsell should bee regarded otherwise the heart that thou bringest with thee is no better then cor fatui a fooles heart enough to make a man be guiltie of evill when hee should bee doing of good It is not sufficient to say that although such outward worship was requisite under the Law yet not now required For before Iudaisme began Iacob acknowledged Bethel Gen. 28. the house of God to bee a place of feare and reverence Hee did no sooner perceive that it was an house of God but hee presently began to bee perplexed for feare he had not behaved himselfe so in it as of right he knew hee ought to doe in all such places And albeit our Saviour said to the woman of Samaria in the fourth chapter of S. Iohn that the time was then at hand that God should not be worshipped either at Hierusalem or at mount Garazim but that the true worshippers should worship the Father in spirit and in truth yet did hee not say any thing for the abolishing of publike Places purposely consecrated and set apart for publike worship What then I answer that hee did declare the cessation of worship to be now at hand both according to the custome of the Iewes worshipping at Ierusalem and of the Samaritans worshipping upon the aforesaid Mountaine For all such shadowes types and figures as pointed to the Messiah must cease the body being come And in that regard hee useth the word Spirit by way of opposition or as it is set against that commandement which in Heb. 7.16 is called carnall And so also for the word truth he speaketh of it not as wee set it against a lie but as wee take it in respect of the outward ceremonies of the Law which did only shadow that which Christ performed in very deed as even the Geneva note observeth Or if that of Spirit and truth bee further urged the better to colour mens want of reverence in the house of God it is againe answered that when outward or corporall worship proceedeth from spirituall devotion and is applied thereunto it is then a Spirituall worship because by this rule it is joyned to that which ought to bee the chiefe and principall mover in all our postures 2.2 q. 84. art 1. Ad primum And so saith Aquinas Quod etiam adoratio corporalis in spiritu fit in quantum ex spirituali devotione procedit adeam orainatur And indeed so long as man hath a body as well as a soule how shall hee manifest his inward feare and reverence but by his outward devotion or shall the soule be subject and the body free 'T is nothing so hee that made both requireth as the Apostle tels us that we glorifie him in both And so outward reverence as well as inward feare doth necessarily belong to every Christian The true worshippers therfore should remember to addresse themselves with dread and horror and enter with preparation as unto God prostrating Eae quae exterius aguntur signa sunt interioris reverentiae Aquin. sum 2.2 q. 84. art 1. or bowing downe their bodies not only in token of their both inward and outward humiliation but also in regard of the reverence which they owe to God into whose house and before whose presence they are now entred And indeed it is an humble soule that is both ready and willing to shew and afford due reverence whereas the proud and haughty will rather kick against

the pricks and Haman-like expect that all should bow the knee to them but they to none no not willingly to him who is the Lord almightie But is it not written of Salomon 1 Kings 2.19 that when Bathsheba came unto him notwithstanding in dignitie shee was his inferiour and then a petitioner to him that he arose from his throne and bowed himselfe unto her Much more ought wee that are worse then nothing to shew all humilitie and reverence when wee come before the presence of God It is also written in the Gospell that our Saviour would not have his Disciples enter into a mans house without salutation And shall wee not thinke it to be a part of religious manners to doe as much when wee come into the house of God when wee doe it it is a kind of dutifull salutation of the divine Majestie And therefore as wee count them to be rude and disobedient who will not bend their knees to their parents at their first approaches nor bow their bodies to their betters when they come in place where they are so be they both rude and disobedient who will not only refuse but dispute the case and scoffe against this kind of worship or bowing of the body at our first entrings into the house of God It were easie to shew that all Nations and Religions have beene carefull to expresse some reverentiall gesture at their first approaches into their Temples and shall Christians now make question of it We may bee too suspitious of superstition and so bee superstitious in avoyding that which wee goe about to taxeand condemne in others Nor is it but requisite that I also shew which way our posture be directed And so much the rather because in the opinion not of a few here resteth that which is the greatest question For what more frequent in the mouthes of many then that such as worship towards one thing and place rather then towards another are meere Idolaters But I beseech you condemne not without a cause nor let your zeale runne before your knowledge For adoration towards the Lords Tables a lawfull worship It can be no Idolatrie because it is no prostration before a false god but before the true it being every jot as lawfull to make use of the place whither as of the place where So that either it must be unlawfull to use Oratories or Churches to worship God in or this must be granted of directing our Aspect rather one way then another And why one way rather then another wee shall find it to bee in regard of that which is most sacred and of most eminent relation to God in the Church For as Gods house and honour goe together so the chiefe place must needs invite the worship of God towards it as to the most presentiall place otherwise wee should exclude due decencie from Religion and be preposterous in our worship of which more shall be spoken afterwards Object Oh but say some let the matter be palliated how it will it is but an imitation of the Papists in their worshipping of Images who alledge for themselves that they doe not worship the Image but God by the Image Answ To which I answer that to worship God by an Image and to worship him towards some place and Monument of his presence are things of a different nature The one is absolutely forbidden by the Law of God the other wee find continually practised by his people with his allowance and approvement Nor doth it seeme to have beene any other practise then what was first done ex more generis humani as one in his letter to his friend hath truly expressed Nature having taught them as in their addresses to men to look unto their faces So in their addresses to the divine Majestie to accommodate their posture towards something where his presence was more declared and manifested then else-where Thus in the wildernesse without any precept to bind them they worshipped God toward the Cloude as the monument of his presence going with them Exod. 33.10 34.5 8. Then afterwards when that monument was no longer they looked towards the Arke of the Covenant or Mercie seate both in the Tabernacle and the Temple And for this it was no more commanded then the former There is indeed in Exod. 25.22 a promise made to Moses of a presence there which is enough to signifie that the Lord hath his throne in the places which are set apart and sanctified for his service But neither was the Tabernacle made nor did Moses reveale any thing that was told him concerning it till after such times as wee are sure they had worshipped toward the Cloud Nor last of all when it was erected can it be any where showne that there went out a peculiar precept for such a practise And yet the very saints of God whilst they were alive as well as those in heaven who worship towards the Throne avowed the performance of it Psal 5.7 Psal 28.2.99.5.138.2 Jon. 2.4 Mich 6.6 2 King 18.22 See also 1 K. 8.44 Dan. 6.10 2 Chron. 6.20 21. as in many places of the Scripture well appeareth some whereof are noted in the Margin But among them all I may not forget that godly resolution which was in the Prophet David whose purpose was so setled concerning this that let others be never so backward in it hee would bee forward Let others doe what they would hee would doe what hee ought The most expresse text of which intent is in the fifth Psalme at the seventh verse where his words be these Psal 5.7 But as for mee I will come into thine house in the multitude of thy mercies and in thy feare will I worship towards the Temple of thy holinesse The word translated I will worship is in the Hebrew I will bow and therefore Tremelius expresseth it by the Latine word Incurvabo By which the Prophet meaneth that for his part being come into the outward Courts of Gods house into which and no further it was lawfull for him to enter hee would bow towards the Sanctum sanctorum or chiefe place of Majestie Psal 99.5 in honour of God as hee elsewhere sheweth whose house it was in all the parts but there His in more particular and therefore called The Temple of his holinesse And may it not from hence be gathered that they who would have all places in a Church to be alike holy are greatly wide from the truth of the matter I doe suppose it true and shall make it more manifest that they who would have the Belfree as holy as the body of the Church the body of the Church as holy as the Chancell the Chancell as holy as the Sacrarium or Altar-place are much mistaken For first as S. Paul hath said in another case Doth God take care for oxen So may I say in this Doth God take care for Bells or hath hee as much respect to them as to those things which are more immediately employed in