Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	spirit_n	woman_n	worship_v	2,570	5	9.5989	5	true

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

packing to Rome their mother or to some English Seminaries or Cloysters where they may say and sacrifice Ma●●e Sure our Homilies informe both them and us that we have no need of Masse or Sacrificing Preists neither yet thankes be to God have wee any Masses to be chaunted unlesse our Cathedrall divine service may be so tearmed which comes nearest Masse of any in our Parish Churches standing in need only of Preaching Ministers not Sacrificing Masse-Preists condemned by our statutes as direct Trayt●rs● to our King and State And if those Jnnovators will-needes enroll themselves in this order of Preists I should not envy them the horne of a Tyburne ●ippert to grace their order and neckes with all nor yet the shaving of their Crownes to the very shoulders ●o use Father Latymers speeches ● which they well demerit in stead of that Egreg●am verò laudem spolia ampla which pricke them on to as●ume this new title office of Preists and Preistshood QVESTION III. The third Question J shall propose to them and all our Prelates is this what Law Canon or ground they have for the Consecrating of Altars a Ceremony already begun at Wolverhampton as you have heard which will shortly creepe up by degrees in other places Or for Consecrating Churches Chappels or Churchyeards Statute I am certaine there is none for it yea sure I am that all the statutes against Mort. concerning divine service and Sacraments and the Booke of Common-prayers with divers of our learned Writers are against it To make this cleare in few wordes 1. First it is apparent that every Consecration of a Church Chappell or Church-yard makes a Mort This is the expresse resolution of the whole Parliament Realme in the Statute of 15. R. 2. c. 5. Rastal Mort. ● and 13. E. 1. c. 32. against Crosses But Mort are directly against the Lawes and Statutes of the Realme as appeares by Brook Fiz and Rastall in their Titles Mort Therefore these Consecrations are so too 2. Secondly they are expresly opposite to the Statutes of 2. and 3. E. 6. c. 1. 5. and 6. E. 6. c. 1. If these statutes with that of Jac● c. 5. were duely executed we should not have so many of those bookes in the Realme as now they are which are freely printed and sould openly in every Stationers shoppe 1. Eliz c. 2. 8. Eliz c. 1. and 3. and 4. E. 6. c. 10. 12. All which for the abandoning of all superstitious service and to take away all occasions of dive sity of opinions rites Ceremonies in our Church clearely and utterly abolish extinguish and forbid for ever to be used or kept in this Realme all bookes called Missals Breviaries Officials Manuals Processionals Legends Primers or other Bookes whatsoever heretofore used for service of the church written or printed in the English or Lattin tongue With all other manner of Rites Ceremonies divine service Consecrations or publike formes of prayer then such only as are mentioned and prescribed in the Booke of Common prayer and other rites aud Ceremonies of the Church of England and in the Booke of Ordination ratified by these Acts In neither of which is there one syllable or Title extant concerning the Consecration of Churches Chappels or Church● yardes or Altars nor any forme of prayer prescribed for the purpose as there is both for the Administration of the Lords supper Baptisme whether publike or private Mariage Buriall of the Dead Churching of Women visitation of the sicke confirmation of Children Ordination of Deacons and Ministers Consecration of Archbishops and Bishops and ●ll other thinges our Church deemes lawfull or necessary Since therefore these statutes have professedly in direct tearmes abolisl●e 〈◊〉 those Popish Books and P●●mers wherein the manner prayers and service for consecrating of Churches Chappels Church-yards or Altars are prescribed and established in their places the Booke of Common-prayer and Ordination of Ministers wherein there is not one syllable concer●ing any such consecrations nor any forme of prayer or service instit●ted for all or either of them as there is for all other rites Ceremonies which our Church holds necessary And since they expresly prohibite all other Rites Ceremonies Formes of Prayer and Consecrations then such as are comprised and prescribed in th●se two Bookes It is infallable that they have utterly abolished and abrogated this Ceremony of Consecrating of Churches Church-yards Chappels and Altars as Iewish Popish Superstitious or at least superfluous and quite excluded it out of our Church As for our Canons Homilies I●junctions and Articles of Religion there is not in all nor any one of them inferred ●re title concerning these Consecrations Which condemne and exclude them by their silence The Homilies likewise have some glances against them For our writers Mr. Tyndall in ●is obedience page 136. 152. of a Christian man William Wra●ghton in his hunting and Rescuing of the Romish Fox Iohn Bale B of Osyrus in Ireland in his Image of both Churches in sundry places Thomas Becon in his Reliques of Rome Mr. Cal●r hill in his booke against Marshall Mr. Fox in his booke of Martyrs And many other of our writers haue expresly censured and de●●ed those Consecrations as Superstitious Iewish Popish and Antichristian styling them conjuring rather then hallewing of Churches Chappels and Altars inv●nted only for profi●● and reserved only to Bishops for gaine sake And to name no more reverent Pilkirg●on sevea●ely censures these Consecrations in these ensewing wordes The Popes Church hath all things pleasant in it to delig●● the people but where the Gospell is preached they knowing that God is not pleased but only with a pure heart they are con●ent with an honest place appointed to resort together in though it were never hallowed by Bishop at all It is written that God dwels not in Temples made with handes nor is worshipped with any worke of mans handes but he is a ●●spirit an invisible substance and will be worshipped in spirit and truth not in outward wordes only of the ●ippe but with the deepe lighes and groanes of the heart and the who●e power of the mind earnest hearty calling on him in prayer by faith And therefore he doth not so much require of us to build him an house of stone and timber but hath willed as to pray in all places and hath taken away that Iewish and Popish holinesse which is thought to be more in one place then in another All the Earth is the Lords and he is present in all places hearing the petitions of them that call upon him in faith Therefore those Bishops which thinke with their conjured water to make one place more holy then the rest are no better then the Iewes deceaving the people and teaching that only to be holy which they have censed crossed oyled and breathed upon For as Christ said to the woman thinking one place to be more holy to pray in then

to receive it not to worship it so delivered it to them SITTING not kneeling Only God is to be so honered with this kinde of reverence no Sacrament for God is not a Sacrament neither is the Sacrament God Let us use it as Christ and his Apostles did If thou wilt be more devout then they were be not deceived but beware that thy devotion be not Idolatrie But I would wish with all my heart that either this kneeling at the receiving of the Sacrament were taken away or els that the people were taught that that outward reverence was not given to the Sacrament and outward signe but to Christ which is represented by that Sacrament or signe But the most certaine sure way is utterly to cease from kneeling that there may outwardly appeare no kind of evill according to this Commaundment of S. Paule 1. Thess. 5. Absteine from all evill appearaunce Lest the enemies by the continuance of kneeling should be confirmed in their error and the weaklings offended and plucked backe from the truth of the Gospell Kneeling with the knowledge of godly honour is due to none but to God alone Therfore when Satan commaunded our Saviour Christ to kneele downe before him worship him He answered It is writen thou shalt worship the Lord Math. 4. Standing which is used in the most part of the reformed Churches in these our dayes I can right well allow it if it be appointed by common order to be used at the receaving of the Holy Communion And this gesture of standing was also used at the Commaundment of God of the old Jewes Exod. 12. when they did eate the Paschall Lambe which was also a Sacrament and figure of Christ to come as our Sacrament is a signe figure of Christ come and gone Neither did that gesture want his mysteries For the standing of the Jewes at the eating of the Lords Passeover signified that they had a further journey to goe in matters of Religion and that there was a more cleare light of the Gospell to shyne then had hethereto appeared unto them which were wrapped round about with the darke shadowes of ceremonies againe that other yea and these more perfect Sacraments were to be given to Gods people which all things were fulfilled and came to passe under Christ the authour of the Heavenly doctrine of the Gospell and the institutor of the Holy Sacramentes Baptisme and the Lords Supper Now as concerning sitting at the Lords Table which is also used at this day in certayne reformed Churches if it were received by publique authority and common consent and might conveniently be used in our Churches I could alow that gesture best For as it is be doubted but that Christ and his Disciples sate at the Table when Christ delivered unto them the Sacrament of his body and bloud which use was also observed in the primative Church and long after So likewise it is most Commonly that we Christians follow the example of our M. Christ and of his Disciples Nothing can be unreverently done that is done of the example of Christ of his Apostles We come together to eate and drinke the Holy mysteries of the body and bloud of Christ we have a Table set before us is it not meet and convenient that we sitte at our Table The Table being prepared who standeth at his meat yea rather who sitteth not downe when Christ feed the people he bad them not kneele downe nor stand upon their feet but he commaunded them to sit downe John 6. which kind of gesture is most meet when we assemble to eate and drinke which thing we doe at the Lords-Table Neither doth the sitting of the Communicants at the Lords Table want her mystery For as the standing of the Jewes at the eating of the Lords Passeover signified that there was yet to come another doctrine then the Law of Moses even the preaching of the glorious Gospell of our Lord and Saviour Christ Jesu other Sacraments then Circumcision and the Passeover even the Sacraments of Baptisme and the Lords Supper So in like manner the sitting of the Christen Communicants at the Lords Table doth signifie preach and declare unto us that we are come to our journeyes end concerning Religion that there is none other doctrine nor none other Sacraments to be looked for then those only which we have already receaved of Christ the Lord. And therfore we sitting downe at the Lords Table shew by that our gesture that we are come to the perfection of our Religion and looke for none other doctrine to be given unto us Notwithstanding as I sayd before gestures are free so that none occasion of evill be either done or offred In all things which we call indifferent this rule of S. Paul 1. Thess. 5. is diligently to be obeyed Abstayne from all evill apparaunce Father I doe not disalow thy Iudgment in this behalfe But come of tell me what sayest thou concerning the vestures which the Ministers use at the ministration of the Lords Supper Sonne In some reformed Churches the Ministers use both a surplesse a cope in some only a surplesse in some neither cope nor surplesse but their owne decent apparell Father And what thinkest thou in this behalfe Sonne When our Lord and Saviour Christ Jesus did minister the Sacrament of his body blood to his disciples he used none other but his owne Commone dayly apparell so likewise did the Apostles after him and the primative Church likewise used that order so was it continued many yeares after tyll superstition began to creep into the Church After that time fonde foolysh fansye of mans idle brayne devysed without the authority of Gods word that the Minister in the divine service and in the ministration of the Holy Sacraments should use a white linnen vesture which we now commonly call a Surplesse Untill this tyme the Church of God continued in the simplicity of Christ of his Apostles requiring no paynted visores to set forth the glory beauty of our Religion which is then most glorious and most beautifull when it is most simple none otherwise setforth then it was used and left unto us of Christ of his Apostles And contrarywise it is then most obscured defaced when it is dawbed over with the vile vayne colours of mans wisdome although outwardly never so gorgious and glorious Afterward as superstition grew and encreased so likewise the people began more and more to be liberall in giving to the Church and in adourning decking trimming the Temples of the Christians yea that so much the more because they were now perswaded that such Temples and will workes pleased God deserved remission of sinnes everlasting life By this meanes came it to passe that the simple and plaine Tables which were used in the Apostolike and Primative Church were taken away and standing Altars set up and gorgeously decked with sumptuous

doe that it is very bloud and raw flesh which is there received the word of Table fitteth it not so well but rather the word of Altar ought to have been retained considering that men use not to bring any of these dishes to their Tables and yet were usually brought under the Law to the Altar which Altar if you be ashamed to build up againe to have place meet for your Popish dishes yow shall repaire to the Butchers shamble or slaughter house where this Marchandise of yours is most saleable By D. Rainolds in his Conference with Hart Chap. 8. Divis. 4. p. 473. 474. 475. 476. 477. 478. Hart. The name of Altar is used properly for a materiall Altar by the Apostle to the Hebrewes saying Heb. 13. 10. We have an Altar whereof they have no power to eate which serve the Tabernacle c. Rainolds And are you out of doubt that by the words We have an Altar the Apostle meaneth a materiall Altar such as your Altars made of stone Hart. What else A very Altar Rainolds And they who have no power to eate of this Altar are the stubborne Jewes who keepe the Ceremonies of the Law Hart. The Jewes such prophane men Rainolds Then your Masse Preists may doe use to eat of this Altar Hart. They doe and what then Rainolds Their teeth be good strong if they eat of an Altar that is made of stone Are ye sure that they eat of it Hart. Eat of an Altar As though ye knew not that by the Altar the Sacrifice which is offered upon the Altar is signified They eat of Christes body which thereby is meant Rainolds Is it so Then the word Altar is not taken for a very Altar in the proper sence but figuratively for the body of Christ the which was sacrificed offered Neither is it taken for the body of Christ in that respect that Christ is offered in the Sacrament in the which sort he is mystically offered as often as the faithfall doe eat of that bread drinke of that Cup. Wherein the breaking of his body and shedding of his bloud is represented to them But in that respect that Christ was offered on the Crosse in the which sort he was truly offred not often but once to take away the sinnes of many to sanctifie them for ever who beleive in him Hart. Nay the ancient Father Isichius expoundeth it of the body of Christ in the Sacrament as I shewed which the Jewes must not behold They might behold his body upon the Crosse did so Rainolds But the Holy Apostle himselfe did understand it of the body of Christ as it was offred on the Crosse. And that is manifest by the words he addeth to shew his meaning touching the Jewes and the Altar Heb. 13. 11. For sayth he the bodies of those beastes whose blood is brought unto the Holy place by the High Preist for sinne are burnt without the camp● Therfore even Iesus that he might sanctifie the people wish his owne blood suffered without the gare Which words are some what darke but they will be plaine if we consider both the thing that the Apostle would prove the reason by which he proveth it The thing that he would prove is that the Iewes cannot be partakers of the fruit of Christs death the redemption which he purchased with his pretious blood if they still retaine the Ceremoniall worship of the Law of Moses The reason by which he proveth it is an ordinance of God in a kind of Sacrifices appointed by the Law to be offered for sinne which Sacrifices shadowed Christ taught this doctrine Lev. 6. 16. 7. 6. For whereas the Preistes vvho served the Tabernacle in the Ceremonies of the Law Levit. 4. 3. 16. 17. had a part of other Sacrifices offerings did eate of them Lev. 6. 30. there were certaine beasts commaunded to be offred for sinne in speciall sort their blood to be brought into the Holy place vvhose bodies might not be eaten but must be burnt vvithout the Campe. Now by these Sacrifices offred so for sinne our only Soueraigne Sacrifice Iesus Christ vvas figured Heb. 9. 12. vvho entred by his blood into the Holy place to clense us from all sinne 1. Iohn 1. 7. 2. 2. his body vvas crucified vvithout the gate Iohn 19. 20. that is the Gate of the Citty of Ierusalem they vvho keep the Preistly rites of Moses Law cannot eate of him that by his death they may live Iohn 6. 51. for none shall live by him vvho seeke to be saved by the Law as it is vvritten Gal. 5. 2. if ye be circumcised Christ shall profit you nothing The Apostle therfore exhorting the Hebrewes to stablish their hearts vvith grace that teacheth them to serve the Lord in spirit truth after the Doctrine of the Gospell not vvith meates that is to say with the Ceremonies of the Law a part whereof was the difference between unclean clean in meats doth move them to it with this reason verse 10. that they serve the Tabernacle and stick unto the Rites of the Jewish Preist hood their soules shall have no part of the food of our Sacrifice no fruit of Christes death verse 11. For as the bodyes of those beastes which are offred for sinne their blood brought into the Holy place by the High Preist might not be eaten by the Preistes but were burnt without the campe so neither may the keepers of the Preistly Ceremonies have life by feeding upon Christ who to show this mystery did suffer death without the Gate when he shed his bloud to clense the people from their sinne verse 12. And thus it appeareth by the Text itselfe that the name of Altar betokneth the Sacrifice that is to say Christ crucified not as his death is shewed forth in the Sacrament but as he did suffer death without the gate Whereby you may perceive first the folly of your Rhemists about the Greeke word is also the Hebrew that it signifieth properly an Altar to Sacrifice on as though it might not therfore be used figuratively where yet themselves must needes acknowledge it to be so too Next the weaknes of your reason who thereof doe gather that by the Sacrifice which that word importeth in the Apostle is meant the cleane offring of which the Prophet speaketh For the cleane offring of which the Prophet speaketh Mal. 1. 11. is offered in every place the Sacrifice meant by the Apostle Heb. 13. 11. in one place only without the Gate Wherfore the name of Altar in the Epistle to the Hebrewes doth neither signifie a Massing Altar nor prove the Sacrifice of Massing Preistes Hart. That which you touch as folishly noted by our Rhemists in their Annot. on Heb. 13. 10. about the Greeke and Hebrew word is noted very truly For you cannot deny your selfe but that it signifieth properly an Altar a materiall Altar to sacrifice upon not a metaphoricall