Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	great_a	king_n	3,018	5	3.5536	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70321	A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.	Hammond, Henry, 1605-1660.; Charles I, King of England, 1600-1649.; England and Wales. Sovereign (1625-1649 : Charles I). Proclamation commanding the use of the Booke of common prayer.	1646 (1646)	Wing H614B; ESTC R2266	98,033	122

parallell to our Offertory at Monthly Communions Much more might be said of this out of ancient Constitutions and Canons if 't were not for my desire of brevity Effectually St. Cyprian Locuples dives es dominicam celebrare te credis corbonam non respicis qui in dominicum sine sacrificio venis qui partem de sacrificio quod pauper obtulit sumis Art thou rich and thinkest thou receivest as thou oughtest and respectest not the Corban feedest on the poore mens Sacrifice and bringest none thy selfe and Saint Augustine to the same purpose And 't is worth observing that many authorities which the Papists produce for the externall Sacrifice of the body of Christ in the Masse are but the detortion and disguising of those places which belong to the Offertory of the People and in the Canon of the Masse that prayer which is used for the offering up of Christ larded with so many crosses plainly betrayes it selfe to have been first instituted by relation to these guifts and oblations as appears by the mention of Abels Sacrifice and Melchizedecks offering that of Abels the fruit of the Earth Mechizedecks a present onely of Bread and Wine to Abraham and the per quem haec omnia semper bona creas by whom thou createst all these good things which belongs evidently to the fruits of the Earth but is by them now most ridiculously applyed to the body of Christ I have beene thus large in shewing the originall of the Offertory because it hath in all ages been counted a speciall part of divine worship the third part of the Christian Holocaust saith Aquinas 2a 2ae q. 85. art 3. ad 2. the observation of which is yet alive in our Liturgy I would it had a more chearfull universall reception in our practice especially if that be true which Honorius saith that instead of the ancient oblation of Bread and Wine the offering of money was by consent receiv'd into the Church in memory of the pence in Judas's sayle Now that this offering of Christians to God for pious and charitable uses designed to them who are his Proxyes and Deputy-receivers may be the more liberally and withall more solemnly performed many portions of Scripture are by the Liturgy designed to be read to stirre up and quicken this bounty and those of three sorts some belonging to good works in generall others to almes-deeds others to oblatious and when it is received and brought to the Priest he humbly prayes God to accept those almes and this is it which I call the service of the Offertory so valued and esteemed among all Antients but wholly omitted in this Directory only a casuall naming of a Collection for the poore by way of sage caution that it be so order'd that no part of the publike worship be thereby hindred upon what grounds of policy or pretence of necessity I know not unlesse out of that great fear lest works of charity which the Apostle calls an acceptable sacrifice and with which God is well pleased should passe for any part of the service or worship of God which after Praying to him is an act that hath the greatest remark and highest character set upon it and when it is thus in the Offertory is accounted as pars cultûs a part of worship say the Schoole-men And beside where it is used as it ought proves of excellent benefit when prudent faithfull Officers have the dispensing of it toward the supplying and preventing the wants of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Minister is thereby enabled to be the guardian of all that are in want saith Justin M. Apol. 2. and sure necessity hath little or no law or reason in it when the rejecting of such customes as these proves the only necessary Sect 39 9. For private Baptisme that which our Liturgy prescribes is that all possible care be taken that all Children that are to be Baptized be brought to Church and not without great cause and necessity Baptized at home in their houses And yet when great need shall compell them so to do then an order of administring it is prescribed such as in case the Child dye it may not be deprived of the Sacrament and in case it live it may as publikely be presented and with Prayer received into the Church and pronounced to be baptized already which is equivalent as if it had been baptized in the publick The clear confest ground of this practice is the desire of the Church not to be wanting to any the meanest creature in allowing it that which Christ hath given it right to and to encourage and satisfie the charitable desires of Parents which in danger of instant death require it for them This ground seems clearly to be acknowledg'd by the Compilers of this Directory pag. 41. where 't is affirmed that the posterity of the Faithfull borne within the Church have by their birth not by their living to the next Lords day or till they can be brought to Church interest in the Covenant and right to the seale of it which sure is Baptisme and then what necessity there is that they that are acknowledg'd to have right to that seale should yet not be permitted to have it as in case private Baptisme be excluded some of them infallibly shall not I professe my understanding too short to reach And as ignorant I must confesse to be also why when they come to the Congregation it should be utterly unlawfull for them to be Baptized in the place where Fonts have hitherto been placed i. e. near the door of the Church as the Directory appoints A new scandalous piece it seems of Popery and Superstition which is as dangerous as private Baptisme and therefore with it together forbidden and yet very ancient and farre from any superstitious intent Baptisme being at first in any convenient pond or river as the Gospell and after that Just Martyr tells us and is noted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally to dope over head in the water and by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place by which the Fathers expresse the Font. But when Churches were built then there was an erection also of Baptisteria at first without but after within the Churches and those placed neare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Porch of the Church on no other design undoubtedly then to signifie the Sacrament there celebrated to be a rite of initiation or entrance into the Church as the Chancell or upper part of the Church was assigned unto the other Sacrament to signifie it to belong to those only that were come to some perfection against which 't is not possible any thing should be objected of unfitnesse but that the Ministers voyce will not in some Churches so easily be heard by the whole Congregation which if it may not be helpt by raising his voyce at that time will not yet infuse any Popery or Superstition into it the charge that

Bucer and then lay them down into the earth again with a dirge or anthem defame the Reformation and Commend the Reformers but still to intimate how much wiser and Godlier you are then all those Martyrs were Sect 25 Thus far they have proceeded ad amoliendam invidiam Now to the positive motives of setting up this great work of innovation and those are 1. To answer in some measiure the gracious providence of God which at this time calleth upon them for farther Reforma●●●● What they should mean by the gratious providence of God in this place I confesse I cannot guesse if it be not a meer name to adde some credit to the cause unlesse it be the prosperity and good successe of their Armes which if throughout this Warre they had reason to brag or take notice of as sure they have not but of Gods hand many times visibly shewed against them in raising the low estate of the King 〈…〉 means and bringing down their mighty strengths as the Septuagint makes God promise to fight against Amalek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by secret hand by invisible yet sure would not that justify the taking up of those Armes much lesse be able to consecrate all other sins that those Armes may enable any to be guilty of 'T is the Turks Divinity as before I intimated to passe sentence on the action by the prosperity of the man to make one killing of a Father villany and sacriledge because the design it aim'd at miscarrie● and another of the same making an heroick act that God was pleased with because it brought the designer to the Kingdome And therefore I beseech you look no longer on the cause through the deceiveable and deceitfull glasses of your conceited victories but through that one true glasse the word of Christ in the New Testament and if that call you to this farther Reformation go on in Gods name But if it be any else that calleth you as sure somewhat else it is you mean for if it were Gods word you would ere now have shew'd it us and here have call'd it Gods word which is plain and intelligible not Gods providence which is of an ambiguous signification if any extraordinary revelation however convey'd to you this you will never be able to approve to any that should doubt your call and therefore I shall meekly desire you and in the bowells of Christian compassion to your selves if not to your bleeding Country once more to examine seriously what ground you have in Gods Word to satisfie conscience of the lawfullnesse of such attempts which you have used to gain strength to work your Reformation and this we the rather desire to be shewed by you because you adde that having consulted with Gods holy word you resolve to lay aside the former Liturgy which cannot signify that upon command of Gods word particularly speaking to this matter you have done it for then all this while you would sure have shewed us that word but that the word of God hath led you to the whole work in generall which you have taken in hand and therefore that is it which as a light shining in so dark a place we require you in the name of God to hold out to us Sect 26 After this there is a second motive the satisfaction of your own consciences This I cannot speak to because neither I know them nor the grounds of them save only by what is here mentioned which I am sure is not sufficient to satisfie conscience phancy perhaps it may only this I shall interpose that it is possible your own consciences may be erroneous and we are confident they are so and then you are not bound to satisfie them save only by seeking better information which one would think might be as feaseable a task as abolishing of Liturgy Sect 27 Next a third motive is mentioned that you m●y satisfie the expectation of other Reformed Churches so this first I say that this is not the rule for the reforming of a Nationall Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and independent And such I conceive the last Canon of the Councell of Ephesus will by consequence conclude this of England to be and its ●●ing so is a sufficient plea. 1. To clear us from all shew of Schisime in Separating from the Roman Church to which we were not according to the Ephesine rule subjected as a part though we reformed our selves when the Pope vehemently required the contrary and would not himselfe be reformed and from the Church universall of which we still remain a member undivided 2. To answer this motive of our Assemblers by telling them that in the reforming such a Church as this of ours if not by others yet by them is acknowledged to be the care must be to do what the head and members of the Church shall in the fear of God resolve to be fittest and not what other Churches expect for if that were the rule it would be a very fallacious and very puzling one the expectations of severall Churches being as severall and the choice of some difficulty which of them was fittest to be answer'd But then secondly what the expectation of other Churches have been in this point or what the reasons of them we do not punctually know only this we do that after your solliciting of many which is another thing somewhat distant from their expecting we hear not of any that have declared their concurrence in opinion with you in this But on the contrary that in answer to your Letter directed to the Church of Zeland the Wallachrian Classis made this return to you that they did approve set and prescribed formes of publique Prayer as profitable and tending to edification quite contrary to what you before objected of the Offence to the Protestant Churches abroad and now of their expectation c. and give reasons for that approbation both from Texts of Scriptures and the generall practice of the Reformed Church avouching particularly the forementioned place of Calvin and conclude it to be a precise singulari●y in those men who do reject them And now I beseech you speak your knowledge and instance in the particular if any Church have in any addresse made to you or answer to your invitation signified their expectation that you should abolish Liturgy or their approbation of your fact able to counterballance this censure from the pen of those your friends thus unexpectedly falne upon you Some ingenuity either of making good your assertion of the Churches or else of Confession that you cannot will be in common equity expected from you Sect 28 The desires of many of the Godly among your selves which you mention as a fourth motive for abolition wil signify little because how many suffrages soever might be brought for the upholding of Liturgy those who are against it shall by you be called the godly and that number what ever it is go for a multitude But then again Godly they may be but not wise