Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	north_n	side_n	south_n	2,400	5	9.1749	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68103	Ladensium autokatakrisis, the Canterburians self-conviction Or an evident demonstration of the avowed Arminianisme, poperie, and tyrannie of that faction, by their owne confessions. With a post-script to the personate Iesuite Lysimachus Nicanor, a prime Canterburian.	Baillie, Robert, 1599-1662.	1640 (1640)	STC 1206; ESTC S100522	193,793	182

new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his own amplifications in the thirtie six year These and the like pieces must in reasō be rather fathered on those who put them foorth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappie bastards as they were resolved for reasons known to them selves to keepe them in obscurity and never in publick to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof (ſ) Innocent lib. 4. cap. 1. Ecce nunc ad summam Sacramenti verticem accedentes ad ipsum cor divini sacrificii penetramus The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their book that the wicked serpent should not have any life among them But our men are so tender and compassionat towards that poor Beast that they will againe put in that Heart and set on that Head The consecration and oblation they will bee loath to want Consider then these mens changing of the English book towards both those the two incomparably worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the elements they do understand not the sanctification of the elements by the word and prayer but a secret whispering of certaine words upon the elements for their very Transubstantiation (t) Durand lib. 6. Dicimus illud non conserari sed sanctificari differt autem inter haec nam consecrare est consecratine transubstātiare sancti ficare est sanctum reverendumesficere ut patet in aqua benedicta Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their prayer of consecration 2. The Papists to the end that their consecratorie words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronunce them over their meales and so which once they say was done transubstantiat their ordinarie food into Christs bodie For the eshewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the ears of the people as may be and for the greater securitie they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remeed their wicked follies the English expressely ordained their communion Table to stand in the body of the church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to beset at the East end of the Chancell that in the time of the consecration the priest may stand so far removed from the people as the furthest wall of the church can permit and as this distance were not enough to keep these holy words of consecration from the profaine eares of Laicks our booke hath a second Rubrick injoining expressely the priest in the time of consecration to turne his back on the people to come from the North end of table and to stand at such a place where hee may use both his hands with more decencie and ease which is not possible but on the Westside alone for on the South side the commoditie is just alike as in the North. On the East none can stand for the Table is joined hard to the Wall and whosoever stands at the West side of the Altar his back is directly to the people that are behinde him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the priest was ordained to stand with his back to the people (u) Heylens antid pag. 45. and 46. The Church of Rome injoyneth the priest to stand in medio altaris with his face to the East and backe to the people But the Church of England at the north side of the Table albeit in King Edwards Lyturgie the priest was appointed to stand at the mids of the altar Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behinde them with railes and vailes and other distinctions (x) Supra saepe 3. That Scripture is the ground of this practise for so it was in the Jewish church the priest when wee went into the Sanctuarie to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did (y) P●kling alt pag. 99. The people might see the priest going into the Sanctuarie they might heare the noise of his bels himself his gesture his actions they saw not yet all this was done in medio Ecclesiae but not among the people in the outward or inward Court whereunto only the people were permitted to come If from this practice wee would infer with Bellarmine that the Priest in the consecration might speake in latine or in a language unknowne to the people since God to whom he speaks understands all languages the elements upon which the consecratorie words are murmured (z) Scottish service the words of consecration may bee repeated againe over more either bread or wine understands none and the people for whom alone the vulgar language is used is put back from the hearing of the consecration we know not what in reason they could answer But this we know that the maine ground whereupon wee presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly deny and for it gives us no ground but the old tradition of the church ( ) VVhite on the Sabbath pag. 97. Such traditions are those that follow the Service of the Chruch in a known language 3. When our priest is set under the East wall within his raile his back upon the people he is directed to use both his armes with decencie and ease what use heere can be made of the priests armes except it be for making of large crosses as the masse rubricks at this place doth direct We do not understand only we have heard before that they avow the lawfulnesse of crossing no lesse in the supper then in baptisme 4. The prayer which stands heer in