Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	day_n	lord_n	sabbath_n	2,255	5	9.8890	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68174	A briefe and moderate answer, to the seditious and scandalous challenges of Henry Burton, late of Friday-Streete in the two sermons, by him preached on the fifth of November. 1636. and in the apologie prefixt before them. By Peter Heylyn.	Heylyn, Peter, 1600-1662.	1637 (1637)	STC 13269; ESTC S104014	111,208	228

did the like in the Councell of Seleucia called by Constantius an Arian Emperor who did therein suppresse by perpetuall Amnestie the mention of Homousios and Homoiousios that so they might coine a new faith and utterly extinguish that of the Councell of Nice p 115. This you ascribe indeed unto the Prelates as an Art of theirs but you must needs intend it of the King whose Act it was Nor doe you only misinterpret his Majesties most pious Act in an undutifull scandalous manner but you pervert both this and the other also to serve your turne and sometimes factiously retort them on His Majestie as if not observed What ever thing you challenge or except against that is forthwith proclaimed to be against his Majesties Declarations so solemnly set out and published for satisfaction of his people as Viz. in your two Epistles to his Sacred Majestie in your Apology p. 6. in your addresse to the Nobility p. 23.24 and to the Judges p. 28.30.31 and in your Pulpit Pasquill p. 51.52.54.64.65.67.72.146 and finally no lesse then thrice in the Newes from Ipswich As for example His Majestie intended by the first that before the Articles to silence those disputes which might nourish faction and in the other to nourish in his Subjects a good opinion of his constancie to the Religion here established but you and such as you will abuse them both You were convented as you tell us unto London house for Preaching on the point of Predestination and there it was objected to you that you had done therein contrary to his Majesties Declaration pag. 51. which in the Margin there you affirme to be A dangerous and false charge laid upon the King And thereupon you answered that you never took the Kings Declaration to be by him intended for the suppressing of any part of Gods trueth nor durst you ever conceive a thought so dishonourable to the King as to think him to be an instrument of suppressing Gods trueth No doubt you had good ground for so quick an answere and what was that His Majestie in his Declaration about the Parliament had profest as much p. 52. Here is the King against the King one Declaration against another both by you abused both made to serve your turne as occasion is But why do you thus construe his Majesties words Because say you it was no part of his Majesties meaning to prohibit Ministers to Preach of the saving Doctrines of Grace and Salvation without the which the very Gospel is destroyed p. 51. the ministery of the Gospel overthrowne and nothing but orations of moralitie to be taught the people And doth the whole ministerie of the Gospel the saving doctrines of Grace and Salvation depend alone upon those difficult and dangerous points of Gods secret counsells Are all the Doctrines of the Gospel matters of meere moralitie save those at which Saint Paul did stand astonished and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth and heigth Cannot Christ Crucified profit us rather you and your disciples unlesse wee must be taught that the greatest part of mankind is cast off for ever without any regard had to their sinnes and all the promises of the Gospel made unto them of none effect Or do you think that Faith and an honest life will become unprofitable unlesse wee vexe poore people with the noise of doubtfull disputations which Saint Paul prohibited Take heed Sir I advise you as a speciall friend least that befall you which Saint Austin did once complaine of Viz. lest honest though unlearned men get heaven whilest you with all your subtilties are excluded thence Surgunt indocti et rapiunt coelum et nos cum doctrinis nostris sine corde ecce ubi volutamur in carne et sanguine But to what purpose do I seek to charme so deafe an Adder Be the Kings purposes never so sincere and pious yet you are bold to quarrell with his Declaration and to cry out vnto the people that the Doctrines of Gods Grace and mans salvation are husht and banished out of Citie and Countrie and that there 's not a Minister one amongst a thousand that dare cleerely and plainly according to the word of God and the Articles of our Church preach of these most comfortable doctrines to Gods people and so soundly and roundly confute the Arminian heresies as you call them repugnant thereunto p. 116. But so you will not leave the King he must heare more yet His Declaration about lawfull recreations on the Lords day is the next you quarell with In this you fall more fowly on him then you did before more then a civill honest man would or could probably have done upon his equall and yet you ground this too on his Declaration For thus you say No wise and honest man can ever imagine that the king would ever intend to command that which mainly tendeth to the dishonor of God and his word to the violation and annihilation of the holy Commandement touching the Sabbath and to the alteration of the doctrine of the Church of England How so Because say you this were against all those solemne Royall protestations of the King c. p. 56. Stay here a little I beseech you How doth this businesse of the Sabbath touch the Declaration about dissolving of the Parliament which is cited by you Yes in a very high degree because say you it is a mighty Innovation in the doctrine of the Sabbath which hath beene ever since the Reformation and so from the Reigne of Queene Elizabeth of famous memory constantly universally and unanimously maintained in the Church of England pag. 57. Qui semel verecundiae limites c. And if you proceed on a little you will shortly blush at nothing For the point in hand Men of farre more credit then I trow you are assure us that your new doctrine of the Sabbath was never known in England untill the yeere 1596 and being made known then not before was neither universally nor unanimously received as you informe as For had it beene a Doctrine constantly maintained ever since the Reformation as you falsly say assuredly Arch Bp. Whitgift had never called in those Books which maintained that argument as it 's well knowne he did in his visitation Anno 1599. nor had Judge Popham done the like at the Assises in Saint Edmonds bury in the yeere 600. You must tell likelier tales then this or all the old wives in your Parish will beshrew you for it who cannot but remember with what harmelesse freedom they used to behave themselves that day in their yonger times You stay not here but as before you set the King against himselfe one Declaration of the Kings against another so next you set the King against the Parliament and tell us that the prophanation of the Sabbath or Lords day which the Books seemes to give allowance to as in sundry sports here specified is contrary unto the Statute 1. Caroli in which all unlawfull Exercises and

doe belie them against your conscience And so I leave you and this point of the Churches discipline which if it bee not changed is no fault of yours who have endeavored nothing more then to introduce a totall alteration of it The third generall Innovation which you make complaint of is in the worship of God which as you tell us they goe about to turne inside outward placing the true worship which is in Spirit and truth in a Will worship of mans devising p. 128. Particularly in bowing to the name of Iesus to the Communion table or rather Altar praying with their faces towards the East standing at the reading of the Gospell As also reading their second service at the Altar and the like p. 129. You tell us also of their teaching practising and preaching new formes of worship secundum usum Sarum and setting them up againe in Churches as Altar-worship Iesu-worship Image-worship Crosse-worship and the like and make it a plaine evidence that they have no feare of God in them p. 15· As also what an old heaving and shoving there is to erect Altar-worship and Iesu-worship and other inventions of men and that the end thereof is to set up Popery againe p. 25. The like you tell us also p. 32. and make those rites you instance in a degree to Popery Rome say you was not built in one day And Rome being about to be rebuilt in this Land cannot be done all at once but it must be by degrees although the builders doe every day get ground and the building goeth on a maine with incredible celority Finally that I presse you with no more particulars you lay it home unto them that all their actions tend to bring in the Masse p. 105. And thus you marshall the degrees If say you our new refounders of Popery would set up the Masse-god in our Churches they cannot effect it all at once They must first downe with Tables and up with Altars For that cause all seates must downe at the end of the Chancell that the Altar may stand close to the wall because as their Oracle saith Arch-Prelate of Canterbury in the Margin none must sit above God Almightie And if Ministers be so stiffe as not to yeeld to this Innovation at least the table must be railed about that none touch it as being more sacred then Pulpit Pewe or Font. Then some Adoration as lowly bowing must be given to it Then the second service as dainties must be said there as being more holy then the Readers Pewe What then Surely a Priest is not farre off But where is the sacrifice Stay a while that service comes at last and all these are preparations to it tending to usher in the great God of the Host so soone as it is well baked and the peoples stomacks fitted to digest so hard a bit I have layed downe this place at large because it makes a full discovery of your malicious thoughts and imaginations as also of your full intent to amate the people and make them apt to any desperate attempt which you may put them to when occasion serves But these your wicked and uncharitable surmises will soone come to nought For if it be made evident that those particular Innovations wherewithall you charge them are either falsely charged upon them or no Innovations then I presume that any charitable Reader will finde that your surmises proceeded onely from envy hatred malice and all uncharitablenes from which deliver us good Lord. That which you instance first in is bowing to the name of Iesus and where finde you that Who presseth you or any els to bow unto the name of Iesus suppose it written on a wall or where else you will That if it be an Innovation is no mans but yours The Church injoyneth us no such matter For bowing at the name of Iesus that 's no Innovation made by the Prelates of these times but injoyned in the Canon of the yeare 1603 and there no otherwise enjoyned then it was before For so the Canon hath appointed that when in the time of divine service the Lord Iesus shall be mentioned due and lowly reverence shall be done by all persons present as it hath beene accustomed Can. 8. No Innovation then good Sr. if so long since ordained by Canon and an old custome too before it A custome certainely as old as the Reformation For it is said expressely in the Queenes Injunctions that whensoever the name of Iesus shall be in any Lesson Sermon or otherwise in the Church pronounced that due reverence be made of all persons young and old with lownesse of curtesie and uncovering of heads of the men-kinde as thereunto doth necessarily belong and hath beene accustomed It 's almost fourescore yeares agoe since that Injunction yet then it was an antient custome and more then custome too conceived a necessary duty I could informe you what is said by B. Iewell in this point did I conceiv't fit to adde unto the publike order of the Church the testimony of a private though a learned man Yet if you please to looke you shall see his judgment in his reply to Harding Art 8. Sect. 1. So that you see that Iesu-worship as you call it is no Innovation or if it be it is as old at least in the Church of England at the reformation Higher we neede not goe for your satisfaction in this or any other of these Innovations by you objected such men as you are not regarding what hath beene done in the most pure perfect times of the Chrstian Church but what was here observed and practised since the reformation as before was said Otherwise we could give you sufficient evidence of this and all the other antient usages by you termed Innovations in the Church of Christ out of the Fathers Councells other uncorrupted Monumēts of true antiquity Your second instance is of bowing to the Communion table or Altar rather as you please to correct your selfe and praying with the face towards the East Here you have to it as before but ther 's no such thing done as to it Towards it if you will not to it When you say Grace before the table or said your prayers in the last conventicle you were at at the bords end I hope you prayed not to the table nor said Grace to it Neither doe they bow to the Altar or Communion table call it which you please which bow towards it It was an antient custome in the primitive times as Tertullian notes in his Apologeticke ad orientis regronem precari to turne themselves unto the East when they said their prayers and hath continued so till this very time most of our Churches except some of late being built accordingly The Fathers tell you of it more then once or twice but what care you or such as you for the holy Fathers Had Calvin said as much or Beza then it had beene somewhat The Fathers had their spots or naevi and he that