Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	church_n	day_n	dedicate_v	1,586	5	10.9303	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78421	The account audited and discounted: or, a vindication of the three-fold diatribee, of [brace] 1. Supersition, 2. Will-worship, 3. Christmas festivall. Against Doctor Hammonds manifold paradiatribees. / By D.C. preacher of the Word at Billing-Magn. in Northamptonshire.	Cawdrey, Daniel, 1588-1664.	1658 (1658)	Wing C1621; Thomason E1850_1; ESTC R209720	293,077	450

he cannot yet digest Because it is by Christ rendered p. 51. n. 7. forswearing ones self But that is proved the Doctors mistake against the stream of the best Interpretors Nor did Baals Priests ever use the name of God at all and so not in vain Sure those Priests accounted Baal for a God they called the true God Baali sometimes but God forbids it and Elias bad them call upon their God Then those Ceremonies used were part of their Worship ridiculous enough if they had been offered to the true God and being in Worship and false they must be against some Commandment Not the first that forbids other Objects of Worship beside God Not the second that forbids onely Idol or Image Worship says he Not the fourth that respects onely the Due Time of Worship ergo against the third or none The Doctor passes by the ridiculous rites and gestures of Papists in their Worship as loath to offend them with charge of excess or Superstition though not bold enough to defend them p. 52. n. 8. As for dedicating of Holy-dayes to Saints by Papists and comparing it with Jeroboams Feast he does not like it They are he says neither fitly paralleld nor appropriated to Papists when such dayes were dedicated to the memory of Martyrs long before the name or errors of Papists were in the World But on which side is the wrong in this charge of dedicating of dayes Jeroboams or Papists Jeroboams I hope he will not say for that is proved Superstitious above If he think I have wronged Papists in that parallel Let him stand out and justifie their Superstition in that matter which all even the Church of England did condemne 1. That dedicated to * This is the Doctors Language here dedicating holy dayes to Saints and dedication of Holy-dayes n. 8 11. the Saints and to their Worship and not to God 2. That made parts of Worship 3. That some were no Saints but wicked men and some no men at all 4. Their Number c. Jeroboam was a Saint to them And now I hope it might well be appropriated to Papists For those dayes dedicated to the memorial of Martyrs were nothing like these of Papists they were but occasions or Circumstances of Worship but Papists as the Doctor his Christmas make them parts of Worship c. And this may satisfie what is largely said in num 9.10 11. Onely this may be added to the num 11. That I do not charge the Doctor with that excess of the Jews scrupulosity on their Sabbath but onely bring it as an instance of Superstition in the fourth Commandment Section 4. Superstition then in this general notion as an excess in Religion hath as many Species or kindes as there are Commandments of the first Table But it is no easie matter to discover all c. HEre I am charged with a designe p. 53. n. 1 2 becoming humble in stead of Magisterial because I implore the Readers pardon if I be not so Logically accurate in setting down the particular kindes of Superstition as I would I profess sincerely against all designes but searching out of truth and what may my designe be herein Why this To leave the word Superstition in the Clouds that it may be useful for him as a Mormo to affright men out of their obedience to the Church and to make sure of a reserve to adde more when he hath need of them Truly to me it seemes strange that I had a designe to cloud the word Superstition having in that afore been driving away those foggie mists which himself and others have put upon it I know no better way to clear the word or thing then to give the definition of it first and then the division of it into species which is all I have hitherto done onely confessing now the particulars may be more then I can easily reduce to the four Commandments wherein that Superstition may be found I therefore in this and the following Sections did enumerate such and so many as I thought sufficient for my purpose which being proved to be so in Thesi might be as so many principles or propositions to conclude the Doctor in Hypothesi to be Superstitious in his observation of his Festival And now the Doctor hath my full designe in this performance which belike he suspecting is willing to pass by no less then ten Sections at once lest his Reader p. 54. n. 2. taking notice of those particular instances of Superstition might be ready to make up the Syllogisme and conclude him Superstitious The Doctor might have done me and the truth this favour to say to the several kindes by me alledged I assent or dissent that this is Superstition some of them indeed he hath elsewhere set down as excesses in Religion and kindes of Superstition but why does he not acknowledge or deny them here If I may guess one reason I think is because he having given forth his description of Superstition to be clearly Superstitum cultus as if it had no other proper sense was not willing the Reader should know him so imprudent as afterwards to contradict or at least countermine himself by giving other kindes thereof And if Superstition were no more but the worshipping of Daemons he were very injurious that would charge the Church of England or himself with this crime of Superstition For example the Doctor grants a Negative Superstition Sect. 29. of Superst Placing Piety in the Negative in not kneeling c. Hence the diligent Reader would be ready to say this is far from Superstitum cultus and yet granted by the Doctor to be a kind of Superstition ergo his description was too short and narrow The like may be said of the rest if they be truly kindes of Superstition if not the Doctor hath by his silence consented to them why else did he not oppose them for they may be of ill consequence to him in Hypothesi All he sayes here is What follows in the ten following Sections I shall resolvedly pass over though there be many things fit to be noted partly because he promises they shall soon recur again and partly belong to other Tracts c. where we shall sure meet with them c. But first I finde no such promise of mine though I knew I should have use of them in place convenient nor secondly does he desire to meet with them for he waves most of them when he meets them as shall appear Section 5. 1. Negative when men abstain from some thing under a notion of Religion c. And so on to the end of the 14. Section Section 15. Having thus made way for our debate with the Doctor by shewing the nature of Superstition c. THe offence taken at this Section is p. 55. n. 2. that I say commonly those that are most superstitious are most confident of their Innocency and Piety c. The Doctor would wish and hope to make it convertible They

Canon of Faith from John the longest liver of the Apostles but submits to the Western custome and so subjects us to Rome which he so fears and warned me to be ware of I leave these to his resolution and come to consider what he sayes to my arguments against it 1. There is no mention of the institution or observation of it in Scripture nor ground to found it on p. 244. n. 12 I said there was no ground in Scripture to found it on To which he says nouothing To this he hath three answers 1. There is small virtue in this from Scripture negative As little virtue as there is in this negative argument for me it seemes to be great for himself against me For here n. 17. he pleads thus against the institution of the Lords-day Sure the New Testament hath no where any Law-giving concerning it And again against the use of the fourth Commandment Where did Christ reduce us to the fourth Commandment p. 263. n. 8. And once more p. 281. n. 19. Christ never reprehended the observation of the Feast of Dedication that we read of therefore he approved it But in the case in hand ad hominem I have argued strongly from Scripture negative Will worship is not commanded in Scripture therefore it is unlawful But this Festival with that of the Nativity is made a Will-worship by Papists and the Doctor ergo they are unlawfull and as such have no ground in Scripture 2. Answer The Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the Feast is some be it acknowledged a less weighty ground in Scripture for the observation This word of the Apostle in the judgement of all Interpreters hath nothing to do with his Festival The text and context are also against his gloss which makes it so light that it is not so much as some weight for the observation of it And I having said so much against this gloss in my 31 Section of Fest I wonder he should so confidently produce it here and say nothing to purpose to it in its own place All I shall say now is this that if this be the sense of it which the Doctor begs it hath not onely some but an exceeding weighty ground for the observation of his Festival a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giving an institution Divine which he will deny to the Lords-day and proves more then he intended not onely the observation and practice but also institution Apostolical But more of this below 3. Answ The mention of the Lords-day Rev. 1. is some farther ground if it be the annuall then there is a clear evidence for the observation of it in the Apostles days The Doctor is happy if all his suppositions might be granted him he knows the place is generally understood of the Weekly-day and what is then become of his clear evidence But hear again If it should be the weekly day yet in any reason the annual day of the resurrection was the foundation of this weekly day It is observable that in all this discourse of Festivals the Doctors great designe is to vilifie if not to nullifie the authority of the Lords day so to exalt above or equal with it his Festivals which if there were no other crime is sufficient to stir the indignation of any truly Religious man Here he does it and again presently n. 17. and afterwards often as I shall note as I pass on But this he here asserts is most incongruous Rather the weekly-day was the foundation of the annual day For first it s said Christ rose on the first day of the week often and thereupon It was designed to be the Christian Sabbath or day of Assemblies but never is it said he rose upon such a day of the moneth or year 2. If the Lords weekly day was not first instituted how came the contest between the Churches whether Easter day should be observed on the Lords-day or on the Jewish day which might and did fall on any other day of the week Tradition sayes that Peter and Paul observed the Festival on the Lords day at Rome does not this suppose the Lords-day to be instituted before the Festival of Easter Saint John and Philip it s said kept it on the Jewish day how then could that be the foundation of the weekly day And let the Doctor remember that his Mother the Church of England as she includes Easter day among the Sundayes making it no otherwise an Holy-day so she founds the Lords-day not upon the annual day but upon the fourth Commandment When she commands this prayer to be said after it Lord have mercy upon us and incline our hearts to keep this Law But the Doctor will either prove or illustrate what he said As it is evident that the weekly Friday fasts in the Church had their foundation in the annual great fast on the day of Christs death in the Paschal week As if the fast on Good-friday were of equal antiquity or authority with the Lords-day or humane constitutions were to be a foundation for a Divine institution That the Apostles did expresly repeal those Feasts n. 14. p. 244 hath not he says the least degree of truth in it as hath formerly appeared in the view of Gal. 4.10 Let the Reader turn to the place p. 3. n. 2. and see what he saith to that text all is but this It is peculiarly restrained by all circumstances to the Judaical Feasts but no more appliable to the prejudice of the yearly Feast of Christs birth then to the weekly of the Resurrection Even from the beginning to the end of this account his designe is to slur the lustre of the Lords-day levelling it to his Festivals But first the Apostle speaks indefinitely against observation of days as religious Paulus praecepit sayes Hierom. all beside the Lords day which he had there also established as the day of collection and first of Assemblies for that collection supposes the day before designed instead of the old Sabbath as well at Galatia as among the Corinthians 1 Cor. 16.1 Now concerning the collection for the Saints as I have given order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered ordained to the Churches of Galatia even so do ye upon the first day c. Here 's an Apostolical institution for collections on the Lords day and presupposes the day before appointed in both those Churches 2. It is no wayes probable that the Apostle would cry down Jewish Festivals of Pasch and Pentecost and set up the very same again at the same time as Christian Feasts as I said above If they were abolished as parts of Ceremonial-worship how scandalous might it have been to change onely the name nay the name was not changed in other Churches and set up other Feasts in their stead as parts of Christian Worship for so they would be esteemed if the Apostle had set them up or brought them in The sestimony of Socrates the Historian he eludes by a distinction

proved makes his Festival a part of Worship 2. That insertion of Superstition profaneness was also necessary as being proved against some observers of his Festival and also charged upon himself in my third question in particular And sure the Reader cannot but suspect the Doctor to be guilty of this charge of Superstition that he silently passes it by when ever which was often it was charged upon him especially now that it is proved so fully against him As for his valediction it is thus It is not amiss that we shake hands for a while and commune each with his owne heart in stillness And so I heartily take my leave of him This parting sounds as if the Doctor heartily desired we might never meet again in these contests which I shall easily condescend unto if this now said satisfie not I shall not expect it by any thing more that can be said But I could and do heartily wish we might unanimously agree in the one truth that lies betwixt us and give one another the right hand of fellowship never to be disjoyned more Let the R. Doctor now commune with his own heart in stilness and consider whether he hath fairly and Christian-like carried on his debates 1 Tim. 6.4 Aegrotans circa quaestiones Iraen l. 3. c. 12. 3 John 2. Tit. 1.13 with one that dealt so fairly and respectively with him And I shall commune with mine own heart in stillness how so much charity as is here pretended and so much scorn and reproach to make me vile to all his Readers can meet and dwell together in one breast And because I now sufficiently perceive that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall heartily with him as of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS Errata In the absence and distance of the Author divers Faults have escaped the Press which the Candid Reader is desired to Correct with his Pen before he begin to read PAge 3. line 14. read Pelidae p. 4. l. 20. for how r. here l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 6. l. 17. r. inkie l. 35. r. abstruse p. 7. l. last f. a. r. an p. 10. l. 11. r. level p. 12. l. 35. r. ostendo p. 13. l. 9. f. sad r. bad p. 14 l 8. r. Protestant l. 18. f. shall r. still l. 15. mar r. one side p. 16. l. 4. r. answered p. 27. l. 17. r. unprescribed p. 28. l. 14. r. and. l. 20. dele first p. 33. l. 19. f. his r. this p. 34. l. 1. r. nodo p. 37. l. 25. f. is r. in p. 41. l. 15. r. dilute p. 42. l. 36. dele to the. p. 44. l. 33. r. thought p. 46. l. 13. f. ergo r. e.g. and so often after p. 50. l. 35. r. worship p. 53 l. 1. f his r. this p. 55. l. 25. r. cross p. 56. l. 6. r. e.g. p. 59. l. 25. f. sure r. free p. 65. l. 1. r. patuit l. 3. f. that r. than p. 66. l. 14. f. or r. on p. 88. l. 23. f. there r. three p. 93. l. 11. r. sanctionum p. 112. l. 26. r. religione l. 32. f. probat r. violat p. 113. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 114. l. 9. r. praecepti l. 18. r. fi qui. l. 32. put in of p. 143. l. 11. f. moves r. waves p. 153. l. 26. r. disparate p. 159. l. 12. 13. for first r. id est ibid. l. 16. r. considered p. 181. l. 23. dele first p. 184. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 185. l. 35. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 196. mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 200. f. time r. kin p. 205. l. 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 208. l. 30. r. forbidding p. 212. l. 8. r. e. g. l. 15. r. relinquish p. 221. l. 4 f. smile r. smite p. 222. l. last r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so twice in the next pag. p. 224 l. 9. f. more r. men p. 225. l. 2. r. marginal l 31. f. his r. this p. 229. l. 26. f. his r. this p. 253. l. 10. r. is of p. 254. l. last r. detrect p. 261. l. 11. r. deviation l. 13. r. transilire p. 269. l. 10. r. procrustes p. 281. l. 20. r. make l. 25. f. them r. the. p. 289. l. 20. r. Counsels p. 290. l. 34. r. they say p. 291. l 19. r. neglect of p. 297. l. 11. f. as r. an p. 302. l. 15. r. refer'd p. 315. l. 20. f. third r. three p. 320. marg f. paenem r. penè p. 321 marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 346. l 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 362. l. 36. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 363. mar r. doctrinas instituta p. 374. l. 5. r. Lord Faulk. l. 21. r. dissent p. 403 l. 1. r. expect better p. 426. l 3. r. dissent p. 428 l. 3. r. relinquish ibid. mar r. celebr Christianum p. 429. l. 12. r. worship l. 20. r. praeter l. 21. r. abrogatas Books Printed and are to sold by M. Wright at the Kings-head in the Old Bailey viz. MR. Shepheard's Epitomy of the Law being of excellent use to all those that desire to be instructed in the English Laws All the several Acts and Ordinances of Parliament and his Highness the Lord Protector From 1640. unto the year 1657. The History of Divine Verities declaing many wonderful things which God brought to pass from 29 to 38 from 38 to 1641. And what shall be from 1641 until the next coming of Christ The Saints Treasury being sundry Sermons preached in London by the late Reverend and painful Minister of the Gospel Jeremiah Burroughs The Sermons of Mr. Henry Smith gathered into one Volume Whereunto is added Gods Arrow against Athiests Printed according to his corrected Copies in his life-time And the life of Mr. Henry Smith By Thomas Fuller B. D. With Alphabetical Tables of the Titles Texts principal matters and things therein contained and the Effigies of the pious and Reverend Author Pastorum propagnaculum or The Pulpits Patronage against the force of unordained Usurpation and Invasion By Tho. Ball Minister in Northampton Plain Scripture-proof for Infants Church membership and Baptism Being the Arguments prepared for Mr. Tombes at Bewdley By Richard Baxter Minister of Kederminster The English Improver improved Or The Survey of Husbandry surveyed By Wa. Blithe Treatises and Meditations dedicated to the Saints and to the Excellent throughout the three Nations By F. Rous Esq Irelands Natural History being a true and ample Description of its Scituation Greatness Shape and nature Of its Hills Woods Boggs Written by Gerard Boat late Dr. of Physick to the State in Ireland And now published by Samuel Hartlib Esq Seven Sermons or the Exercises of seven Sabbath First The Prophet Davids Arithmetick Secondly Peters Repentance Thirdly Christs last Supper Fourthly Christs combating with Satan Fifthly Sea-mens Cards Sixthly the